> [[at-sl-29|← B3 Ch. I]] # "Footnotes — Book Iii, Ch. I: Simple Unitive Way" [1] When one reads, for example, such biographies as those of Fathers Olivaint and Ginhac, of Mollevaut or de Courson, and so many others that have been published, one cannot help admiring their virtues, their union with God, their docility to the Holy Ghost, and yet, one cannot see where they practiced infused contemplation. [2] DOM MÉNAGER, La doctrine spirituelle de Clément d’Alexandrie, Vie spirituelle, Jan. 1923, p. 424; See Etudes carmélitaines, 1920-1922, where there is a series of articles on acquired contemplation; our own article on l’oraison de simplicité, Vie spirit., Dec. 1920, p. 167-174. [3] This conclusion is admitted by Father GARRIGOU-LAGRANGE in answer to a letter of J. Maritain (Perfection Chrét. et contemplation, t. II, p. 75): “And so we have experienced no difficulty in recognizing it many a time: it may happen that even very generous souls, in default of certain conditions which do not depend on their will, would not arrive at the mystic way, except after a period of time longer in duration than that of average existence here below. This can be the result not only of an unfavorable environment, of a want of spiritual direction, but also ol physical temperament.” [4] Rev. des Jeunes, 25 Sept. 1923, p. 613. J. Maritain proves the same in the afore-mentioned article. He adds, it is true, that souls in which the active gifts predominate are in the mystic state, though they do not have infused contemplation. We think that to avoid misunderstandings it should be said they are in the so-called mystic state. [1] ST. THOMAS, In III Sent., dist. XXXIV-XXXV; Ia IIæ, q. 68; IIa IIæ, qq. 8, 9, 19, 45, 52, 121, 139; see commentators, especially JOHN OF ST. THOMAS, In Iam IIæ, q. 68; SUAREZ, De gratia, P. III, cap. VIII; DENYS LE CHARTREUX, de Donis Spiritus S.; J.-B. DE ST. JURE, L’homme spirituel, Ie Part., C. IV, Des sept dons; L. LALLEMANT, Spiritual Doctrine, 4th Principle, Docility to the Guidance of the Holy Spirit; MGR PERRIOT, L’Ami du Clergé, 1892, p. 389-393; FROGET, The Indwelling of the Holy Ghost, p. 378-424; CARD. BILLOT, De virtutibus infusis (1901), p. 162-190; GARDEIL, Dons du S. Esprit, Dict. de Théol., t. IV, col. 1728-1781; D. JORET, Les dons du S. Esprit, Vie spirituelle, t. I, pp. 229, 383; P. GARRIGOU-LAGRANGE, Perfect. et contemplation, t. I, ch. IV, a. 5-6, p. 338-417; MGR LANDRIEUX, Le divin méconnu. [1] In the Book of Sentences (III Sent., d. 34, q. 1, a. 1) he employs this expression: “The gifts are distinguished from the virtues by the fact that the virtues contribute to the performance of the act in a human way, but the gifts in a preterhuman way.” In the Summa he uses a different expression: “By them (the gifts) man is disposed to become amenable to the Divine Inspiration” (Ia IIæ, q. 68, a. 1.) Cfr. J. DE GUIBERT, Dons du S. Esprit et mode d’agir ultra-humain in Rev. d’Asc. et de Mystique, Oct. 1922, p. 394. No doubt, there is here a shade of distinction; however, it remains true that under the influence of the gifts, once they have reached their full development, we are more passive than active. [2] Sum. theol., IIa IIæ, q. 52, a. 2. [1] MGR GAY, Christian Life and Virtues, Vol. I, p. 46. [1] Sum. theol., IIa IIæ, q. 9, a. 3, ad 3. “The gifts are more perfect than the moral and intellectual virtues; they are not more perfect than the theological; but they are all rather related to the perfection of the theological virtues, as to an end.” Cfr. Ia IIæ, q. 68, a. 8. [1] Some theologians, like Abbé Perriot (Ami du Clergé, 1892, p. 391), think that the gifts intervene in every meritorious work. Most theologians, without going that far, hold that they frequently exert their influence upon these acts without our being conscious of it. [2] Sum. theol., Ia IIæ, q. 68, a. 8, ad 2. [1] In IIam IIæ, q. 182, a. 1, § VII; cfr. JORET, Vie Spir., 10 avril 1920, p. 45-49, and La Contemplation Mystique, 1923, p. 71. [2] I Cor., II, 12-14. [3] Ps. LXXXIV, 9. [4] Imitation, Bk. III, C. I. [1] John, VIII, 29. [2] Ps. XC1V, 8; Hebr., III, 7-8. [3] Acts, I, 14. [4] Isaias, XI, 2-3.—The Hebrew text makes no mention of the gift of piety, but the Septuagint and the Vulgate do so, and Tradition, from the third century on, confirms the sevenfold number. [1] Matth., X, 19. [2]Acts, V, 29. [1] “Since, however, human reason is unable to grasp the singular and contingent things which may occurr, the result is that the thoughts of mortal men are fearful, and our counsels uncertain (Wis. IX, 14). Hence in the research of counsel, man requires to be directed by God, Who comprehends all things: and this is done through the gift of counsel, whereby man is directed as though counselled by God, just as in human affairs those who are unable to take counsel for themselves seek counsel from those who are wiser.” (ST. THOM., IIa IIæ q. 52, a. 1, ad 1). [2] MGR LANDRIEUX, op. cit., p. 163.—“The privation of this gift is for us a cause of very great evils,” says Father ST. JURE. Part I, C. IV, § 7, “because without it there is confusion in our thoughts, blindness in our designs, hastiness in our resolutions, lack of reflection in our words, presumption in our actions.” [1] Ps. XXIV, 4. [2] This is why DONOSO CORTÈS asserted that it is the contemplatives who make the best counsellors: “Among the people whom I have observed closely, and I have observed many, the only ones in whom I have discerned an unruffled common sense, true sagacity, wondrous aptitude to offer practical and sound solutions to the most difficult problems… are those who have led a retired contemplative life.” (Essai sur le Catholicisme, p. 200). [1] Rom., VIII, 15. [2] John, VIII, 29. [3] Rom., VIII, 28. [4] Luke, X, 16. [1] Galat., IV, 19. [2] I. Tim., IV, 7-8. [1] Acts, VI, 8; VII, 55. [1] I Cor., I, 27-29. [2] “Let us return from that table as lions breathing fire, terrible to the devil.” (In Joan., homil. LXI, 3). [3] The following is the lesson given one day to Blessed Henry Suso by Divine Wisdom: “First of all, my servant must love self-abnegation and die entirely to self and to all creatures. This degree of perfection is rarely met with, but he who reaches it rises rapidly unto God… Is it surprising, then, that afflictions and crosses should not frighten such a one as they do those whose avowed desire is to avoid suffering? The Saints are not less sensitive to pain than are other men… But their souls are sheltered from harm, because they but seek after, they but love, the Cross… Their bodies suffer, but their souls are absorbed in God, and in such transport, they taste of an unspeakable sweetness… The love wherewith they are inspired allows them no longer to reckon pain as pain and affliction as affliction: they find in God but deep and unalterable peace.” [4] Acts, I, 8. [1] Dialogue, Bk. I, C. II. [2] “What I want,” God said to St. Catherine, “are the manifold works of manly endurance, effects of patience and the other interior virtues of the soul… I, the Infinite, am forever seeking infinite works, that is to say, an infinite sentiment of love. Hence, I require that works of penance and all other external practices be employed as means, and not occupy in the heart the principal place… It is the soul that conceives and begets virtue in truth, and it is through this interior virtue that finite works are united to the sentiment of charity; and then these works will be the object of my approval and delight.” (Dialogue, Bk. I, C. X.) [3] Ecclus., XXI, 2. [1] The following is the apposite remark of Father de Smedt (Notre vie surnat., Vol. I): “When we harbor a high idea of another’s superiority over us… we first approach him with a certain sense of timidity and even of anxiety; but if the said person, whom we consider far above ourselves, manifests great kindness, shows & genuine pleasure at seeing us, at speaking with us, at realizing our love for him… if he consents to live with us on terms of the most intimate familiarity, the respect with which his superiority inspires us is no hindrance to our conceiving an ardent affection for him… On the contrary, the loftier the idea we have of his superiority, the greater is our love, the deeper our gratitude, the keener our desire to show him our love and gratitude by tenderness and devotedness. Furthermore, when we see him at close range and enter into intimacy with him, we conceive an even higher appreciation of his qualities; our veneration for him grows, we feel overcome with gratitude and confusion at the esteem, the tenderness, the devotedness, and the thoughtfulness which he manifests to us.” [2] Ps. CXVII, 120. [3] Ps. L, 19. [1] D. JORET, Les dons du S. Esprit, dans Vie spirit., Mars, 1920, p. 383-393. [2] Esprit de M. Olier, t. II, p. 346. [1] J. JOERGENSEN, St. Francis of Assisi, p. 312. (tr. by Sloane). The same sentiments are to be found in the Journée chrétienne of Father Olier. [2] Ps. LIV, 7-8. [1] ST. AUGUSTINE, Confessions, Bk. X, C. 27. [2] Phil., III, 8. [3] IIa IIæ, q. 8, a. 1. [1] IIa IIæ, q. 8, a. 2. [2] “In this life, the (mind’s) eye being cleansed by the gift of understanding, we can, so to speak, see God… The sight of God is twofold. One is perfect, whereby God’s essence is seen: the other imperfect, whereby, though we see not what God is, yet we see what He is not… This second vision of God belongs to the gift of understanding in its state of inchoation, as possessed by wayfarers.” (Ia IIæ, q. 69, a. 2, ad 3; IIa IIæ, q. 8, a. 7). [3] Ps. CXVII, 73. [1] Matth., XI, 25. [2] ST. THOMAS, IIa IIæ, q. 45. [1] Ps. XXXIII, 9. [2] Eph., I, 3. [3] Simple souls exercise the gift of wisdom after their own fashion by pondering at length some divine truth. Such was the poor woman who could never finish the recitation of the Our Father; “For nearly five years now,” she said, “as soon as I speak the word Father, and think that He Who is in Heaven above is my Father, I begin to weep and so I remain all day long.” (H. BREMOND, Hist. littéraire, t. II, p. 66). [1] Wisdom, IX, 1-12. [2] Ps. XXXIII, 9. [1] Traité de la vie intérieure, t. I, n. 246. He cites in support of his view St. Antoninus, John of St. Thomas, and Suarez. Such is also the teaching of GARRIGOU-LAGRANGE, op. cit., t. I, p. 404; “We have always maintained that previous to entrance into the mystic state, the gifts exert their influence either frequently in a hidden way, or rarely in an open manner.” Cf. P. J. DE GUIBERT, R.A.M., Oct. 1923, p. 338. [2] Such is the teaching of Father MEYNARD, t. I n. 126, 128, based on John of St Thomas. [1] A Spiritual Canticle, V. Stanza. [1] IIe Livre, C. 66-68. [2] Royaume des amants, C. XXXIII. [1] Father POULAIN, Graces of Interior Prayer, C. VI, cites many texts to prove this. [2] Confessions, Bk. X, C. VI. [1] Galat., V, 22-23. The Vulgate enumerates twelve: “But the fruit of the Spirit is: charity, joy, peace, patience, benignity, goodness, mildness, faith, modesty, continence, chastity.” Thus, it adds longanimity, modesty and continence, and puts chastity in place of temperance. [2] Sum. Theol., Ia IIæ, q. 70, a. 2. [3] “Beatitudes are none but perfect works which, by reason of their perfection, are assigned to the gifts rather than to the virtues.” (Sum. theol., Ia IIæ, q. 70, a. 2.) [1] BOSSUET, Manière courte et facile pour faire l’oraison en foi, et de simple présence de Dieu; THOMAS DE JÉSUS, De contemplatione divinâ; VEN. LIBERMANN, Ecrits spirit., De l’oraison d’affection; Instruct. aux missionnaires, C, V, art. II; POULAIN, Graces of Interior Prayer, C. II; LEHODEY, The Ways of Mental Prayer, p. II, C. VIII; TANQUEREY, L'oraison de simplicité, Vie spirit., dec. 1920, p. 161-174; LALLEMANT, Spiritual Doctrine, 7th Principle; GROU, How to Pray, and Manual of Interior Sauls; Cursus Asceticus, Vol. III, Disp. III; SAUDREAU, The Degrees of the Spiritual Life, Vol. II, p. 251 et sq. [1] Galat., II, 20. [1] John, XIV, 23; I Cor. III, 17; VI, 20. [2] Traité de la véritable oraison. [3] I Peter, II, 5. [1] Life of St. Teresa, by Herself, C. XIII. [1] Opuscule de la meilleure manière de faire oraison, t. VII, éd. Vivès, p. 501. [1] Life by MONNIN, Bk. V, C. IV. [2] Galatians, II, 20. —St. Teresa in her Life C, XIII, gives us an example of this prayer; after inviting her Sisters to meditate upon the subject of Jesus scourged at the pillar, she goes on to say: “But we should not weary ourselves with seeking out these reasons, but only dwell upon them with a calm understanding. If possible we should employ ourselves in considering Who looks upon us; and we should accompany Him and pray to Him, and humble ourselves before Him, and regale ourselves with Him remembering that Our Lord deserved not to be there. Whenever we are able to do this, though it should be at the very commencement of our prayer, we shall find great benefit from it…” [3] Father ST. JURE has made such a collection entitled: Le Maître Jésus-Christ enseignant les hommes. One may also find inspiration in “Le Disciple” by Father CHEVRIER. [1] Introduction, C. IV. [2] L’oraison du cæur, C. I. [1] Lettre du II mars 1610, t. XIV, p. 266. [1] Opuscule, N° V. --- > [[at-sl-29|← B3 Ch. I]]