> [[at-sl-33|← B3 Ch. IV]] # "Footnotes — Book Iii, Ch. Iv: Controverted Questions" [1] SAUDREAU, L’Etat mystique, ch. IX, XI, XIV et appendices; POULAIN, Graces of Interior Prayer; MGR. LEJEUNE, art. Contemplation in Diet, de Théol. ; MGR. FARGES, Phénom. mystiques et Controv. de la Presse; JORET, La Contemplation mystique; GARRIGOU-LAGRANGE, Perfect. et contemplation. [1] Graces of Interior Prayer, C. VI, n. 16. [2] La Mystique chrétienne, in Rev. de Philosophie, 1912, t. XXX, p. 478. [3] La saisie immédiate de Dieu dans les états mystiques, 1923. [1] Such an accusation would be particularly unjust with regard to those who like MGR. FARGES, (Mystical Phenomena, and, Réponses aux Controverses) admit that from its very first stages contemplation is effected through infused ideas, and who call it direct simply because the impressed idea is not that which is seen, nor even that wherein one sees, but that whereby or through which the thing itself is seen. This opinion is subject to criticism, but it is not opento charges of Ontologism. [2] In order to appreciate better this manner of speaking, one should read the passages gathered together by Father POULAIN, Graces of Interior Prayer, C. V-VI, as well as the interpretations of these passages given first by himself, and then in quite a different sense by Father SAUDREAU, L’État mystique, Appendice II. [1] Fathers Arintero, Garrigou-Lagrange, Joret, Janvier, etc. [2] Dom Louismet, Dom Huyben, etc. 3 Father Ludovic de Besse. [4] Father Theodore of St. Joseph, Essai sur l’oraison selon l’école carmélitaine, 1923. — Note his restrictions contained on, p. 128. [5] L. Peeters, Vers l’union divine par les Exercices de S. Ignace, 1924. [6] Father Lamballe, La Contemplation. [7] Father Saudreau, L’Ami du Clergé, etc. [1] GARRIGOU-LAGRANGE, op. cit., p. 450. [2] These arguments are expounded by P. R. DE MAUMIGNY, Practice of mental Prayer, t. II, P. V; MGR. FARGES, Mystical Phenomena, P. I, C. IV; Controv. de la Presse, C. IV; J. DE GUIBERT, Rev, d’Asc. el de Mystique, janv. 1924, p. 25-32. [3] J. DE GUIBERT, loc. cit., p. 26. [4] De Virtutibus infusis, th. VIII. [1] GARRIGOU-LAGRANGE, op. cit., t. II, p. \[78\]. [2] “This may proceed not only from an unfavorable environment, but from a want of direction, as well as from natural temperament. On this point it is well to recall with J. Maritain that, according to many Thomists, such as Bannez, John of St. Thomas, the Carmelites of Salamanca, the very temperament of the Elect is in a sense an effect of predestination.” GARRIGOU-LAGRANGE, op, cit., t.11, p. \[75\]. [3] Carmelite Congress, 1923, Theme V. — The Congress avoided pronouncing on the question of the universal call to contemplation, because, no doubt, it looked upon this matter as doubtful. [1] I. Cor., XV, 41. [2] GARRIGOU-LAGRANGE, op. cit., t. II, p. (71-79). [3] Abundant documents can be found in the following works : HONORé DE STE MARTE, Tradition des Pères et des auteurs ecclésiastiques sur la contemplation, SALDREAU, La vie d’union á Dieu, Ed. 3. 1921; GARRIGOU-LAGRANGE, op. cit., t. II, p. 662-740; POURRAT, Christian Spirituality. However, a critico-historical study of these documents from the special point of view of the universal call to contemplation is still wanting. [1] This seems to be the solution of DOM V. LEHODEY, Ways of Mental Prayer, P. III, C. XIII; Le saint Abandon, P. III, ch. XIV; of MGR WAFFELAERT, R. A. M., janv. 1923, p. 31, and in his various works; of the Carmelite School, and of those writers who admit a state of acquired contemplation, no matter how brief. It is similar to the solution given by P. M. DE LA TAILLE, L’oraison contemplative, as well as to that proposed by M. J. MARITAIN, Vie Spirituelle, mars 1923, and appearing in the work of GARRIGOU-LAGRANGE, t. II, p. (58-71). [1] Dark Night, Bk. I, C. VIII. [2] Ibid., C. XIV. [3] Note sur la Nuit obscure, p. 5-6. [4] 8 dec. 1921, p. 697. [1] In Cantica sermo LVII, n. II. We have given a summary of his thought. [1] Vie by P. DUPONT, ch. XIII, ch. XLI, 5e dificulté. [1] MONNIN, The Curé of Ars, Bk. III, c. III. [2] DOM. GUÉRANGER, The Liturgical Year; DOM LEDUC and DOM BAUDOT, Catéchisme Liturgique; DOM FESTUGIÈRE, La Lilurgle Catholique; F. CAVALLERA, Ascéticisme et Liturgie. [1] Although but three ways are distinguished in the spiritual life, there is such a great difference between the passive purifications and sweet contemplation, that a division within the unitive way into two stages is quite justified. [2] Luke, III, 4. [1] John, I, II. [2] Matth., XX, 4. [1] Introit, Septuagésima Sunday. [2] Introit , Third Sunday of Lent. [3] Preface of the Cross. [4] Introit, Palm Sunday. [1] Romans, VIII, 17. [2] Acts I, 3. [3] Coloss., III, 1-3. [1] I. Cor., IV, 16. [2] This prayer, composed by FATHER DE CONDREN and completed by FATHER OLIER, is recited daily at the end of meditation in all Sulpician Seminaries. The VEN. FATHER LIBERMANN has written a pious commentary on it. cf. Lettres, t. II, p. 506-522. [1] Lettre CCCLXXXIII, t. II, p. 468, ed. 1885. [2] OLIER, Journie chrét., p. 395-396. [1] Philip., II, 13. [2] Galat., II, 20. [1] John., XII, 32. --- > [[at-sl-33|← B3 Ch. IV]]