Chapter 1 – Section 3e – Of intellectual consideration – Some questions

 

Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

Chapter 1 – Section 3e – Of intellectual consideration – Some questions

From time to time it happens that our spirit grows dull and inert and needs some fresh stimulus. Then it is good to try another way, turning thy thoughts upon thyself in the manner of one who speaks to himself by way of interrogation, forcing himself to think and pay attention what to answer.

This Job did when he said: I will not spare my mouth. I will speak in the affliction of my spirit: I will talk with the bitterness of my soul, my bed shall comfort me and I shall be relieved, speaking with myself upon my couch [Job vii, 11, 13].

So, when thou comest to prayer, put to thyself such questions as the following, not all at once, but taking them slowly and one by one.

1.     What art thou come here to do?

2.     What didst thou mean to do and say?

3.     Where is the God to whom thou art to speak?

4.     Who is he, and what is His nature?

5.     What business hast thou to transact with Him?

6.     Of what importance is it?

7.     How oughtest thou to enter upon it? And how continue?

8.  In this mystery on which thou art to mediate, what is there that specially concerns thyself?

9. How shouldst thou speak to God to induce Him favourably to hear thee?

10. And lastly, what art thou going to undertake for His greater glory?

Each of these interrogations thou wilt answer according to the teaching of our Holy Faith or the dictates of natural reason: as if another were questioning thee and thou wert compelled to answer.

This manner of speaking to and examining ourselves is an excellent preparation for speaking to God and Christ Our Lord, introducing some considerations on the 3 classes of knowledge which we have said to be necessary.

Page 16

Prayer:

Infinite God, who am I that I should dare to speak with Thee? It is the greatness of thy mercy and condescension which impels my poverty to have recourse to Thee: for Thou art as full of mercy as I am full of misery.

Chapter 1 – Section 3d – Of intellectual consideration – 3rd of ourselves

 

Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

Chapter 1 – Section 3d – Of intellectual consideration – 3^rd of ourselves

We should take for the principal subjects of our mediation 3 classes of considerations which especially incite us to speak with God.

Page 14

3^rd. With such considerations as these are to be joined others which concern thyself; that thou may gain a knowledge, I say, of thyself and who thou art that thus comest to converse with God.

Weigh well the number and guilt of thy sins, the vehemence of thy passions; the danger thou art in of falling into punishments, temporal and eternal; how powerless thou art to help thyself, for thou art nothing of thyself but must in all things depend entirely upon God.

Consider thy great need of those things thou art to ask from Him, which He alone can give, and without which thou must perish irremediably.

To this end it will be well to ponder:

The shortness of life,

The certainty of death,

The severity of the Divine Judgement

And the eternal pains of Hell.

Page 15 - On the other hand, consider the beauty of virtue, the value of good works, the sweet fruit they produce and the eternal rewards attached to them.

For if thou esteem rightly thine own great poverty and at the same time thy inability to provide for thy needs, without any doubt thou wilt throw thyself upon the generosity of God with all the fervour and earnestness so momentous a business requires.

Chapter 1 – Section 3c – Of intellectual consideration – 2nd Of Christ Our Lord

 

Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

Chapter 1 – Section 3c – Of intellectual consideration – 2nd Of Christ Our Lord

We should take for the principal subjects of our mediation 3 classes of considerations which especially incite us to speak with God.

2^nd In the next place, consider certain truths pertaining to Christ Our Lord, with whom also thou art to speak; for He is thy God, and as man is also thy advocate: unless thou know Him, thou cannot speak familiarly with Him.

Moreover, He has Himself said: This is eternal life, to know Thee, the only true God, and Jesus Christ whom Thou hast sent [St John xvii, 3].

Hence, thou must now endeavour to gain a knowledge of thy Saviour, considering His infinite perfections, the Divine virtues of His glorious Soul, the different states, all showing such love and benevolence, in which He has manifested Himself to men.

Fix thy gaze upon Him:

Now in the manger as a little infant,

Now transfigured on Mount Thabor

Again, wounded and disfigured in every limb on Mount Calvary;

Lastly, glorious and triumphant in Heaven.

Make acts of faith in Him as thy Redeemer, thy Physician, advocate, protector, and the only one who can supply all thy needs; the only door by which we may enter heaven and ascend to the Father, to be united with Him and transformed into His likeness.

Lastly, let us see Him as the beginning and the crown of thy prayer; for in His name it is begun and in the same concluded; in it thou dost treat with the Father, through the mediation of the Son, concerning those things which the Son would have thee ask of the Father.

 

Chapter 1 – Section 3b – Of intellectual consideration – 1st Of God Himself

 

Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

Chapter 1 – Section 3b – Of intellectual consideration – 1^st Of God Himself

We should take for the principal subjects of our mediation 3 classes of considerations which especially incite us to speak with God.

1^st , we should consider those truths of Faith which concern God Himself, to whom we are to speak; for we cannot treat well of our salvation and perfection with one who is a stranger to us, whose nature and virtues we do not know, nor His power to help us.

For he is the King of heaven, the arbiter of our fate: before we address ourselves to Him it beseems us to learn somewhat of His power, His majesty, and the infinite perfections which render Him worthy of infinite homage and respect.

Consider how, being infinite wisdom, nothing is hidden from Him; being all-powerful, to Him nothing is impossible; His infinite goodness makes Him ready to repair any misery, however great.

His infinite Charity reaches such an excess that He has joined our humanity to His own adorable Divinity so that, without detriment to His greatness, He could contract the closest friendship with His creatures.

Rouse up thy faith to acknowledge Him as thy Creator, for He made thee out of nothing; as thy Preserver, on whom thy whole life depends; thy Ruler, whose loving Providence governs thy life; and thy last end, in whom all beatitude consists.

These and similar truths, if well pondered, will move thee to speak with God with profound respect, burning love and entire confidence.

Chapter 1 – Section 3a – Of intellectual consideration

 

Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

Chapter 1 – Section 3a – Of intellectual consideration

This oblation ought immediately to be followed by a 3^rd act, which is the elevation of the mind to the consideration of things which are necessary to speak worthily with God. Those who are just beginning to ascend the ladder of prayer often find great difficulty on this point. Some, because they do not know how to meditate or discourse with the understanding as they desire to do; others incline to the opposite extreme and give the rein to curiosity in their considerations, and by this excess suffocate their affections, leaving no room for colloquies.

It is necessary to warn both classes that meditation and discourse are not the substance of prayer, but only the means or steps by which we reach it.

Consequently, our reasoning ought not to be made after the manner of those who strive to investigate some truth, but rather as those who seek to speak with God and become more pleasing to Him.

The tongue of the spirit, says St Thomas [S. Th., I, Q. i. c. 7. art 1], is the understanding, and its words, good thoughts directed to God, who understands them: mediation made in this way is much easier and more fruitful.

 

Chapter 1 – Section 2 – Of a pure intention and of the oblation that should accompany prayer

 

Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

Chapter 1 – Section 2 – Of a pure intention and of the oblation that should accompany prayer

Page 9 – Having thus placed thyself in the presence of God, the second thing to be done is to purify thy intention, raising it above earthly, perishing and created things and above thyself, directing it purely to God Himself who leans upon the top of the ladder; seeking His glory and honour alone without admixture of any evil intention, rejecting as far as possible even those which are imperfect: because says the Wise man, the communication of God is with the simple, and every mocker is an abomination to the Lord [Proverbs iii,32], for he has mingled perverse intentions with this pious action.

Page 10 – In the first place then, thou must mortify every admixture of vanity, being mindful of how Christ Our Lord reproved the prayer of the Pharisees who loved to stand and pray in the synagogues and corners of the streets that they might be seen of men [St Matthew vi, 5].

The next intention to be mortified is curiosity or spiritual sensuality, or self-interest; for the summit of the ladder is not to be attained in order curiously to search into the hidden secrets of God, nor to enjoy consolations, nor yet to obtain from Him gifts and favours.

Ascend then straight to God, seeking Him alone [page 11] and beseeching Him to give Himself to thee, not for thine own advantage or consolation, but for His greater glory and because it pleases Him.

Then will He graciously accept thy prayers, and He will certainly grant what is asked with such an intention.

Heavenly Father, who dost grant the prayers of those who seek Thee, purify my present intention, that I may neither seek nor ask for aught save Thee and may desire Thy gifts only to use them in Thy service.

To this pure intention should be added some oblation remembering what God commanded in the Old Law: Thou shalt not appear empty before Me [Exod. Xxiii,15; xxxiv, 20; Ecclus. xxxv], that is, without any gift or oblation to offer Me. When, therefore, thou come into His presence, offer Him with simplicity all thy thoughts, the affections of Thy heart and the labours thy prayer will entail, either by fatigue, or infirmity of body, or by distractions, aridities and other spiritual trials; embracing every affliction which may come upon thee in this divine commerce, provided only that it proceed from no fault of thy own.

Page 12 - Prayer:

Eternal Father, I offer Thee this vessel of my heart to use just when and how it shall please Thee: replenish it with Thy divine gifts that I may pray with that spirit and fervour Thou desirest to see in me.

Amen.

 

 

 

Chapter 1 – Section 1 – Of the realisation of the presence of God and of His Holy Angels

 

Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

 

Chapter 1 – Section 1 – Of the realisation of the presence of God and of His Holy Angels

Page 6 – When therefore thou betakest thyself to prayer, in whatever place thou art, even if thou art alone and solitary, never reckon thyself to be alone: for there are present with thee the most holy Trinity, Father, Son, and Holy Ghost, to Whom thy words are addressed and upon whom thou mayest look with the same lively faith and complete certainty as if thou couldst see them with thy bodily eyes: this first look must be accompanied by most profound adoration and reverence both exterior and interior.

Page 7 - This realisation of the Divine presence should never cease during the whole time of prayer, so that all thy acts may be directed straight to God, saying to Him in imitation of David: the meditation of my heart shall be always in Thy sight [Ps. xviii, 15]; by this he showed that his meditation, with all the affections of heart which accompanied it, was ever made as in the sight of God and in His holy Presence.

Prayer:

Supreme Father, fill my memory with Holy thoughts, grant me constancy and perseverance in prayer;

Only-Begotten Son of God, illuminate my mind with heavenly truth, grant me to penetrate its hidden depths;

Most Holy Spirit, inflame my heart with the fire of Holy affection, keep it ever burning brightly, that I may never grow cold or lukewarm.

Amen.

Chapter 1 – That perfect prayer is an elevation of the mind to God in order to speak familiarly with Him.

 

Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

 

Chapter 1 – That perfect prayer is an elevation of the mind to God in order to speak familiarly with Him.

Page 1 – Prayer, as says St Gregory of Nyssa [Liber de orat. Dominico C 1] is an intercourse or conversation between our soul and God concerning the business of our salvation and perfection.

Page 2 - …… the foundation stones on which our prayer chiefly rests are:

1.     A living faith in all that God has revealed

2.     A secure hope of obtaining what He has promised

3.     And an ardent love for this same Lord who has revealed and promised them with a fervent desire of honouring Him and obeying His least command.

Note to readers of Louis de Ponte's blog - returning to the beginning of the Dux Spiritualis

 I can see that I have gone over the 1st five chapters of Louis de Ponte's Dux Spiritualis very cursorily. 

I will, therefore, go back to the beginning of the Dux Spiritualis and add some more material from the earlier chapters.

I hope this will be helpful to readers in their prayer life. 

As of today 600 people have read parts of the blog. 

Please feel free to leave comments. 

Chapter 14 Part 5 - Titles and claims to be adduced on the side of God

 

Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

 

Section 4 – Titles and claims to be adduced on the side of God

Page 189 – Thou art what Thou art, because it belongs to Thy greatness and majesty and to the glory of Thy name to manifest Thy liberality and Thy immense mercy to the world; and for the truth [page 190] and fidelity Thou dost always observe in fulfilling Thy promises. Arise, O God, says David, judge Thy own cause [Ps. lxxiii, 22}; succour me in the troubles by which I am oppressed : for being what Thou art it belongs to Thee alone to help and deliver me.

Although this concerns my profit rather than Thine, yet it is also Thine, since it will be greatly to Thy glory to help me.

For Thy name’s sake, O Lord, Thou wilt pardon my sins, for it is great [Ps. xxiv, 11]. Because my sins are so grievous, Thou wilt gain greater glory from forgiving them.

Chapter 14 Part 4 - Of those petitions that are made by bringing forth claims

 

Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

Section 3 – Of those petitions that are made by bringing forth claims

Page 188 - There remains a 3^rd mode of asking, much more expeditious and in general use: this is to ask God our Lord to free us from some particular evil or to communicate to us some special blessing, expressing formally the thing desired and the claims we would allege, as well as anything else our devotion may suggest: this may be called the rhetoric of the Holy Spirit and a kind of celestial eloquence which is able to conquer Him who is invincible.

Many beautiful examples of such prayers may be found in Holy Scripture.

Sometimes it is well to begin with the praises of God, as if to gain His good will before proffering our request…… At other times we may enter straightaway upon our petitions, as one sees himself in imminent peril. But in all alike should be included some claim or reason why we hope for a favourable answer.

To this mode of prayer the Apostle gives the name of supplication; it is particularly well suited to the poor, as Solomon tells us: the poor will speak with supplications [Proverbs xviii, 23].

Page 189 - By means of such supplications thy humility will strike deeper roots, and thou will realise thy own indigence and how little thou dost deserve to be answered unless thou… multiply thy prayers and intercessions.

At the same time thy confidence will increase, and thou will learn to rely on it much more than thy own merits.

Since for our own part we have no claims to allege but our utter misery and indigence, we must perforce borrow some from God Himself, from Christ our Lord, and from the Saints: combining them with those based on our own wretchedness, and so by all these induce Him to show us mercy.

Chapter 14 Part 3 - Of petitions by way of Insinuation

 

Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

Section 2 – Of petitions by way of Insinuation

Page 185 - The 2^nd Mode of asking anything from God, as S. Thomas teaches, is by way of insinuation; in which, with the fewest possible words, a man lays open his needs, insinuating his desire for a remedy without asking for anything in particular, except perhaps in the most general terms.

It is wont to arise, says Hugh of S. Victor, from two very different principles.

The 1^st is a very reverent kind of fear, either on account of the majesty of Him to whom we pray, or because of the greatness of what we ask, together with the consideration of our lowliness, which so humbles us that we dare not ask for any express remedy, but only insinuate our need and its urgency.

The 2^nd cause is diametrically opposed to this and proceeds from a confidence far from being presumptuous but heroic and excellent. This trust comes either from our great love for Him to whom we pray, and His for us, or from the thing itself which, however great it may be, presents no difficulty to His omnipotence.

For we know that if it is expedient that our petition will be granted, it will be sufficient to lay before Him our necessity and desire.

For this benevolent Master does not know how to forsake anyone whom He loves: on the contrary, he will do the will of them that fear Him: and keep all of them that love Him [cf. Ps. xcliv, 19, 20 ].

Page 187 - Since this kind of prayer, whether its insinuations arise from great confidence or intense love, is always accompanied by complete resignation, it is well received and answered by God. It is therefore very useful frequently and fervently to employ this manner of petition; to this its facility and brevity, as well as the liberality of God in answering, invite us; but in each tacit request we should include some one or other of the names of God, or express some motive of confidence either on His side or on our own, in some such manner as the following:

                   O true light, if Thou wilt, in one moment Thou can dispel my darkness; Supreme might, it is easy for Thee to uphold my weakness; Infinite mercy, look upon my great misery; my Creator, I, who am the work of Thy hands, am persecuted by Thy enemies; the soul which Thou hast created in Thy own image is greatly disfigured by sin; Thou who cares for the whole world look upon my poverty; Thou who feedest the birds, I perish with hunger; Thou who dost clothe the lilies of the field, cloth my nakedness, Thou who art the joy of all creatures, I am overwhelmed with sorrow.

                   Father of orphans, see how I am abandoned by all;

Redeemer of the world, behold in prison once whom Thou hast redeemed with Thy precious Blood.

My God and My All! What am I without Thee?

 My mercy and my refuge, my support and my deliverer [Ps. cxliii, 2], look upon me and protect me.

 

In such fashion thou may form many little prayers, or aspirations, which are like the breathings [page 188] of the soul, spiritual messengers winging their way to God, arrows shot up to Heaven.

Although they use few words, they abound in meaning, for their love speaks through their silence.

The purpose of this blog - in praise of the Venerable Louis de Ponte SJ

 

The purpose of this blog - in praise of Louis de Ponte

AMDG This blog is to make more widely available the writings of the Venerable Louis de Ponte SJ aka Fr Luis de la Puente. https://en.wikipedia.org/wiki/Luis_de_la_Puente 

He was born in 1554 and entered the Jesuit Novitate in 1574. His Spiritual writings include the Meditations on the Principal Mysteries of our Faith published in 1605. 

This blog will make available the prayers with which he ends the chapters and sub-chapters of his great spiritual work Dux Spiritualis – The Spiritual Guide. I will be quoting from the English translation of the first part of The Spiritual Guide published in 1932 under the title Of Familiar Intercourse with God in prayer. This was published by Burns Oates and Washbourne Ltd with Nihil Obstat and an Imprimatur by Joseph Butt of the Archdiocese of Westminster. The work also contains an introduction by Bishop Alban Goodier SJ – http://www.catholic-hierarchy.org/bishop/bgoodier.html. 

Bishop Goodier says of Louis de Ponte “As the abundant references prove, De Ponte made use of the all the great authors before him: in some sense it might be said that what S Thomas Aquinas was to dogmatic theology, that De Ponte was to mystical teaching and what the Summa Theologica did for Scholasticism that the Spiritual Guide has done for mysticism.” 

The Dux Spiritualis was first published in Spanish in 1609 under the title of Guia Espiritual and it was translated into Latin by Fr Melchior Trevinno SJ in 1613. Louis de Ponte died in 1624 and his cause for Beatification was started soon afterwards.

Bishop Goodier further says: “De Ponte is recognised as a safe master and guide; so safe, that although not yet canonised his writings have been declared equal of those of the saints, and free from any bias or preference, such as is usually found in spiritual writers of whatever school.”

I hope readers will find the prayers that Louis de Ponte composed here in the first English translation published in 1932 of great use and help in their life of prayer.

Chapter 14 Part 2 - Of the form of prayer by direct petition etc

 

Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

Section 1 – Of petition by desire only

Page 182 - The 1^st mode of asking anything from God is, as soon as we realise our great misery, to lay it open in His sight with an intense desire for its relief: yet without uttering a word.

For he, says David, has heard the desire of the poor [Ps. Ix, 38 (x. 17)]; therefore He judges it sufficient if they say: Lord, all my desire is before Thee, and my groaning is not hid from Thee [Ps. Xxxvii, 10].

Saint Augustine [In Ps. Xxxvii] makes the same assertion: thy desire, he says, is thy prayer; whatever thou art doing, if thou hast a fervent desire of God, thou prays continually, fulfilling the Apostle’s behest: Pray without ceasing [1 Thess. v 17].

Page 183 – tepidity and want of love make the heart silent before God, but fervour is a continual cry in His ears.

…. When thy soul is oppressed by any affliction, have recourse to God by a lively desire for His presence and the remedy He alone can bring; saying with David: I opened my mouth and panted: because I longed for Thy commandments [Ps. Cxviii, 131], to fulfil them.

Page 184: Prayer

Most Holy Spirit, whose inspiration is the breath of my soul, without which it cannot live: the desire of my heart forces me to open my mouth in Thy presence: hear my cry, and fill me with Thy grace, that I may preserve this happy life: Before I call, I will hear [cf. Isaias lxv,24]; because our desire cries out before Thee: grant me Thy good spirit, who will satisfy all my desires.

Place thyself in the presence of God like one wounded and ulcerated, poor and sick, showing thy ulcers with a deep realisation of their cause, with desire of health and remedy. For this alone will suffice to secure help form the Divine mercy.

Exercise this spiritual mendicity, says Gerson, show thyself to God as a beggar: for the poor and the mendicant praise Him when they confess that He alone can help and deliver them. Say then with great confidence those words of David: I am needy and poor. O God, Help me! [Ps. lxix, 6]. And again: I am a beggar and poor, the Lord is careful for me [Ps. xxxix, 18].

 

Chapter 14 Part 1 - Of the form of prayer by direct petition

 Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

Page 180 – Let us now come to that mode of speaking and treating with God to which, more than to any other, is given the name of PRAYER, in which we put up petitions for all we desire and all we need.

Page 181 – God desires us to lay before Him all these miseries, not because He who knows all things is ignorant of them, but for our own humiliation and to confess that of ourselves we can do nothing to remedy them, for this humility and diffidence in ourselves impels us to pray with great affection and earnestness.

He often makes as though He did not hear us until we have learnt by experience our utter incapacity to repair our defects and needs, and to pour them out before Him.

Chapter 13 Part 3 Method of Prayer - Thanksgiving

 Extracts from the Dux Spiritualis by the Venerable Louis de Ponte 

My Jesus [page 178] who both heard and spoke in prayer of the excess of love and sorrow Thou wouldst manifest in atonement for my sins in Thy sacred Passion: how great a benefit to me has this love and sorrow been!

I offer myself to drink the chalice of salvation which Thou didst drink, though it should bring me immense labour and suffering, that in my measure I may show what gratitude I may for so great a benefit.

Grant me, I beseech Thee, Lord, to be enlightened by some ray of light that shone forth at Thy Transfiguration, that I may no longer live in myself but wholly in Thee.

May I serve Thee as Thy slave, although with the love of a child.

Chapter 13 Part 2 - Method of Prayer - Thanksgiving

 Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ 

Section 2 – page 172 My God, living and immortal, life itself and the source of all life, I confess that it is from Thee I have received the gift of life by which I live, unworthy though I am to receive such a gift from Thy mercy.

I praise and glorify Thee a thousand times for it…What thanks can I return Thee, my God, for this gift, except to give Thee back the life which Thou hast given me? I offer to Thee with prompt and ready will, resolved to live henceforth no longer to myself but to Thee; Thy will shall be my life, and to lose it for Thee my gain: for it is most just to return to Thee what proceeds from Thee, that by it I may glorify Thee for all eternity. Amen

Page 173 – Infinite God, most pure Spirit, who hast created my soul out of nothing, impressing on it Thy own image and likeness: how can I thank Thee for such a benefit?

Blessed be Thy eternal wisdom, which knew me before I was, and Thy omnipotence, which created me. My glory, since Thou hast raised me to such a height as to bear Thy likeness, perfect this grace in me, that I may ever seek Thy glory.

Bless for ever Him who hast given thee so noble a soul without any merit of thine, and who has not deprived thee of it for thy many sins.

Three things ought to be offered to this Sovereign Benefactor

The 1^st and principle of these is to know [page 174] and realise Him as Thy God and perpetual Lord.

Eternal God, what can I give Thee greater or better than to acknowledge the glory of Thy Divinity, as best as I am able?

The 2^nd offering is generously to resolve to serve Thy God gratis and not for thy own well-being: since He bestows all these gifts on thee out of pure love and with no regard for His own advantage.

Praise Him therefore purely and sincerely, and resolve to serve Him because He is what He is and in gratitude for all he has done for thee, even though thou shouldst have no hope of ever receiving anything more.

This was the mind of David when he said: I will freely sacrifice to Thee, and will give praise, O God, to Thy name; because it is good, and because Thou hast delivered me out of all trouble [Psalm liii, 8, 9].

Hence proceeds the 3^rd gift to be offered, that of accepting all the labours and afflictions sent by God, with such resignation of mind that thou wilt submit to be deprived of His favours if He sees fit to take them away.

God of my soul, all my goods are thine; I esteem it a sufficient benefit to be permitted to use them as long as Thou lendest them; I will willingly return Thee infinite thanks for all Thou sendest me.

It is good to offer this affection of gratitude to Christ Our Lord, especially in recognition of the unspeakable benefit of our Redemption, which cost Him such immense suffering and labour: for we may well be thankful for anything that makes us more like Himself. 

Chapter 13 Part 1 - Method of prayer by way of Thanksgiving

 Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ 

This method of prayer by way of Thanksgiving has much in common with the preceding: since it also embraces the praise and worship of God, although under a different title, that, namely, of gratitude for the generous benefits received from His most liberal hand, whose number and greatness is indeed infinite.

As if to say: For on him who shows himself grateful, I bestow fresh graces and the soul which blesseth shall be made fat [Proverbs xi, 25]. When thou openeth thy mouth to give thanks for benefits received, I will open mine to fill thee with benedictions.

Page 171 - Hence it is, says St Thomas [Aquinas], that this gratitude is a kind of claim on God which inclines and moves Him to bestow fresh graces. Consequently, it ought to precede, or at least accompany, all our petitions, in order to obtain a favourable hearing.

Can any better word be pondered in the heart, uttered by the lips or written with the pen, asks St Augustine [Epist. 77], than this short sentence, Deo gratias?

For it is only just that when thou entereth into the presence of God to speak and treat with Him: He should not grant thee fresh benefits until thou hast returned thanks for those already received. Begin, then by thanking Him for the benefit he is even now conferring; that, namely, of allowing thee to come before Him and offer thy gratitude. For thou shouldst deem thyself unworthy even of this.

St Thomas [S. Th., II-II, Q. cvii, art 2] teaches that the principle from which gratitude springs is the memory of past benefits, and from which proceed 3 acts:

1.     To magnify the gift itself

2.     To praise the benefactor

3.     And to offer something in return.

St Bernard [Sermo 51 in Cant.] greatly recommends this practice; for, says he, even the least is to be considered great, since He who confers it is of infinite majesty and bestows it with infinite love, unworthy though we are of His friendship.

 

The purpose of this blog - in praise of Louis de Ponte

 

The purpose of this blog - in praise of Louis de Ponte

AMDG This blog is to make more widely available the writings of the Venerable Louis de Ponte SJ aka Fr Luis de la Puente. https://en.wikipedia.org/wiki/Luis_de_la_Puente 

He was born in 1554 and entered the Jesuit Novitate in 1574. His Spiritual writings include the Meditations on the Principal Mysteries of our Faith published in 1605. 

This blog will make available the prayers with which he ends the chapters and sub-chapters of his great spiritual work Dux Spiritualis – The Spiritual Guide. I will be quoting from the English translation of the first part of The Spiritual Guide published in 1932 under the title Of Familiar Intercourse with God in prayer. This was published by Burns Oates and Washbourne Ltd with Nihil Obstat and an Imprimatur by Joseph Butt of the Archdiocese of Westminster. The work also contains an introduction by Bishop Alban Goodier SJ – http://www.catholic-hierarchy.org/bishop/bgoodier.html. 

Bishop Goodier says of Louis de Ponte “As the abundant references prove, De Ponte made use of the all the great authors before him: in some sense it might be said that what S Thomas Aquinas was to dogmatic theology, that De Ponte was to mystical teaching and what the Summa Theologica did for Scholasticism that the Spiritual Guide has done for mysticism.” 

The Dux Spiritualis was first published in Spanish in 1609 under the title of Guia Espiritual and it was translated into Latin by Fr Melchior Trevinno SJ in 1613. Louis de Ponte died in 1624 and his cause for Beatification was started soon afterwards.

Bishop Goodier further says: “De Ponte is recognised as a safe master and guide; so safe, that although not yet canonised his writings have been declared equal of those of the saints, and free from any bias or preference, such as is usually found in spiritual writers of whatever school.”

I hope readers will find the prayers that Louis de Ponte composed here in the first English translation published in 1932 of great use and help in their life of prayer.

Chapter 12 Part 4 - Of the 4 methods of prayer - Prayer of all creation

 Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

Section 3 – page 167

Hence thou may proceed to 3 other ways of praising God, both easy and devout.

The 1^st is, says the Apostle, by speaking to yourselves in psalms, and hymns, and spiritual canticles, making melody in your hearts to the Lord [cf Ephesians v, 19 and Colossians iii, 16], the practice of which is taught by David in his psalms, Praise the Lord O my soul [Psalms cxlv].

Let my memory, my understanding, and will praise God and exult in the infinite memory, perfect understanding, and will which are in Him, let my eyes and ears glorify God [page 168] for the most pure eyes and ears with which He sees and hears me….For Thou art singular and alone in all Thy Perfections, and worthy of infinite honour on their account.

The 2^nd mode of praising God is in the name of all creatures, as if to serve for a tongue to all those who cannot speak. For they indeed praise God in their own manner, manifesting the beauty they have received from their Creator: as the heavens show forth the glory of God [Ps. Xviii, 1]

All ye works of the Lord, bless the Lord, praise and exalt Him above all for ever [Dan. iii. 57].

Let heaven and earth glorify Thee, let them never cease from Thy praises.

My God, my Glory, I rejoice that I can be a tongue to the heavens and the stars, the elements and all created things; let all Thy creatures praise Thee in me and I for them; let us glorify Thee together for all Thy infinite perfections, from which all created perfections proceed.

Hence we may ascend to Heaven, where we shall see this manner of prayer perfectly practised by all the blessed spirits who, as S. John tells us, rest not day or night, but give glory, and honour, and benediction and praise to God [cf Apoc. iv, 9] saying to one another: Alleluia. Salvation, and glory, and power to our God, Alleluia.

Prayer:

Infinite God, blessed be Thy immense charity which mercifully permits the little creatures of earth to praise Thee like the mighty ones of heaven!

But since praise is not seemly in the mouth of a sinner [Ecclus. xv, 9] nor is a soul subject to sin capable of true and solid joy: purify us by Thy grace, so that we may praise Thee with joy on earth as Thy Saints praise Thee in Heaven.

Amen

 

Chapter 12 Part 3 - Of the 4 methods of prayer - the virtues and perfections of God made man.

 Extracts from the Dux Spiritualis by Louis de Ponte SJ

Section 2 – page 165

This same method of prayer can be exercised on other matters more proportioned to our frailty and no less ample; that is, the virtues and perfections of God made man.

Prayer:

Most dear Saviour, my soul exults in the immense charity and omnipotence resplendent in the work of Thy incarnation.

Let all men glorify Thee for Thy humility and poverty manifested in Thy Holy Nativity;

Blessed be the wisdom and goodness displayed in Thy preaching;

Let all praise Thee a thousand times for the heroic virtues which shone forth in Thy Passion and Death.

I rejoice and exult in the glory Thou didst receive in Thy admirable Resurrection, and which Thou dost now enjoy seated at the Father’s right hand in heaven;

With equal delight I contemplate the grandeur and magnificence which is Thine;

If anything were lacking to Thee I could supply how gladly would I give it.

Blessed for ever be Thy eternal Father, who has heaped upon Thee, the God-man, such honours: enjoy them for all eternity for the glory and utility of Thy elect; make me also a participator in them, that I may praise and glorify Thee for all eternity.

Amen

Chapter 12 Part 2 - Of the 4 methods of prayer

 From the Dux Spiritualis by the Venerable Louis de Ponte SJ

Section 1 – page 162

Thou may make for thyself a kind of litany out of the BEING of God, His Trinity, goodness and sanctity: His wisdom, omnipotence, charity, and mercy: His fortitude, patience, longanimity, and liberality; his prudence and all His other perfections.

Glorify and praise Him for all these things, and invite all creatures who share in these blessings to extol the magnificence and bounty from which they proceed.

Let us now give an example of how this prayer may be practised:

I confess, my God, that Thou art infinite in being, immense, incomprehensible and ineffable, the principle of all things that have being and source of all created perfection: from whom they have their being and their perfections and without whom they would lose all.

I rejoice in Thy infinity: I extol Thy eternity; I glorify Thee for Thy immensity; let all Thy creatures praise Thee for Thy incomprehensible bounty, from which they draw all the good that they have in themselves.

Ineffable Godhead, how can I praise Thee for Thy unspeakable perfections? Since Lord Thou hast given me all that I have, and of myself I am and [page 164] have nothing, perfect Thy grace in me, that it may be perfect as Thou art perfect.

From what has been said it is easy to understand that this mode of prayer is the most excellent of all; for its source and end are none other than that heroic act of the love of God which consists in wishing Him well, and which is proper to the unitive way.

 

Chapter 12 Part 1 - Of four methods of Prayer given us by St Paul

 Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ

Page 160: Among all the various methods and forms of prayer and communion with God, the most celebrated are those recommended by the Apostle [Paul] to Timothy saying: "I desire therefore, first of all, that SUPPLICATIONS, PRAYERS, INTERCESSIONS, and THANKSGIVINGS be made for all men: for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved and to come to the knowledge of truth [1 Tim. ii, 1-4]

The 1st method is by way of glorifying and praising God: this is called by excellence PRAYER, inasmuch as by it we raise our minds to glorify God for his wonders and perfections. 

The 2nd method is by way of THANKSGIVING for benefits received from Him.

The 3rd, by PETITIONS for fresh gifts.

The 4th, which is called SUPPLICATIONS, adds to our requests [page 161] the reasons and claims we may put forward in order to obtain what we ask. 

... all these methods of prayer are very perfect, since they proceed from a deep spirit of charity and so fulfil very exactly what the law of God has imposed on us. 

It is good practice to observe this rule, beginning with the praise of God and gratitude for His benefits and then making known our necessities and confessing our sins with great sorrow: lastly we may put up our petitions for a remedy for all our miseries. 

St Basil says that the best manner of treating with God in prayers is to:

begin with his praise, glorifying Him with profound humility and reverence; 

and to continue with petitions for graces and benefits, as if to protest that we come to prayer not so much for our own advantage as for the glory [page 162] of God: that we are drawn rather by the duty of gratitude than by the sight of our necessities. 

Chapter 11 - This is a placeholder

 This is a place holder.

I shall return to this chapter at a later date. 

Chapter 10 - Of the gifts and sacrifices to be offered to God with devout affection

 From the Dux Spiritualis by the Venerable Louis de Ponte

Chapter 10 - Of the gifts and sacrifices to be offered to God with devout affection 

Page 140 - When thou enterest into the presence of God to speak with Him, and to treat with Him about the business of thy salvation, thou shouldst endeavour not to appear  in his presence empty handed [Exod. xxiii, 15 ; Deut. xvi, 16], but to bring with thee some gift which thou wilt offer with a ready, generous, and devout will, thus supplying for the poverty of thy offering. 

Such gifts may be offered both at thy first entering, during thy colloquies, and at the end, for many causes of great moment, and that thy petitions may be granted. 

1. The 1st cause or reason for offering these gifts is to testify to the excellence and majesty of God, in whose presence thou standest; and to recognize and protest the subjugation thou owest Him as thy supreme Lord, to whom belongs whatever thou hast. 

Page 141 - The gifts of the 3 Kings or Magi

The first of these, represented by gold, is our understanding, the most precious possession man has, with all its lights, knowledge, powers, faculties, reason itself, and the power of thought: casting all these at the feet of God to be used for His service; reducing our judgement to the captivity of faith, by which we believe all that God has revealed and strive to obey all that His holy law prescribes. 

Another gift to be offered is the incense of our free-will, which embraces all the affections of love and the desire of our heart.

Thus will thy prayers go up as a pillar of smoke of aromatical myrrh and incense, and of the powders of the perfumer [Cant. iii, 6] from body and soul alike. 

Page 141 - Section 1

Gifts thou must also bring to appease the just anger and indignation of God which thou hast deserved for thy sins and negligences, deprecating [page 142] all thy faults for this purpose art thou come into His presence. 

Ecclesiasticus said: Give, and take, and justify thy soul [Ecclus, xiv, 16]; as if to say: Give to God some gift, and thou shalt receive the pardon of thy sins. 

What gifts and sacrifices can thou offer Him in prayer but the affection of a contrite and humbled heart [cf Ps. 1, 19]. which greatly delights Him, and which he never despises? 

But since thou dost not come to prayer only to obtain pardon for thy sins, but also to receive fresh benefits, it is necessary to offer to God some such gifts [page 143] as may induce him to receive thee graciously and grant what thou askest. 

For thou hast nothing that is not His; all things are thine, says David, and we have given Thee what we received from Thy hand [1 Paralip, xxix, 14]; give him, therefore, thy heart [cf Proverbs, xxiii, 26] so that thou shalt obtain in His sight victory and honour. Victory, because, He will be overcome in the conflict of prayer; honour, because He will heap upon thee many fresh benefits. 

Page 144 - Thanksgiving

Gifts and acts of thanksgiving should also be offered for benefits already received; for so God will be more ready to answer thy petition. It is only just that when thou enterest into the presence of Him who has given thee all thou hast, thou shouldst offer him somewhat in token of thy indebtedness. 

Page 144 - Section 2

What words can we offer in place of those sacrifices of old, unless the words are those of virtue? 

First, the words of confession [cf Hebrews xiii, 15] , laying bare our sins and miseries; 

then the words of praise and gratitude.....

The words of prayer also, humbly begging gifts from Him who is the source of all good things..... 

Lastly, words of very generous and efficacious oblation with sincere resolutions and promises of accomplishing in due season what we now offer. 

Page 145 

Having placed thyself, therefore, in the Divine presence, imagine that God imposes on thee that precept of old: the fire on the altar shall always burn and the priest shall feed it diligently, putting wood on it every day in the morning and laying on the holocaust, shall burn therefore the fat of the holocausts [Leviticus vi, 12]. 

This altar thou canst take to represent thine heart which burns with a perpetual fire of devotion; lay on it every morning the wood of mediation and consideration, lest it go out: burn in the fire the sacrifice of thy affections, words and deeds, that God may show thee mercy, humbly beseeching His assistance; for without it thy own industry will not suffice to keep it alight. 

Prayer 

Saviour of the world, who came to send fire on the earth desiring that it should be enkindled [cf St Luke xii, 49]: enkindle this Divine fire on the altar of my heart, and teach me to keep its flame ever burning and ever growing more and more; then [page 146] will all my prayers and sacrifices be well-pleasing in thy sight. Amen. 

Chapter 9 - How to practise exterior adoration and reverence in prayer

 From the Dux Spiritualis by the Venerable Louis de Ponte SJ

Chapter 9 - How to practise exterior adoration and reverence in prayer 

Page 133 - Although God our Lord ought chiefly to be adored in spirit and in truth, yet he desires us to manifest these also in our exterior behaviour, so as to render perfect that act of religion which we call adoration; by which we offer to God the homage not only of  our spirit, but of our body as well, in testimony of His infinite excellence. 

This reverence of body is itself a great help to recollection and fervour in prayer. 

St Augustine tells us that such gestures as kneeling down, extending the arms, prostrations and other such acts of humility are not performed in order to manifest to God the feelings of our heart, since all lies open before Him; but rather to move it to pray with greater humility and fervour; for the affection of heart from which such acts proceed is itself increased by their performance. 

Section 2 - page 137

In vocal prayer the words should not be pronounced too hastily but with gravity. 

Page 139

Prayers: 

Fortitude of the Eternal Father, who camest into this world to send fire which ever burns and ascends on high, send upon me that fire which shall have such power to raise my spirit to heaven that my body will serve without lassitude.

Most strong Redeemer, who did stretch out Thy hands in prayer upon the Cross, and had nothing else to sustain them but two hard nails; so strengthen my hands by Thy grace that I may hold them erect in prayer, and, gazing upon Thy illustrious example, may never give over for weariness. 

Then will thy prayer be pleasing to the Eternal Father, in whose power thou shalt overcome all the evil spirits, because God will fulfil all thy desires to His eternal glory. Amen.

Chapter 8 - Part 3 - Of the adoration and reverence in the sight of God which ought to accompany all prayer

 From the Dux Spiritualis by the Venerable Louis de Ponte SJ 

Section 2 - The practice of interior adoration

Page 127 - I - The first act is one of reverence, before beginning to speak with God; acknowledging thyself unworthy to speak with Him, and humbly begging to be allowed to do so. 

We may learn from the utter self-abjection of the Patriarch Abraham who, although invited by God Himself to speak, began thus: I will speak with my Lord, whereas I am but dust and ashes [Genesis xviii, 2] realising his own nothingness in the presence of so great a Lord. 

2. Having now begun thy prayer, never let go of this spirit of veneration. For, as we have said above, mediation ought never to be merely intellectual consideration, but a colloquy directed to God, realising the infinitude of His perfection, the thought [page 128] of which will move thee to adoration in many ways. 

Prayer

God of all excellence, I adore Thee for Thy incomprehensible bounty and goodness, I humble myself before Thy supreme omnipotence, and I glorify Thee for Thy immense charity! If only I could adore Thee with that adoration which the Angels pay Thee in heaven, that I might fulfil at least a part of my desire. 

Prayer 

Super-excellent God, a thousand, a thousand times to be praised for Thy mercy! How can I honour Thee as I ought for all Thy grandeur? What am I, miserable man that I am, that I should take Thy glorious name on my unclean lips? What honour can Thou receive from me, a vile little worm? 

Another way by which we may show reverence in our mediations is to refrain from scrutinising the perfections and wonders of the divine majesty, and the secret judgements by which he governs the universe, humbly confessing that His ways are altogether beyond our comprehension. 

Page 130 - The title most suitable for general use by all classes of men is that of Father, which contains both reverence and confidence: this title Christ Our Lord commanded us to use in daily prayer; He Himself employed it whenever He prayed. Even sinners may, without presumption, take it upon their lips, as long as they recognize their unworthiness; like that prodigal son who prayed, saying: Father, I am not worthy to be called thy son [St Luke xv, 19]; this mode of address greatly pleased his father for the humble reverence it manifested. 

We are like to obtain much more from God by the prayer of reverence and humility, although we seem to be backward in our petitions, than by way of presumption and over-confidence. 

It is a sure indication of reverence towards God if we subject our whole will entirely to His, nor will anything but what He wills. For it is characteristic of reverence to employ few words, as if tongue-tied in the presence of God's majesty. 

Lay open thy heart silently before Him, that he may inspect it: this is quite sufficient. 

Prayer

Most loving of Fathers, what shall I say in Thy presence?

How will I address Thee, how pay Thee homage which I owe? 

For the more affable Thou show Thyself, the more I perceive Thy infinite perfection

Most Just Judge, I revere Thy severity but I love Thy Justice;

Most strong Zealot, I fear Thy jealousy, but I delight in the love whence it proceeds; 

Most faithful of Friends, I love Thy charity, and I venerate the infinite greatness it manifests. 

Teach me how to call upon Thee as Thou desirest: 

That in all things I may please Thee as I desire. 

Prayer

Supreme Father, from whose mercy comes that happy hour to all the world which now is [St John iv, 23], in [page 132] which Thou hast given us the truth Himself, that is Thy son, in human form, and Thy divine Spirit in likeness of fiery tongues. Let that hour now come for me in which I may render Thee the tribute of adoration and praise which I owe Thee on a thousand counts; send Thy truth from heaven to instruct me, and Thy spirit to stir my will; that I may adore Thee as Thou desirest; transform all my faculties into fiery tongues that I may love and praise Thee as I ought for all Thy benefits. 

Chapter 8 - Part 2 - Of the adoration and reverence in the sight of God which ought to accompany all prayer

 From the Dux Spiritualis by the Ven. Louis de Ponte

Section 1 - In what this reverence and adoration consists.

Page 123 - The reverence and adoration which we owe to God our Lord is twofold: interior, that is, and exterior. 

Since God is the Creator of both soul and body, we ought to honour him with the works of both, but chiefly with interior adoration and veneration, as do the Angels and the blessed souls who are pure spirits. 

This Christ himself taught to the Samaritan woman, saying: The true adorers shall adore the Father in spirit and in truth; God is a spirit; and they that adore Him must adore Him in spirit and in truth; for the Father also seekest such to adore Him [St John iv, 23,25].

Page 124 - This adoration and reverence is nothing else but a profound subjection and humiliation of our mind, paid to God for His intrinsic excellence; on which account we submit our heart and all our faculties to His divine ordinance in testimony of his greatness and majesty [S. Bonaventure opusc. parvum bonum partic., 2]. 

This, says St Thomas [S. Th., II-II Q. lxxxi, art 2 and Q. lxxxiv, art 2] is an act of the virtue of religion; to which it belongs to pay worship and honour to God for His infinite excellence. It is also the act proper to the first gift of the Holy Ghost, which we call the gift of fear; and then, says the same Angelic Doctor, it is very perfect; for the gift of fear is more perfect than the virtue of religion, [page 125] and its operations proceed from the inspiration of the Holy Spirit who moves us to adore God in spirit and in truth; with a true knowledge, that is, and with all the affection of our heart.

Page 126 - Lastly, says St Augustine, we adore God by the 3 theological virtues of faith, hope and charity; both because they lead us to express our reverence and adoration with the highest perfection, and because by these virtues we greatly honour and revere the supreme truth and goodness of God. 

Prayer 

Divine Spirit, Spirit of the truth, who proceeds from the Father and the Son, and who art the principle of that adoration which is made in spirit and in truth; help me by Thy holy inspiration, that I may adore Thee, together with the Father and the Son, in that spirit and truth with which Thou desires to be adored. 

Chapter 8 - Part 1 - Of the adoration and reverence in the sight of God which ought to accompany all prayer

 From the Dux Spiritualis by the Ven. Louis de Ponte SJ

Page 120 - The first act thou ought to exercise when coming into the presence of God to pray is one of adoration and reverence, interior and exterior, which we owe to the majesty of God, in whose presence we stand. 

As soon, then, as thou comest into the presence of the Man-God, whether thou lookest upon Him in some image, or in the Most Holy Sacrament, or in highest heaven, thou ought to adore Him for a thousand reasons which oblige thee to it; and lest he cast up against thee these words of the prophet: If I am Father where is my honour? and if I am a Lord, where is my fear [Malachi i, 6] and reverence?

But this reverence is not only a strict duty, it is also a very important means of being made welcome [page 121] by God and obtaining a favourable hearing for thy prayer. For thus says Ecclesiasticus: He that adoreth God with joy shall be accepted, and his prayer shall approach even to the clouds [Ecclus. xxxv, 20]. 

St Bernard, [Sermo 4 de modis orandi, in fine] moreover, says that many souls experience aridity and distraction of mind in prayer because they approach only out of custom and without any reverence. Ascend in spirit, he says, and see with what veneration the blessed spirits adore God. 

Page 123 - For He has not decreed the death penalty for all those who enter to speak with Him; on the contrary, he has made it punishable by eternal death to refuse to enter, or to ask anything: for he is delighted when we speak to Him in prayer and put up our petitions. 

Prayer

Father of Lights, grant me that light by which I may see Thy greatness and my own vileness: that with profound respect I may humble myself in Thy presence and speak as I ought with such immense majesty. 

Prayer of Blessed Anthony Baldinucci SJ

 O Lord,

I do not know what to ask you.

You alone know my real needs,

and you love me more

than I even know how to love.

Enable me to discern my true needs

which are hidden from me.

I ask for neither cross nor consolation;

I wait in patience for you.

My heart is open to you.

For your great mercy's sake,

come to me and help me.

Put your mark on me and heal me,

cast me down and raise me up.

Silently I adore your holy will

and your inscrutable ways.

I offer myself in sacrifice to you

and put all my trust in you.

I desire only to do your will.

Teach me how to pray

and pray in me, yourself. Amen.

~ Blessed Anthony Baldinucci, SJ

Born : June 19, 1665

Died : November 7, 1717

Beatified: March 25, 1893

18You, Herman F. Holbrook and 16 others