Chapter 4 That prayer is the gift of God

Extracts from the Dux Spiritualis by the Ven. Louis de Ponte SJ

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Most Holy Spirit, I confess myself to be very ignorant and weak; I do not know how to pray as I ought, nor have I the power to do it. Assist me therefore in this hour, teach me how to pray, arouse me to make supplication, inspire me with what I ought to do; inflame my affections, draw forth those yearnings which thou alone canst communicate.

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Supreme Father, since in thy exceeding mercy Thou hast received me as Thy child, grant me also the gift of prayer, by which I may speak and treat with thee as with my loving Father.

Be constant in thy prayer, says S. John Climacus [Lib 2 de orando Deum], and thou shalt have God for thy Master and Director.

For just as no one can teach in words how we see with our eyes, since we do it quite naturally and without reflection: in like manner, no one can learn from the doctrine of another only, the beauty and excellence of prayer. For prayer contains in itself, in a manner of speaking, its Master, God, who teacheth man knowledge [Psalm xciii, 10] and grants the gift of prayer to him who prays. As we cannot see without the eyes: neither can anyone pray worthily without the spirit of prayer.

Section 1 page 67 – Of those to whom the spirit of prayer is imparted

Most true of all friends, whose delights are to be with the children of men [Proverbs viii, 31], and that much more since thou hast made Thyself one of them: pour out upon me in great abundance the spirit of grace and of prayer which shall make me Thy intimate friend and enjoy thy loving communication.

Section 2 page 69 – How to prepare diligently to receive this gift

Divine Spirit, all whose works are perfect, assist my weakness lest through negligence I lose those gifts which Thy love offers me.

In general we may say that for the most part God requires us to do our own part in co-operating with His grace, and so dispose ourselves to obtain its increase.

… for the success of prayer depends largely on how we prepare ourselves. Therefore S Bernard says: God will show himself to thee in the same measure that thou hast prepares thyself to appear before him [Serm 69 in Cant]. For with the holy thou shalt be holy, and with the innocent thou shalt be innocent [Psalm xvii, 26], solicitous for those who show solicitude, recollected with those who seek recollection. His grace, says S Eusebius Emesenus [Hom 3 ad relig.] will be in proportion to our diligence.

My soul, says S Augustine [In manual., 5, 24] be thou solicitous with Him who is solicitous for thee, be pure with Him who is purity itself, be holy with the source of all holiness, be recollected with Him whom nothing can distract: such as thou art with God will he be with thee. If thou show great diligence thyself to enter His presence, vey willingly will he admit thee and reward thy preparation by granting all thy desires.

Section 3 page 71 – Of the twofold preparation for prayer

The remote preparation or disposition is to regulate our life well throughout the whole course of the day, learning from the crafts and subtlety of our spiritual enemies to be ever on our guard.

Moreover, thou must endeavour to adorn thy soul with every virtue, that thou mayest be worthy and unashamed to appear before God. This was noted by Ecclesiasticus saying: They that fear the Lord will prepare their hearts, and in His sight will sanctify their souls [Ecclus. ii, 20], showing that this remote preparation consists in flying from vice and adorning our soul with virtue.

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Most sweet Saviour, who with great zeal didst cast out of the Temple [cf St John ii,15] , those who profaned it with their merchandise because it was a house of prayer [St Matt xxi,13], and merited to be cleansed from all this defilement: cast out of the temple of my heart all that disturbs it and adorn it with gifts of Thy grace, that I may worthily enter it, there to pray and converse lovingly with Thee.

Section 6 page 74 – Proximate dispositions for prayer When thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret [St Matt. vi, 6]. This may be understood of entering into some room or private place where we may be alone, quiet and unobserved; it will greatly help forward the recollection of prayer. But the holy Fathers consider it specially applies to entering into the chamber of the heart where we are to pray to God.

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Lastly, there is no more efficacious preparation for prayer than prayer itself.