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

Chapter 7 - Part 3 - Of the various ways we may consider God as present - Imagination

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

Section 4 - How we may keep ourselves in the presence of God by the use of our Imagination

Page 115 - The different ways of realising the presence of God of which we have so far spoken are purely spiritual and relate only to God in his Divinity. 

There remains a 4th mode which consists in representing Him under some imaginary form; this [page 116] will chiefly be useful to those who love to contemplate the Sacred Humanity of Our Saviour. 

Page 117 - This kind of presence is most useful in meditation, composing images and figures corresponding to the subjects on which we are meditating. 

First because it greatly helps intellectual considerations; for in this life our mind depends to some extent upon the imagination, and is wont to follow its workings.

Secondly, because it stirs up the affections of the will, exciting in the sensitive powers movements full of tenderness and love.

Thirdly, because such images are a great help to recollection of mind; for the imagination, naturally volatile and inconstant, draws the mind after it. 

For which reason it must be gently held down to the place or mystery which the mind is to [page 118] consider. 

Page 118 - Since there are 3 dangers attached to thus use of the imagination they must be diligently noted.

The 1st danger is of injuring the head, by trying to form too many images at once, or by entering into too many details, or by trying to keep the first ones in mind when they are followed by others which obscure or efface them. 

If, on the other hand, great difficulty is experienced in forming such pictures, it is better to pray without them than to injure the head, and perhaps make us unable to pray at all. 

The 2nd danger is that of illusions: into which those persons may easily fall who have a lively imagination; these are apt to believe the images they have formed to be revelations, and the things which proceed from the vehemence of their imagination to be real and good; in this we should be on our guard against the tricks of the devil. 

The 3rd danger is of becoming so much attached to this mode of the presence of God as to render oneself unfit for another better and more spiritual. 

Page 119 - Although contemplation by means of these figures has much power and efficacy as we have said, much more excellent, says St Thomas [Aquinas] [S. Th. II-II, Q. cixxxi, art. 2], is that which is purely spiritual. 

For figures are never equal to nor to be compared with the thing figured, and it is far more perfect to know a thing in itself than in an imaginary representation. 

For this reason such a mode of realising the presence of God ought to be relinquished for another more perfect whenever God wishes to raise us to it, as we shall explain more fully later. 

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 Novitiate 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 7 - Part 2 - Of the various ways in which we may consider God as present

 From the Dux Spiritualis by Louis de Ponte SJ

Section 3 - How we may regard God as dwelling with in us

Page 112 - The 3rd Manner of looking upon God is within myself: since He is really and truly within me by Essence, Presence and Power, much more intimately than my Soul is in my body; if I am in a state of Grace, He is in my Soul as a King upon his throne, a spouse in her bridechamber, and as God in His holy temple, according to the saying of the Apostle: 

        "Know thee not, that you are the temple of God and that the Spirit of God dwells within you?"

[1 Corinthians iii, 16]. 

Page 115 - St Augustine's Prayer [Solil., c, 31] 

Too late have I loved Thee, O Beauty ever old and ever new, too late have I loved Thee for Thou wert within and I was without; for I sought Thee in the beauty of the creatures Thou hast made; but I only deformed myself.

Thou wert with me, but I was not with Thee: they held me far from Thee, because they had all their being from Thee, and I knew it not. 

Enlighten, Lord, the eyes of my Soul, that I may see Thee within myself, and may love and possess myself and Thee, who art ever with me, and may be most intimately united with Thee. Amen 

Chapter 7 - Part 1 - Of the various ways in which we may consider God as present

 From the Dux Spiritualis by Louis de Ponte SJ

Section 1, page 106 - How we may behold God in Heaven

The first way of considering the presence of God is to raise the heart and the eyes of the Soul to Heaven, where is the throne of His Glory. 

Page 107 - Therefore, as St Bernard [Sermo de 4 modis orandi] admonishes us, Christ Our Lord placed at the beginning of that prayer that he taught the disciples this word: Our Father, who art in heaven [St Matthew vi, 9]; teaching us to raise our minds from earth and earthly things to heaven, where our Celestial Father dwells, communicating to us in great abundance the heavenly gifts for which we ask.

Page 108 - Our holy Father Ignatius [ In ejus vitae, lib 5, c 1], of whom it was related that he was wont to go up to the highest place in the house, where he could raise his eyes to heaven; often he was granted such fervour in prayer and such wonderful light on heavenly things that when he descended he would say: 'How vile is earth to me, when I have looked into Heaven!' 

Section 2 - How we may consider God as around us, or ourselves as God

Page 112 - Immense fire, spread throughout the world; since I live in the midst of Thee, 

consume in me whatever hinders me from seeing Thee; 

penetrate me through and through, that I may love Thee with all my strength; 

transform me into Thyself, that I may be one with Thee:

and since nowhere can I flee from Thy presence, suffer me not to be cut off from Thy Grace. Amen. 

Chapter 6 - Part 3 - The various ways God is present to us

 From the Dux spiritualis by Louis de Ponte SJ 

Section 3 - Page 101 

Then will the most Holy Trinity be present to us when, with chaste and pure prayers, and with tranquil mind and affection, we implore these three Blessed Persons to grant us union with Them. - St Denis

By these words he indicates three classes of acts by means of which we may ever remain in the presence of God and have him present in us as lively a manner as we are to him. 

The first class is frequently to invoke and speak with God by chaste and pure petitions, without any admixture of distractions or any oblique intentions. 

Such prayer may very well be made by means of ejaculations, which are short and fervent aspirations darted up from the heart to God, whom we feel near to us, as often as we please. 

Page 102 

In the second place, in order to have God always present to our mind, our interior faculties must be kept clam and tranquil, and we must believe with lively faith that he is in all creatures, fortifying this belief by the help of natural reason. 

Page 103

What love has effected in God, it will also effect in a justified Soul which loves God in real earnest, and desires [page 104] ever to dwell in his presence; for it will enjoy a vital union with God by actual knowledge and love. 

Page 104 

Then will it be able to say with the spouse: I have found him whom my Soul loveth: I hold him and I will not let go. [Canticles iii, 4]

Prayer: 

Immense God, I will love Thee with my whole heart, desiring to have Thee as my inseparable companion; wound me, Lord, with the dart of Thy charity, and grant me the realisation of Thy presence; for where there is great love, forgetfulness is impossible. 

Chapter 6 - Part 2 - the various ways in which God is present to us

From the Dux Spiritualis by Louis de Ponte SJ - English translation of 1932  

Section 1 - page 98 - 

Word of God divine, Word of God eternal, living and effectual, present to all things and acting everywhere, say to my heart this word: Dominus tecum. Enlighten the eyes of my Soul that I may see and realise how Thou art with me, and may obtain all Thou dost offer by Thy grace, until at last I come to enjoy Thy glorious vision face to face in Heaven. Amen

Section 2 - page 99 - 

My God, most present, yet most absent, most present indeed to all Thy creatures by Thy very essence, yet most absent from men of earth by reason of their forgetfulness of Thee!

How well does that name of forgetful befit me, since I forget God who is in me and the benefits He continually confers on me, the precepts He imposes, the rewards He promises, the punishments He threatens, and, finally, the judgement He has instituted, when He will repay everyone according to their desserts.

Father of mercies, take away from me this pernicious oblivion, make me ever mindful of Thee as Thou art of me. 

page 100 

As there is no moment when man is not enjoying and benefiting by the goodness of God: so ought there to be no moment when he has Him not present to his memory - St Augustin in his Manual 

Chapter 6 Part 1 - The various ways that God is Present to us

 

NB: These extracts are taken from Louis de Ponte's Dux Spiritualis in the English translation published in 1932 

Chapter 6 - a Summary of the various ways that God is present to us

1st:  The first mode is common to all creatures in whom, as theologians say, God is by ESSENCE, PRESENCE and POWER [cf: s. Thomas, S. Th., I, Q. viii, art 2].

This first mode by which God is in all creatures is proper and natural to His Divinity on account of His immensity, wisdom, and omnipotence, for as long as creatures hold their being from Him. He must of necessity be in them, nor can he abandon them for a single moment or they would immediately cease to be. 

2nd The second mode by which God is present is common to all the just and to them alone; for he is in them by grace, charity, and the other infused virtues, which work together for their sanctification. 

This manner of presence is not granted to those who do not love; although, as soon as love enters their hearts, they begin to dwell in Him; not by any change in God, but the man receives new effects of grace which God operates in him. 

But when a just man falls into mortal sin, God withdraws from his soul, because he ceases to produce those effects of grace and charity which He formerly worked in him. 

3rd The third manner in which God dwells in men is when he bestows on them unusual graces and favours: when he illuminates the mind with a new light to understand some truth, or grants an increase of devotion or spiritual joy. 

Or again, when he assists him in his undertakings by a particular providence, directing and guiding him by His inspirations. In this sense, we are accustomed to see that God visits souls and dwells in them; that sometimes he retires, then returns; now he is present, now absent. 

4th Fourthly, there is another manner in which God is present to men, and that is by His most sacred Incarnation, on account of which He is called Emmanuel, which is interpreted God is with us [St Matthew i, 23], because he has conjoined our nature with His own and conversed with men [Baruch iii, 38] . 

5th Lastly, He will remain with us and dwell in us till the end of the world in the Most Holy Sacrament of the altar, coming from Heaven to visit us, and making Himself, Jesus Christ, true God and true man under the sacramental species ... that we may enjoy his corporeal presence, hidden under these veils, and we may speak with him, discerning His presence very near to us indeed. 

Chapter 5 - Various methods of Prayer and treating with God

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

Chapter 5 - Various methods of Prayer and treating with God

Section 1 - How the memory of the Presence of God helps us to avoid sin and to conquer temptations.

Eternal God, take away, I beseech Thee, the dense veil my sins have placed between me and Thee, hiding Thy Face. For I know that if I look upon Thee as I ought, all I accuse myself of, Thou wilt wipe out; neither shall I ever return to my former sins or offend Thy most pure eyes, which see and detest them. 

Section 2 - That this same realisation of the presence of God is a great help to attaining true and solid Virtue

Eternal King, conduct me, like Jacob, through right ways [Wisdom X, 10], show me that kingdom which is within us [cf St Luke xvii, 21], and Thyself, the King of Glory. Show me how Thou dost protect those who keep their eyes fixed on Thee; and obtain for me that justice, peace, and joy in the Holy Ghost [Romans xiv, 17] in which it consists. May I realise more and more, and make progress in virtue until I obtain its eternal reward. Amen. 

Section 3 - How much the memory of God's presence helps us in the works of the Unitive way.

Blessed is the man to whom God is ever present!

Happy the Soul which is never oblivious of His sweet presence!

Realise, O my soul, that God is ever regarding thee in all thy ways, public and private, to direct and perfect thy goings in thy path, that thy footsteps be not moved [cf Ps. xvi, 5]. Set, then, the Lord always in thy sight [cf Ps. xv, 8], that thy heart may rejoice, thy tongue exult, and thy flesh rest in the hope that thou wilt one day be made a partaker of His glory and enjoy His presence, not as now, in the obscurity of faith, but in the clear vision of God Himself for all eternity.