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.
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