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.