LouisdePonte: Chapter 5.1a - Conquering Temptations - Memory of ...

LouisdePonte: Chapter 5.1a - Conquering Temptations - Memory of ...:   Extracts from the Dux Spiritualis by the Venerable Louis de Ponte SJ Chapter 5.1a - Conquering Temptations - Memory of the Presence of God...

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Chapter 5.1a - Conquering Temptations - Memory of the Presence of God

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

Chapter 5.1a - Conquering Temptations - Memory of the Presence of God 

2. This memory of the presence of God is, then, the most efficacious means of conquering the temptations of the devil, the world and the flesh; not only from the holy fear we shall experience in the presence of the Judge who will chastise us if we consent; but also it will greatly stimulate our courage to see Almighty God at our side, who will help us to overcome and will be our patron and protector in this warfare.

Moreover David said: 

I will set the Lord always in my sight; for He is at my right hand that I be not moved [Psalm xv, 8] nor conquered.

On these words Cassian [Coll 12, c. 5.] makes the following remarks: 

            "He alone will be able to understand and efficaciously carry out the meaning of this verse who realises that he owes the spotlessness of his soul and body to the preservation of God; for he himself cannot preserve it unless God stand at his right hand to protect him from the evils which the hands of his enemies shall work for his overthrow."

But fortified by such assistance he may say with holy Job:

        Set me beside thee, and let any man's hand fight against me [xvii, 3].

And since more powerful and greater, says Saint John, is He that is in me, that is, God, than he that is in the world [1 John iv,4], the devil, that is, our victory will be assured by His presence and help. 

Chapter 5.1 - Help to avoid sin and to conquer temptations - Purgative way

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

Chapter 5.1 - Help to avoid sin and to conquer temptations - Purgative way 

Beginning with the footsteps of the purgative way, in which the impediments to prayer are removed, it is certain that if we walk in the presence of God He will so guide them that we will never lose the direct path. 

1. The memory of His presence is a powerful means of restraining the propensities of our lower nature, and of making us flee from sin as we would from a basilisk. For who would dare to sin were he mindful that God is present and is watching him? 

How shall I dare to sin in the sight of my God, who is my Judge and can condemn me to punishment, temporal or eternal? 

Hence Saint Thomas says: If we continually regarded God as present, seeing and judging all things, we should seldom or never sin [Opusc. 58] 

For if we sin, it is because we forget this presence; our deed itself protests this oblivion and error and seems to say with those hardened sinners in the Scriptures: 

        "The Lord seeth us not; the Lord has foresaken the earth" [Ezech. viii, 12]

For this reason Tobias said to his son:

        "All the days of thy life, he said, have God in thy mind; and take heed thou never consent to sin, nor transgress the commandments of the Lord our God." [iv, 6] 

Chapter 5 - St Catherine of Siena - the Presence of God

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

Chapter 5 - St Catherine of Siena - the Presence of God 

..... as He said to St Catherine of Siena: 

            "Think of me and I will think of thee, endeavour to perform all thy actions as if                     conscious that I am watching thee, and I will take it upon myself to bring them all              to a happy conclusion"; 

this was the blessed lot of the Spouse who said;

         I to my beloved, and his turning is towards me [Canticles vii,10]. 

I gaze upon my beloved and He on me; I strive to walk in His presence; He is attentive to direct my steps so that I please Him in all things. 

Chapter 5 Practical considerations and a compact - The Presence of God

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

Chapter 5 Practical considerations and a compact - The Presence of God 

"In all thy ways think of Him, and he will direct thy steps" [Proverbs iii, 6].

He we have a kind of compact or covenant between God and man: if a man binds himself to remember the presence of God at all times and in all his ways, God will take him for His own, and will guide all his footsteps, so that he will neither lose his way not fatigue himself unnecessarily by making a long circuit, but shall go direct to the goal of his journey, which is God Himself. 

Chapter 5 - the Five ends of entering into the Divine Presence

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

Chapter 5 - the Five ends of entering into the Divine Presence 

First, that we may see and know God, His attributes and His perfections. Since the knowledge faith gives us of God is infinite in extent, every day we may enter again, either to acquire some fresh knowledge or to deepen our understanding of what we have already learnt. Hence proceeds the various methods of prayer by means of discourse or meditation on the Divine mysteries: the discussion of these we will defer to the 2nd treatise. 

The second end for which we come into the presence of God is to confess and protest the subjection and prompt obedience the creature owes to His Creator as supreme ruler of the world. From this we get two methods of prayer; one by way of adoration, the other of oblation, accompanied by acts of heartfelt devotion. 

The third end is to praise and glorify God for all His wonderful works and for all the grace and blessings He has bestowed on us; this produces two very excellent methods of prayer; one by praising and rejoicing in God, the other way of gratitude and thanksgiving. 

The fourth end is to place before God all our necessities and implore His assistance; as there are many ways of asking for what we need, this degree includes a great variety of methods. 

Lastly, we may come into the presence of God to enjoy His blessed vision, to listen to His words and to stand before Him on earth as the angels do in heaven; that in the union of love we may repose in His bosom as a stone in its centre. 

Hence arises the method of prayer properly called contemplation: this we will consider in the third treatise.

Chapter 5 - Realisation of the Divine Presence - Introduction

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

All the different methods [of prayer] are founded on some kind of remembrance of the presence of God, with whom we speak and treat: since no one speaks to one who is absent or who cannot, he thinks, hear or understand.

There are many different reasons for which we enter the Divine Presence. 

Chapter 4.4f - Efficacious preparation for Prayer - Twofold preparation for prayer

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

Chapter 4.4f - Efficacious preparation for Prayer - Twofold preparation for prayer

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

For this reason, says St Dionysius [C. 7 de divin. nomin.], every theological act, every work and every exercise which has God for its object or treats with Him, ought to be begun with prayer, invoking His help to perform the act in the way most pleasing to Him.

Chapter 4.4e - Peter and John - Faith and Charity - Twofold preparation for prayer

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

Chapter 4.4e - Peter and John - Faith and Charity - Twofold preparation for prayer

But beside this first preparation, Peter and John, faith that is and charity, must provide our heart at the beginning of our prayer with all that is still required.

Faith must rouse up and stimulate our faculties to converse with God, and Charity enkindle lively desires of approaching Him and remaining in his company as long as may be. To this end the door of the cenacle must be closed to all impertinent thoughts, that is, by a courageous determination not to admit any distractions or earthly affection or any less perfect intention. 

Chapter 4.4d - In the morning - Proximate Dispositions - Twofold preparation for prayer

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

Chapter 4.4d - In the morning - Proximate Dispositions - Twofold preparation for prayer

Let us now come to proximate dispositions for prayer, (when the time has actually arrived)

... are comprehended in the directions given by Christ Our Lord saying:

        "When thou shalt pray, enter into thy chamber, and having shut the door

        Pray to thy Father in secret [St Matthew 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.

 

Chapter 4.4c - The evening preparation for prayer - Twofold preparation for prayer

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

Chapter 4.4c - The evening preparation for prayer  - Twofold preparation for prayer

Beside this preparation, which ought to continue throughout the whole day, there is another which ought immediately precede the actual time of prayer; that is, providing the subject and points on which thou art to dwell, either by reading some book or by recalling them to memory. 

If thy prayer is in the morning, this preparation should be made overnight, shortly before thou goes to rest.... like one who is to start early on a journey, prepares overnight all that he will need. 

For this cause, Isaias said [xxvi, 9]: 

            My soul has desired Thee in the night:

            Yea, and with my spirit within me in the morning I will watch to Thee:

insinuating that the fervent affections of the morning proceed from those of the preceding night.

This form of preparation was well known and greatly esteemed by those Saints who applied themselves to prayer morning and evening. 

Chapter 4.4b - The two (2) Temples - Twofold preparation for prayer

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

Chapter 4.4b - The two (2) Temples  - Twofold preparation for prayer

If thou wert to enter into the temple, says St Augustine [In psalmos xxxiii, cont. 2.], desiring to pray, and should it find it ill-prepared, dirty, uncared for...and shouldst hear a great hubbub of bargaining and people going to and fro, straightway thou wouldst go out again; for it would be impossible to pray as thou desirest. 

But if the building be clean, well-furnished, quiet and adorned with holy images: all this will invite thee to pray and even to protract thy prayer.

If then the temple of thy heart be unclean

    by reason of sin,

    rent by passion,

    or disturbed by base and vain imaginations 

how canst thou pray or remain a moment in it? 

Cleanse first the temple of thy heart, adorn and pacify it: then, the very purity of thy heart, he says, shall delight thee and invite thee to pray, and like, David, to walk in the innocence of thy heart [cf Psalm c, 2.]. thou shalt be delighted in the midst of thy house and with great joy enter into it to pray.

Prayer

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 the house of prayer [St Matthew 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 the gifts of thy grace, that I may be worthy to enter it, there to pray and converse lovingly with Thee.

Chapter 4.4a - Virtue - Twofold preparation for prayer

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

Chapter 4.4a - Virtue - Twofold preparation for prayer 

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 [ii, 20] saying: 

        They that fear the Lord will prepare their hearts,

        and in His sight will sanctify their souls, 

showing that this remote preparation consists in flying from vice and adorning our souls with virtue. 

This was beautifully put by St Dionysius [Epist. 5 ad Demoph], saying that Moses attained such familiarity with God on account of his meekness and sanctity. For he knew, he says, that a man who desires to commune with God ought to do all in his power to make himself like to Him, and to omit nothing which will, he thinks, be pleasing to him. 

In such dispositions he will deserve that God should speak familiarly with him, because every man, says the Sage, loveth him that is nearest and most like to himself [Ecclesiasticus xiii, 19]. 

Chapter 4.4 Of the twofold preparation for prayer - the remote preparation

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

Chapter 4.4 Of the twofold preparation for prayer - the remote preparation 

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

For if the Devil, as we said above [Chapter 3], directs all his temptations the whole length of the day to this one end, that he may hinder thee from prayer or prevent thee from reaping its fruits; so ought thou to direct thy endeavours to obtaining the victory and gathering the fruit of thy prayer. 

This will lead thee to practise temperance in refection, that thy body may not impede thy spirit in prayer; thou wilt endeavour sedulously to guard thy heart and thy senses, lest they rob thee of thy peace; ever mortifying, as Cassian [Coll. 9 c. 2, 3; 10, c. 13] says, whatever can disturb thee in time of prayer: striving ever to make thyself out of prayer what thou wouldst be in it, contending with the four (4) impediments noted in the previous chapter [viz demons, interior enemies, sins & passions and superfluous cares and distractions]. 

For if during the day thou give rein to them, when the hour of prayer is come they will be out of control. 

Chapter 4.3b How to prepare diligently to receive this gift of prayer - recollection etc

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

Chapter 4.3a How to prepare diligently to receive this gift of prayer - recollection etc

.... for the success of prayer depends largely on how we prepare ourselves. 

Therefore David says [Psalm x, 17]: 

            The Lord has heard the desire of the poor;

            Thy ear hath heard the preparation of their heart;

and Saint Bernard [Sermo 69 in Cant] God will show Himself to thee in the same measure as thou preparest thyself to appear before Him.

For with the holy thou shalt be holy, and with the innocent thou shalt be innocent [Psalm xvii, 26], 

solicitous with those who show solicitude, recollected with those who seek recollection. 

His grace, says St Eusebius Emesenus [Hom. 3 ad relig.] will be in proportion to our diligence. 

Moreover, David says again [Psalm lxxxviii, 20] I have laid help upon one that is mighty, as if to say: God will help him who helps himself and will add new powers and graces to one who has made good use of what he already has.

My soul, says St Augustine [In manual., 5,24], 

            Be 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 in preparing thyself to enter into His presence, very willingly will He admit thee and reward thy preparation by granting thy desires. 

Chapter 4.3a How to prepare diligently to receive this gift of prayer - ordinary grace

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

Chapter 4.3a How to prepare diligently to receive this gift of prayer - ordinary grace 

There is another kind of diligence which we can and ought to employ in order to obtain this special grace of prayer, and that is to make good use of the ordinary Grace offered by God to all; for he who is faithful in little is worthy to be raised by God to greater.

For the Lord Himself has said: He that hath, to him shall be given, and he shall abound [St Matthew xiii, 12];

if he make good use of the first grace, he shall be rewarded by obtaining others more precious.

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. 

Chapter 4.3 - How to prepare diligently to receive this gift of prayer

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

The first and most important is that when God Our Lord, by a special inspiration and degree of fervour, moves us to pray, we do not neglect this precious occasion, but sedulously endeavour to profit by it, according to Ecclesiasticus [xiv, 14];

        defraud not thyself of the good day, and let not a good gift overpass thee 

when God offers it: persevering in prayer as long as the heavenly visitation lasts.

For it is a notable gift of prayer and an indication that it is to be continued and lasting; the benefit we receive from one such day will help us on throughout the rest of our life. 

Page 69.  Divine Spirit, all whose works are perfect,

                Assist my weakness lest through negligence 

                I lose the gits which Thy Love offers me. 

Chapter 4.2 a Of those to whom the spirit of prayer is imparted - a prayer

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

Chapter 4.2 a Of those to whom the spirit of prayer is imparted - a prayer 

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. 

Amen. 

Chapter 4.2 Of those to whom the spirit of prayer is imparted

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

From what has been said we may conclude that no one ought to deem himself excluded from receiving the gift of prayer. 

Since we are all indigent beggars on account of our ignorance and infirmity, and are all sons of God by nature, because we are made in His image and likeness; and further, because he has put it in the power of us all to become his children by grace: so, all are capable of receiving this gift, which is offered by the Heavenly Father to all: neither would He have commanded or counselled us to pray unless He were willing to give us the Spirit by which we ought to pray. 

....no one is excluded from the Spirit of Grace, neither will God refuse to anyone the spirit of prayer. 

For the true nature of prayer is nothing else than a supernatural habit of the virtue, or virtues, which, joined to the gifts of the Holy Ghost and fortified by ordinary grace which we receive from heaven, assist us to pray as often as we will.

Chapter 4.1 f - That prayer is a gift from God - The Holy Ghost the Teacher

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

Lastly, this gift of prayer, says St John Chrysostom [Liber 2 de orando Deum], is of such surpassing excellence that it far exceeds our powers, nor can we even begin to speak with God unless the Holy Spirit dwells in our hearts to assist us. 

Men may write many books and lay down a multitude of rules, but it will all be of little use unless this Divine Spirit take upon Himself the office of Master and Helper in this noble work. 

Be constant in thy prayer, says St John Climacus [Gradu 29], and thou shalt have God as 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 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 eyes: neither can anyone pray worthily without the spirit of prayer. 

Chapter 4.1 e That prayer is a gift from God - Adopted sons of God

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

Another title or claim still more sweet is brought forward by the Apostle when writing to the Galatians: Because you are His sons, God hath sent the Spirit of His Son into your hearts, crying: Abba, Father [Gal. iv, 6].

As if to say: it is not so much to supply for your ignorance and infirmity, but because He has adopted you as His sons, that God in His infinite mercy has poured into your hearts the Spirit of His only-begotten Son, who is the Holy Ghost; the interior inspirations and impulses which proceed from His presence there cry out, that is, make you cry out and pray fervently to your Heavenly Father. 

For all the works of God are perfect, and when He gives us the spirit of sons, He also gives us the spirit of prayer by which we ask for all we need.

.. .. .. it will excite us to pray with greater confidence saying: 

        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. 

Chapter 4.1 d That prayer is a gift of God - the Holy Ghost as teacher

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

Since this twofold incapacity [viz. infirmity and ignorance] under which we labour thus moves the Holy Ghost to take upon Himself the office of internal teacher; it is extremely useful to begin our prayer with a humble confession of our infirmity and ignorance, using them as claims and titles why He should help us to pray, saying to Him: 

            Most Holy Spirit!

             I confess myself to be very weak and ignorant

            I know not 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 supplication,

            Inspire me with what I ought to do; 

            Inflame my affections,

            Draw forth those yearnings which Thou alone can communicate. 

Chapter 4.1 c THat prayer is a gift of God - Consequences

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

Consequently, the fervour of our prayer and the progress we make in this sublime exercise are much less the fruit of our own industry than the work of the Holy Spirit. For by these holy exercises He operates within us and we in union with Him those six (6) acts in which perfect prayer consists. 

Page 62 It is He Himself who: 

    1. places us in His presence

    2. purifies and elevates our intention

    3. disposes our meditation

    4. enkindles our affections

    5. directs our petitions

    6. and teaches us how to make our colloquies

Chapter 4.1b - That prayer is a gift of God - our Ignorance

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

Page 61. ... ... there is our ignorance, because we know not how to pray as we ought [Romans viii, 26]. 

Although we may learn in general from the Lord's Prayer what we ought to ask, yet we are ignorant what we ought to ask for on this or that particular occasion; Christ might often say to us what he said to the sons of Zebedee: Ye know not what ye ask [St Matthew xx, 22].

Much more are we ignorant of the form and manner of prayer; not so much its theory as its practice. 

All this moves the Holy Spirit to have compassion on our infirmity, and if only we let Him, He delights to enter our hearts, and so to help and teach us, that He may be said to ask for us [Romans viii, 26] more than we ask for ourselves. 

He will teach us what to ask, and will inspire and assist us to do it by His holy lights and efficacious inspirations, which are all-powerful to resist the evil spirits and overcome all the obstacles which hinder our prayer. 

Chapter 4.1a That prayer is a gift of God - our Infirmity

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

... in these words the Apostle [Paul] points out two reasons why, for our part, we cannot pray as we ought: infirmity and ignorance.

For our infirmity, he says, is so great that we are not sufficient to think anything of ourselves as of ourselves [2 Corinthians iii, 5]. For this reason we cannot by our own strength so much think a good thought, which is the beginning of prayer; nor without the Holy Ghost say the name of the Lord Jesus [cf 1 Corinthians xii, 3], which is the name in virtue of which we pray; nor can we overcome the other impediments and hindrances to prayer. 

Chapter 4.1 That Prayer is a gift of God

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

As faith is a gift, and wisdom is a gift: so also is prayer a gift proceeding from the Holy Ghost himself; as no one can believe rightly without the gift of Faith: neither can anyone pray as he ought without the spirit of prayer. St Paul in his Epistle to the Romans [Rom. viii, 26] , gives us the reason for this: 

            The Spirit helpeth our infirmity: for we know not what we should pray for as we ought; but the                     Spirit Himself askest for us with unspeakable groanings. 

Pope Saint Pius X on prayer - Haerent animo - 1908

 "Since, as everyone realizes, holiness of life is the fruit of the exercise of the will inasmuch as it is strengthened by the aid of divine grace, God has made abundant provision lest we should at any time lack the gift of grace, if we desire it. We can obtain it, in the first place, by constant prayer.

There is, in fact, such a necessary link between holiness and prayer that the one cannot exist without the other.

The words of Chrysostom on this matter are an exact expression of the truth: “I consider that it is obvious to everyone that it is impossible to live virtuously without the aid of prayer;”[39] and Augustine sums up shrewdly: “He truly knows how to live rightly, who rightly knows how to pray.”[40]"

https://www.papalencyclicals.net/pius10/p10haer.htm

Chapter 3 Section 5.2– How prayer wrestles - a recap

 

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

Chapter 3 Section 5.2– How prayer wrestles - a recap 

 

In the meanwhile, until thou hast reached this happy state [viz. being free of distractions in prayer], strive to remove the first 3 impediments which nourish and feed the last; never cease from praying with great confidence and fervour: nothing is impossible to one who prays and trusts as he ought.

In the midst of this din which, for a time, thou must endure during thy prayer, cry out as best thou can to thy God to silence it, saying to Him with David: Behold, God Almighty, how my heart hast forsaken me [Psalm xxxix, 13]; both because through sloth I have not guarded it as I ought; and because my vagabond imagination will not obey me.

The demons have induced it to fly from me: be pleased, O Lord, to deliver me [Psalm xxxix, 14] from the violence of this conflict.

And since thou commandest me to destroy and root out, and to waste and pull down these four (4) impediments [viz. demons, interior enemies, superfluous thoughts and distractions] to the contemplative life: grant me the grace to obey thy precept that I may obtain the peace thou dost promise.

Chapter 3 Section 5.1– How prayer wrestles with distractions

 

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

Chapter 3 Section 5.1– How prayer wrestles with distractions

 

Having overcome these 3 enemies, there remains the last and most bitter conflict against the distracting imaginations and fancies that invade our mind during prayer.

For our imagination is by nature so flighty and unstable that it rushes about without leave or licence from us to think upon whatever it pleases.

How the poor soul is tortured and crucified when it strives to recollect itself by prayer. Of this holy Job complained, saying: My thoughts are dissipated, tormenting my heart; they have turned night into day. [Job xvii, 11, 12].

This time of prayer destined for quiet and tranquillity they have converted into the labour and pains of distractions; these are apt to be so pertinacious that inexperienced souls often think victory in such a struggle to be impossible.

By the power of divine grace they [viz the inexperienced in prayer] acquire the same mastery over their thoughts as the centurion in the Gospel had over his soldiers. I am a man under authority, he said, having under me soldiers and I say to this Go!, and he goeth, and to another, Come! And he cometh, and to my servant, Do this!, and he doeth it [St Matthew viii, 9].

Page 58: In the same manner must thou manfully resolve to subject thy spirit in all things and through all things to God, who is thy supreme Master; by the help of His grace thou shalt gain control over all thy faculties, which are thy soldiers, and over the sense of thy body, which is thy servant. So that when thou shalt say….to thy tongue, Be silent!, immediately it will do it… In like manner, when thou orderest thy imagination to think of this or not of that, it will also comply.

This excellent peace of mind… may be to a great extent recovered even in this present life by the:

                   Efficacy of divine grace,

                   Joined to the exercise of prayer

                   Provided that thou mortify thyself

                   And give to God perfect submission and obedience

So it will come about that after, it may be, long perseverance in this warfare, thou shalt at length attain that peace of soul which prayer itself is the best means of obtaining.

Chapter 3 Section 5 – How prayer wrestles with superfluous cares

 

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

Chapter 3 Section 5 – How prayer wrestles with superfluous cares

The 3^rd conflict to be undertaken is against superfluous cares which prick like thorns and choke the seed of divine inspirations, bringing upon the spirit a kind of torpor which makes it inapt to speak with its Creator.

He himself admonishes thee in these words: “Take heed to yourselves, lest perhaps your hearts be overcharged with… the cares of this life” [St Luke xxi, 34].

Page 56: Just as an excess of food and drink weighs down the body: so, many superfluous cares disturb the spirit and impede prayer.

If in time of prayer such anxieties and cares attack thee fight against them with cries and petitions to Heaven.

If thou make it thy chief care to please God, He will take upon Himself the good success of thy other enterprises: this one principal care will overcome the lesser ones.

It is written: Be still and see that I am God [Psalm xlv, 11]. As if to say: Reject the multitude of cares, and thou shalt be permitted to contemplate my greatness.

Prayer:

Infinite God, set my soul at rest from the cares of Martha, lest they hinder the quiet of Mary; pluck out of my heart those thorns which prick it; produce instead holy thoughts and affections pleasing to Thee.

 

Chapter 3 Section 4.1– How prayer wrestles with passions

 

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

Chapter 3 Section 4.1– How prayer wrestles with passions

 

With the same zeal must thou enter into conflict with thy unruly passions and the inordinate desires of thy flesh, which perturb the spirit and hinder it from attending to spiritual things.

Think then, that when thou comest to prayer, that God say to thee what He said to Moses, who desired to approach the burning bush: Come not nigh hither, put off thy shoes from thy feet; [Isaias xliv, 22] strip thyself of all earthly affections, cast away all desire for perishing things; for it ill beseems thee to enter into my presence with such shoes on thy feet.

Having heard this voice, resolve to mortify with a good will everything in thee which displeases God: then he may presently permit thee to approach and speak familiarly with Him; unless thou so prepare thyself thou shalt never attain to contemplation.

Die then to the cupidities of thy flesh, and straightway shalt thou be permitted to contemplate the divine greatness.

If this seem to be too difficult, begin to pray; for prayer will impetrate for thee to carry out the thy good desire:

Say with St Augustine [Solil., c. 1]:

          O fountain of life! I will die that I may see Thee;

          I will mortify myself that I may enjoy Thee;

          I will deny myself that I may be permitted to speak with Thee:

Since this blessed vision and joyous colloquy may not be obtained without this kind of death, in which consists true life.

          Grant me, Lord, to see Thee indeed, that I may die to this life;

          Unless I now begin to pray and to contemplate Thee,

          And to contemplate Thee, and so to see Thee,

          I cannot die to myself in order to enjoy Thee.

Chapter 3 Section 4– How prayer wrestles with sins and passions

 

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

Chapter 3 Section 4– How prayer wrestles with sins and passions

Page 53 - Before all else war must be declared against sin, which devours the conscience with remorse until by penance we have washed our souls clean, and freed ourselves from sinful affections and their occasions.

Your iniquities, says Isaias, [lix, 2], have divided between you and your God, and your sins have hid His face from you that He should not hear.

If I have looked at iniquity in my heart, and neither will nor can remove it, this is a certain sign of complacency in it; as long as this is the case I am unworthy of the presence and contemplation of God, which is promised to the clean of heart [St Matthew v, 8]: moreover, God will say to me with terrible voice: Take away the impious, lest he see the glory of God [Isa. Xxvi, 10 (in the Septuagint)] and contemplate His wonders.

 

Since, then, thou hast the power to put away the sins which cause thee remorse, and which discourage thy heart and soul, embrace the counsel of the Wise man! The just man accuseth himself at the beginning of his prayer [Proverbs xviii, 17 (in the Septuagint)].

 

When, therefore, thou entereth on a life of prayer, thou must at the same time begin with conflict of sin, eliciting acts of sorrow and conceiving purposes of amendment, uniting all these petitions together in the best way thou can.

For earnest and unwearied prayer will obtain for thee the grace to dissolve the clouds of thy sins, transforming them into the water of tears.

Prayer:

Eternal God, who hast said by the mouth of thy Prophet: I have blotted out thy iniquities as a cloud, and thy sins as a mist [Isaias xliv, 22];

take away and dissolve as a cloud the multitude of my sins, leaving no trace of them:

Let my prayer enter into Thy sight and make me worthy to contemplate Thy Glory.

 

 

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Chapter 3 Section 3 – How prayer wrestles with our interior enemies

 

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

Chapter 3 Section 3– How prayer wrestles with our interior enemies

 

Although this conflict [viz with the Devil] is so strong, yet there is one still more deadly, because domestic; on it the evil spirits place all their hopes. For it takes place within our soul, which is the house wherein prayer is exercised; in this house are found four (4) of the chief interior enemies which persecute prayer. They are denominated by St Bernard [Serm. 23 in Cant. ad finem]:

1.     remorse for sins past

2.     ill-regulated passions

3.     dissipation of mind

4.     and superfluous cares

From these four (4) are formed that dark and murky cloud of which Jeremiah says: Thou hast set a cloud before thee, that our prayers may not pass through. [Lam iii, 4]

Page 52 – Should thou find thyself in such a miserable case as this, do not lose heart or doubt the possibility of escape.

God has imparted such efficacy to prayer that by its importunate supplications even such clouds and mists can be dispelled and the house of thy heart tranquilised.

If thou art resolved to give thyself to prayer, tell thyself that the Lord our God exhorts thee to remove these four (4) impediments, saying by the mouth of Jeremias: Lo I have set this day to root up and to pull down, and to waste and to destroy, and to build and to plant; [Jer. I, 10] as if to say:

          If thou are determined to build the house of recollected prayer and to plant the grove of lofty thoughts and fruitful labours, study first to remove these obstacles:

1.     Destroy the sins which give thee remorse;

2.     Pluck out the passions and desires which disturb thee;

3.     Cast away superfluous cares by which thou art pricked;

4.     And Root out the vain fancies which cause thee so much distraction.

 

Lofty indeed is the house of prayer and contemplation which thou thinkest to build; neither labour not strength must be spared in the business.

Prayer itself will obtain for thee all thou needest and will combat those foes until thou hast obtained complete victory over them.

 

Chapter 3 Section 2– How prayer wrestles with the demons

 

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

Chapter 3 Section 2– How prayer wrestles with the demons

 

Page 49 – The more fervent the Devil see us in prayer, says St Bernard, [Sermo 4 de Quad.] the greater his energy in opposing hindrances.

For this reason some of the Holy Fathers tell us that the more excellent our prayer, the greater the difficulty shall we find in it: for all hell seems to conspire against it. Nor is this anything strange, for great undertakings are wont to present great difficulties. But if cowards are terrified by the difficulty, the strong are spurred on by the greatness.

Both classes need generosity of soul and the necessity of prayer is a strong stimulus to urge us on in this practice.

The very solicitude and effort with which the evil spirits strive to hinder it sufficiently shows how important they deem it, and ought to encourage us the more firmly to resist them and to continue the combat till we overcome.

Chapter 3 Section 1.2– Be a man of prayer!

 

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

Chapter 3 Section 1.2–  Be a man of prayer!

 

If, thou desire to conquer the Omnipotent and be a partaker in His omnipotence, be a man of prayer;

If thou desire to mortify thy flesh and dry up the nerve on which its passions depend, be a man of prayer;

If thou seek to triumph over the world and its pomps, and not to fear men and their calumnies, and, moreover, to be delivered from the snares of the devil, be a man of prayer;

If thou desire God to change thy name [ie as in Jacob to Israel] and grant thee fortitude and the gift of quiet, tranquil contemplation, and to see and possess Him as far as may be in this life, be a man of prayer;

Lastly, if thou hope to obtain from the Father of lights all those heavenly blessings which he is wont to communicate through Jesus Christ His Son, be a man of prayer; for this is the infallible way of obtaining them.

 

 

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

 

AMDG - 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 3 Section 1– Of wrestling with God in prayer

 

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

Chapter 3 Section 1– Of wrestling with God in prayer

Page 45 - .. .. fervent prayer is nothing else than a kind of wrestling of our spirit with God to induce Him to hear us and come to our assistance.

We bring against Him all the claims and arguments we can think of to force Him, as it were, to grant what we ask; His charity is so infinite that when He sees us engaged in other conflicts and grievously afflicted, He seems to invite us to enter into this conflict with Himself and to wish to be overcome.

For He greatly delights in being vanquished by prayer: from this friendly conflict we may learn what strength His grace will impart to overcome those enemies who fight against us in deadly earnest.

O depth of the Divine mercy!

O invincible power of prayer!

Let Thy infinite mercies praise Thee, my God, for the virtue Thou hast bestowed on prayer to vanquish the fiercest and most powerful enemies.