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.