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.