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.