Some Thoughts on Prayer

From the Catechism of the Catholic

Church.
Prayer is the raising of ones mind and heart to God or
the requesting of good things from God.
(St. John Damascene) Humility is the foundation of
prayer. Only when we humbly acknowledge that we do
not know how to pray as we ought, are we ready to
receive freely the gift of prayer. (CCC. 2559)
According to scripture it is the heart that prays. (CCC.
2562)
The heart is our hidden center, beyond the grasp of our
reason and of others; only the Spirit of God can fathom
the human heart and know it fully. - - - it is place of
Covenant (CCC 2563)
God calls man first. Man may forget his Creator or hide
far from his face; he may run after idols or accuse the
deity of having abandoned him; yet the living and true
God tirelessly calls each person to that mysterious
encounter known as prayer. (CCC. 2565)
The Son of God who became Son of the Virgin also
learned to pray according to his human heart. He
learned formulas of prayer from his mother. Who kept in
her heart and meditated upon all the great things done
by the Almighty. (CCC. 2599)
Jesus prayed before the decisive moments of his
mission. (CCC. 2600)
Jesus often draws apart to pray in solitude on a
mountain, preferably at night. (CCC. 2602)
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When the hour had come for him to fulfill the Fathers
plan of love, Jesus allows a glimpse of the boundless
depth of his filial prayer - - - Father forgive them for
they know not what they do.
(Luke 23:34) - - Father, into your hands I commit my spirit.! (Luke
23:46) (CCC.2605)
From the Sermon on the Mount onwards, Jesus insists
on Conversion of heart: reconciliation with ones brother
before presenting an offering on the altar, love of
enemies and prayer for persecutors, prayer to the
Father in secret, not heaping up empty phrases,
prayerful forgiveness from the depths of the heart,
purity of heart and seeking the kingdom before all else.
(CCC. 2608)
In Jesus the Kingdom of God is at hand (Mk. 1:15) He
calls his hearers to conversion and faith, but also to
watchfulness. - - - the disciples prayer is a battle; only
by keeping watch in prayer can one avoid falling into
temptation. (CCC. 2612)
The Prayer of Mary
The Gospel reveals to us to whom Mary prays and
intercedes in faith. At Cana the Mother of Jesus asks her
Son for the needs of a wedding feast: - - Mary is heard
as the Woman, the New Eve, the true Mother of all the
living. (CCC 2618)

Prayer of the Christian Community

In the first community of Jerusalem, believers devoted
themselves to the Apostles teaching and fellowship, to
the breaking of bread and the prayers (Acts 2:42)

This sequence is characteristic of the churchs prayer:

founded on the Apostolic faith; authenticated by charity;
nourished in the Eucharist (CCC. 2624)
Our prayer ascends in the Holy Spirit through Christ to
the Father. (CCC 2627)
With sighs too deep for words the Holy Spirit helps us
in our weakness; for we do not know how to pray as we
ought, but the Spirit himself intercedes for us with sighs
too deep for words. (Rom.8:26)
Asking forgiveness is the prerequisite for both the
Eucharistic liturgy and personal prayer. (CCC. 2631)
Prayer of Intercession
Since Abraham, intercession asking on behalf of
another has been characteristic of a heart attuned to
Gods Mercy. - - - Intercession, he who prays looks not
only to his own interests, but also to the interest of
others, even to the point of praying for those who do
him harm. (CCC 2635)
Intercession of Christians recognizes no boundaries for
all men, for kings and all who are in high positions , for
persecutors, for the salvation of those who reject the
Gospel. (CCC 2636)
Prayers of Thanksgiving
As in the prayer of petition, every event and need can
become an offering of thanksgiving. The letters of
St.Paul often begin and end with thanksgiving, and the
Lord Jesus is always present in it: `Give thanks in all
circumstances; for this is the will of God in Christ Jesus
for you; `Continue steadfastly in prayer, being watchful
in it with thanksgiving. (1 Thess. 5:18 and Col. 4:2)
(CCC 2638)
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Prayer of Praise
Praise is the form of prayer which recognizes most
immediately that God is God. It lauds God for his own
sake and gives him glory, quite beyond what he does,
but simply because He Is. (CCC 2639)
[Address] one another in psalms and hymns and
spiritual songs, singing and making melody to the Lord
with all your heart. (Eph. 5:19, Col.3:16) (CCC 2641)
The Eucharist contains and expresses all forms of
prayer: it is the pure offering of the whole body of
Christ to the glory of Gods name and according to the
traditions of East and West, it is the sacrifice of praise.
(CCC 2643)

Sources of prayer
In order to pray one must have the will to pray. (CCC
2650)
Prayer should accompany the reading of sacred
scripture. (CCC 2653)
Seek in reading and you will find in meditating: knock
in mental prayer and it will be opened to you by
contemplation. (CCC 2654)
his Spirit (the Lords) is offered to us at all times, in the
events of each day. - - - it is in the present that we
encounter him, not yesterday nor tomorrow, but today.
(CCC 2659)
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it is just as important to bring the help of prayer into

humble everyday situations. (CCC 2660)
Prayer to the Father
Whether our prayer is communal or personal, vocal or
interior, it has access to the Father only if we pray in the
name of Jesus. The sacred humanity of Jesus is therefore
the way by which the Holy Spirit teaches us to pray to
God our Father. (CCC 2664)
Prayer to Jesus
The one name that contains everything is the one that
the Son of God received in his incarnation: Jesus - - - To
pray Jesus is to invoke him and to call him within us.
His name is the only one that contains the presence it
signifies. (CCC 2666)
This simple invocation of faith developed in the tradition
of prayer under many forms in East and West. The most
usual formulation, transmitted by the spiritual writers of
the Sinai, Syria and Mt. Athos, is the invocation,
Lord Jesus Christ, Son of God, have mercy on us
sinners. (CCC 2667)
When the holy name is repeated often by a humbly
attentive heart, the prayer is not lost by heaping up
empty phrases, but holds fast to the word and brings
forth fruit with patience, This prayer is possible at all
times. (CCC 2668)
To the Holy Spirit
The simplest and most direct prayer is also traditional -Come Holy Spirit, fill the hearts of your faithful and
enkindle in them the fire of your love (CCC 2671)
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We add: Send forth your spirit and they shall be created

and you shall renew the face of the earth.
Prayer through Mary.
Mary is Mother of God and our mother, we can entrust
all our cares and petitions to her: She prays for us as
she prayed for herself: Let it be done to me according
to your word. By entrusting ourselves to her prayer, we
abandon ourselves to the will of God together with her:
Thy will be done. (CCC 2677)
Like the beloved disciple we welcome Jesus mother
into our homes, for she has become mother of all the
living. We can pray with and to her. The prayer of the
Church is sustained by the prayer of Mary and united
with it in hope. (CCC 2679)
A cloud of Witnesses
The witnesses who have preceded us into the kingdom,
(Heb.12:1) - - - They contemplate God, praise him and
constantly care for those whom they have left on earth.
When they entered into the joy of their Master, they
were put in charge of many things. Their intercession is
their most exalted service to Gods plan. We can and
should ask them to intercede for us and for the whole
world. (CCC 2683)
The Christian Family
The Christian Family is the first place of education in
prayer. Based on the sacrament of marriage, the family
is the domestic church where Gods children learn to
pray as the church and to persevere in prayer. For
young people in particular, daily Family prayer is the
first witness of the Churchs living memory as awakened
patiently by the Holy Spirit. (CCC 2685)
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The memorization of basic prayers offers an essential

support to the life of prayer, but it is important to help
learners savor their meaning. (CCC. 2688)
Religious Communities.
Many religious have consecrated their whole lives to
prayer. Hermits, monks and nuns since the time of the
desert fathers have devoted their time to praising God
and interceding for his people. The consecrated life
cannot be sustained or spread without prayer; it is one
of the living sources of contemplation and the spiritual
life of the church. (CCC 2687)
Various truths
We cannot pray at all times if we do not pray at
specific times, consciously willing it. (CCC 2697)
The Lord leads all persons by paths and in ways
pleasing to him. (CCC 2699)
We must pray with our whole being to give all power
possible to our supplication. (CCC 2702)
Meditation
To meditate on what we read helps us to make it our
own by confronting it ourselves. - - - to the extent that
we are humble and faithful, we discover in meditation
the movements that stir the heart and we are able to
discern them. (CCC 2706)
There are as many and varied methods of meditation
as there are spiritual masters. Christians owe it to
themselves to develop the desire to meditate regularly - - but a method is only a guide (CCC 2708)
Contemplative Prayer
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To desire him is always the beginning of love. (CCC

2709)
One makes time for the Lord. (CCC 2710)
Contemplative prayer is the poor and humble surrender
to the loving will of the Father in ever deeper union with
his beloved son. (CCC 2712)
It is a gift, a grace. (CCC 2713)
Contemplation is a gaze of faith, fixed on Jesus. I Look
at him and he looks at me. (CCC 2715)
Contemplative prayer is silence. (CCC 2717)
We must be willing to keep watch with him one hour.
(Matt 26:40) (CCC 2719)
Prayer is a battle.
It always presupposes effort. - - -Prayer is a battle.
Against whom? Against ourselves and against the wiles
of the tempter who does all he can to turn man away
from prayer, away from union with God.
(CCC
2725)
Christian prayer is neither an escape from reality nor a
divorce from life. (CCC 2727)
Our battle has to confront what we experience as
failure in prayer: discouragement during periods of
dryness: sadness that because we have great
possessions, we have not given all to the Lord;
disappointment to our own will; Wounded pride; - - - we
must battle to gain humility, trust and perseverance.
(CCC 2728)
The habitual difficulty in prayer is distraction. - - - A
distraction reveals to us what we are attached to. - - 8

There in lies the battle, the choice of which master to

serve. (CCC 2729)
The battle - - - requires vigilance - - - The bridegroom
comes in the middle of the night. (CCC 2730)
Dryness belongs to contemplative prayer when the
heart is separated from God, with no taste for thoughts,
memories and feelings, even spiritual ones. This is the
moment of sheer faith clinging faithfully to Jesus in his
agony and in his tomb. (CCC 2731)
The most common yet most hidden temptation is our
lack of faith. (CCC 2732)
Another temptation to which presumption opens the
gate is acedia. The spiritual writers understand by this
a form of depression due to lax ascetical practice,
decreasing vigilance, carelessness of heart. (CCC 2733)
Filial trust is tested it proves itself in tribulation. (CCC
2734)
Our Father knows what we need before we ask him.
(Mt.6:8) but he awaits our petition because the dignity
of his children lies in their freedom. (CCC 2736)
It is possible to offer fervent prayer even while walking
in public or strolling alone, or seated in your shop - - while buying or selling - - - or even while cooking. (ST.
John Chrysostom) (CCC. 2743)
Prayer is a vital necessity. - - -Nothing is equal to prayer;
for what is impossible it makes possible, what is difficult,
easy - - - Those who pray are certainly saved; those who
do not are certainly damned.
(St.
Alphonsus Ligouri) (CCC. 2744)

Prayer and the Christian life are inseparable. (CCC

2745)

Concerning the Our

Father
The Lords Prayer is truly the summary of the whole
gospel. (CCC 2761)
The Lords prayer is the most perfect of prayers. (CCC
2763)
Our Father who art in heaven, hallowed be thy name.
Thy kingdom come. Thy will be done on earth as it is in
heaven. Give us this day our daily bread, and forgive us
our trespasses, As we forgive those who trespass
against us, and lead us not into temptation, but deliver
us from evil. Amen.
The first communities prayed the Lords prayer three
times a day. (Didache 8:3) (CCC 2767)
The Lords Prayer is an integral part of the major hours
of the Divine Office. In the three sacraments of
Christian initiation its ecclesial character is especially in
evidence. (CCC 2768) (Baptism, Confirmation and the
Blessed Eucharist.)
It is the proper prayer of the end time. (CCC 2771)
Hoping for the Lord to come again and establish his
kingdom.
Our Father who art in heaven.
The expression God the Father had never been
revealed to anyone. (CCC 2779)
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When we pray to the Father we are in communion with

him and with his Son, Jesus Christ. - - - it is the glory of
God that we should recognize him as Father the true
God. (CCC 2781)
We can adore the Father because he has caused us to
be reborn to his life by adopting us as his children in his
only son: by Baptism, he incorporates us into the body
of his Christ; through the anointing of his Spirit who
flows from the head to the members, he makes us other
Christs. (CCC 2782)
he is the Father in a special way only of Christ, but he is
the common Father of us all, because while he has
begotten only Christ, he has created us. (St.Ambrose)
(CCC 2783)
Praying to our Father should develop in us two
fundamental dispositions:
First, the desire to become like him - - - Second, a
humble and trusting heart that enables us to turn and
become like children: (Matt 18:3) for it is to little children
that the Father is revealed. (Matt. 11:25)
(CCC.
2784-85)
The Holy Trinity is consubstantial and indivisible. When
we pray to the Father, we adore and glorify him together
with the Son and the Holy Spirit. (CCC. 2789)
in spite of the divisions among Christians, this prayer to
our Father remains our common patrimony and an
urgent summons for all the baptized. (CCC 2791)
Gods love knows no bounds, neither should our prayer.
Praying our Father opens to us the dimensions of his
love revealed in Christ; praying with and for all who do
not yet know him, so that Christ may gather into one the
children of God. (CCC 2793)
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He is In heaven, his dwelling place, the Fathers house

is our homeland. Sin has exiled us from the land of the
Covenant. (CCC 2795)
Hallowed BeThy Name.
To hallow is to make holy.
The holiness of God is the inaccessible center of his
eternal mystery. - - - In making man in his image and
likeness, God crowned him with glory and honour!
(CCC 2809)
As he who called you is holy be holy in all your conduct;
For it is written, You shall be holy, for I the Lord your God
am holy. (1 Pet.1:15 -16)
We ask that this name of God should be hallowed in us
through our actions. - - For Gods name is blessed when
we live well, - - - We ask then that just as the name of
God is holy, so we obtain his holiness in our souls. (CCC
2814)
This is the first petition.
This petition embodies all the others. (CCC 2815)
The kingdom of God has been coming since the Last
Supper and, in the Eucharist it is in our midst. The
kingdom will come in glory when Christ hands it over to
his Father. (CCC 2816)
In the Lords prayer, Thy kingdom come refers
primarily to the final coming of the reign of God through
Christs return. (CCC 2818)
The kingdom of God is righteousness and peace and
joy in the Holy Spirit. The end-time in which we live is
the age of the outpouring of the spirit. (CCC 2819)
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Mans vocation to eternal life does not suppress, but

actually reinforces his duty to put into action in this
world the energies and means received from the creator
to serve justice and peace. (CCC 2820)
Thy will be done on earth as it is in heaven.
Our Father desires all men to be saved and to come to
the knowledge of the truth. (1Tim.2:3-4) (CCC2822)
We ask insistently for this loving plan to be fully
realized on earth as it is already in heaven. (CCC 2823)
In Christ, and through his human will, the will of the
Father has been perfectly fulfilled once for all. - - - In the
prayer of his agony, he consents totally to this will: Not
my will, but yours, be done. (CCC 2824)
We ask our Father to unite our wills to his Sons in order
to fulfill his will, his plan of Salvation for the life of the
world. We are radically incapable of this, but united with
Jesus and with the power of his Holy Spirit, we can
surrender our will to him and decide to choose what his
son has always chosen: to do what is pleasing to the
Father. (CCC 2825)
By prayer we can discern `what is the will of God and
obtain the endurance to do it. (CCC 2826)
Give us this day our daily Bread.
He gives to all the living `their food in due season.
Jesus teaches us this petition because it glorifies our
Father by acknowledging how good he is, beyond all
goodness. (CCC 2828)
Our bread - - - all appropriate goods and blessings, both
material and spiritual. - - -He is not inviting us to
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idleness, but wants to relieve us from nagging worry and

preoccupation. (CCC 2830)
Our Bread is the one loaf for the many. In the
beatitudes `poverty is the virtue of sharing: it calls us
to communicate and share both material and spiritual
goods, not by coercion but out of love, so that the
abundance of some may remedy the needs of others.
(CCC 2833)
There is a famine on earth. Not a famine of bread, nor a
thirst for water, but of hearing the words of the Lord.
The word of God is accepted in faith, the Body of Christ
received in the Eucharist. (CCC 2835)
This day is the day of the Lord, the day of the Feast of
the kingdom, - - - it is fitting for the Eucharistic liturgy to
be celebrated each day. The Eucharist is our daily bread.
The power belonging to this divine food makes it a bond
of Union. Its effect is then understood as unity, so that,
gathered into his Body and made members of him, we
may become what we receive - - -This also is our daily
bread: the readings you hear each day in church and the
hymns you hear and sing. All these are necessities for
our pilgrimage. (CCC 2837)
And forgive us our trespasses as we forgive those who
trespass against us.
Our petition will not be heard unless we have first met
a strict requirement. (CCC 2838)
Our petition begins with a confession of our
wretchedness and his mercy. (CCC 2839)
This outpouring of mercy cannot penetrate our hearts
as long as we have not forgiven those who have
trespassed against us - - - We cannot love the God we
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cannot see if we do not love the brother or sister we do

see. In refusing to forgive our brothers and sisters, our
hearts are closed and their hardness makes them
impervious to the Fathers merciful love; but in
confessing our sins, our hearts are opened to his grace.
(CCC 2840)
Be merciful even as your Father is merciful. (CCC
2842)
The parable of the merciless servant - - - ends with
these words. `So also my heavenly Father will do to
every one of you, if you do not forgive your brother from
your heart. (Matt 18:23-35) It is there, in fact, in the
depths of the heart, that everything is bound and
loosed. (CCC 2843)
Forgiveness is a high point of Christian prayer; - -Forgiveness is the fundamental condition of the
reconciliation of the children of God with their Father
and of men with one another. (CCC 2844)
We are always debtors: `owe no one anything except to
love one another. (Rom.13:8) (CCC 2845)
And Lead us not into temptation.
It is difficult to translate the Greek verb used with a
single English word: The Greek means both
` do not allow us to enter into temptation and `do not
let us yield to temptation!, `God cannot be tempted by
evil and he himself tempts no one. (James 1:13) - - - We
ask him not to allow us to take the way that leads to
sin. (CCC 2846)
There is a certain usefulness to temptation. - - - We
discover our evil inclinations. (CCC 2847)
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God is faithful, and he will not let you be tempted

beyond your strength, but with the temptation will also
provide the way of escape, so that you may be able to
endure it. (1Cor. 10:13) (CCC 2849)
this petition takes on all its dramatic meaning in
relation to the last temptation of our earthly battle; it
asks for final perseverance. (CCC 2849)

But deliver us from evil.

The last petition to our Father is also included in Jesus
prayer: `I am not asking you to take them out of the
world, but I ask you to protect them from the evil one.
(Jn.17:15) (CCC 2850)
In this petition, evil is not an abstraction, but refers to a
person, Satan, the Evil one, the angel who opposes
God. (CCC 2851)
Satan is the deceiver of the whole world. (CCC 2852)
The spirit and the church pray: ` Come Lord Jesus
(Rev.22:17) since his coming will deliver us from the Evil
one. (CCC 2853)
When we ask to be delivered from the Evil One, we
pray as well to be freed from all evils, present, past, and
future, of which he (Satan) is the author or instigator.
(CCC 2854)
By the final `Amen we express our `fiat concerning
the seven petitions: `So be it (CCC 2865)

From
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The collected Works of St.

Teresa of Avila Vol. II.
Trans. K Kavanaugh O.C.D and O. Rodrigues O.C.D. ICS
Publications 1980
Concerning the Our Father. (P.137-204)
We will quote the chapter, Article and Page number.
Our Father who art in heaven.
He must be better than all the fathers in the world
because in Him everything must be faultless.
(Chp. 27 Art 2 P.138)
I dont know how the devil failed to understand in these
words who you were, and had doubts about it. - - - You
have spoken as a favoured Son for Yourself and for us.
(Chp.27 Art 4. P.138)
God is everywhere. - - - where the king is there is his
court; in sum, wherever God is, there is heaven. - - St.
Augustine says that he sought Him in many places but
found Him ultimately within himself. - - - However softly
we speak, He is near enough to hear us. Neither is there
any need for wings to go to find Him. All one need do is
go into solitude and look at Him within oneself. (Chp.
28 Art 2 P.140)
It is impossible for us to pay so much attention to
worldly things if we take the care to remember we have
a guest such as this within us. (Chp.28 Art 10 P.144)
No one offends Him there, (Chp.30 Art 5. P.151)
- it may seem to anyone who doesnt know about the
matter that vocal prayer doesnt go with contemplation;
17

but I know it does. - - - I know there are many people

who while praying vocally - - - are raised by God to
sublime contemplation. (Chp.30 Art 7. P.152)
This prayer of quite - - - In this prayer it seems the Lord
begins as I said, to show that he hears our petition. He
begins now to give us His kingdom here below so that
we may truly praise and hallow His name and strive that
all persons do so. (Chp.31 Art. 1 P.153)
You do much more by saying one word of the Our
Father from time to time that by rushing through the
entire prayer many times. (Chp.31 Art.13 P.159)
Thy will be done on earth as it is in heaven.
His will must be done whether we like this or not, and it
will be done in heaven and on earth.
(Chp.32 Art 4. P.161)
Do you want to know how He answers those who say
these words sincerely? Ask His glorious Son who said
them while praying in the garden. Since they were said
with such determination and complete willingness, see if
the Fathers will wasnt done fully in Him through the
trials, sorrows, injuries, and persecutions He suffered
until his life came to an end through death on a cross
(Chp.32 Art.6 P.162)
Well see here, daughters, what He gave to the one He
loved most. By that we understand what his will is. - - He gives according to the courage he sees in each and
the love each has for His Majesty. He will see that
whoever loves Him much will be able to suffer much for
Him. (Chp.32 Art. 7 P.162)
Give us this day our daily bread.

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He says `our bread. He doesnt make any difference

between Himself and us. (Chp.33 Art.5 P.168)
- It is a fact that He has given us this most sacred bread
forever. His Majesty gave us, a I have said, the manna
and nourishment of His humanity that we might find Him
at will and not die of hunger, - - -There is no need or trial
or persecution that is not easy to suffer if we begin to
enjoy the delight and consolation of this sacred bread.
(Chp.34 Art.2 P.169)
Your attitude should be like that of a servant when he
begins to serve. His care is about pleasing his master in
everything. But the master is obliged to provide his
servant with food as long as the servant is in the house
and serves him, (Chp. 34 Art.5 P.170)
if when He went about in the world the mere touch of
His robes cured the sick, why doubt, if we have faith,
that miracles will be worked while He is within us and
that He will give what we ask of Him, since He is in our
house? His Majesty is not accustomed to paying poorly
for His lodging if the hospitality is good. (Chp. 34 Art. 8
P.172)
If it pains you not to see Him with your bodily eyes,
consider that seeing Him so is not fitting for us. To see
Him in His glorified state is different from seeing Him as
He was when He walked through this world. On account
of our natural weakness there is no person capable of
enduring such a glorious sight, - - -
(Chp.34 Art.9 P.172)
If we prepare ourselves to receive Him (in Communion)
He never fails to give in many ways which we do not
understand. (Chp.35 Art I, P.174)

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Forgive us our Sins as we forgive those who sin against

us.
Pay very close attention, for when among the favours
God grants in the prayer of perfect contemplation that I
mentioned there doesnt arise in the soul a very resolute
desire to pardon any injury however grave it may be and
to pardon it in deed, when the occasion arises, do not
trust much in that souls prayer. (Chp.36 Art.8 P.180)
- Anyone who has from the Lord this favour of the
prayer of Union. - - - it will have fortitude in this virtue of
forgiving others even though it may not have fortitude in
other virtues.
(Chp.36 Art.
11 and 12 P.182)
I marvel to see that in so few words everything about
contemplation and perfection is included; it seems we
need to study no other book than this one. (Chp.37 Art.
1 P.183)
And lead us not into temptation but deliver us from evil.
- - The soldiers of Christ, those who experience
contemplation and engage in prayer, are eager to fight.
They never fear public enemies very much: - - - they
never turn from these enemies. Those whom they fear - - are the traitorous enemies, the devils who transform
themselves into angels of light, who come disguised. - - let us ask and often beg the Lord in the Our Father to
free us and not let us walk into temptation, so that they
will not draw us into error or hide the light and truth
from us, that the poison will be discovered. (Chp.28 Art.
2 P.185)
The way the devil can do a great deal of harm, without
our realizing it, is to make us believe we have virtues
when we do not. (Chp.28 Art 5, P.186)
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The truly humble person always walks in doubt about

his own virtues. (Chp.38 Art 9. P.188)
Now be also on your guard, daughters, against some
types of humility given by the devil in which great
disquiet is felt about the gravity of our sins. This
disturbance can afflict in many ways even to the point of
making one give up receiving communion and practicing
private prayer. (Chp.39 Art I. P.189)
Prayer is a safe road; you will be more quickly freed
from temptation when close to the Lord than when far.
Beseech Him and ask Him deliver you from evil as you
do so often each day in the Our Father.
(Chp. 39 Art 7. P.192)
See that you are strongly determined not to offend the
Lord, that you would lose a thousand lives rather than
commit a mortal sin, and that you are most careful not
to commit venial sins - - there is nothing small if it goes
against His immense Majesty and we see He is looking
at us.
(Chp.41 Art 3. P.197)
From

The Poem of the Man God.

a series of visions granted by Christ to the Italian
mystic Maria Valtorta from the 1940s to 1961.
Jesus has taken his disciples through the Garden of
Gethsemane and to the small mountain beside it.
Many a time you have said to Me. Teach us to pray as
You pray! - - That moment has now come
(Bk.2 P.324)
Jesus has stood up to say the prayer and everybody
has imitated Him, attentively and moved. - - - `
21

Everything man needs for his spirit and his flesh and
blood is contained in these words as in a golden ring. - - It is so perfect a prayer that neither the storms of
heresies nor the course of ages will undermine it.
Christianity will be split by Satans bite and many parts
of my mystic body will be torn off and separated,
forming independent cells in the vain desire to form a
body as perfect as the mystical Body of Christ will be,
which is the one formed by all the faithful believers
united in the apostolic Church, the only true church, as
long as the earth exists. But those separated little cells,
devoid of the gifts, which I will leave to the Mother
church to nourish my children, will always be
denominated Christian, because of their worship of
Christ and in their error they will always remember that
they derive from the Christ. Well, they will pray with its
universal prayer as well. (Bk.2 P.326)
Say ` Father! Father! And never tire of repeating this
word. Do you not know that every time you say it,
Heaven shines because of Gods joy - - - call therefore,
the most Holy Father who is in Heaven, with the first
word that little children learn. (Bk 2. P.327)
Our Father who art in Heaven, may Your name be held
holy by all mankind! To know it is to set out towards
holiness - - -Let your kingdom come to every place on
the earth where you are known and loved, - - - May your
will, most Holy Father be done by every heart in the
world, that is may every heart be saved and let none be
left without the fruit of the sacrifice of the Great Victim. - - Give us your help, O Lord, all your help - - - Forgive O
good Father, the sins of your children - - We implore Your
protection over the weakness of men, that you may free
your creatures from the Principle of Evil, (Bk3. P.519520)
22

Ask therefore, the Father for your bread with humble

filial love. - - - we are in debt to everybody. - - - Woe to
him who does not forgive ! He will not be forgiven, God,
out of justice, cannot remit the debt of a man who is in
debt to Him, the most Holy One, if man does not forgive
his fellow man. - - - Pray with humility that God may
avert temptations from you. Oh! Humility! To know
oneself for what one is! Without losing heart. - - - deliver
me from temptations by keeping me so close to you as
not to allow the Evil one to harm me. (Bk.2 P.329 330)
`Give us this day our daily bread, Day by day, hour by
hour. It is faith. It is love. It is obedience. It is humility. It
is hope, this asking for the bread for one day, and
accepting it as it is. Sweet today, bitter tomorrow, much,
little, with spices or with ashes. Always as it is just.
(Bk.5 P.777)
The crowns of the Blessed souls are adorned with the
gems of the temptations they overcame.
(Bk.5 P778)

Prayer in the Scriptures

From the Old Testament
The Power of prayer
When Abraham settled in the desert region of the
Negev, he lied to Abimelech that Sarah was his sister.
God appeared at night and said to Abimelech,
You are a dead man because of this woman you have
taken, for she is a married woman. (Gen. 20:3)
Abimelech, his wife and female salves were childless.
God commanded him to return Sarah to Abraham. He
did so, along with sheep and cattle and slaves as well as
23

giving to Sarah a thousand silver coins to enhance her

status.
Then Abraham prayed to God and God healed
Abimelech, his wife and his servants, so that they were
able to have children. (Gen. 20:17)
Prayer is a battle.
When Jacob was returning to the territory of Esau his
brother after many years, he sent his family and
possessions ahead and he was left alone.
Then a man wrestled with him until daybreak. When
the man saw that he could not get the better of Jacob,
he struck him in the socket of his hip and dislocated it.
(Gen 32:24-25)
Jacob would not let go until the man would bless him.
In doing so, the man said to Jacob that his name from
now on would be Israel which meant that Jacob had
been Strong with God.
The Man has never been identified. Was it an angel?
Was it another powerful human being sent by God?
The point of the encounter is that prayer is a struggle.
No pain no gain. God expects us to make an effort.
Intercessory Prayer.
When Moses became Gods messenger, he learned to
pray. He reached the heights of contemplation because
of his humility. the Lord used to speak to Moses face to
face, as a man speaks to a friend.
(Ex 33:11)
After receiving the Covenant and the ten
Commandments, the Israelites set off to journey around
Edom. The people complained against God and against
24

Moses concerning the food, (Manna) and the lack of

water.
Gods anger was kindled against the Israelites and He
sent a fire to burn the outlying parts of the camp.
But the people cried out to Moses; and Moses prayed to
the Lord and the fire abated. (Num.11:2)
There is a parallel story concerning the Israelites
journeying around Edom. It comes from the Priestly
tradition.
The people were discouraged by the Journey and began
to complain against God and Moses - - - Yahweh then
sent fiery serpents against them. They bit the people
and many of the Israelites died.
(Num.21:4-6)
Moses pleaded for the people and Yahweh said to him,
`Make a fiery serpent and set it on a standard; whoever
has been bitten and then looks at it shall live. (Num.
21:7-8)
The healing came from God. The serpent was merely a
conduit. This story of the fiery or bronze serpent had a
hidden prophetic meaning that would be revealed when
Christ died on the cross.
As Moses lifted up the serpent in the desert, so must
the Son of Man be lifted up, so that whoever believes in
Him may have eternal life. (Jn. 3:14)
A prayer of Blessing
We are accustomed to share in many prayers of
blessing. We say grace before and after meals. The
priest blesses the Congregation after Mass. There is a
special blessing said for mothers at the baptism of an
25

infant. People bring religious objects to the Priest to be

blessed. A chaplain will bless soldiers going into battle.
The list is endless.
When David entered Jerusalem with the Ark of the
Covenant, he danced joyously in honour of Gods
presence among his people.
Then David offered burnt and peace offerings before
Yahweh. Once the offerings had been made, David
blessed the people in the name of Yahweh of hosts, and
distributed to each of them, to each man and woman of
the entire assembly of Israel, a loaf of bread, a portion of
meat and a raisin cake.
(2 Sam. 6:1819)
Prayer for deliverance from Ones Enemies
In 715 BC Sennacherib, king of Assyria, sent an army to
conquer Jerusalem. He had already captured the fortified
cities of Judah (46). The towns of Samaria had fallen to
the Assyrians during the 724-721 BC campaign.
The king of Assyria, carried the Israelites away to
Assyria, settled them in Halah, - - - and the cities of the
Medes. (2 Kings 18:11) This was a customary
procedure for conquering kings.
With the fall of the Towns of Judah, only Jerusalem
remained. The invaders mocked Hezekiah and Yahweh,
saying that the God of the Jews could not save
Jerusalem. Hezekiah the king of the Jews prayed to God
for deliverance and sent emissaries to the prophet
Isaiah. The prophet sent them back with the message
that Hezekiahs prayer had been heard.
That very night the angel of the Lord set out and struck
down one hundred and eighty five thousand in the camp
of the Assyrians, when morning dawned, they were all
26

dead bodies. Then king Sennacherib of Assyria left, went

home and lived at Nineveh. (2 Kings 19:35-36)
Despite the intervention of God, the Jews in Judea were
subject to the Assyrians for approximately another 100
years because of their infidelity, neglecting God and
worshipping idols.
Deliverance from Sickness
Shortly after the siege of Jerusalem , Hezekiah fell ill. He
had a serious infection from a large boil. Isaiah came to
see him and told him,
You shall die, you shall not recover. Then Hezekiah
turned his face to the wall and prayed to the Lord. - - before Isaiah had gone out to the middle court the Lord
came to him, `turn back and say to Hezekiah - - - `I have
heard your prayer, - - - I will add fifteen years to your
life. (2 Kings 20:1-6)
Hezekiah asked for a sign from God. He asked that the
suns shadow on the sundial built by his predecessor,
King Ahaz, should retreat ten intervals. And so it did.
The sundial is referred to as
the Second
Story shadow on a set of steps. (2 Kings 20:9-11)
Yahweh made the shadow go back ten steps.
A prayer of Faith.
The Great Drama on Mt. Carmel.
King Ahab of Israel (869-850 BC) was greatly influenced
by his evil wife Jezebel. Jezebel worshipped the God of
Tyre, Baal. Ahab followed suit. Much of Israel was
idolatrous. Elijah challenged Ahab and the people to
either follow God or follow Baal.
27

King Ahab assembled all the people of Israel and the

prophets of Baal at Mt. Carmel, the ancient home of
prophets loyal to God. Most of the prophets had been
killed on Jezebels orders.
Elijah gave a fiery sermon to the assembly and
challenged the prophets of Baal to a contest. The
prophets were to erect an altar and offer a bull in
sacrifice to Baal, calling on him to send down fire to
consume the offering. He then cried out to the prophets
of Baal.
The God who answers with fire is the true one. (1
Kings 18:24)
The prophets of Baal shouted and called on Baal to show
his power. They cried out until noon, but nothing
happened. Elijah mocked them saying that Baal must be
asleep or has gone on a trip. The prophets of Baal cut
themselves with knives and shouted all the louder until
evening. Nothing happened.
Then Elijah built an altar and dug a trench around it. He
cut a bull into pieces and laid the pieces on top of the
firewood. Then he covered the sacrifice with water until
the water ran down the sides of his altar and filled the
trench he had dug around it.
Then Elijah called on Yahweh.
The result was dramatic.
The fire of Yahweh fell and consumed the burnt
offering, together with the wood, the stones also, and
the dust, the water in the trench also dried up. (1 Kings
18:38)
All the people fell on their faces and worshipped
Yahweh.
28

Then Elijah ordered the death of all the prophets of Baal,

450 of them.
But that was not all.
The land had been in the grip of a serious drought. Elijah
went to the top of Mt. Carmel, bowed down putting his
face between his knees and prayed.
Seven times he sent his servant to go and look at the
sea. On the seventh time, a small cloud appeared out of
the sea.
In a little while the heavens grew black with clouds and
wind; there was heavy rain. (1 Kings 18:45)
The prayer of the humble man pierces the clouds.
(Sirach 35:17)

The Psalms.
The Psalms were gradually collected into the five
books of the Psalter (or Praises), the master work of
prayer in the old Testament. (CCC 2585)
The psalms arose from the communities of the Holy
Land and the Diaspora, but embrace all creation. - - prayed by Christ and fulfilled in him, the Psalms remain
essential to the prayer of the Church.
(CCC
2586)
Whether hymns or prayers of lamentation or thanks
giving, whether individual or communal, whether royal
chants, songs of pilgrimage or wisdom meditations, the
Psalms are a mirror of Gods marvelous deeds in the
history of his people. - - - Though a given psalm may
reflect an event of the past, it still possesses such direct
simplicity that it can be prayed in truth by men of all
times and conditions.
(CCC 2588)
29

What is more pleasing than a psalm?

-

- Yes a psalm is a blessing on the lips of the

people, - - - a confession of faith in song.
(St. Ambrose) (CCC 2589)

The following are notes on the Psalms.

Taken from

Responses to 101 Questions on

the Psalms and other writings.
R.E Murphy O. Carm. Pgs 4-28 St.Pauls 1998.
They are prayers, and more ! They are called praises
(tehillim) in the Jewish Tradition. (P.4)
In the superscriptions or titles prefixed to psalms,
David is indicated as author for seventy three of them.
It is impossible for us today to have any certainty
concerning psalms that might have been written by
David. (P.4)
The hymns especially are characterized by singing and
the use of musical instruments.
(Pss.147, 149-150) (P.5)
Thanksgiving Songs. These are closely related to hymns.
- - -strictly speaking there is no word in Hebrew for
thanksgiving. (P.5)
The following can be classified as thanksgiving prayers
of an individual: 10: 1-13;30;32;34;40:2-11;41,66:13-20;92;116;118;138.
(P.6)

30

Laments. There are more laments than other types of

prayer in the psalter:
3-7;14;17;22;25-28;31;35;36;38-39;40:12-16;4243;51;54-57;59;61;64;69-71;86;88;102;130;140-143;
(P6)
There are also laments of the community. 44:60; 74; 79;
80; 83; 85; 89; 90; 123. (P.6)
Psalms of Trust: 11; 16; 23; 63; 91; 121; 125; 131;
Psalms 91 and 121, especially are examples of liturgical
action in which a response from one of the Temple
personnel assures the psalmist that trust is answered by
divine protection:
God will not allow your foot to slip; your guardian does
not sleep. (121:3) (P.7)
The ancient Israelite was at ease with God, even in
adverse circumstances, and did not hesitate to question
the Lords ways. (P.7)
Manny moderns state that they are shocked by the
spectacle of Psalm 137:8 in which a blessing is
pronounced over those who smash the babes of Babylon
against a rock. (P.8)
We must understand the situation of Old Testament
people. When injustice prevailed, where was God?
Hence they invoke divine punishment upon the wicked;
they want to see justice done. (P.8)
Babylon destroyed Jerusalem, now let Babylon be
destroyed. (P.9)
Such prayers - - - are a mirror of the sinfulness of the
world in which we all share. (P.9)
31

Songs of Zion. These are songs of praise that deal with

Jerusalem, - - - 46; 48; 76; 84; 87; 122; 132:11-18.
Jerusalem is known as The City of David or Zion. (P.10)
In Zion the Lord chose to dwell (Ps.132)
Zion should become a focal point of Israels praise. It is
The Holy Mountain, the joy of all the earth (Ps 48:23) God is in its midst, it shall not be shaken (46:6)
(P.10)
Enthronement Psalms
These commemorate the kingship of the Lord. Pss. 47;
93; 97-99. The characteristic cry is:
The Lord is King! (97:1; 99:1) (P.10)
Liturgies: In a sense most of the psalms are liturgies of
one sort or another, since they were generally
composed for cultic use. - - -Psalms 15 and 24 exemplify
question and response as one would enter the temple: - - In many instances one can see that the psalmist is a
kind of master of ceremonies giving directions, for
example. Pss. 33:1-3; 34:4; 134; 135:1-4. (P.11)
Wisdom Psalms
Psalm 37 can be so classified because it consists of
sayings that are in the style of those contained in the
book of Proverbs, e.g.
Better the poverty of the just than the great wealth of
the wicked. (Ps.37:16-17) (P.11)
Royal psalms. These have to do with the currently
reigning king. - - - They can be petitions (20) or
thanksgiving (21) or even a poem on the occasion of a
royal marriage (45). The following are generally
32

considered as royal psalms: 2; 18;

20;21;45;72;101;144:1-11. (P.11)
It is not necessary for us to like all the psalms. Some
more than others become favourites: one thinks of
Psalm 23 (The Lord is my shepherd) or 51( Have
mercy on me - - -) (P.12)
The Christian has to admire the faith of the Israelites. - - They lived with God in the present. (P.12)
- - it is necessary to grasp the notion of Sheol as a
dynamic power which manifests itself in this life. - - - it
stands for things that are quite real: sickness,
opposition, personal unhappiness and failure, enemies.
In other words, all the obstacles one faces in daily life
these are manifestations of sheol. (e.g. Ps.89:49) (P.13)
We can understand the triumphant cry of thanksgiving
in Psalm 30:4,
O Lord, you brought me up from Sheol. (P.13)
The experience of the one who suffers in Psalm 22 can
be seen and interpreted on the level of the sufferings of
Christ. (P.14)
Since the psalms were written over a period of some
seven centuries, they furnish a cross section of Israelite
thought. (P.18)
Monotheism must be understood as a belief which
developed over many centuries. - - - it appears only in
the post- exilic period, helped by the theological insights
in Isaiah 40-55. Israelite belief before this time is better
described as henotheism, that is, one God among many.

33

The Lord is the great God, the great king over all gods
(Ps 95:3; c.f. 97:7-9) The Lord is God but other divinities
exist. (P.18)
Who is like to you among the gods? (86:8; 89:7-9)
(P.19)
There is a close association between sin and suffering.
The general understanding is that suffering of any kind
has been brought about by ones wrongdoing, or the sin
of the parents or community. - - - In the laments in the
psalter God is frequently described as angry and as the
agent of suffering; - - My flesh is afflicted because of your anger; my frame
aches because of my sin (Ps.38:4) (P.19)
The assumption is that the Lord is the cause of both
good and evil. (P.20)
The idea of creation in the psalms is strikingly different
from the majestic description of the six day creation by
divine word in Genesis 1. Creation is now described as a
conflict conflict with monsters that personify the power
of chaos.
You stirred up the sea in your might: You smashed the
heads of the dragons in the waters. You crushed the
heads of the Leviathan, tossed him for food to the
sharks. (Ps.74:13-15) (P.20:21)
Throughout the ancient Near East kingship was regarded
highly. (P.21)
David had received assurance from the Lord through the
prophet Nathan that there would always be one of his
descendents reigning in Jerusalem (2 Sam. 7:11-7) - -We should emphasize that this messianic promise is
dynastic; it attaches to the descendants of David as a
34

whole, and not to one individual as the Messiah. - - -The

Davidic dynasty was eliminated with the fall of
Jerusalem in 587 to the Babylonians, and Israel became
a captive people.
I will establish his dynasty forever, his throne as the
days of the heavens , By my holiness I swore once for
all. I will never be false to David. His dynasty will
continue forever. (Ps. 89:30-37)
The Lord is charged with having gone back on his word. Where are your promises of old, Lord the loyalty sworn
to David. (89:50) (P.22)
The hope in a future David, a David redivius, never
disappeared. - - The Christians regard the future as past, fulfilled in
Christ. (P.23)
Psalm 1 This is a beatitude that sharply divides the
righteous from sinners, and their separate ways are
described. The prime activity of the righteous is
meditating (this was an oral not mental recitation) on
the law of the Lord who watches over the way of the
just. - - - The command is given in Deuteronomy 6:6-7,
Take to heart these words which I enjoin on you today.
Drill them into your children. Speak of them at home
and abroad, whether you are busy or at rest.
They didnt carry a bible around with them. They knew
these words by heart, and they recited them. (P.25)
The real impetus to the psalms came from monasticism,
both in the East and West. The psalter became the
35

prayer book of the monks, and this filtered down to the

laity as well. (P.26)
The shortest psalm is 117. The longest psalm is 119. - Each of the 176 Verses has some sort of synonym for
torah ( law, teaching) in it, Such a word as decree, edict,
etc. - - The dominant note is the will of the Lord for the
worshipper. - - - One should not be deceived by the
frequent mention of law and commands. This is a hymn
of delight and submission to God. (P.28)

Prayer in the New Testament

How to Pray
In Secret.
Christ did not want his followers to pray out in the open
where people could see them. He warned them not to be
like the hypocrites.
for they love to stand and pray in the Synagogues and
at street corners so that they may be seen by others - - But whenever you pray, go into your room and shut the
door and pray to your Father in secret; and your father
who sees in secret will reward you. (Matt. 6:5-6)

Without a lot of words.

We must learn to pray from the heart. God knows more
about us than we do ourselves. Place your problems and
requests before him as simply as possible. God loves
simplicity.
Do not neglect to thank Him for the blessings He has
given you, And also to praise him.
36

do not heap up empty phrases as the Gentiles do; for

they think that they will be heard because of many
words (Matt. 6:7)
Ask and you shall receive.
It is clear from our lives that we often do not receive
what we ask for. Why is this?
Sometimes what we ask for may not in the long term be
good for us. God knows the big picture. He knows what
will happen in our whole life. We only know about our
life, moment by moment and day by day.
The Father knows what you need before you ask him.
(Matt. 6:8)
However, He is our Father. He created us. Whether we
receive or not we still have to ask. Not only do we
have to ask, we also have to search and knock.
Ask and it will be given to you; search, and you will find;
knock and the door will be opened to you. (Matt. 7:&)
With humility
Jesus told the story to his disciples about the Pharisee
and the Tax Collector, both of whom went to the Temple
to pray.
God be merciful to me a sinner (Luke 18:13)
Were the only words that the tax collector said as he
beat his chest. He was even too ashamed to look up. But
Christ said
This man went down to his home justified rather than
the other. (Luke 18:14)

37

There is an important lesson in humility here for all of

us. It would appear that the two men were actual people
whom Christ saw. Private revelation provides us with
some more details.
On his way to the temple, the Pharisee stopped to
collect rent from some shops and to make accounts with
his stewards. One steward came to ask compassion for a
widow with many children who could not pay the loan on
a fishing boat and nets because the catch of fish was
barely enough to feed the family.
Let the young man (the widows oldest son) change his
trade and sell the boat if they cannot pay.
When the Pharisee saw that the shops were full of goods
and buyers , he asked one of the shop owners what rent
he was paying.
One hundred didrachmae a month. It is dear but the
position is a good one.
You are right. It is good. I therefore double the rent!
But sir you will leave me with no profit.
Pay me at once or I will expel you and keep the goods.
He did the same to three more tenants, doubling the
rent on the spot and not listening to their pleas for
compassion. (This story is found on Pgs. 685-687 of Bk 5
the Poem of the Man-God Maria Valtorta)
This was the Pharisee who went up to the temple to
pray.
With Perseverance.

38

Christ told his disciples to pray always and not to lose

heart. To reinforce his point he told them the parable of
the Widow and the unjust judge.
The judge had no fear of anyone, not even God. Many
times he refused to grant the widows request for justice
against her opponent. We are not told what the
complaint was about.
The widow never gave up. She kept coming and coming
seeking justice. Eventually the judge listened to her
request.
because this widow keeps bothering me, I will grant her
justice, so that she will not wear me out by continually
coming (Luke 18:5)
Thats an important lesson for our prayer life.
Praying Constantly.
Paul gives us another important insight when he told the
Thessalonians
Pray without ceasing (1 Thess. 5:17)
Is this possible?
Yes it is. If we continually raise our mind to be in the
presence of God we can offer our work as a prayer. No
matter what we are doing we can pray simple prayers,
Lord God thank you for - - -
Lord God help me . - - -
Have mercy on me a Sinner
Bless Andrew, Joyce, Martin etc.
Lord end the violence in Syria
39

Some more words from St. Paul.

It is my wish, then, that in every place the men should
pray, lifting up holy hands, without anger or argument.
(1 Tim. 2:8)
With all prayer and supplication, pray at every
opportunity in the Spirit. To that end, be watchful with all
perseverance and supplication for all the holy ones.
(Eph. 6:18)
Persevere in prayer, being watchful in it with
thanksgiving. (Col.4:2)
Pray without ceasing and give thanks to God at every
moment. (1 Thess. 5:17-18)
Have no anxiety at all, but in everything, by prayer and
petition, with thanksgiving, make your requests known
to God. (Phil. 4:6)
I ask that supplications ,prayers, petitions, and
thanksgiving be offered for everyone, for kings and for
all in authority, that we may lead a quite and tranquil
life in all devotion and dignity. This is good and pleasing
to God our Saviour. (1 Tim. 2:1-3)
Give thanks always and for everything in the name of
Our Lord Jesus Christ to God the Father
(Eph.
5:20)

Striving for Holiness

We strive to become other Christs in order to fulfill the
command,

40

You must be perfect as your heavenly Father is

perfect. (Matt.5:48)
This sets the bar very high indeed. We cannot succeed
without submitting our will to the will of the Father and
trying to live in his presence everyday. To this end there
is now included in these notes on prayer, passages from
two spiritual works,
Abandonment to Divine Providence. And
The Practice of the Presence of God.

Abandonment to Divine
Providence
Jean- Pierre De Caussade, Sinag-Tala Publishers, Inc.
Manila 1975.
A little about the author.
J.P de Caussade was born on March 6,1675, in the
province of Querey in the South of France. In 1693 he
became a Jesuit novice in Toulouse and was ordained a
priest in 1704. It was in Toulouse that he took his
doctorate in Theology. He was a professor in various
towns until in 1720 he was assigned as a preacher and
confessor in Southern and central France. In 1729 he
became the director of the Visitation nuns in Nancy.
Later on he was appointed Rector of the Jesuit College in
Perpignan, followed by assignments to Albi and
Toulouse. He died in the Jesuit house in Toulouse in 1751
at the age of 76.
The Book Abandonment to Divine Providence was
published 110 years after the authors death.

41

It consists of letters, talks and Conferences as well as

retreats that he gave to the Visitation sisters. They were
given by the sisters to Fr. Henri Ramiere, who assembled
and edited the notes and included fresh material. Fr.
Henri produced the small volume of these works in
1861.
What does Jean-Pierre de Caussade tell us?
The duties of each moment are shadows which hide the
action of the divine will.
This shadow is whatever duty, temptation, or trial that
every moment presents to us. (P.21)
Holiness consists of one thing only: complete loyalty to
Gods will. Now everyone can practice this loyalty,
whether actively or passively. To be actively loyal means
obeying the laws of God and the church and fulfilling all
the duties imposed on us by our way of life. Passive
loyalty means that we lovingly accept all that God sends
us at each moment of the day. (P.22)
Consider your life, and you will see that it consists of
countless trifling actions. Yet God is quite satisfied with
them. (P.23)
What God arranges for us to experience at each
moment is the best and holiest thing that could happen
to us. (P.26)
The reading of good books and any other pious
exercises are useless unless they are channels through
which God operates (P.26)
If you are not satisfied with what God chooses for you,
what else can please you? (P.31)

42

What do you want? Why look elsewhere? Are you wiser

than God? Why do you seek anything different from
what he desires? Do you imagine, considering his
wisdom and goodness, that he can be wrong? (P.31)
We must make quite sure that all spiritual promptings
we receive are from God. We shall know they are not
divinely inspired if they withdraw us from the duties of
our state in life. For these duties are the clearest
indication of Gods will and nothing should supercede
them. (P.32)
All the time we spend in fulfilling these duties is most
precious and profitable for us, as we can be sure that we
are obeying Gods holy will. (P.33)
For some, God wills only that they should attend to the
duties of their everyday life and to what other matters
he confronts them with. They need do nothing else to
achieve perfection. For others, God may demand the
accomplishment of things which go beyond their
ordinary duties. (P.33)
If we see the will of God in the most trifling affairs, in
every misfortune, and in every disaster, we shall accept
them all with an equal joy, delight and respect. (P.40)
There is no peace more wonderful than the peace we
enjoy when faith shows us God in all created things. All
that is dark becomes light, and what is bitter becomes
sweet. Faith transforms ugliness into beauty and malice
into kindness. Faith is the mother of tenderness, trust
and joy. (P.42)
- - each moment contains some sign of the will of God.
(P.43)
God reveals himself to us through the most common
place happenings. (P.45)
43

Why does God allow Turks and heretics to flourish?

They proclaim his infinite perfection. That is the sole
purpose of Pharoah and all the impious men who have
followed his example. (P.46)
Everything is significant and everything makes perfect
sense. A line ends because he wants it to. There is not a
single comma missing or one full stop too many. (P.50)
Nothing happens to you except by the will of God.
(P.51)
Gods love is present in every creature and in every
event. (P.53)
Can we imagine that in the days of old there was a
secret method of abandoning oneself to the divine will
that is now out of date? (P.56)
Our only satisfaction must be to live in the present
moment as if there were nothing to expect beyond it.
(P.57)
The state of your health, whether you are weak or
strong, lively or languid, your life and all your bodily
conditions are the workings of grace. (P.62)
Love and cherish what each moment brings. (P.63)
People often rely on their intellect in their efforts to
become holy, but it is not necessary. It may even hinder
them. (P.65)
Many Saints are raised up by God for the Salvation of
souls and to enlighten the most backward. - - - But there
is also a multitude of others hidden in the bosom of the
Church who are destined to shine only in heaven, and so
in this life they live and die in complete obscurity. (P.75)
44

It may please God to limit the exercise of our various

talents, but he never puts any check on the exercise of
our will. (P.76)
O holy detachment! It is you who makes room for God!
O purity! O complete surrender! It is you who draw God
into my heart. (P.77)
purify our hearts by emptying them of all desire for
created things and surrender ourselves wholly to God.
By doing this we shall get all we want. (P.79)
Complete surrender to the will of God is the essence of
spirituality. (P.84)
We cannot be settled in the state of pure love until we
have experienced a lot of setbacks and many
humiliations. - - - We may take up some special kind of
devotion, a particular pious practice, try to become
perfect by following certain paths and seek guidance of
other people. No matter what it is we attach ourselves
to, God will step in and upset our plans. (P.88)
Self abandonment implies all this, for it is the perfect
submission to Gods will as it reveals itself moment by
moment. - - -What is of supreme importance is that we
should abandon ourselves without reserve. (P.90)
There is never a moment when there is not some virtue
to be practiced, - - - we are sometimes impelled to read
various books, and prompted to make some comment
and give our opinion on the most trifling matter - - - we
do it because we are drawn to this particular action
without knowing why. (P.97)
I have no idea what he is doing, nor do I know what he
will make of me. But what I do know is that his work is
the best possible. It is perfect. I welcome each blow of
his chisel. (P.99)
45

Leave to God what is his business and carry on

peacefully with your work. (P.99)
Gods activity can never be anything but good, and
does not need to be reformed or controlled. It began at
the creation of the world and up to now has continued
with the same energy, which knows no limits. Its fertility
is inexhaustible. It does one thing today, another
tomorrow, yet it is the same activity which every
moment produces constantly fresh results and it will
continue throughout eternity. (P.101)
Only complete and true faith enables the soul to accept
with joy everything that happens to it. (P.104)
let us benefit by our weaknesses and failures, our fears
and our doubts; let us draw good from our infirmities,
which make us need special food and care, and from the
contempt we are shown. Let us find all our happiness in
God - - (P.112)
God knows how to make us holy, so let us leave the
business to him and think no more about it. (P.113)
There is nothing more distressing for a soul that wants
to do only the will of God and yet cannot feel certain
that it loves him. (P.113)
The soul feels as if it were lost without any guide. - - yet through this loss the soul gains everything. That
same grace, adopting, as it were, a different form, gives
back to the soul, by the simplicity of its hidden
promptings, a hundred times more than it took away.
(P.114-115)
God has his plans for souls and he carries them out
very successfully, though they are well disguised. Under
the name of disguise are such things as misfortune,
46

illness and spiritual weakness. But in the hands of God

everything flourishes and turns to good. (P.117)
Faith is nourished and strengthened by these
happenings. It cuts through them all and takes the hand
of God. (P.118)
There is nothing safer and less likely to lead us astray
than the darkness of faith. (P.123)
The clouds will drift away, the sun will shine again,
spring will adorn you with its flowers, and then you will
see because of your abandonment , the extent of what
the divine action is accomplishing. (P.127)
The reading of books of spirituality often, by Gods
direction, take on meanings that their authors never
dreamt of . (P.132)
The simplest sermons, the most ordinary conversations
and the most trivial books can become, through Gods
will, sources of knowledge and wisdom. (P.133)
offer no resistance to ones enemies and face them in
simple self abandonment. This is to run before the wind
and stay at peace. (P.136)
The first step in our quest for holiness was abandonment
to divine providence. Now we must find out how to live
in the presence of God and prayer as Paul commanded
i.e. pray without ceasing.
Our source for this process is found in the life of a
French man, Nicholas Herman.

47

Practice of the Presence of God

A brief history.
Nicholas Herman was born to poor but pious parents in
the French Village of Herimenil in the province of
Lorraine, in 1611.
As a young man, Nicholas became involved in a military
conflict between his province Lorraine and neighbouring
German areas. He was captured by German troops and
accused of being a spy. In his simple rustic way he
convinced his captors of his innocence and was
released.
A Swedish army invaded Lorraine. Nicholas was
recruited to defend his province and in so doing was
wounded in the conflict. He returned to his birthplace
and recovered.
Following his military service he became a footman in
the employ of M. William de Fieubet, treasurer to the
King of France. He attended the door, served at table
and performed a variety of other servant like duties.
His combined military service and employment as a
footman lasted for 18 years.
He was dissatisfied with his life and desired to devote
himself to the service of God. To his end he took counsel
with an uncle who was a member of the Carmelite
Order.
The uncle advised him to withdraw from the world,
which in the early 17th century in France was quite
corrupt and immoral.
Nicholas sought the solitude of a hermits life with the
backing of a wealthy business man. However, it was not
48

long before he realized that such a life did not suit him.
Therefore in 1649, he presented himself as a candidate
in the Discalced Carmelites in Paris. Discalced meant
the members wore sandals as opposed to the Calced
Carmelites who wore shoes.
The community placed a great emphasis on prayer and
meditation, prescribing three hours of prayer a day.
When Nicholas was formally received into the order he
was given the name of Brother Lawrence of the
Resurrection.
He spent 30 years in the monastery kitchen. He had
been crippled in one leg after entering the community.
He ended up as the community cobbler. Although he felt
he was in a spiritual wasteland and for four years
believed his soul was damned, never the less he
determined to spend his remaining days offering his
work out of love for God. Once he had made this firm
resolution, he ceased to think about heaven or hell and
found himself continually rejoicing in the presence of
God and a freedom of spirit that descended on him.
God allowed very painful sicknesses to come upon him.
Besides a form of sciatic gout which left him limping and
in pain for 25 years, the crippled leg developed an ulcer
that did not heal. He bore these problems with
admirable patience. As well, he was afflicted with
pleurisy in his right lung.
He was delighted to offer his sufferings for the love of
God. Although he had no visions, He predicted the day
of his death. On Monday, Feb 12, 1691, at Nine Oclock
in the morning, without any agony he died peacefully,
like one going to sleep.
After his death, among his simple belongings was a few
spiritual maxims he had written down. These together
49

with copies of 16 letters of a spiritual nature written to a

variety of people, together with the written recollections
of Abbe de Beaufort concerning four conversations he
held with Br. Lawrence, were all collected and have
come down to us in the slim volume called,
The Practice of the Presence of God. (Trans RJ.
Edmonson, Paraclete Press. 1985)
From the Eulogy given by Abbe de Beaufort we have the
following comments contained in the Practice of the
Presence of God.
He was most devoted to the Holy Virgin and had a sonlike confidence in her protection. (p.31)
He endured bodily austerities and long night watches,
sometimes spending almost entire nights before the
holy sacrament. (P.35)
At the end of my work, I examined how I had done it,
and if I found any good in it, I thanked God. (P.37)
he affected nothing, was sociable with everyone, and
always acted in a friendly forthright manner with his
brothers and friends. (P.40)
He lifted himself up to God by contemplating the
Creation, persuaded that books teach few things in
comparison with the great book of the world. (P.42)
Although he made every effort to hide the tremendous
impulsiveness of his inner burning, at times he was
powerless to do so. He was often seen, against his
intention, with his face aglow. (P.47)
Speaking to his physician, and feeling his fever
diminish, he said to him, `Sir your remedies are
50

succeeding all too well for my liking. You are only

retarding my happiness! (P.50)
He feared neither death, nor hell, nor the judgements
of God, nor all the efforts of the devil. He could actually
see the devil circling his bed, but he mocked the devil.
(P.54)
From the Conversations
We must establish ourselves in the presence of God by
continually conversing with Him. (P.62)
God gives light for those who truly desire to belong to
Him. (P.63)
He felt no need of a spiritual director, but rather of a
confessor, so that he could receive absolution for the
faults he committed. (P.68)
Although we might do every possible penance, if our
penances are not done in love, they will not serve to
erase a single sin. (P.69)
Our trust in God honours Him greatly and causes Him
to shower us with grace. (P.71)
it is not necessary to have either a keen intellect or
great knowledge to go to God, but simply a heart
resolved to apply itself to Him and for Him, and to love
only Him. (P.73)
All we must do is recognize Gods intimate presence
within us and speak to Him every moment, asking Him
for His help. (P.74)
We must not grow weary of doing little things for the
love of God, who looks not on the great size of the work,
but on the love in it. (P.76)
51

Live the rest of your days in Gods holy presence, even

if He judges it fitting to deprive you of all consolations of
heaven or earth for the sake of His love. Put your hand
to the plough. If you work as you should, be assured that
you will soon see the fruit of your efforts. (P.86)
He will come when he feels that it is right, and at a
time that you least expect. (P.98)
Our only business in life is to please God. (P.102)
Let us make amends for lost time. (P.102)
God is often nearer to us in our times of sickness and
infirmity than when we enjoy perfect health. (P.107)
He often allows us sickness of the body in order to heal
those of the soul. (P.107)
Be content with the state in which God has placed
you. (P.107)
He will give you all at once what He has put off for
several years. (P.117)
Always be ready to receive equally from His hand the
sweet and the bitter. (P.118)
love is measured by familiarity. (P.118)
When we undertake the spiritual life - - - we will find
ourselves among those whom God chooses to make
humble through an abundance of sufferings and travails,
both within and without. (P.123)
To practice the presence of God is to take pleasure in
and become accustomed to His Divine company,
speaking humbly and conversing lovingly in our hearts
with Him at all times and at every moment, - (P.125)
52

We ought to stop for a short moment, as frequently as

we can, to adore God deep within our hearts - - (P.125
Practicing the presence of God - - - is the vivid
recollection that God is present with us. (P.131)
Through choosing in his will to frequently recall his
spirit into the presence of God, - - - the uppermost part
of his spirit or the highest part of his soul lifts itself
without any diligence on his part, and remains as if it
were suspended and firmly held on God. - - - he now
lives as if there were only God and himself in the world.
He converses with God no matter where he goes, asking
God for what he needs and unceasingly delighting
himself in Him in countless ways. (P.131-132)
The means of acquiring the presence of God.
1. Leading a very pure life.
2. Remaining very faithful to the practice of the
presence.
3. As we go about our duties, we must continue to
gaze upon God from time to time.
4. Inwardly form a few words. We could say, `My
God I am entirely yours; God of love, I love you
with all my heart.
5. Gaze simply and lovingly at God and find his
presence everywhere.
6. Mortify our sense, - - one must absolutely leave
all created things behind.
(P.134-135)
The first thing that the soul receives from practicing the
presence of God is a faith that is more alive and active
in every aspect of our lives. (P.136)

53

Our hope increases as our spiritual knowledge

increases as our faith lays hold of the very secrets of
God. (P.136)
Practising the presence of God inspires in the will a
disdain of created things. (P.136)
The soul - - - spends almost all its life in continual acts
of love, adoration etc. (P.137)
From Abbe de Beaufort we know,
In the little reading he did he preferred the holy gospels
to all others books. (P.144)
`The time of business, he used to say. `is no different
from the time of prayer. I possess God as tranquilly in
the noise and clatter of my kitchen, where sometimes
several people ask me different things at the same time,
as if I were on my knees before the Blessed Sacrament.
(P.145)
I turn over my little omelet in the frying pan for the
love of God. (P.146)
He was not of any party or faction and took no sides.
(P.149)
he was not eager to go on spiritual retreats, because
he found in his ordinary work the same God to love and
to adore as in the depths of solitude. (P.150)
He admired nothing, was astonished by nothing, and
feared nothing. (P.150)
He never seemed to have a moment of sorrow. (P.152)

In the Heart of the City.

54

In the early centuries of Christianity, men and women

sought refuge in the desert in order to follow a life of
deep prayer. This movement gave rise to the monastic
network found throughout the Mediterranean.
One such recent refugee from the clamour of the world
was the ex-calvary officer from France who sought to
find God in the vast empty spaces of the Western
Sahara. His name was Charles de Foucauld.
He established a hermitage in a remote desert area and
led a life of abnegation and prayer. He donned a coarse
habit with a red cloth heart sewn onto his chest above
his heart. One morning he saw through the heat haze
two mounted Tauregs coming towards his hermitage at
Tamanrasset. He stepped forward and raised his hand in
greeting. He received a bullet through the red patch on
his habit.
Years later, other Frenchmen, emboldened by his
courageous death, formed the Little Brothers of Jesus,
an order of men dedicated to contemplation. A group for
women also sprang up, inspired with the same ideals as
Charles de Foucauld.
In the late 20th Century, another Frenchman, PierreMarie Delfieux having spent many years in the reaches
of the Sahara, came to the conclusion that God could be
found in the city as well as the desert. Motivated by this
thought he moved from the dunes of Beni Abbes in the
Sahara to Paris and established the Monastic
Communities of Jerusalem.
This is a unique monastic movement. It contains a
prayer life of contemplation with active work in the city.
The Community of Jerusalem have five distinctive
characteristics. What follows are excerpts from the book,
55

In the Heart of the City. In the Heart of God.

A rule of life proposed by P.M. Delfieux, first published by
Darton Longman and Todd Ltd. In 1985 and an English
translation published by St.Pauls in the Philippines in
1994.
The five distinct characteristics are: 1. They are city dwellers, praying in a church with
doors open on to the sidewalk, living in houses
and apartments like those of their neighbours,
living the rhythms of the city: Morning prayer
just before the work of the day begins; Midday
prayer at lunch hour; Evening prayer and
Eucharist with those returning home from work;
a weekly Desert day of silence, rest and
solitude; a few weeks annual retreat outside the
city.
2. They are wage earners, doing humble work part
time in the mornings at regular jobs outside the
community, the afternoons being reserved for
personal prayer, study of scripture and other
reading in solitude. Brothers and Sisters
currently do office work, research, accounting,
nursing, teaching, catechism, house cleaning,
baby sitting, etc.
3. They rent their housing, like most other city
dwellers, and do not own property.
4. They have no walled cloister, though they live a
spirit of enclosure by not travelling about
needlessly and by keeping clearly defined times
and places of silence and solitude.
5. They are part of the local church, in the spirit of
Vatican Council II, being recognized by the local
bishop as two distinct religious Institutes of
Dioscesan right.
56

(All taken from page XI. Of the Introduction)

Excerpts from the Rule
Let your soul be filled day and night with this loving
presence of the Lord, - - - you will gradually be invaded,
built up and unified by God. (P.3)
God is a devouring fire wanting to consume you utterly
in his love. (P.4)
Nothing is more divisive than endless discussions about
everything and anything. (P.8)
For the sake of God, the world and yourself, keep watch
and pray without ceasing. Humankind has been
entrusted with no task more beautiful than
contemplation. (P.12)
Your choice has led to unification rather than
separation of prayer and life. To bring your prayer into
the city and to receive the city into your prayer. To live
the link between action and contemplation, work and
contemplation, the street and contemplation. - - - Prayer
is difficult: that you know. It is the pre-eminent domain
of gratuitousness, the realm of the invisible, often of the
unfelt, the incomprehensible, the ineffable, the
unexpected. For you too it will be hard to love a God
whose face you have never seen. (P.13)
He is nearer to you than you are to yourself. (P.14)
Pray in poverty - - - Accept your poverty, knowing that
Jesus blessed the prayer of the humble tax collector. The
prayer of the poor rises to the ears of God. (P.14)
Pray like a child - - - heaven will be yours only if you
believe with all a childs faith. (P.14)
Pray in the name of Jesus.
57

Pray in the Holy Spirit.

Pray with Confidence - - the fervent prayer of the upright
is powerful indeed.
Pray steadfastly - - - because of your insistence God will
arise and give you all you need.
Pray bravely. There will be plenty of hurdles.
Pray temperately and simply.
Pray in secret.
Pray with your brothers and sisters. Be convinced that
where two or three are gathered in his name, Jesus is in
their midst and the spirit is specially close to shared
prayer. The Father greatly loves to grant the prayer of a
community united around his only Son! (P.15-16)
Pray in the night in the midst of the joys and miseries
of the city, where God has placed you like watchmen
watching for the dawn. - - - The Church has called us to
be watchmen to alert the people, and to be awake on
the city ramparts. (P.18)
Prayer will turn your very being into liturgy. It is an
urban Monks calling. (P.18)
Love the church where the liturgy is celebrated and be
full of respect, calm, serenity, and recollection in this
holy temple, so that your example and the mere sight of
you may draw people to prayer and peace. As you don
the liturgical cowl or cloak for the offices remind yourself
that your baptism in Christ has truly clothed you with
him and that you have become wholly a song of praise
to his glory. (P.19)
Live your silence dont merely endure it. (P.25)
58

Silence is the well spring of your prayer at the heart of

the city and the daily peace of your soul. - - -live silence.
Silence of the lips.
Silence of the heart.
Silence of our whole being.
In the crucible of silence you will learn holiness, since
silence is the door to humility, contemplation and mercy.
(P.30)
Be careful about keeping your weekly `desert day.
(P.30)
Night is an immense mystery - - -God visits your heart
in the night. (P.31)

From the Diary of St.Faustina

Kowalska.
Divine Mercy in My Soul St.Pauls 4th Printing 2005.
The Catholic Church has in its treasury of prayers many
private devotions, some going back many centuries. A
more recent one began in the middle of the twentieth
century. It is extremely pertinent for our times. This is
the devotion to the unfathomable mercy of God called,
The Chaplet of the Divine Mercy.
This chaplet was dictated to Sr. Faustina by the Lord
Jesus Himself in Vilnius on September 13-14, 1935, as a
prayer of atonement and for the appeasement of Gods
wrath. (P.21)
Helen Kowalska became a member of the Congregation
of the Sisters of Our Lady of Mercy in August 1925. She
59

was given the religious name of Sr. Maria Fuastina of the

Most Blessed Sacrament.
Her life was an extraordinary one of Union with God and
suffering.
After her death in Oct 5th 1938 the devotion she worked
valiantly to spread was halted by the Vatican.
Decree No 65/52 of the Sacred Congregation of the
Holy Office dated November 28, 1958, and a notification
of March 6,1959, prohibited the spreading of the
devotion to the Divine mercy in the form given by Sister
Faustina. As a result, the images which had been hung
in many churches were removed. Priests stopped
preaching about `The Divine Mercy. Father Sopocko
(Her Confessor) was severely admonished by the Holy
See. (P.568)
The ban on the devotion was lifted on April 15, 1978,
due in no small part to the efforts of Archbishop Karol
Wojtyla of Cracow, who had been raised to the
Cardinalate and then to the position of supreme Pontiff.
On April 18, 1993 Pope Karol Wojtyla, now known as
John Paul II, beatified Sister Maria Faustina Kowalska and
canonized her seventeen years later on April 30,2000 in
Rome during the Great Jubilee year.
What is the Divine Mercy Chaplet?
On Friday Sept. 14, 1935, Sr. Faustina was praying in the
Convent Chapel of the congregation at Vilnius,(Poland),
when she heard interiorly these words coming from God
the Father.
This prayer will serve to appease My Wrath. You will
recite it for nine days, on the beads of the rosary, in the
following manner. First of all you will say one Our Father
60

and Hail Mary and the I Believe in God. Then on the Our
Father beads you will say the following words:
`Eternal Father, I offer you the Body and Blood, Soul and
Divinity of your dearly beloved Son, Our Lord Jesus
Christ, in atonement for our sins and those of the whole
world. On the Hail Mary beads you will say the following
words:
` For the sake of His sorrowful Passion have mercy on us
and the whole world. In conclusion, three times you will
recite these words: `Holy God, Holy Mighty one, Holy
Immortal One, have mercy on us and on the whole
world. (P.200)
God also requested a Feast of Divine Mercy to form part
of the Churchs liturgy
My daughter, tell the whole world about my
inconceivable mercy. I desire that the Feast of Mercy be
a refuge and shelter for all souls, and especially for poor
sinners. On that day the very depths of My tender mercy
are open. I pour out a whole ocean of graces upon those
souls who approach the Fount of My Mercy. The soul that
will go to Confession and receive Holy Communion shall
obtain complete forgiveness of sins and punishment. On
that day all the divine flood gates through which graces
flow are opened. Let no soul fear to draw near to me,
even though its sins be as scarlet. My Mercy is so great
that no mind be it of man or of angel, will be able to
fathom it throughout all eternity. - - - It is My desire that
it be solemnly celebrated on the first Sunday after
Easter. Mankind will not have peace until it turns to the
Fount of My Mercy. (P.262-263)
What are the benefits of this devotion?
To all those
61

Who will proclaim My great Mercy. I shall protect them

Myself at the hour of death, as My own glory. And even
if the sins of(that) soul are as dark as night, when the
sinner turns to My mercy, he gives Me the greatest
praise and is the glory of My Passion. When a soul
praises My goodness, Satan trembles before it and flees
to the very bottom of hell. (P.172)
At the hour of their death, I defend as My own glory
every soul that will say this chaplet; or when others say
it for a dying person, the pardon is the same. When this
chaplet is said by the bedside of a dying person, Gods
anger is placated, unfathomable mercy envelops the
soul, and the very depths of My tender mercy are moved
for the sake of the sorrowful Passion of My Son. (P.287)
The Hour of Divine Mercy.
At three O Clock, implore My mercy, especially for
sinners; and if only for a brief moment immerse yourself
in My Passion, particularly in My abandonment at the
moment of agony. This is the hour of great mercy for the
whole world. I will allow you to enter into My mortal
sorrow. In this hour, I will refuse nothing to the soul that
makes a request of Me in virtue of my Passion- - (P.413)
Whoever will recite it will receive great mercy at the
hour of death. Priests will recommend it to sinners as
their last hope of salvation. Even if there were a sinner
most hardened, if he will recite this chaplet only once,
he would receive grace from My infinite Mercy. (P.259)
Other Excerpts from the Diary.
There is more merit to one hour of meditation on My
sorrowful Passion than there is to a whole year of
flagellation that draws blood. (P.168)

62

I saw an angel, the executor of divine Wrath, he was

clothed in a dazzling robe, his face gloriously bright, a
cloud beneath his feet. From the cloud, bolts of thunder
and flashes of lightning were springing into his hands
and from his hand they were going forth and only then
were they striking the earth. - - - I found myself pleading
with God for the world with words heard interiorly. As I
was praying in this manner, I saw the Angels
helplessness: he could not carry out the just punishment
which was rightly due for sins. Never before had I
prayed with such inner power as I did then. (P.200)
Silence is a sword in the spiritual struggle. A talkative
soul will never attain Sanctity. (P.201)
Women are very fond of talking, but the Holy Spirit
does not speak to a soul that is distracted and
garrulous. (P.221)
God embraces with his incomprehensible love the soul
who lives by his will. I understood how much God loves
us, how simple He is, though incomprehensible, and how
easy it is to commune with Him, despite His great
majesty. (P.237)
God does not always accept our petitions for the souls
we have in mind, but directs these to other souls.
Hence, although we do not relieve the souls we intended
to relieve in their purgatorial suffering, still our prayer is
not lost. (P.242)
I give great graces to souls who meditate devoutly on
My Passion. (P.270)
I, Sister Faustina, by the order of God, have visited the
abysses of hell so that I might tell souls about it and
testify to its existence. - - -What I have written is but a
pale shadow of the things I saw. But I noticed one thing:
63

that most of the souls there are those who disbelieved

that there is a hell. (P.271)
Even the strongest faith is of no avail without works.
(P.272)
This simple language of your heart is more pleasing to
Me than the hymns composed in My honour. Know my
daughter, that the simpler your speech is, the more you
attract Me to yourself. (P.286)
A soul should be faithful to prayer despite torments,
dryness, and temptations; because oftentimes the
realization of Gods great plans depends mainly on
prayer. (P.306)
Their will is One, one God, though in three Persons.
When One of the Three Persons Communicates with a
soul, by the power of the one will, it finds itself united
with the Three persons. (P.316)
In a single moment, I will bring you to know more than
others will acquire through many years of toil. (P.369)
When once I asked the Lord Jesus how he could tolerate
so many sins and crimes and not punish them, the Lord
answered me. I have eternity for punishing, and so I am
prolonging the time of Mercy for the sake of sinners.
(P.372)
O humdrum days, filled with darkness, I look upon you
with a solemn and festive eye. (P.426)
When I come to a human heart in Holy Communion, My
hands are full of all kinds of graces which I want to give
to the soul. But souls do not even pay any attention to
Me; they leave Me to Myself and busy themselves with
other things. (P.428)
64

The prayer most pleasing to Me is prayer for the

conversion of sinners. Know My daughter, that this
prayer is always heard and answered. (P.431)
God in his unfathomable decrees, often allows it to be
that those who have expended most effort in
accomplishing some work do not enjoy its fruits here on
earth; God reserves all their joy for eternity. (P.432)
The sanctity or the fall of each individual soul has an
effect upon the whole church. (P.449)
A suffering soul is closest to My Heart. (P.456)
You please Me most when you meditate on My
sorrowful Passion. (P.467)
If my soul had known, all at once, what it was going to
have to suffer during its lifetime, it would have died of
terror at the very sight; it would not have touched its
lips to the cup of bitterness. But as it has been given to
drink a drop at a time, it has emptied the cup to the
very bottom. (P.504)
I bear a special love for Poland, and if she will be
obedient to My will, I will exalt her in might and holiness.
From her will come forth the spark that will prepare the
world for My final coming. (P.524)
Never trust in Yourself but abandon yourself totally to
My will. (P.536)
You will save more souls through prayer and suffering
than will a missionary through his teachings and
sermons alone. (P.537)
If the angels were capable of envy, they would envy us
for two things: one is the receiving of Holy Communion,
and the other is suffering. (P.547)
65

Excerpts from The Dialogue

The Writings of Catherine of Siena.
Trans. S. Noffke O.P. Paulist Press 1980
A volume in the Series The classics of Western
Spirituality.
Some details of her life.
Caterina di Giacomo di Benincasa was born in 1347 in
the Fontebranda district of Siena, the twenty fourth of
twenty five children. Her father was a wool dyer with
comfortable means. Her family lived close to the church
and cloister of San Domenico, a center of Dominican
learning and teaching. Catherine was there often. At 18
years of age she received the Dominican habit. She
retired to the solitude of her room. Though uneducated
she learnt to read. In 1368 she experienced her
Mystical Espousal to Christ. She left her room and
began active social work as a nurse in homes and
hospitals and caring for the destitute.
She became involved in the feuds between the city
states of Italy, especially Florence, and the Papacy. In
Pisa in 1375 she received the Stigmata, visible only to
herself at her request. She began her prolific letter
writing having up until then only having been able to
dictate. She was approx. 28 years old when she learned
to write.
During the Autumn of 1377 she wrote the Dialogue.
Also, in 1377 she founded a womens monastery outside
Rome in the old fortress of Belcara. It was a monastery
of strict observance. The people of Florence in 1376 had
sought her help to get Pope Gregory XI to lift the
interdict imposed on their city. Behind her back they
66

sent envoys to the Pope also. When they succeeded,

they disowned the efforts of Catherine. In 1378 Pope
Gregory XI died and Urban Vi was elected pontiff. He too
requested the services of Catherine to bring peace and
ward off Schism. From the beginning of 1380 she could
no longer eat or even swallow water. On Feb 26, she lost
the use of her legs and she died on April 29. She was 33
years old.
Some of the Dialogue was dictated while she was in
ecstasy.
The central and most important part of the whole book
is the section entitled The Bridge.
The Bridge is Christ.
It has three stairs i.e. three spiritual stages. The first
stair is the feet of the Divine son nailed to the cross.
Just as the feet carry the body, the affections carry the
soul. (P.64)
From the feet the soul rises to see the open heart of the
Saviour. (The soul is always spoken of by God as
feminine.) She (the Soul) now comprehends the
unspeakable love of Christ. When the soul rises to the
mouth of the victim on the cross she experiences peace
from the battle she has fought to overcome her sins.
God the Father speaking to Catherine says,
When My goodness saw that you could be drawn in no
other way, I sent him to be lifted onto the wood of the
cross. I made of that cross an anvil where this child
humankind could be hammered into an instrument to
release humankind from death and restore it to the life
of grace. In this way he drew everything to himself.
(P.65)
67

This bridge has walls of stone so that travelers will not

be hindered when it rains. Do you know what stones
these are? They are the stones of true solid virtue.
(P.66)
This Bridge also has a roof. Some commentators think
that Catherine had in her mind the bridge spanning the
river Arno in Florence. It was a walled bridge complete
with shops along its sides. (Footnote P.64)
So you see the bridge has walls and a roof of mercy. - - at the end of the bridge is a gate- - - which is the only
way you can enter. (P.66)
This is the only way to enter a life of grace
They (souls) pass through the gate of truth and find
themselves in me. (P.67)
So first I made a bridge of My Son as he lived in your
company. And though that living bridge has been taken
from your sight, there remains the bridge way of his
teaching. (P.70)
The way beneath the bridge, through the water and
stones is the way of falsehood. Souls who pass this way
are children of the devil. They drown in their own sins.
The Three stairs are explained as the will, the intellect
and the memory.
You have climbed the first step, that of desire. Once
desire is stripped of selfish love, you rise above yourself
and above passing things. - - -Then you find you have
climbed the second stair. This is the enlightenment of
the mind. - - -Then you find peace and quiet for the
memory is filled with my love. (P.108)

68

Once reason has taken possession of the three stairs,

which are the three powers of the soul, - - -you find that
I am your companion and I am your strength and your
security. - - -When these three powers are in harmony
they have with them the two chief commandments of
the Law, love of me and love of your neighbour. (P.109)
With regard to vocal prayer, God reminds Catherine that
fulfilling a list of vocal prayers is not enough. He refers
to souls who believe the list of vocal prayers is
sufficient.
Their prayer consists more in words than in affection,
and they seem to be concerned only to complete their
multitude of psalms and say a great many Our Fathers.
When they have finished the number they have set
themselves to say, they seem to think of nothing more.
(P.124)
The soul ought to begin vocally as a way to reach
mental prayer. - - - perfect prayer is achieved not with
many words but with loving desire, (P.126)
Whatever you do in word or deed for the good of your
neighbour is a real prayer. (P.127)
How can one tell that a soul has attained perfect love.
The sign is the same as that given to the holy disciples
after they had received the Holy Spirit. - - - They had no
fear of suffering. No they, even glorified in suffering.
(P.136)
An explanation of levitation during ecstasy.
Often therefore, the body is lifted up from the ground
because of the perfect union of the soul with me, as if
the heavy body had become light. It is not because its
heaviness has been taken away, but because the union
of the soul with me is more perfect than the union
69

between the soul and the body. And for this reason the
strength of the spirit united with me lifts the bodies
weight off the ground and the body is, as it were,
immobile. (P.147-148)
- - - The soul does not leave the body, (this happens
only in death), but her powers and emotions are united
with me in love. (P.148)
Paul then had seen and tasted this when I drew him up
to the third heaven, (2 Cor.12:2-4), to the height of the
Trinity. He tasted and knew my truth, for there he
received the Holy Spirit in his fullness and learned the
teaching of my Truth, the incarnate Word. (P.152)
I set Christ crucified before his eye and clothed him in
my Truths teaching. (P.152)
Tears of fire. (not physical tears)
There is a weeping of fire, of true holy longing, and it
consumes in love. Such a soul would like to dissolve her
very life in weeping in self contempt and for the
salvation of souls, but she seems unable to do it. I tell
you , these souls have tears of fire. In this fire the Holy
Spirit weeps before me the Father with unspeakable
groaning for you (Rom.8:26) (P.169)
All tears come from the heart, and this is the truth, for
the more the heart loves, the more sorrow it has.
(P.171)
With regard to receiving communion.
Even if the host is divided, even if you could break it
into thousands and thousands of tiny bits, in each one I
would be there, wholly God and wholly human. - - - If
you had a burning lamp and all the world came to you
for light, the light of your lamp would not be diminished
70

by the sharing, yet each person who shared it would

have the whole light. (P.207)
- even though all of you receive the light, each of you
receives it in proportion to the love and burning desire
you bring with you. (P.208)

The Providence of God and the prayers of Faith.

In the early life of the Order of preachers at St. Sixtus in
Rome, when time came for the evening meal, the
brothers had nothing to eat. St. Dominic told his
brethren,
Sons take your places at table. The brothers obeyed
him and at his word sat down to empty plates after the
prayers had been said.
Then I who provide for those who trust in me sent two
angels with the whitest of bread, so much that they had
great plenty for several meals. (P.314)
Two young men had entered the refectory with baskets
of bread which they distributed to all the brothers,
beginning with the youngest. When they came to St.
Dominic, they bowed and vanished. (Footnote P.314)
It is more impossible for a rich person to enter eternal
life than for a camel to pass through the eye of a needle.
(Matt.19:24) - - -They cannot pass through the gate
because it is narrow and low. Only if they throw their
load to the ground and restrain their affection for the
world and bow their head in humility will they be able to
pass through. And there is no other gate but this that
leads to eternal life. (P.318)
71

Excerpts from

Introduction to the
Devout Life.
Francis de Sales, trans. J. Ryan, Image Books/ Double
Day. 1966 Reprint.
I especially counsel you to practice mental prayer, the
prayer of the heart, and particularly that which centers
on the life and passion of our Lord. (P.70)
Set aside an hour every day before dinner, if possible,
early in the morning, when your mind is less distracted
and fresher after the nights rest. (P.71)
Preparation the First Part of Meditation.
Begin all your prayers, whether mental or vocal in the
presence of God. - - -A single Our Father said with
feeling has greater value than many said quickly and
hurriedly. - - - If you have the gift of mental prayer, you
should always give it first place. - - -Dont be concerned
at not finishing the vocal prayers you intended to say.
The mental prayer you substitute for them is more
72

pleasing to God and more profitable for your soul.

(P.72)
The First Point of the Preparation.
I will first explain the preparatory part. This consists in
two points: (1) place yourself in the presence of God and
(2) invoke his assistance. To help you place yourself in
Gods presence, I propose four principal means that you
can use for this beginning.
The first consists of a lively attentive realization of Gods
absolute presence, that is that God is in all things and all
places. There is no place or thing in this world where he
is not truly present. (P.73)
The second way to place yourself in Gods holy
presence is to remember that he is not only in the place
where you are, but also that he is present in a most
particular manner in your heart and in the very center of
you spirit. (P.74)
A third way is to consider how our Saviour in his
humanity gazes down from heaven on all mankind and
particularly on Christians, who are his children, and most
especially on those who are at prayer, whose action and
conduct he observes. (P.74)
A fourth method consists in the use of simple
imagination when we represent to ourselves the Saviour
in his sacred humanity as if he were near us, just as we
sometimes imagine a friend to be present and say, ` I
imagine that I see such a one who is doing this or that,
or `I seen to see him or something similar. If the most
Blessed Sacrament of the altar is present, then Christs
presence is real and not purely imaginary. (P.75)
The Invocation, the Second Point of preparation.
73

Use some short ardent words - - - e.g. `Let your face

shine upon your servant - - - ` I am your servant, give
me discernment (P.75-76)
The Third Point of Preparation.
The subject of the Mystery
Some call this third point the composition of place and
others the interior lesson. This is simply to picture in
imagination the entire mystery you wish to meditate on
as if it really took place here before us. For example, if
you wish to meditate on Our Lord on the Cross, imagine
that you are on Mount Calvary and that you see and
hear all that was done or said on the day of his passion.
(P.76)
The Second Part of Meditation Considerations
After the imagination has done its part there follows the
act of the intellect and this we term Meditation. This is
simply to make one or more considerations in order to
raise our affections to God and the things of God. - - -If
your mind finds enough appeal, light and fruit in any of
them, remain with that point and do not go any further.
(P.77)
The Third Part of Meditation
Affections and Resolutions
Meditation produces devout movements in the will, the
affective part of the soul, such as love of God and
neighbour, desire for heaven and glory, zeal for the
salvation of souls, imitation of the life of our Lord, ,
compassion, awe, joy, fear of Gods displeasure,
Judgement and hell, hatred for sin, confidence in Gods
goodness and mercy, and deep sorrow for the sins of our
past life. (P.78)
74

One has to change these affections into special and

particular resolutions. e.g. I will not be offended by the
disagreeable words of person X. On the contrary, I will
peacefully and humbly try to win that person over by a
smile and kind words.
Finally, we must conclude our Meditation with three acts,
--The first is the act of thanksgiving, by which we return
tanks to God for the affections and resolutions he has
given us. - - - The second act is the act of offering, by
which we offer to God his own goodness and mercy, his
Sons death, blood and virtues and in union with them
our own affections and resolutions.
The third act is that of supplication, by which we
beseech God and implore him to share with us the
graces and virtues of his son and to bless our affections
and resolutions so that we may faithfully fulfill them. We
then pray for the church, our pastors, relatives, friends
and others, using for that purpose the intercession of
Our Lady, the angels and the saints. Lastly we must say
the Pater Noster and the Ave Maria, which are the
general and necessary prayers of all the faithful. (P.79)
When our soul has carefully considered by meditation a
certain mystery we should select one, two or three
points that we liked best and that are most adapted to
our improvement, think frequently about them - -during the rest of the day. (P.79)
It is important to put resolutions one makes into effect
on that very day.
The dryness sometimes experienced in Meditation.
If it pleases his Divine Mighty to speak to us and aid us
by his holy inspirations and interior consolations , it is
75

certainly a great honour and the sweetest of delights.

But if it does not please him to grant this favour and he
leaves without speaking to us, just as if he did not see
us at all or we were not in his presence, we must not
leave on that account. (P.82)
An important prayerful reflection each day.
Examination of Connscience.
1. Give thanks to God for having kept us during the
day.
2. Examine how we conducted ourselves throughout
the whole course of the day.
3. If we find that we have done any good, we must
thank God for it. On the other hand, if we have
done anything wrong in thought, word, or deed,
we must ask pardon of His Divine Majesty, with a
resolution to confess it at the first opportunity and
to make careful amendment for it.
4. After this , we recommend to Gods providence
our body and soul, the church, our relatives and
friends. We beg Our Lady, our guardian angel, and
the saints to watch over us and for us.

Sadhana
(A de Mello S.J., IHS pub. Gujarat India 1978)
In the late 1970s an Indian Jesuit named Anthony de
Mello introduced to the Western World an approach to
Contemplation drawn from the Hindu Culture.
76

He was well schooled in the Ignatian spiritual exercises

and the strict form of Mental Prayer found in the West.
Yet his approach to mental prayer was quite unique and
innovative.
The way to God he proposed in the book Sadhana,
consisted of a variety of awareness, Fantasy and
other exercises that reflected the use of Sensation and
imagination.
Hidden within the exercises was a wealth of
observations and wisdom that indicated he was an
experienced spiritual director.
Excerpts from Sadhana
We will give some of his exercises in detail.
Exercise 1: Awareness exercise
Adopt a comfortable posture. Close your eyes. I am
going to invite you to keep silence for a period of ten
minutes. - - -as total a silence as possible of heart and
mind. - - -At the end of ten minutes I shall ask you to
open your eyes and share with us what you experience
during the exercise. (P.3)
most discover to their surprise, that silence is
something they are simply not accustomed to; that no
matter what they do, they cannot still the constant
wandering of the mind or quieten the emotional turmoil
in their heart. - - -Silence can be frightening. (P.4)
Exercise 2: Body Sensations.
Take up a posture that is comfortable and restful.
Close your eyes. I am going to ask you to become aware
of some sensations in your body that you are feeling at
this moment. - - - Become aware of the touch of your
77

clothes on your back. - - - Now be aware of the feel of

your hands as they touch each other or rest on your lap
etc.
-

- Move from one part of your body to another.

After five minutes I will ask you to open your eyes gently
and finish the exercise. (P.7-8)
This simple exercise brings an immediate sense of
relaxedness to most people. In most groups when I first
propose this exercise some people become so relaxed
that they drop off to sleep! (P.8)
The head is not a good place for prayer. It is not a bad
place for starting your prayer, but if your prayer stays
there too long and fails to move into the heart it will
gradually dry up and prove tiresome and frustrating.
(P.9)
Exercise 4: Thought Control (Distractions)
Another help in dealing with distractions is , believe it or
not, having your back erect! - - - the ideal posture for
this is the lotus posture. - - -this posture is said to be
ideally suited for contemplation. (P.17)
A wandering mind is an occupational nuisance that
every contemplative has to grapple with. The struggle
for control of the mind is long and arduous but well
worth attempting for the great fruit it eventually brings.
(P.18)
Close your eyes.
Now observe every thought that comes into your mind.
There are two ways of dealing with thoughts. - - follow
them around or observe them as someone sitting at a
78

window watches passersby on the street. - - - become

aware that you are thinking.
If your mind is blank, wait for the next thought to make
its appearance. - - - As soon as the thought appears
become aware of it or the fact that you are thinking.
Keep at this exercise for three or four minutes.
During the exercise you may make the surprising
discovery that while you are aware of the fact that you
are thinking all thinking tends to stop. (P.19)
Exercise 5:
Spend five minutes in becoming aware of sensations in
various parts of your body.
Now move to an awareness of your breathing. Become
aware of the air as it comes in and goes out through
your nostrils. - - - make sure you do not control your
breathing. - - - do not interfere with it. Just observe it.
Continue for ten to fifteen minutes. (P.21)
I cannot extol the value of this exercise for people who
desire to attain self control and a deep inner joy in the
midst of troubles. One famous oriental master would say
to his disciples,
`Your breathing is your greatest friend. Return to it in all
your troubles and you will find comfort and guidance.
(P.23)
Many mystics tell us that in addition to the mind and
heart with which we ordinarily communicate with God,
we are all of us, endowed with a mystical mind and
mystical heart. - - - In most of us this heart lies dormant
and underdeveloped. (P.25)
79

Words can impede intimacy. - - I can gaze lovingly into

the eyes of a friend - - but what do I gaze into when I
gaze at God. - - - a blank! (P.26)
If they - - - persevere in the exercise of prayer,
exposing themselves, in blind faith - - - they will
gradually discover - - - that the darkness glows, that the
emptiness mysteriously fills their heart, that the idleness
is full of divine activity, (P.27)
To silence the mind is an extremely difficult task. - - Hindu masters have a saying:
`One thorn is removed by another. By this they mean
that you will be wise to use one thought to rid yourself
of all the other thoughts that crowd into your mind.
(P.28)
- to consciously attempt to keep your mind in a
thoughtless state, in a void is to attempt the impossible.
- - - give it one thing: an image of the Saviour that you
gaze on lovingly and you return to each time you are
distracted. (P.29)
While you are engaged in what I have called
contemplation - - make sure you do not give in to the
temptation to think - no matter how holy the thinking
be . (P.31)
- in your prayer time make use of the heart rather than
the mind. St. Teresa of Avila says,
The important thing is not to think much but to love
much. (P.32)
Exercise 8: Stillness.
In modern times people seem to be plagued with a
nervous tension that makes it impossible for them to be
80

quite. If they want to learn to pray, they must first learn

to be still, to quieten themselves. This stillness
frequently becomes a prayer in which God reveals
himself mysteriously.
Repeat the exercise of becoming aware of the
sensations in your body. Be aware of the sensation in
each limb. Move slowly from head to foot and repeat.
Now become aware of your body as a whole.
Your body will be invaded with stillness.
It is important that you do not move any part of your
body while doing this exercise. (P.37:38)
Exercise 9: Body Prayer (using gestures)
First repeat the awareness exercise.
Now gently move your hands and fingers so that your
hands come to rest on your lap, palms facing upward,
fingers joined together. The movement must be slow like
the petals of a flower opening.
Alternatively
Stand erect.
Raise your hands slowly until they are stretched out in
front of you, arms parallel to the floor.
Now gently turn your hands palms upward. - - Then raise your head very slowly and look up to heaven.
Hold this gesture for a minute then return slowly to the
original position.
Perform this rite three or four times. (P.41-42)

81

Do you wish to see God? Look at the face of the person

next to you. You want to hear him? Listen to the cry of
the baby, the loud laughter at a party, the wind rustling
the trees, the sound of a train. You want to feel him?
stretch your hands out and hold someone, - - Emmanuel. God is with us. (P.46)
Sounds are distracting when you attempt to run away
from them, when you attempt to push them out of you
consciousness, - - - Once you learn to acknowledge their
presence and accept them they will cease to distract
and become a channel of silence and deep relaxation.
(P.48)
I sometimes introduce chanting into silent group
contemplation. It deepens the silence If the group knows
how to listen. A similar effect can be attained by striking
a pleasant sounding gong. Strike the gong, listen to the
resonance, listen to the sound die away, listen to the
silence that follows. Then strike the gong again. (p.50)
Imagine that you are dumb and you can only
communicate with your eyes and your breathing. Say to
the Lord, non Verbally, `Lord it is good for me to be
here! (P.55)
Some of the mystics tell us that when they reach the
stage of illumination they become mysteriously filled
with a sense of deep reverence for life in all its forms
and reverence for inanimate creation too. (P.56-57)
Francis of Assissi recognized the sun, the moon, the
stars, the trees, the birds, the animals, his brothers and
sisters. (P.57)
Silence when it is deep, can unite. Words often impede
communication. (P.62)

82

As far as possible, you make your contemplation in the

same place; that, if possible, in a corner of your room
reserved for this purpose. (P.63)
It helps to pray in `sacred places that have been
sanctified by the frequent practice of contemplation.
(P.63)
Jesus, that master in the art of prayer, would take the
trouble to walk up a mountain in order to pray. Like all
great contemplatives he was aware that our place of
prayer influences the quality of our prayer. (P.73)
Fantasy Exercise 16. A place for Prayer.
After sometime spent in quietening yourself withdraw in
fantasy to some place that is likely to foster prayer: A
seashore, riverbank, mountain top, a silent church etc.
See the place as vividly as possible. - - - Hear the
sounds.
Now raise your heart to God and say something to him. -If you succeed in this exercise - - - you will have a peace
center in your heart to which you can always retire - - even when you are externally in the market place or in a
crowded train (p.74)
Exercise 18: The Joyful Mysteries of your life.
Return to some scene in which you felt deeply loved. - -stay with this scene as long as you experience some of
the joy that was yours when the event took place.
(P.77)
This return to past scenes where you felt love and joy is
one of the finest exercises I know for building up your
psychological health. - - 83

Make sure, however that on your return to these scenes

you do not observe them from the outside, so to speak.
They have to be relived, not observed. Live through
them again, participate in them. (P.78)
Exercise 20: Release from Resentment
An unwillingness to forgive others for the real or
imaginary wrongs they have done us is a poison that
affects our health physical, emotional and spiritual.
One hears people say, ` I can forgive, but I cannot
forget. `I want to forgive but cannot. What they often
mean is that they do not want to forgive. They want to
hold onto the satisfaction they receive from nurturing
the resentment. They do not want to let it go. They
demand that the offender recognize his guilt, that he
apologize and make amends, as a condition for letting
the resentment go and releasing themselves from this
poison.
Deliberately nurtured resentments are the death of
contemplation. (P.83)
After expressing all your resentment, and only after,
look at the whole incident that caused the resentment
from the other persons point of view. (P.84)
Finally, to strengthen your decision to give up your
resentment - - Imagine you see Jesus on the cross. - - -Keep alternating
the event that caused your resentment and the scene of
Jesus on the cross. (P.85)
If the feelings of resentment return, keep dealing with
them patiently.

84

There are other fantasy prayers in the book Sadhana

that are well worth trying such as
Exercise 25: The Value of life. P.100-104.
Exercise 28: Your Funeral P.109-110.
The third part of the book deals with devotional
approaches to prayer. There are fifteen exercises listed.
Let us take three of them to use as examples.
Exercise 35: The Jesus Prayer.
The ceaseless repetition of the name of Jesus is the
very foundation of the spiritual life among Greek and
Russian Orthodox Christians.
Begin your prayer by asking for the help of the Holy
Spirit.
Then imagine Jesus is present to you in the form you like
best: as an infant, or as the crucified Christ or as the
Risen Lord. - Now pronounce the name of Jesus each time you
breathe in or each time you breathe out.
It is important that you do this gently, relaxedly
peacefully. If you are in the presence of others you will
have to recite the name mentally.
Become aware of what you feel when you pronounce his
name. (P.133-134)
Proceed this way for as long as you desire or profit from
it.
Among the Orthodox it is customary to recite the name
of Jesus within the formula
Lord Jesus Christ, have mercy on me.
85

When you breathe in, say the first part of the formula
`Lord Jesus Christ.
--- hold the air in your lungs for a moment - - Then as
you breathe out say the second part of the formula, `
Have mercy on me. And imagine you are breathing out
all your impurities, all the obstacles you are putting to
his grace. (P.135)
Exercise 36: The thousand Names of God.
Moslems recite on their prayer beads the 99 names of
Allah.
e.g. Allah the merciful, Allah the compassionate.
In the Hebrew tradition
The psalmist invents new names for God. e.g.
`You are my rock, `you are my refuge
`You are my shield.
Give vent to your creativity: Jesus my joy - - Jesus my
strength - - Jesus my delight - - Jesus my peace. (P.136)
Each time you breathe out, recite one of these names.
If a particular name appeals to you say it more than
once.
Now imagine you hear Jesus inventing names for you!
(P.136)
Go one step further now and imagine you hear Jesus
inventing for you the very same names that you
invented for him, except these related to his divinity.
(P.137)
Exercise 40: The Prayer of Intercession
86

You may be one of those persons whom the Lord calls

to exercise the ministry of intercession. - - Spend some time becoming aware of the presence of
Jesus.
Now bring before your mind, one by one, the persons
you wish to pray for. Lay your hands on each person,
communicating to each the life and power that you have
received from Christ - - - take your time over each
individual - - - wordlessly call down Christs love.
After praying in this way for each of the persons you
love, pray for those committed to your care: Pastors will
pray for their flock - - parents for their children - -teachers for their pupils.
Pray for your enemies, for Jesus has enjoined this on us.
Lay your hands in blessing on each of the persons you
dislike - - -or those who have caused you pain - - Then move on to praying for whole nations - - for the
church.
Some persons when they attain a deep sense of union
with God, feel impelled to intercede for others.
The more you lavish Christs treasures on others, the
more he floods your own life and heart with them, so
that in praying for others you yourself become
enriched. (P.146-148)

Excerpts on Contemplation
Taken from

Seeds of Contemplation
Thomas Merton, Dell Publishing Co. 1960.
87

If you live in a city and work among machines and ride

in subways and eat in a place where the radio makes
you deaf - - -do not get upset, but accept it as the love
of God and as a seed of solitude planted in your soul - -
(P.54)
If you seek escape for its own sake and run away from
the world only because it is (as it must be) intensely
unpleasant, you will not find peace and you will not find
solitude. (P.55)
The beginning of contemplation is faith. If there is
something essentially sick about your conception of
faith you will never be a contemplative. (P.71)
Faith is first of all an intellectual assent. It perfects the
mind, it does not destroy it. It puts the intellect in
possession of Truth which reason cannot grasp by itself.
(P.72)
Faith reaches the intellect not through the senses but in
a light directly infused by God. Since this light does not
pass through the eye or the imagination or reason, its
certitude becomes our own without any vesture of
created appearance without any likeness that can be
visualized or described. - - - The very obscurity of faith is
an argument for its perfection. (P.74-75)
The normal way to contemplation is by a belief in Christ
that is born of thoughtful consideration of His life and
His teaching. (P.85)
My just man lives by faith, not imagination. (P.86)
The secret of interior peace is detachment. Recollection
is impossible for the man who is dominated by all the
confused desires of his own will. - - 88

You will never be able to have perfect interior peace and

recollection unless you are detached even from the
desire of peace and recollection. You will never be able
to pray perfectly until you are detached from the
pleasures of prayer. (P.122)
Learn how to meditate on paper. Drawing and writing
are forms of meditation. Learn how to contemplate
works of art. Learn how to pray in the streets or the
country. Know how to meditate not only when you have
a book in your hand, but when you are waiting for a bus
or riding in a train. Above all enter into the Churchs
liturgy and make the Liturgical cycle part of your life
let its rhythm work its way into your body and soul.
(P.128)
Meditation is a twofold discipline that has a twofold
function. First, it is supposed to give you sufficient
control over your mind and memory and will to enable
you to recollect yourself and withdraw from exterior
things and the business and activities and thoughts and
concerns of temporal existence; and second this is the
real end of meditation it teaches you how to become
aware of the presence of God; and most of all it aims at
bringing you to a state of almost constant loving
attention to God and dependence on Him. (P.129)
Suppose your meditation takes you to the point where
you are baffled and repelled by the cloud that surrounds
God, who maketh darkness His covert. Far from
realizing Him, you begin to realize nothing more than
your own helplessness to know Him, and you begin to
think meditation is something altogether hopeless and
impossible. - - - on the contrary, this bafflement, this
darkness, this anguish of helpless desire is the true
fulfillment of meditation. (P.130)

89

Knowing by faith that He is present to you - - you relax

in a simple contemplative gaze that keeps your
attention peacefully aware of Him hidden somewhere in
this deep cloud into which you also feel yourself drawn
to enter. From then on you should keep your prayer as
simple as possible. (P.131)
Prayer and love are learned in the hour when prayer
has become impossible and your heart has turned to
stone. If you have never had any distractions you dont
know how to pray. For the secret of prayer is a hunger
for God and for the vision of God, a hunger that lies far
deeper than the level of language or affection. (P.133)
- in all these things it is the will to pray that is the
essence of prayer, and the desire to find God and to see
Him and to love Him is the one thing that matters.
(P.136)
- although it is absolutely above our nature, St Thomas
teaches that it is our proper element because it is the
fulfillment of deep capacities in us that God has willed
should never be fulfilled in any other way. - - - Since
contemplation has been planned for us by God as our
true and proper element, the first taste of it strikes us at
once as utterly new and yet strangely familiar. (P.137138)
You seem to be the same person and you are the same
person that you have always been: in fact you are more
yourself than you have ever been before. You have only
just begun to exist. You feel as if at last you are fully
born. (P.139-140)
The situation of the soul in contemplation is something
like the situation of Adam and Eve in Paradise.
Everything is yours, but on one infinitely important
condition, that it is all given.
90

There is nothing you can claim, nothing that you can

demand, nothing that you can take. And as soon as you
try to take something as if it were your own you lose
Eden. (P.141)

The night of the senses.

The ordinary way to contemplation lies through a
desert without trees and without beauty and without
water. The spirit enters a wilderness and travels blindly
in directions that seem to lead away from vision, away
from God, away from all fulfillment and joy. It may
become almost impossible to believe that this road goes
anywhere at all except to a desolation of dry bones the
ruin of all our hopes and good intentions. The prospect
of this wilderness is something that so appalls most men
that they refuse to enter upon its burning sands and
travel among its rocks. (P.146)
When God begins to infuse His light of knowledge and
understanding into the spirit of a man drawn to
contemplation, the experience is often not so much one
of fulfillment as of defeat. (P.147)
The mind finds itself entering uneasily into the shadows
of a strange and silent night. The night is peaceful
enough, but it is very strange. Thought becomes
cramped and difficult. There is a perculiarly heavy sense
of weariness and distaste for mental and spiritual
activity. Yet at the same time the soul is haunted with a
fear that this new impotence is a sin, or a sign of
imperfection. (P.148)
On the other hand they sense, by a kind of instinct,
that peace lies in the heart of this darkness. Something
prompts them to keep still, to trust in God, to be quiet
and listen for His voice, to be patient and not get
excited. (P.149)
91

The man who does not permit his spirit to be beaten

down and upset by dryness and helplessness, but who
lets God lead him peacefully through the wilderness,
and desires no other support or guidance than that of
pure faith and trust in God alone, will be brought to deep
and peaceful union with him. (P.149)
There is always a possibility that laziness will dress
itself up as `Prayer of Quiet or ` Prayer of Simplicity - - The mere absence of activity does not ipso facto turn
you into a contemplative. (P.152)
There is no such thing as a kind of prayer in which you
do absolutely nothing. If you are doing nothing you are
not praying. (P.153)
For a contemplative ,there is supreme value in the
ordinary routine of work and poverty and hardship and
monotony that characterize the lives of all the poor and
uninteresting and forgotten people in the world.
Christ who came on earth to form contemplatives and
teach men the ways of sanctity and prayer, could easily
have surrounded himself with ascetics who starved
themselves to death and terrified the people with
strange trances. But his apostles were workmen,
fishermen, publicans. (P.158)
Many religious people, who say they love God, detest
and fear the very thought of a poverty that is real
enough to mean insecurity, hunger, dirt. (P.159)
If often happens that an old brother who has spent his
life making cheese or baking a bread or repairing shoes
or driving a team, is a greater contemplative and more
of a saint than a priest who has absorbed all scripture
and theology and knows the writings of great saints and

92

mystics and has had more time for meditation and

contemplation and prayer. (P.160-161)
One of the first things to learn if you want to be a
contemplative is how to mind your own business.
Nothing is more suspicious in a man who seems holy,
than an impatient desire to reform other men. (P.161)
Of the true unknown contemplatives of the World
They are the strength of the world, because they are
the tabernacles of God in the world. They are the ones
who keep the universe from being destroyed. They are
the little ones. They do not know themselves. The whole
earth depends on them. Nobody seems to realize it.
These are the ones for whom it was all created in the
first place. They shall inherit the land. (P.189)

The Interior Castle

From the collected works of St. Teresa of Avila, Kevin
Kavanaugh O.C.D Vol.I and II.
And Otilio Rodriguez O.C.D. Translators ICS Publications.
St.Teresa is certain that everyone is called to
Contemplation. God waits. The condition required is
total surrender to God. That means the complete
surrender of our will.
There are many who begin, yet never reach the end. I
believed this is due mainly to a failure to embrace the
cross from the beginning. (P.84) Vol.I
On Trinity Sunday 1577, God showed St. Teresa in a
vision.
A most beautiful crystal globe like a castle in which she
saw seven dwelling places, and in the seventh, which
93

was in the center, the King of Glory dwelt in the greatest

splendor. - - The inhabitants received more light the
nearer they were to the center. Outside the castle all
was darkness. (P.268 Vol.2)
The Soul is this castle. Deep within it at the center, God
resides. If he did not reside there, we would cease to
exist.
The gate of entry is prayer. Prayer is a door that opens
up into the mystery of God. (P.270)
The First dwelling places
There is little light. Many things entice and distract our
Souls. Involvement in worldly things, possessions,
honour, business affairs etc. (P.270)
The second dwelling places
Those who arrive here have taken the first steps in
prayer. They are helped by books, sermons, good
friendships and through trials. The struggle with the
forces of evil is now more keenly felt. - - Conformity with
Gods will must be the goal of ones striving. (P.271)
The third dwelling places
Those who have come to this stage guard against Venial
sin. (P.271)
There are many of these souls in the world. They long
not to offend His Majesty, - - they are fond of doing
penance and setting aside periods of recollection; they
spend their time well, practicing works of charity
towards their neighbours; they are very balanced in
their use of speech and dress and the governing of their
households. (P.306)
94

- If humility is lacking, we will remain here our

whole life. (P.313)

Any threat to wealth or honour will quickly uncover

attachments to these. - - They have a tendency to be
too easily shocked by the faults of others. (P.271)
The Fourth dwelling places
This is the stage of the first degrees of infused prayer.
The important thing is not to think much but to love
much. - - Love is desiring with strong determination to
please God in everything. striving not to offend Him.
The will finds rest in the prayer of quiet, in the peace of
Gods presence. The intellect continues to move about. - distractions, the wandering mind are part of the
human condition and can no more be avoided than can
eating or sleeping. (P.273)
One pitfall is the desire for consolations and spiritual
delights. These will come in Gods time and with Gods
grace. This dwelling place marks the beginning of the
supernatural or mystical experiences.
The Fifth dwelling Places
Here one experiences the prayer of Union with God.
St. Teresa uses an unusual comparison of the silkworm.
In this prayer of Union God himself becomes the
dwelling place or Cocoon in which a person dies. Once a
soul is indeed dead to itself and its attachments, it
breaks forth from the cocoon transformed as does a
small white butterfly. (P.273)
The person must walk with special care and
attentiveness in the exercise of virtue and with
95

particular emphasis on love of neighbour, humility - and the faithful performance of ordinary tasks. (P.274)
God so places himself in the interior of the soul that
when it returns to itself it can in no way doubt that it
was in God and God was in it. There is certitude. (P.339)
Prayer of Union never lasts for as much as a half hour.
(P.343)
The soul begins to experience a desire to suffer great
trials without its being able to do otherwise. There are
strong desires for penance, for solitude, and that all
might know God; and great pain comes to it when it
sees that He is offended. (P.344)
Its attachment to relatives or friends or wealth - - it
grieves when obliged to do what is necessary in this
regard - - It has learned through experience that
creatures cannot give it rest. (P.344)
It has a love and desire to save souls. (P.347)
We cannot know whether or not we love God - - - but we
can know whether we love our neighbour. (P.351)
If we fail in love of neighbour, we are lost. (P.353)
There is no enclosure so fenced in that he (The devil)
cannot enter we must always ask God to sustain us
and we must never trust ourselves. (P.357)
The Sixth dwelling Places.
In this stage there are many extraordinary mystical
phenomena.
Raptures, Intellectual and Imaginative Visions,
Locutions, Flight of the Spirit, Piercing Wound. Courage
96

is necessary which must be given by God. There are

many trials both exterior and interior : Opposition from others; praise, - - severe illness; inner
sufferings; fears; misunderstanding on the part of the
confessor - - and a feeling of unbearable inner
oppression; and even of being rejected by God. (P.274)
The soul may now also begin to receive through
intellectual and imaginative visions, understanding
about the Divine mysteries knowledge of the grandeur
of God - - - Joy will reach such an excess that the soul
will want to be a herald to the entire world that all might
help it praise the Lord. (P.275)
It is in the sixth dwelling places where the soul is now
wounded with love for its spouse. (p.359)
It feels that it is wounded in the most exquisite way. - - it
knows clearly that the wound is something precious, and
it would never want to be cured. - - the pain is great,
although delightful and sweet. (P.367)
This delightful pain and it is not pain, is not
continuous, although sometimes it lasts a long time; at
other times it goes away quickly. (P.368)
Trials
Gossip, envy, animosity. Those who were her friends
turn away from her. Praise is another trial. (P.360)
Blame does not intimidate the soul but strengthens it. - the Lord is want to send it severest illnesses.
Interior sufferings :

Seeing faults in oneself;

In capable of explaining things to Confessors;
In capable of seeing the truth;
97

The Lord permits the devil to tempt it;

Reading a book in the Vernacular but not
comprehending its contents;
The Soul thinks it has no love of God.
Going about gloomy and ill tempered.

There is no remedy in this tempest but to wait for the

mercy of God. (P.364 Vol II)
-

-The most Blessed Trinity, all three persons,

through an intellectual vision, is revealed to it- the soul understands as a most profound truth
that all three persons are one substance and one
power and one knowledge and one God alone. - - Each day this soul becomes more amazed, for
these Persons never seem to leave it anymore - in some place very deep within itself - - it
perceives the divine company. (P.430 Vol II)

In the spiritual marriage - - - this secret union takes

place in the very interior center of the soul - - the Lord
appears as he appeared to the Apostles without entering
through the door. (P.433 Vol II)
The union is like what we have when rain falls from the
sky into a river or fount; all is water, for the rain that fell
from heaven cannot be divided or separated from the
water of the river. (P.434 Vol II)
The passions are now conquered. (P.437 Vol II)
Effects of this prayer :

Forgetfulness of self.
A great desire to suffer.
A deep interior joy.
A particular love for its persecutors.

98

A desire to live many years suffering the greatest

trials if through these they can help the Lord to
be praised.
Great detachment from everything.
The soul lives with a remembrance and tender
love of Our Lord.
The soul is almost always in quiet. Little or no
dryness.
All raptures are taken away.
Storms pass quickly
Suffers torment in seeing souls go astray. (P.438
444 Vol II.)

The puporse of this spiritual marriage : - birth of good

works. (P.446 Vol II)
You need not be desiring to benefit the whole world but
must concentrate on those who are in your company.
(P.449 Vol II)
The Lord doesnt look so much at the greatness of your
works as at the love with which they are done. (P.450 Vol
II)

Trials of St. Teresa

Shortly after her profession in the Convent of the
Incarnation profession her health gave way. She was
brought back, a pitiful sight to Avila where she remained
an invalid and paralytic for three years.
She suffered her whole life from poor health and a wide
variety of illnesses.
The princess of Eboli the benefactor of two Carmels at
Pastrana, insisted on reading St.Teresas manuscript. It
became a subject of gossip. At the death of her
husband, the princess entered the Carmel of Pastrana.
99

She caused so much disturbance that the nuns had to

abandon the convent and move to Segovia.
She denounced Teresas Life to the Inquisition as
heretical. Teresas work was thoroughly investigated.
She was exonerated. For twenty years I had vomiting
spells every morning so that I could not eat anything
until afternoon. From the time I began to receive
communion more frequently, I have had to vomit at
night before going to bed. And it is more painful because
I have to induce it with a feather or some other thing.
(P.60 Vol I)
Prayer of Quiet the initial stage of contemplation.
Unattainable through human effort. The Lord puts the
soul at peace by His presence. All the faculties Intellect,
memory, imagination are calmed. A person feels the
greatest delight in his body and a great satisfaction in
his soul. They dont want the body to move. It pains
them to speak. In their saying
Our Father just
once, a whole hour passes. They know they are near the
king.
We can neither bring it about nor remove it.
Prayer of Union preparation for spiritual betrothal.
Keeping our wills fixed on Gods will. Sufferings pass
quickly. All the experiences of the fifth and sixth dwelling
places occur. Gods will is that we be perfect. Love of
God and Love of neighbour.
The union is always short, less than 30 mins. God so
places Himself in the interior of that soul that when it
returns to itself it can in no way doubt that it was in God
and God was in it.
Some terms requiring explanation
100

Rapture : - Pg 129 -139 . Vol.1

Also called elevation, flight of the spirit, transport,
ecstasy.

It seems the soul is not animating the body.

The body is gradually carried away and does not
know where.
One cannot resist.
Sometimes the whole body is raised from the
ground.
The experience leaves the spirit completely
detached from things.
It is as though the soul is crucified between
heaven and earth.
The suffering bears along with it great happiness.
Sometimes my pulse almost stops.
My arms are straight and my hands so stiff that I
cannot join them.
All my longing then is to die.
The person neither sees, nor hears, nor feels.
It sometimes lasts many hours.

Effects
the soul goes about for a day or two in a stupefied state.
It no longer fears dangers. It esteems everything here
below as trifling. It becomes obsessed with serving the
Lord. (The flight Rapture) is an easy flight, a delightful
one, a flight without noise.
Locutions : There are many kinds of locutions given to the soul.
Some seem to come from outside oneself ; others from
deep within the interior part of the soul. - - some come
through the sense of hearing.

101

Locutions that come from God effect what they

say.
One is left calm and free from all distress, with
great light.
Fear is taken away completely.
Great quiet is left in the soul - - there is a
readiness to engage in the praises of God.
Words remain in the memory for a long time and
some are never forgotten. (P.370-373 Vol2)

If locutions come from the imagination, there are none

of these signs;
Neither certitude, nor peace, nor interior delight. (P.374
Vol II)
So too if they come from the devil. But he leaves in the
soul restlessness and disturbance. (P.377 Vol II)
Pay no attention to those (locutions) that are not in
conformity with scripture.
Flight of the Spirit : Though essentially the same as rapture, interiorly it is
experienced differently. Suddenly a movement of the
soul is felt so swift that it seems the spirit is carried off,
and at a fearful speed especially in the beginning. - - to
resist makes matters worse. - - as easily as a huge giant
snatches up a straw, this great and powerful Giant of
ours carries away the spirit. (P.386 387 Vol 2)
Great courage is necessary.
It is such that the spirit truly seems to go forth from the
body - - - it is clear that this person is not dead. (P.388
Vol 2)

102

Within an instant so many things together are taught

him - - other things are represented especially a
multitude of angels with their Lord.
Three things especially are left in it -

Knowledge of the grandeur of God.

Self knowledge and humility.
Little esteem for earthly things save for those that
can be used for the service of so great a God.

With the strongest yearnings to die, and thus usually

with tears, it begs God to take it from this exile.
(Pg.391 Vol 2)
Intellectual Visions : The soul will feel Jesus Christ, our Lord, beside it. Yet it
does not see him, either with the eyes of the body or
with those of the soul. This is called an intellectual
vision. (P.405 Vol 2)
It lasts many days and sometimes even more than a
year. It is a great help towards walking with a habitual
remembrance of God and a deep concern about
avoiding anything displeasing to Him.
It leaves much certitude. (P.406 Vol 2)
This continual companionship gives rise to a most
tender love for His Majesty - - to surrender oneself
totally to His service. - - and a great purity of
conscience. (P.407 Vol 2)
Sometimes also the vision is of some saint. (P.408 Vol 2)
A vision caused by the devil could not last so long nor
benefit the soul so remarkably, clothing it with so much
interior peace.
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Imaginative Visions : When Our Lord is pleased to give more delight - - He

shows it (the soul) His most sacred humanity. This
happens so quickly like a streak of lightning, yet this
glorious image remains so engraved on the imagination
that I think it would be impossible to erase it - - it is not
a painting but truly alive. - (P.411 Vol 2)
Almost every time God grants this favour, the soul is in
rapture.
The soul is left well instructed about so many great
truths.
A wonderful benefit the soul draws from this favour of
the Lord is that when it thinks of Him or of His life and
passion, it remembers His most meek and beautiful
countenance. (P.415-416 Vol 2)
Each time the Lord grants these favours, there are many
trials.
The Fiery Arrow
What happens sometimes to a soul that experiences
anxious longings, tears, sighs - - a blow is felt from
elsewhere - - - the blow comes often through a sudden
thought or word about deaths delay. Or the soul will feel
pierced by a fiery arrow. - - it causes a sharp wound. - in the very deep and intimate part of the soul. (P.422 Vol
2)
It leaves the body very disjointed and during that time
the heart beat is as slow as it would be if a person were
about to render his soul to God. (P.423 Vol 2)

104

Nor can a remedy be found to remove this pain until the

Lord Himself takes it away, usually by means of a
rapture or with some vision. (P.425 Vol 2)
The soul is left with great contempt for the world - - -and
it is much more detached from creatures because it now
sees that only the Creator can console and satisfy it.
(P.426 Vol 2)
Two experiences - - put a person in danger of death - this pain - - the other is overwhelming joy and delight.
(P.426 Vol 2)
Padre Pio Writing to his spiritual director Fr. Benedetto
Nardella O.F.M cap.
On August 5, 1918, he was hearing confessions when he
was suddenly filled with extreme terror at the sight of a
heavenly Being who presented Himself to the eye of my
intellect. He held some kind of weapon in His hand,
something like a long, sharp painted steel blade, which
seemed to spew out fire. At the very instant that I saw
all this, I saw the Exalted Being hurl the weapon into my
soul with all His might. - - I thought I was dying. - - - This
agony lasted uninterruptedly until the morning of the 7 th.
I cannot tell you how much I suffered during this period
of anguish. Even my internal organs were torn and
ruptured by that weapon. - - from that day on I have
been mortally wounded. I feel in the depths of my soul a
wound that is always open and caused me continual
agony.
Padre Pio stated unambiguously that a visible physical
wound in his side resulted from this experience.
The wound was physical as well as spiritual.
(Padre Pio The True Story. Pgs. 151-152 C. Bernard
Ruffin Our Sunday Visitor Publishing Division)
105

From Teresa of Avila we have this comment,

At times an arrow is thrust into the deepest and most
living recesses of the heart in such a way that the soul
doesnt know what has happened or what it wants. - - it
causes the soul to forget itself. Yet this pain is so
delightful that there is no other pleasure in life that
gives greater happiness. (Pg. 192 Vol 1)
I saw close to me toward my left side an angel in bodily
form. - - the angel was not large but small; he was very
beautiful, - - -and I saw in his hands a large golden dart
and at the end of the iron tip there appeared to be a
little fire. It seemed to me this angel plunged the dart
several times in to my heart and that it reached deep
within me. When he drew it out, I thought that it reached
deep within me. When he drew it out, I thought he was
carrying off with me the deepest part of me; and he left
me all on fire with great love of God. (P. 193- 194 Vol 1)
With regard to the separation of the spirit and the soul,
it seems there is truly a division.
Although we know that the soul is all one - - one
understands with certitude that there is some kind of
difference - - between the soul and the spirit, even
though they are both one. So delicate a division is
perceived that sometimes it seems the one functions
differently from the other, and so does the savor the
Lord desires to give them seem different. (P.432 Vol 2)
St Paul also mentions this apparent division.
May the God of Peace make you holy and bring you to
perfection. May you be completely blameless, in spirit,
soul and body till the coming of Christ Jesus, Our Lord.
(P.2 Thess. 5:23)

106

The soul - - has in itself a more noble part; the soul of

the soul, or spirit of the spirit.
(Poem of the Man-God BK.5 P.943 Maria Valtorta.)
Padre Pio in Ecstasy.
Because of illness Padre Pio was allowed to reside in his
native Pietrelcina at the residence of the parish priest,
Don Salvatore Maria Pannulo. A man as holy as Padre
Pio.
After Mass while he was making his prayer of
thanksgiving, Pio frequently went into ectasy. Pannulo
knew what was happening, others did not.
One day the sacristan, checking the church, found Pio
in ecstasy and told Pannulo that he thought the friar was
dead.
No hes not dead, said Pati. (Pannulo)
Let him be, ring the midday bell and go home.
Later that afternoon, Pilla (the sacristan) returned to find
Pio still displaying no signs of life.
Uncle Torey, he told Pannulo, This time the monk is
dead. He is really dead.
Still, Pannulo was unconcerned. I told you dont worry,
he said. He`ll revive.
There upon he went to the church and commanded Pio
on his vow of obedience to revive and he did.
(Padre Pio The Truth Story P.98 C. Bernard Ruffin. Our
Sunday Visitor Pub. Div.)
The Jesus Prayer was mentioned in the exercises
drawn from Anthony de Mellos book Sadhana.
107

What follows here is the Original exposition of this

practice as taken from the book

The Way of a Pilgrim and The Pilgrim

continues His Way.
Author unknown, Image Books, 1978.
Trans. H. Bacovcin.
The Authors background.
From the authors own writings we know he was a
Russian peasant.
I was born in a village in the Orlovsky province and
after my mother and father passed away I was left with
my older brother. He was ten years old and I was two,
going on three. My grandfather, who was an upright and
prosperous man, took us in. Grandfather owned and
managed an inn on the main road of the town - - (P.59)
My brother went astray when he grew up; he began
drinking. One day when I was seven years old my
brother and I were resting on the heath and he violently
pushed me off and hurt my left hand. From that day my
left hand has been rendered useless, as it practically all
withered. (P.59-60)
I was married to a sedate and good girl of twenty.
(P.60)
My wife was a master of handcrafts. She took up
weaving, spinning and sewing, and she toiled night and
day to support me. With my crippled hand I could not
help her, so while she worked, I read the bible. (P.61)
108

After two years of such quiet life, my wife became

seriously ill with high fever and after receiving the Holy
Eucharist, she died on the ninth day. - - - I would weep
until I fell unconscious. When I could no longer bear the
grief of living at home, I sold the house for twenty
roubles and gave whatever clothes there were, both my
wifes and mine to the poor. - - -I took my beloved bible
and set out where my eyes would lead. - - - First of all I
will go to Kiev (Ukraine) to pay my respects to the saints
of God buried there - - - It has already been thirteen
years since that time. (P.62)
He was 33 years old at the time of writing. But his
wandering started when he was about 20 yrs. Old.
On the 24th Sunday of Pentecost I came to church to
attend the Liturgy and entered just as the epistle was
being read. The reading was from Pauls first letter to
the Thessalonians, which says in part, `Pray constantly !
These words made a deep impression on me - - (P.13)
This was the beginning of his quest for continual prayer.
This Russian peasant of the 19th Century has left an
indelible mark on Eastern (Orthodox) and Western
Christianity.
About one year after setting out on his quest he came
upon a monk travelling along the same road who invited
him to speak to an elder in the monks hermitage. The
elder opened for him a passage from the Philo kalia at
the account taken from Simeon the New Theologian.
The `Philokalia is a collection of writings, originally in
Greek, by the Fathers of the church from the fourth to
the fifteenth century, who attained to the summit of
spiritual heights. (Note 3. P.195)
The passage from Simeon read as follows: 109

Sit alone and in silence; bow your head and close your
eyes; relax your breathing and with your imagination
look into your heart; direct your thoughts from your
head into your heart. And while inhaling say, ` Lord
Jesus Christ have mercy on me, either softly with your
lips or in your mind. Endeavour to fight distractions but
be patient and peaceful and repeat this process
frequently. (P.19)
When I would begin reciting the prayer again, I would
immediately feel great joy and delight. If I happened to
meet someone then, I did not feel like talking. My only
desire was to be alone and to recite the Prayer. I had
become so accustomed to it in a week. (P.21)
Sometimes I walk seventy or more versts a day (1 verst
is approx. 1 Km) and I do not get tired; I am only
conscious of prayer. When the cold air chills me, I begin
saying the prayer with greater intensity and I warm up.
When hunger begins to overcome me, I begin saying the
name of Jesus Christ more frequently and I forget that I
wanted to eat. When I become sick and feel rheumatic
pain in my back and legs, I pay greater attention to the
Prayer and I do not feel the pain - - - (P.24)
After sometime I felt that the prayer was somehow
entering my heart - - - I stopped vocalizing the prayer
and began to listen attentively as the heart spoke. - -Then I experienced a kind of blessed warmth in the
heart which spread throughout my whole breast. (P.2627)
What unexpected happenings one encounters on the
path of life ! and always God in his divine providence is
in charge of our destiny and our actions - - - (P.64)
The prayer of the heart consoled me to such a degree
that I considered myself the happiest man on earth and I
110

wondered if Whether the beatific vision could bring any

greater consolation. Not only was I experiencing deep
interior joy but I sensed a oneness with all of Gods
creation; people, animals, trees and plants all seemed to
have the name of Jesus Christ imprinted upon them.
(P.85)
During his journey through Siberia he heard Mass in a
village where in the priest invited him into his residence.
The pilgrim asked the priest how to have an effective
interior prayer life. The priest replied,
To be spiritually enlightened and to be an interior man
one needs only to take a passage from scripture and
meditate on it; as much as possible one should hold
ones attention on it and in this way ones mind will
become illumined. And this is also how one should
proceed in prayer; for a pure and satisfying prayer one
should choose simple but powerful words and then
repeat them frequently. (P.89)
To an officer the pilgrim said,
in his boundless mercy God richly rewards us for all
this. God in His love, rewards man a thousand times
more than his actions deserve. If you will give God a
mite, then He will give you a gold piece. (P.105)
Quoting from the Philokalia he added, these words from
St. John Chrysostom,
` No act, however small, will be slighted by the just
judge ! If sins are counted with such detail that we have
to give an account of all our words, desires and
thoughts, then how much more will our good deeds, no
matter how small, be counted in great detail and turned
into merit before our loving judge. (P.105)

111

A Greek monk from Mount Athos lay sick on his bed. He

asked the Pilgrim to remain with him for a week while he
regained his health. Both had copies of the Philokalia.
They spoke to one another about the interior life. The
Greek monk explained the excellence and greatness of
the Jesus Prayer.
The greatness of the Jesus Prayer is revealed in its very
form, which consists of two parts. The first part, ` Lord
Jesus Christ, Son of God, leads the mind into the history
of the life of Jesus Christ, or as the Fathers explain, it
contains with in itself the short form of the Gospel. And
the second part, ` have mercy on me a sinner, tells the
story about our weakness and sinfulness in an
extraordinary way because it is not possible for a poor,
humble, and sinful soul to express its petition more
fundamentally and precisely. (P.120)
Prayer is so dynamic and powerful that you can pray
and do what you wish and prayer will bring you to the
right and just action.
For a good and holy life pleasing to God nothing is as
important as love. Love and do whatever you wish, says
St. Augustine, because he who truly loves will not wish
to do anything which is displeasing to his beloved.
(P.156)
A hermit talking to the Pilgrim says,
One of the chief conditions for living in solitude and
learning the prayer of the heart is to have a wise and
experienced spiritual director - - -if however you cannot
find one, with a humble and contrite heart call on God to
help you to apply the precepts and direction of the
teachings of the Fathers - - (P.166)

112

The person who lives in solitude is not idle; he is even

more active than the individual who lives in society, but
the hermits activity is of a higher order. (P.169)
The Pilgrim adds.
It seems to me that no one praised the value of silence
more than St. John Climacus, who says
`Silence
is the mother of prayer. (P.171)
Qouting from Philotheus of Sinai the Pilgrim says,
The first door leading into the Jerusalem of the mind or
mental silence is the external silence of the lips; the
second is abstinence from food, drink and sleep, and the
third door, which purifies both the body and the mind, is
meditation on death. (P.191)
When you call on Gods name, you weaken your
enemies. (P.192)

St. John of the Cross.

One cannot discuss the topic of Contemplation without
reference to the works of St. John of the Cross. His
insights are contained in the commentary he wrote on a
poem that he composed concerning the interior life
while in prison.
About the Life of John of the Cross.
Juan de Yepes y Alvarez was born in Fotiveros, Spain in
1542. His father died shortly after his birth leaving the
family in poverty. His mother strove to give him a good
education. After his schooling he was apprenticed to a
silk weaver. He showed little aptitude for this trade. He
forsook this work and attended a Jesuit college. When he
was 21 he joined the Carmelite order and received the
religious name of John of the Cross.
113

During his Theological studies he met Teresa of Avila.

Both desired to reform the Carmelite Order and restore
it to the original ascetical rule. Teresa established the
discalced branch of the order concentrating on
solitude, poverty and the spiritual life. John proceeded to
reform the male Carmelites along similar lines. Many of
his confreres disagreed violently with his reforms.
In 1575 following a general chapter of the Friars in
Piaceza, John was kidnapped by unreformed friars and
held in a dungeon in the Carmelites Monastery of Toledo.
He was regularly beaten and given only bread and water
to sustain him. The damp conditions of the cell he
occupied and his poor diet broke his health. He knew he
was dying. He had been imprisoned for nine months
when God intervened and delivered him one night.
Under the cover of darkness he escaped and made his
way to a distant monastery favourable to his reforms.
He founded a college at Baeza and served as its rector
until 1582. In that year he was made Prior of the
monastery at Granada.
However his troubles were not over. In 1588 the Vicar
General of the discalced Carmelites, Nicholas Doria, a
sworn enemy of John, stripped him of his position and
banished him to Ubeda in Andalusia. An old leg wound
became infected. The Prior of Ubeda disliked John so
much he would not allow any medical attention for the
wound. This contributed to his death in 1591.
John was beatified in 1675, by Clement X. Canonized in
1726 by Benedict XIII and declared a doctor of the
church in 1926.
He wrote his treatises on the spiritual life while Prior of
Granada. They are contained in the composite volume
entitled,
114

The Ascent of Mt.Carmel and The Dark Night. By

St.John of the Cross, simplified Version, prepared by John
Venard, O.C.D. Claretian Publications, Quezon City,
1986.
The term night has different meanings as one
progresses through St.Johns writings.
In Book 1 of the Ascent it refers to suffering incurred
by the voluntary mortification of the senses.
In book II of the Ascent it refers to the darkness of the
journey of faith. In Book III chpts. 1-15, the night refers
to the of the virtue of hope. In Book III chpts. 16-45, the
night refers to the purification of the will of all unruly
affections, feelings and emotions by the virtue of charity.
Finally, the treatise, the Dark Night. Refers to the
Night as the passive communication of God with the
soul. It brings delight but also the abandonment
experienced by Christ on the Cross. The soul is cleansed
by a dark loving spiritual fire that makes it capable of
receiving the inflowing love of God. This is the final step
in the spiritual life. The prayer of Union with the Divine.
Starting with the Night of the senses
John of the Cross states,
All pleasurable experiences come through the five
senses, of hearing, seeing, smelling, eating, touching.
Denying ourselves these pleasures when we know we
should do so is painful and difficult. Nature rebels, and
we experience a kind of darkness and this darkness
causes suffering (P.5) (Chapter 3 Art 2)
All wrongful or self indulgent affection for any of Gods
creatures for their own sake and without reference to
Him, is offensive to God. (Chpt 4, Art I, P. 7, Bk 1)
115

Since there is nothing equal to God, to choose to love

something else than God or to equate it with God is to
insult God. (Chpt.5 Art 5. P. 11 Bk.1)
Just practicing the virtues is not enough; in themselves
they do not lead to perfection, for the perfection of
virtue is the possession of God, and this is achieved by
the constant effort to dispossess ourselves of desire for
things that are not God. (Chp.5, Art 6, Bk.1 P.11)
There are three kinds of wrongful desires and
affections: those in the intellect thoughts and
conceptions of base things, those in the will desires for
these sensual things ; those in the memory reflecting
on them, keeping them in mind. (Chp.9, Bk 1, Art 6,
P.20)
Habitual attachments hinder our desire for union with
God. John of the Cross gives the following examples: questionable affection for some person, desire for a
particular article of clothing, for this book, or that room;
developing a fad for special food, or indulging our love
of gossip, always wanting to know everything that is
going on. (Chp.II Bk.1 . Art 4. P.24)
He compares an attachment like a vessel with a crack in
it.
if a vessel with a slight crack is not repaired, all the
liquid will be lost. Another analogy St.John used - - a
single spark can cause a great fire. (Bk 1, Ch. II, Art 5.
P.25)
There are two nights of sense, - - one active the
other passive. We enter the active nights by our own
efforts. We enter the passive nights by the action of God
alone. (Bk.1, Chp.13, Art I P.29)
Try always to prefer or have an inclination for
116

Not what is easiest, but most difficult; Not what is most

delightful, but what is most repugnant; Not what is most
satisfying, but unpleasant; Not what is restful, but
laborious; Not what brings consolations, but what does
not; Not having more but having less; Not what is most
desirable, but what no one wants; Not wanting
something but wanting nothing; Not seeking the best,
but the worst; in short try always to prefer the desire to
be stripped of everything, in poverty, for the sake of
Christ. (Bk1, Chp.13, Art 6. P.30)
In order to reach the point of having pleasure in
everything, desire to have pleasure in nothing. To come
to possess everything, wish to possess nothing. To arrive
at being all, desire to be nothing. To arrive at knowing
everything, wish to know nothing. To arrive at knowing
everything, wish to know nothing. To arrive at taking no
pleasure in everything, you must go by the way which
gives no pleasure; to Come to the point of not knowing,
you must go by the way of not knowing. To come to
possession of nothing, You have to go by the way of not
possessing. To arrive at being what you are not, You
must go by the way in which you are not. (Bk 1.
Chp.13, Art II P.31)
Faith is the darkest night of all because the rational,
higher part of the soul is darkened blinded, as it were.
Therefore it is compared to midnight. Just as the first
`night (of Bk I) was darkness to the senses, this night,
that of faith, becomes darkness to the spirit. (Bk II, Chp
2, Arts 2 and 3, P.37)
Submitting totally to the guidance of faith means
assenting to live in total darkness with regard to all
created things, and excluding once and for all the desire
for any supernatural communications.
(Bk. II, Chp 4, Art 2, P. 41)
117

The three powers of the soul through which it operates

are intellect memory and will; intellect, related to faith,
memory to hope, and will related to charity. Only
through faith, hope and charity can we be united to
God. - - Faith causes darkness in the intellect, hope empties the
memory of desire for possessions, charity annihilates
illicit affections of the will. Faith gives certainty about
divine things where the intellect can find no evidence at
all. (Bk II, Chp.6, Arts 1 and 2, P.49)
The memory, the second faculty, likes to dwell with
expectation on the satisfaction and pleasure to be
derived from the things of earth, and the goods of
heaven which are not yet in our possession. - - - so hope
causes emptiness and dissatisfaction since the object
we hope for is not yet in our possession. Charity, which
is centered on God alone, causes the will to be emptied
of all natural desire and love for anything that is less
than God. (Bk II, Chp.6, Arts 3 and 4, P.50)
it is in the realm of the senses that the devil can more
easily deceive us. - - - he makes us hear words - - he can
cause sweet fragrance and delightful sensations of taste
and touch;
(Bk.II
Chp.II Art 3 & 5 P.64-65)
We may imagine Christ as crucified, - - - Beautiful as all
this may be, we must empty the mind of all these
images and leave the imagination in darkness if we are
to attain to divine Union, For these images do not bring
us to God - - - the reason is that the imagination is
bound to be dependent on the senses - - -God in no way
represents the pictorial representations we make of Him
in the imagination.
(Bk II, Chp.12 ,
Arts 3 and 5, P. 68 69)
118

John of the cross presents to us signs by which we

recognize the time has come to leave reasoning and
meditation in order to pass on to contemplation.
The first sign:
We can no longer mediate or reason with the help of the
imagination; - - The second sign:
We realize that we no longer have any inclination or
desire to fix our minds or sense faculties on any
particular objects.
The third sign is the surest:
We take pleasure in being alone, we wait with loving
attention on God, remaining in peace and quiet and
rest. (Bk II, Chp.13, Arts 2, 3 and 4, P.71-72)
When the soul receives supernatural knowledge in the
intellect, infused by God, John of the Cross tells us that
this knowledge causes darkness in the intellect.
Since the intellect can no longer dwell on its customary
forms and phantasies, it seems to be in darkness. - -This results in great forgetfulness, so we cannot recall
where we have been, what occurred , nor how the time
passed. Many hours spent thus may seem but a moment
of time - - - This is the brief prayer that pierces the
heavens. - - -even though we seem to be doing nothing
we are far from wasting time. (Bk II, Chp.14, Arts 10
and 11, P. 78)
Those who are entering this sate of knowledge should
return to meditation,

119

from time to time - - - - whenever they wish - -whenever they find this supernatural knowledge is not
given to them. (Bk II, Chp.15, Art I. P.80)
This supernatural knowledge is an obscure general
knowledge of God which God communicates to the
intellect in what is called passive understanding.
We should learn, then, to rely not on our understanding
of whatever God should reveal to us but on faith. (Bk II,
Chp.20, Art 8, P.99)
Those who have reached perfection do possess unusual
light and knowledge - - these persons can often
perceive and this in quite a natural way, what is
happening in the minds and hearts of others
(Bk.II Chp.26 Arts 13 and 14 P.120)
Two examples of this are St. John Vianny and St.Padre
Pio. Both had the extraordinary ability to read hearts
and minds.
The disclosure by God of supernatural knowledge,
May firstly Concern God himself and the mystery of the
three persons in God. Secondly it may concern God in
His works, the truths of faith, and propositions regarding
explicit truths, whether of prophecies, promises, threats
of God and past and future events concerning kingdoms,
families, or individuals. - - -Even in Our day God grants
this kind of revelation, revealing to some people how
long they will live, or what trials they may have to
endure or something that will happen to a particular
person or country.
(Bk. II, Chp 27, Art. 1
and 2 P.122)
The devil tries to delude us by revealing truths which
are already defined, - - - we have no need of having
clear knowledge of the truths of faith, otherwise our
120

faith would bring us no merit.

(Bk. II Chp.27, Art 4 and 5, P.123)
Locutions can be self induced. Some people actually
believe they hear God or a saint speaking to them. The
devil can produce the same effect. We must be careful
and judge locutions against the scale of scripture and
church doctrine, for contradictions.
On the other hand there are God given locutions called
substantial locutions.
Substantial locutions differ from formal (locutions) in
that they immediately produce the effect which is
signified in the words spoken. For example if our Lord
should speak to the soul, saying: `Be Good. it would
immediately be good; if he should say: `Love Me, it
would immediately have an experience of a deep love of
God within itself. - - - One locution of this kind is of more
value than a whole lifetime of good deeds. (Bk.II
Chp.31 Art.1 and 2 P.132)
it is of the utmost importance that the senses and
faculties of the soul should be left in silence so that God
Himself may bring about divine union. - - -So we journey
to God by not knowing, rather than knowing, knowing
God through what He is not, rather than through what
He is.
(Bk
III, chp.2 Arts 2 and 3 P.137)
God moves the will of those who are in union with Him,
to do only those things that are in harmony with his will
and desire. Such was the prayer and work of Our Lady.
(Bk III, Chp.2, Art 10. P.139)
If the passions are not restrained, there can be no
spiritual advancement.
(Bk.III,Chp.5,Art 3, P.145)
121

We must at all costs bear the vicissitudes of life with

equanimity, the bad as well as the good.
(Bk. III, Chp. 6, Art 3. P.146)
All visions and revelations, heavenly feelings and
experiences are not worth as much as one act of
humility. (Bk. III, Chp. 9, Art.4, P.149)
The less desire we have to possess other objects, the
more we have the capacity and ability to hope for the
possession of God. (Bk. III, Chp.15 Art.1 P.157)
It would be of no avail to purify the intellect and
memory, grounding them in the virtues of faith and
hope, if we neglected to purify the will through charity,
the third theological virtue. Charity enlivens works done
in faith and without it they are worthless. Without works
of charity, faith is dead.
(Jas 2:20) (Bk. III, Chp.16,Art.1,P.159)
Riches are tolerable only when they are spent in Gods
service, and the same holds good for titles and positions
of honour. It is good to rejoice in children when that joy
is directed to God, but taking satisfaction simply in their
natural talents, their beauty or wealth is vanity.
(Bk.III, Chp.18, Arts.3 and 4 P.162)
On bodily beauty and graciousness of form, John of the
Cross states,
There is hardly anyone, of high rank or low, saint or
sinner, who does not at some time drink from the cup of
this wine of taking pleasure in natural beauty. Just as the
woman of Babylon of the Apocalypse set her poisonous
cup in the holiest of places, this alluring temptation
leaves no one unscathed, penetrating even to the
sanctuary of the priesthood. (Bk.III, Chp.22, Art.4,
P.170)
122

On images and devotional objects, John of the Cross tells

us,
We should preserve a holy indifference about this
rosary or that, this or that statue. Over possessiveness
and attachment can do great harm to our spiritual
life.(Bk. III, Chp.35 ,Art.8, P.192)
God usually makes use of some statue or picture which
has no particular artistic merit. - - - Any image will
suffice if we have devotion and faith. (Bk.III, Chp.36, Art
2 and 3, P.193)
Excerpts from the Dark Night.
One of the imperfections of beginners in contemplation
is avarice.
By spiritual avarice we mean immoderate desire for
seeking spiritual advice, for possessing and reading
many spiritual books - - -load themselves down with
images, wanting this rosary and that - - - and when it
comes to relics they are like children with trinkets.
(Bk.1 Chp.3 Art.1 P.217)
In time the Lord heals their imperfections by allowing
them to suffer temptation and aridity and other trials in
the dark night. - - -perfection consists, not in pleasure
but in self denial.
(Bk.1, Chp.6, Art.8, P.225)
Contemplation is nothing else than a secret, peaceful
loving infusion of God, which if accepted will set the soul
aflame with the spirit of love. (Bk. 1, Chp.10, Art.6,
P.237)
This love can become so intense, that the very bones
seem to dry up and bodily health may deteriorate. We
experience a living thirst for God. (Bk.1, Chp.II, Art.1,
P.238)
123

The `Narrow Gate of Matt.7:14 is the night of the

senses. We choose the way of faith, in which the senses
have no part at all, in order to pass along the narrow
road of the night of the spirit,
(Bk.1, Chp.II, Art.4, P.240)
With the emotions and passions (Joy, grief, hope and
fear) brought under control in this night of the senses,
the time has come to set out on the way of the spirit, - -this is the way of illumination or infused contemplation.
- - - The night of the senses is accompanied by violent
temptations of the flesh; foul thoughts and imaginations
- - - intolerable blasphemies are suggested to the mind - - The soul may also become a prey to numerous
scruples and perplexities - - -This night and purgation
comes to those whom God intends to lead into the night
of the spirit, so that chastened by these trials they may
prepare and dispose themselves for the union with the
wisdom of God. (Bk.1, Chp.14, Art 1, 2, 3 and 4, P.247)
In the dark night of the spirit,
God secretly teaches the soul, instructing it in the ways
of perfect love, without its doing anything.
(Bk.II, Chp.5, Art.1 P.256)
St.Dionysius and other mystical theologians call infused
contemplation a ray of darkness. The weakness of the
natural intellect is such that it is blinded and darkened
by the immensity of the divine illumination. - - - This
dark contemplation makes the soul painfully aware of its
own misery confronted with the surpassing excellence of
God, - - - Feeling cast away by God (Bk.II, Chp.5, Art.
3,4,5 and 6 P.257)
The most acute suffering is that the soul is quite
convinced that God has abandoned it - - - It feels
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forsaken and despised by all, especially by friends.

(Bk.II, Chp.6, Art.2 and 3, P.259)
God purifies and annihilates it, consuming all its
imperfections and affections as fire consumes rust on
metal. (Bk.II, Chp.6, Art.5, P.260)
- this is the very purification of Purgatory itself and the
soul that passes through this purgation either does not
go to Purgatory at all or stays there for a very short
time. (Bk.II, Chp.6, Art.6, P.261)
If this trial is from God it will last for some years in all
its severity, though there may occur intervals of relief.
(Bk.II, Chp.7, Art.4, P.263)
The souls in Purgatory are tortured in doubt as to
whether they will ever be freed and if their pains will
ever cease. (Bk.II, Chp.7, Art.7, P.264)
During this dark night of the spirit. The soul
is unable to feel any affection for God, or even raise the
mind to Him in prayer. (Bk.II,Chp.8,Art.1,P.266)
However the soul is unconscious of a burning sense of
love which engulfs the will during this process of
purgation.
The effects of this burning love are such that
everything else seems of no importance and it
experiences a kind of inebriation so that it acts strangely
and erratically. That is why Mary Magdalene paid no
heed whatever to the other guests in the house of the
Pharisee in her eager longing to come to Jesus.
(Lk.7:37) (Bk.II, Chp.13, Art.5 and 6 P.283)

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We know that during this meal she anointed Christs feet

with sweet smelling ointment, and her tears and wiped
his feet with her hair.
Generally the soul makes greater progress when it least
thinks it is doing so even when it imagines that it is
losing ground. (Bk.II, Chp.16, Art *, P.290)
There is reference in the night of Spirit to a secret
ladder.
it is said to be secret since it is the Holy Spirit who
infuses it into the soul, in a way it cannot understand. - -Satan cannot enter. - - - so delicate is the spiritual
impression if it(the soul) could find terms to describe it,
it would still wish to remain always silent about it.
(Bk.II, Chp.17, Art.2 and 3, P.293)
We use the term ladder as the soul ascends and
descends.
the soul ascends to take possession of the goods and
treasures of heaven.
(Bk.II, Chp.18, Art.1 P.296)
As the soul does not remain in one state it descends to
face trials again until it ascends finally to repose and
quietude.
The ladder in Jacobs dream prefigures the ladder of
contemplation, whose end is God.
(Gen.
28:12) (Bk.II, Chp.18, Art.4, P.297)
There are ten successive steps on this ladder of love.
The first step causes sickness to the soul but this
sickness is to its profit.
The Second step. the soul begins to search for God
unceasingly.
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On the third step it feels the prompting and the fervor

to perform good works.
On the fourth step it begins to suffer continually but
without weariness.
On the fifth step there is impatient desire and longing
for God.
On the sixth step the soul runs swiftly towards God.
On the seventh step there is a vehement desire to
dare anything given by God.
The eight step impels the soul to lay hold of the
Beloved, not letting Him go.
The ninth step causes the soul to burn gently in God.
On the tenth step the soul becomes assimilated to God
completely.
-- - For love is like a fire, always rising upward with the
desire to be absorbed in its center.
(Bk.2, Chps.19 and 20, P.298-302)
The term disguised in the line of the poem,
`by a secret ladder disguised refers to the form of
clothing that the soul takes on as it assumes a new
identity. There are three colours.
Its clothing is of white, green and red, representing the
three theological virtues of faith, hope and charity. - - -its
inner tunic is faith a garment of such dazzling
whiteness that it blinds the intellect.
(Bk.2,
Chp.21, Arts. 3 and 4, P.303)
This tunic protects the soul against the devil.
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Over this white tunic of faith the soul puts on a green

coat, of mail. Green signifies hope, by which one is
defended and freed from the second enemy, the world.
(Bk.II, Chp.21, Art.6 P.304)
Over the white and green garments, to complete its
disguise, the soul puts on a splendid red robe, that of
charity. - - - this garment of charity gives the soul
protection and concealment from its third enemy, the
flesh.
From being lowly, the soul has been exalted, from
being of the earth, it became heavenly, from being
human it became divine. (Bk.2, Chp.22, Art.1, P.307)

Excerpts from

How to Grow the Divine Life

Within
Thomas Dubay S.M., St.Pauls, 1995.
Some questions to ask oneself concerning prayer.
Am I prayerful during the day?
Do I waste time? Engage in idle gossip? Indulge in
superfluities or in excessive amusements? What have I
been selecting for spiritual reading? Am I improving - - in
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all the Gospel Virtues? Are unworthy motivations mixed

with my worthy ones?
Is my mind in accord with the scriptures and the
teachings of the church?
Do I suffer daily crosses like a disciple of the crucified
master?
Where is my center of gravity: earth or heaven?
(P.109,110.)
In setting an example for others,
St.Augustine put it well: `One loving soul sets another
on fire. (P.122)
Some people open the bible at random and see the
text they come upon as Gods answer to them. - - - I do
not recommend it. - - - to expect that God will steer
ones finger to an exact line of scripture seems much
like asking for a divine intervention. (P.122)
Some people see no significant difference between Zen
Bhuddism and Christian contemplation.
Zen is impersonal, produced entirely by techniques, - -Our contemplation is utterly interpersonal, not in the
least produced by us, and entirely Theistic. (P.136)
With regard to spiritual reading, we should begin with
the bible and then select books from recognized writers,
e.g. the Saints, the Fathers of the Church and eminent
scholars.
We should read for spiritual profit, not for mere
curiosity. - - - Better to read a few books prayerfully than
many superficially.

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The Saints are dauntless in the faith. - - - the saints are

our best theologians. - - -The words and deeds of the
saints express untainted faith and doctrine. (P.149)
The saints have an extraordinary knack for getting
things right in matters which perplex the lesser of us:
integrating action and contemplation with the neglect of
neither. The best way to change the world is to become
saints ourselves. (P.150)
People are eager for reports of new visions, apparitions
and revelations.
There are sincere people more interested in crossing an
ocean to visit the place of an alleged apparition than in
visiting the Blessed Sacrament in their parish church.
(P.156)
With regard to spiritual experiences,
The Lord decides who needs what and when and with
what degree of intensity. Remember that the divine
infusions range all the way from gentle and delicate to
strong and intense. (P.157)
Those who receive the infusion of divine contemplation
are like,
The flames of two candles becoming one flame.
(P.157)
Authentic contemplative encounters with God always
bring holiness with them. (P.159)
What Christian contemplation is not:
An oriental state of impersonal awareness produced by
exercises and techniques, Sterile intellectualism,
academic ponderings, a withdrawal from material
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reality, a mere exulting in nature (good as that is),

discursive meditation, Visions and revelations. (P.163)
Contemplation is a new loving awareness of God.
Deep prayer is the soul of effective action.
One who loves much, does much. - - - The man and
woman of prayer are strong and fearless. The Gospel
proclamation requires daring and it is not to be diluted. - -Mystics, invariably happy persons even in suffering,
lead by example as well as by word, because they
radiate God whom they have tasted in prayer. Not
surprisingly, mystics are warm and loving in their human
relationships, since love of God and love of neighbour
grow together, - -- They also see more beauty in their
sisters and brothers. (P.166)
The clergy, whether old or young, should make no
mistake about it: no matter how far the sermon has
been prepared by the standards of modern exegesis and
of pastoral sociology, - - if it has not been achieved in
personal prayer, the congregation is fed stones instead
of bread. (P.167)
Contemplation heals anyone at the deepest levels
where the person is most radically fractured. Sin is the
illness. Serious sin is a basic split from God, an
alienation from truth, beauty, love. (P.168)
We are created for unending truth, beauty and love. All
of these are fulfilled in the consuming infusion of Gods
presence in the soul in divine contemplation. St.John the
Evangelist tells us that God is love.
love is the health of the soul. (P.169)
The author of the cloud of unknowing stated,
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When grace draws a man to contemplation it seems to

transfigure him even physically so that, though he may
be ill favoured by nature, he now appears changed and
lovely to behold. His whole personality becomes so
attractive that good people are honoured and delighted
to be in his company, strengthened by the sense of God
he radiates. (P.170)
Is contemplative solitude realistic in our day and age?
The answer to your question is an emphatic affirmative.
Especially in our complex and driven society, as you put
it, we do need healthy solitude with God. Solitude is a
time for unwinding for being. Modern men and women
are over stimulated, over worked, over met, over talked,
over amused. (P.173)
Solitude is not isolation. Solitude is a turning to the
other person, in this case the supreme other, with
undivided attention. Isolation is a cutting of oneself off
from all others and thus it is an illness, while solitude is
a radical healthiness. (P.174)
Prayer should be a delight but many people experience
it as a burden. They get restless and watch the clock.
Burdensomeness at prayer is not due to the nature of
communing with God but to our imperfection. (P.180)
On the point of meditation and discursive pondering,
Properly speaking, discursive pondering is not prayer. It
is a preparation for prayer. - - - Like a scaffold it is used
only to the extent that is a helpful. - - - Mediation is by
no means meant to be terminal. It is but a beginning. By
its nature it slowly becomes more effective and simple, - (P.181)
Some tips on Mediation: 132

Meditative prayer should be calm and unhurried. There

is no set amount of material to be covered. One
sentence or paragraph may at times serve for an hour
or a week of reflection and inner dialogue with the Lord.
Imagination and reasoning have their places, especially
in the early stages, but at any stage of development
love is the core of communion. Dialoguing with the
indwelling Trinity includes - - - praising, sorrowing,
yearning, thanking, petitioning. Simplicity is in order.
(P.182.)
People are often surprised and invariably disturbed
when periods of satisfying contemplation alternate with
periods of arid emptiness. - - - it would be hard to
exaggerate what we may call the law of fluctuation in
prayer. In every union, prayer comes and goes, flows
and ebbs, increases and decreases in intensity, changes
from one type to another. (P.188)
We should include in our prayer the offering of our
suffering, in reparation to the Sacred Heart or for the
souls in purgatory. No one escapes from suffering. The
Angels envy us that we can make this offering back to
God, they cannot.
Prayer in severe illness, is both possible and profitable.
The Cloud of Unknowing expresses it, `Your patience in
sickness and affliction may often be more pleasing to
God than tender feelings of devotion in times of
health. (P.190)
Venial sins of any kind, willed `little things contrary to
the divine will, all hinder progress in prayer. (P.191)
We need to be aware of the greatness bestowed upon us
by adoption. If we really understood this great privilege
we would break into spontaneous prayer.
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We should remember,
Man is the pinnacle of visible creation. - - -we are little
less than gods (Ps.8)
An awareness of out utter dependence on God - -should spark profound professions of genuine humility. - - we are beings unspeakably loved by the Father.
The remembrance that we are sinners suggests the
calm but abiding expression of sorrow and a plea for
mercy so eloquently found in the psalms and on the lips
of the publican in the temple. (Luke 18:13) (P.192)
Saints are never grudging in the time they spend with
God. (P.199)
If I am not loving others although not necessarily
liking them I cannot have a deep prayer life, for its
heart, love, is missing. (P.208)
In advancing prayer we gradually put on the mind of
Christ and thus learn to suffer from and sacrifice for
others as he did for you and me and for all sinners.
(P.210)
Excerpts from

Prayer Does it Make Any

Difference?
Philip Yancey, ZonderVan Pub. 2006.
There are many Christian Authors and pastors who
understand the importance of prayer in our lives. One
such non Catholic author is Philip D. Yancey.
I have come to see prayer as a privilege, not a duty.
Like all good things, prayer requires some discipline. Yet
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I believe that life with God should seem more like

friendship than duty. (P.17)
Prayer helps correct myopia. (P.21)
Prayer raises my sight beyond the petty or in Jobs
case, dire circumstances of daily life to afford a
glimpse of that lofty perspective. - - -In Gods presence I
feel small because I am small. (P.22)
There was a time, Genesis informs us, when God and
Adam walked together in the garden and conversed as
friends. - - -Then, prayer was as natural as conversation
with a colleague, or a lover. (P.22)
For most of us, much of the time, prayer brings no
certain confirmation we have been heard. We pray in
faith that our words somehow cross a bridge between
visible and invisible worlds, penetrating a reality of
which we have no proof. (P.22-23)
God already cares about my concerns. (P.23)
`Be still and know that I am God. (Ps.46:10) - - - two
commands of equal importance. First I must be still,
something that modern life conspires against. - -Stillness prepares me for the second command :
`know that I am God. (P.24-25)
When I acknowledge where I stand before a perfect
God, it restores the true state of the universe. - - -Pastor
Haddon Robinson begins almost every sermon with the
same brief confession: `God, if these people knew about
me what you know about me, they wouldnt listen to a
word I said. (P.31)
Only he who is helpless can truly pray. - - - Almost from
birth we aspire to self- reliance. Adults celebrate it as a
triumph whenever children learn to do something on
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their own; - - - As adults we pray our own way, live in our

own houses, make our own decisions, - - - the truth, of
course , is that I am not self reliant. (P.33)
In words that apply directly to prayer. Peter says, ` God
opposes the proud but gives grace to the humble. - - by trying to be strong, I may even block Gods power.
(P.36)
The basic human problem is that everyone believes
there is a God and I am it. (P.37)
With humility one can recognize that all that we have in
terms of talents and looks were given to us by God. One
needs to acknowledge these gifts as coming from
outside us and stop strutting around like peacocks
displaying their stunning feathers.
Man looks at the outward appearance, but the Lord
looks at the heart. (P.41)
All of us are damaged by the sin of Adam and Eve, but
Underneath the layers of grime lies a damaged work of
art that God longs to repair. (P.42)
Buddhists believe that each time they spin a prayer
wheel, the rotation of the wheel sends a prayer up to
heaven.
Outside their gold domed temples, priests turn giant
versions of these wheels all day long. (P.45)
These prayers go to something quite impersonal. The
prayers of Christians are quite different. They go to
someone so great that he sent His only begotten son to
bring them salvation.
We who barely comprehend ourselves are approaching
a God we cannot possibly comprehend. (P.48)
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Between us and God there is a vast gap, a vast

difference.
In his own prayers he (Jesus) used the word `Abba, an
informal word of address, that Jews before him had not
used in prayer. - - - ` Jesus talks to his Father as
naturally, as intimately and with the same sense of
security as a child talks to his father. (P.49)
God is not bound by our time and language.
There is a common question: How can God listen to millions of prayers at once?
One can add, in thousands of languages?
Simply because he is God! He watches over sparrows
that fall to the ground and He even numbers the hairs
on our heads.
Besides the disproportion between us, relating to God
presents another major challenge: invisibility. (P.50)
How can be relate to someone we cannot see?
We use faith. We see God by the `eye of faith. By this
same faith we believe he sees each one of us.
Shinto priests in Japan bang a drum before offering
prayers on behalf of clients who come to Shinto Shrines.
This wakens the God being called upon.
For Christians.
We need not bang a drum or bring animal sacrifices to
get Gods full attention; we already have it. (P.55)
Though we may spend many hours in prayer, we may
never hear his voice the way the people and prophets of
137

old did. It is hard trying to have a conversation with

someone who does not answer.
Jesus was a `refugee from heaven. His true identity was
suspended as St.Paul tells us in Chp.2 of his letter to the
Philippians. Even he only heard the voice of his Father
three times. Once at his baptism and once on the mount
of the Transfiguration and again when Christ talks about
his death in John 12:28.
Does prayer matter?
The Son of God who had spoken worlds into being and
sustains all that exists, felt a compelling need to pray.
He prayed as if it made a difference, - - (P.79)
If our actions are not combined with prayer, then
sometimes our actions are ineffective.
When his disciples failed in their attempts to heal an
afflicted boy, Jesus had a simple explanation: lack of
prayer. (P.81)
The longest prayer Christ uttered is found in John
chapter 17. It is called his priestly prayer.
His longest prayer after all, centers on a request for
Unity, `that all of them may be one, Father, just as you
are in me and I am in you. (Jn.17:21) The slightest
acquaintance with church History (At recent count
34,000 distinct denominations and sects) shows how far
that prayer remains from being unanswered. (P.81)
Miracles do happen. These are rare exceptions to the
normal laws that govern our planet. We cannot expect
miracles every time we pray.

138

I cannot nor can anyone, promise that prayer. - - - Out

of respect for human freedom, God often allows things
to play out `naturally (P.87)
Gods mercy is great. We perceive this in the marvelous
story of Abraham haggling with God over the city of
Sodom. (Gen. 18:23-33)
What if there are fifty righteous persons in the city will
you spare it. All right, if I can find fifty righteous, Ill
spare the whole place. - - -he proceeds to lower his
request to forty five persons. (P.91) Each time God in
his mercy conceded to Abrahams request, until finally
Abraham asked for only five good men to save the city
of Sodom. We can see this event as an intercessory
prayer for others.
Despite the boldness of Abraham, only Lot and his two
daughters were spared. Even to this day the cities of
Sodom and Gomorrah have never been found and
excavated. Such was their evil.
God invites argument and struggle, and often yields
especially when the point of contention is Gods Mercy.
Job confronted God with the injustice of his losses
perpetrated by Satan. House, fields, family, flocks, even
his servants were obliterated in a sudden cataclysm of
misfortune.
His three friends speak in platitudes and pious formulas
- - - they defend God. - - -yet in the ironic twist at the
end of Job, God comes down squarely on the side of
Jobs `bare all approach. (P.95)
God even accepts the prayer Job offers on behalf of his
misguided friends. Job was more honest and up front
than Eliphaz, Bildad and Zophar.
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For I will accept his prayer not to deal with you

according to your folly. (Job.42:8)
All prayers are heard but not all prayers are granted.
(P.104)
God knows and sees the big picture. He knows that
somethings we ask for are not appropriate at this time.
In fact when we stand before Him we will thank him for
not acceding to some of our foolishness.
If God doesnt want something for me, I shouldnt want
it either. (P.108)
The fact that God yields to mans petitions, changing
his intentions in response to mans prayer is not a sign
of weakness. He himself in the glory of his majesty and
power, has so willed it. (P.143)
By using prayer rather than other, more direct means,
God once again chooses the most freedom enhancing
style of acting in the world. God waits to be asked.
(P.144)
Sometimes when we pray it feels as if God has indeed
nodded off. - - - Strive like the shameless neighbour in
the middle of the night. Keep pounding the door.
(P.146)
God places a premium on persistence.
God views my persistence as a sign of genuine desire
for change, the one prerequisite for spiritual growth.
(P.151)
Persistent prayer keeps bringing God and me together.
(P.152)
Prayer involves an effort of the will. Sometimes it
proves rewarding, sometimes not, at least not in ways I
140

can detect at the time. Prayer requires the faith to

believe that God listens, though I have no hard
evidence, and that my prayers matter. (P.160)
how do we learn to pray? Mother Teresa answers, by
prayers - - - If you want to pray better, you must pray
more. (P.161)
As life changes, my prayer practice will no doubt
change with it - - - the only fatal mistake is to stop
praying and not begin again. (P.163)
Spontaneity often flows from discipline. Leonardo da
Vinci spent ten years drawing ears, elbows, hands, and
other parts of the body in many different aspects. Then
one day he set aside the exercises and painted what he
saw. (P.166)
The lesson here is that we need to discipline ourselves,
show up at a regular time each day and say our vocal
prayers slowly and with purpose, then move on to
mental prayer if the Holy Spirit moves us to such.
None of us know what any day will bring. (P.168)
It is helpful to call on God, asking his blessing on our
days endeavours and line them up according to his will.
Sometimes unexpected things happen such as a visitor
coming or a telephone call requiring a response. None of
these things is a coincidence. It is all part of the
mysterious workings of our overseer.
God welcomes, even encourages, me to face my dark
side in my prayers. I can trust God with my secrets.
(P.174)
Written prayers serve an especially useful purpose. - - When spontaneous prayer seems an impossible chore. I
141

borrow the words, if not the faith, of others when my

own words fail. (P.179)
We need to memorize some vocal prayers. We dont
always carry prayer books around with us. When waiting
for transport; or people to show up etc. we can say
these silently. They keep us in touch and remind us of
God our ever present companion.
The main requirement in prayer is honesty,
approaching God ` Just as we are. (P.185)
A fourteenth century Englishman, his name unknown.
Wrote a classic book about communicating with God
called ` The cloud of Unknowing. Before penetrating the
cloud of unknowing above us he said, we need to
imagine a `cloud of forgetting beneath us. Forget past
failures, forget recurring sins, forget feelings of
inferiority, and instead open your mind to God who
cannot fill what has not been emptied. (P.185)
Martin Luther, who averaged two hours a day in prayer,
counseled others, ` the fewer the words, the better the
prayer. (P.190)
There is no prescribed way to pray. (P.190)
The times of aridity in prayer are really preparation for
something better to come.
The stress caused by occasional drought produces the
best, most tasty grapes. Seasons of dryness make the
roots run deep, strengthening the vine for whatever the
future holds. (P.204)
During the terrible American Civil War, people in the
North and people in the south all prayed to God for
success. The same dichotomy occurred during the
second world war. Does God favour the strongest Army?
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At the time, both Northern and Southern clergy were

claiming God on their side. Lincoln gently cautioned
them to inquire instead whether they were on Gods
side. (p.227)
Gods side is the side of Justice. It was just that slavery
should end. When our prayers go unanswered we need
to remember many peoples prayers go unanswered.
King David spent a week, prostate and spurning all
food, praying that his infant son not die. As a
consequence of his grievous sin, that prayer went
unanswered. David and Bathsheba lost the child.
(P.232)
Not even Jesus was exempt from unanswered prayer. - - ` Let this cup pass. (P.233)
It did not pass.
`Ask and you shall receive seems to have a hollow ring
about it.
no matter how circumstances appear at any given
moment, we can trust the fact that God still rules the
universe. The divine reputation rests on a solemn pact
that one day all shall be well. (P.238)
If you want to see God smile, tell him your plans.
(P.242)
Do miracles happen? Some do but not many.
A medical board supervising the shrine at Lourdes in
France has examined nearly seven thousand claims of
healing in two centuries, and has authenticated only
sixty seven as miraculous cures, only one since 1989.
(P.257)
When miracles do happen in answer to prayer,
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God delights in delegating the mission to human

agents. (P.259
I have learned to tell God exactly what I want
regardless of how impossible it may sound. I pray for
peace in the Middle East, for justice in Africa, for
religious freedom in China and other countries, for an
end to homelessness and racism in the U.S., because I
earnestly desire those things and more over, I believe
God does too. (P.267)
No one deserves grace and yet it descends, dropping
as gentle rain from heaven. - - - Grace allowed George
Chen arrested for his `barefoot evangelist activities in
China, to find a most unlikely prayer closet while serving
an eighteen year sentence at hard labour. Guards forced
him to work in the prison cesspool, where he spent his
days knee deep in human waste, turning it with a shovel
to make compost. ` They thought Id be miserable, but
actually I was happy, said Chen. ` It smelled so bad that
no one could come near me, so I could pray and sing
aloud all day. (P.279)
Sickness before death is a very appropriate thing and I
think those who dont have it miss one of Gods
mercies. (P.281)
90 percent of praying is showing up. (P.289)
A missionary in china said,
` I never make a list of what to pray for. I pray
instantly, as soon as something comes to mind, and I
trust God to bring it to mind. (P.315)
Philip Yancey has written many books on religious topics.
One such book entitled Rumours
(O.M.F Literature Incorp. 2004.) contains a story of how
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One person made a difference. Not by prayer but by

grace.
It is recounted here for the benefit of readers. The story
is taken from the life of a young Scottish Officer Ernest
Gordon. He recounts his experience on the infamous
Burma Thailand railway as a prisoner of war under
the Japanese.
If a prisoner appeared to be lagging , a Japanese guard
would beat him to death, bayonet him, or decapitate
him in full view of the other prisoners. Many more men
simply dropped dead from exhaustion, malnutrition, and
disease. Under these severe conditions , with such
inadequate care for prisoners, 80,000 men ultimately
died building the railway, 393 fatalities for every mile of
track.
Ernest Gordon could feel himself gradually wasting away
from a combination of beri beri, worms, malaria,
dysentery, and typhoid. Then he had a virulent case of
diphtheria. When he tried to drink or eat, the rice or
water would come gushing out through his nose. As a
side effect of this disease, his legs lost all sensation.
Paralyzed and unable to eat, Gordon asked to be laid in
the Death House, - - - the stench was unbearable.
Gordons friends, though, had others plans. They built a
new bamboo addition onto their hut on high ground,
away from the swamp. They carried his shriveled body
on a stretcher from the contaminated earth floor of the
Death House to a new bed of split bamboo, installing
him in clean quarters for the first time in month.
--- in the food line, prisoners fought over the few scraps
of vegetables or grains or rice floating in the greasy
broth. Officers refused to share any of their special
rations. Theft was common in the barracks. Men lived
145

like animals and hate was the main motivation to stay

alive.
Recently though, a changed had come. One event in
particular shook the prisoners. Japanese guards carefully
counted tools at the end of a days work, and one day
the guard shouted that a shovel was missing. He walked
up and down the ranks demanding to know who had
stolen it. When , no one confessed he screamed ` All
die! All die! and raised his rifle to fire at the first man in
the line. At that instant an enlisted man stepped
forward, stood at attention, and said, ` I did it.
The guard fell on him in fury, kicking and beating the
prisoner, who despite the blows still managed to stand
at attention. Enraged, the guard lifted his weapon high
in the air and brought the rifle butt down on the soldiers
skull. The man sank in a heap to the ground, but the
guard continued kicking his motionless body. When the
assault finally stopped, the other prisoners picked up
their comrades corpse and marched back to camp. That
evening, when tools were inventoried again, the work
crew discovered a mistake had been made: no shovel
was missing.
One of the prisoners remembered the verse ` Greater
love than this hath no man, that a man lay down his life
for his friends. Attitudes in the camp began to shift.
Prisoners began treating the dying with respect,
organizing proper funerals and burials, marking each
mans grave with a cross. With no prompting, prisoners
began looking out for each other than themselves.
Thefts grew increasingly rare. Gordon sensed the
change in a very personal way as two fellow Scots
volunteered to come each day and care for him - - - after
weeks of tender care Gordon put on a little weight, and
to his amazement, regained partial use of his legs. The
146

new spirit continued to spread through the camp. - - - By

default, Gordon became the unofficial camp chaplain.
The prisoners built a little church, and each evening
they gathered to say prayers for those with greatest
needs.
--- A ` jungle university began to form. Whoever had
expertise in a certain field would teach a course to other
students. The university soon offered courses in history,
philosophy, economics, mathematics, natural sciences
and at least nine languages, including Latin, Greek,
Russian and Sanskrit. Professors wrote their own
textbooks as they went along, on whatever scraps of
paper they could find.
Prisoners with artistic talent salvaged bits of charcoal
from cooking fires, pounded rocks to make their own
paints, and managed to produce enough artwork to
mount an exhibition. Two botanists oversaw a garden
specializing in medicinal plants. A few prisoners
smuggled in string instruments. Other musicians carved
woodwinds out of Bamboo and before long an orchestra
was formed. One man blessed with a photographic
memory could write out the complete scores of
symphonies from composers like Beethoven and
Schubert, and soon the camp was staging orchestra
concerts, ballets, and musical theater performances.
(P.173-176 Rumours P. Yancey)

Excerpts from

The Purpose Driven Life

Rick Warren, O.M.F. Literature Inc. 2002

147

Rick Warren is an eminent Protestant Pastor. His work is

included here because of its wealth of wisdom
pertaining to the spiritual life. Strictly speaking, this
book is not a book on prayer. It is more concerned with
relationships. For the ordinary Christian worshipper, the
40 day spiritual journey is a source of encouragement.
you were made by God and for God and until you
understand that, life will never make sense. (P.19)
With regard to the bible,
It is our Owners Manual, explaining why we are alive,
how life works, what to avoid and what to expect in the
future. (P.20)
It is not fate, nor chance, nor luck, nor coincidence that
you are breathing at this very moment. You are alive
because God wanted to create you! (P.22)
The man without a purpose is like a ship without a
rudder a waif, a nothing, a no man.
(From Thomas Carlyle, quoted on page 27)
All people are driven by something. The more common
emotional drives are guilt, resentment, anger, fear,
materialism and need for approval. None of these
drives are appropriate for Christians. With regard to
seeking approval,
One key to failure is to try to please everyone. (P.29)
The greatest tragedy is not death but life without a
purpose. (P.30)
Many people spend their lives trying to create a lasting
legacy on earth. - - - Living to create an earthly legacy is
a short sighted goal. A wiser use of time is to build an
eternal legacy. (P.33)
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Life is short. It is really only preparation for eternity. It is

a staging area; the pre flight lounge at the airport; a
temporary assignment.
While life on earth offers many choices, eternity offers
only two: heaven or hell. Your relationship to God on
earth will determine your relationship to him in eternity.
(P.37)
You need to think more about eternity not less. (P.39)
If we own something , we generally take care of it. If we
borrow from someone else we are also careful to return
the object in the condition that we received it.
The first Job God gave humans was to manage and take
care of Gods `stuff on earth. - - - Because God owns it, I
must take care of it the best I can. (P.44-45)
The earth has been given to us in trust.
Attachment to the things of this world can prove a
hindrance to Christians.
In order to keep us from becoming too attached to the
earth, God allows us to feel a significant amount of
discontent and dissatisfaction in life. - - - A fish would
never be happy living on land, because it was made for
water. An eagle could never feel satisfied if it wasnt
allowed to fly. You will never feel completely satisfied on
earth because you were made for more. (P.50)
We must learn to trust God completely.
Noah built a ship in the middle of dry land. He wasnt
warned about something he couldnt see and acted on
what he was told. (P.70)
God enjoys watching every detail of your life, whether
you are working, playing, resting or eating. (P.74)
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The heart of worship is surrender. (P.77)

In todays competitive culture we are taught to never
give up and never give in. - - - -surrendering is
unthinkable. (P.77)
We have to trust God and accept that he is in control
and that we are not. The Moslems often preface their
plans with the phrase `God willing. They submit to the
plans of God. In fact the term `Islam is Arabic for
`surrender. Christians could learn from this.
You know youre surrendered to God when you rely on
God to work things out instead of trying to manipulate
others, force your agenda, and control the situation. You
let go and let God work. (P.80-81)
People work hard and save money for their retirement.
Retirement is not the goal of a surrendered life.
Surrendering is never just a one time event. Paul said, `
I die daily. There is a moment of surrender, and there is
the practice of surrender, which is moment by moment
and lifelong. The problem with a `living sacrifice is that
it can crawl off the altar. (P.81)
Today, we often feel that we have to get away from it all
in order to find a place to pray to God. But God is with
us all the time. There is,
No place any closer to God than the place where you
are right now. (P.88)
While you cannot spend all day studying the bible, you
can think about it throughout the day, recalling verses
you have read or memorized and mulling them over in
your mind.
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Meditation is often misunderstood as some difficult

mysterious ritual practised by isolated monks and
mystics. But meditation is simply focused thinking - a
skill anyone can learn and use anywhere. When you
think about a problem over and over in your mind, thats
called worry. When you think about Gods word over and
over in your mind, thats meditation. If you know how to
worry, you already know how to meditate. (P.90)
When other people hurt us we often blame God for
allowing such things to happen. We have to
realize that God always acts in our best interest. (P.94)
When we wish to complain to God,
To instruct us in candid honesty, God gave us the book
of Psalms a worship manual, full of ranting, raving,
doubts, fears, resentments, and deep passions
combined with thanksgiving, praise, and statements of
faith. (P.94)
Committed Christians want to do great things for God.
Great opportunities may come once in a lifetime, but
small opportunities surround us everyday. (P.96)
Our lives are full of relationships. Some are deep and
lasting. Others are transient.
There is nothing absolutely nothing more important
than developing a friendship with God. Its a relationship
that will last forever. (p.99)
There is no `One size fits all approach to worship and
friendship with God. (P.103)
There are times when people invited to a function or
`working bee etc. are just not available. Others are
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reluctant to come and will make a cover up by saying

they will be with us in spirit.
You have heard people say, ` I cant make it to the
meeting tonight, but Ill be with you in spirit. As long as
youre on earth, your spirit can only be where your body
is. If your body is not there, neither are you. (P.105)
There are times when life gets seriously tough. You lose
a family member, a close relative, your means of
income, the house burns down etc.
How do you keep your eyes on Jesus when theyre full
of tears? You say what Job said, `the Lord gave and the
Lord has taken away, blessed be the name of the Lord.
(P.110)
When we were incorporated into the Mystical Body of
Christ we received astounding gifts and family
privileges. We received a rich inheritance.
As children of God we get to share in the family
fortune. - - - We will get to be with God forever. Second,
we will be completely changed to be like Christ. Third,
we will be freed from all pain, death, and suffering.
Fourth, we will be rewarded and reassigned positions of
service. Fifth, we will get to share in Christs glory.
(P.119)
Four of the ten commandments deal with our
relationship to God, while the other six deal with our
relationships with people. But all ten are about
relationships. (P.125)
Life minus love equals zero (P.125)
You have no guarantee of tomorrow. If you want to
express love, you had better do it now. (P.128)
152

The difference between being a church `attender and

a church `member is commitment. (P.136)
I am called to belong, not just believe. (p.137)
Once a group becomes larger than about ten people,
someone stops participating usually the quietest
person and a few people will dominate the group.
(P.139)
You were created for community. (p.143)
I need others in my life. (p.144)
Frankness is honesty but it is not rudeness. There is a
right time and a right way to put your point of view or
piece of advice.
Thoughtless words leave lasting wounds. (P.147)
Gossip is a destroyer of community and relationships. If
people want to convey to you the latest gossip about
another person, then be wary. If a person gossips to you,
that person is just as likely to gossip about you.
Solving conflicts is often a delicate task. Take the
initiative. Dont wait for the other party. Go to them
first. - - - Schedule a face to face meeting as soon as
possible - - -Use your ears more than your mouth.
(P.154-155)
Attack the problem, not the person. (P.157)
In resolving conflict, how you say it is as important as
what you say. (P.157)
God expects unity, not uniformity, and we can walk arm
in arm without seeing eye to eye on every issue.
(P.158)
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Every church could put out a sign, `No perfect people

need apply. (P.163)
We are all sinners.
Gossip is part of Satans tactics.
Gossip is passing on information when you are neither
part of the problem nor part of the solution. - - Listening to gossip is like accepting stolen property.
(P.164)
You were created to become like Christ. - - - In all of
creation only human beings, are made `in Gods
image. (P.171)
Most of the time the Holy Spirits power is released in
your life in quiet unassuming ways that you arent even
aware of or cant feel. He often nudges us with a `gentle
whisper Christlikeness in not produced by imitation, but
by inhabitation. We allow Christ to live through us. For
this is the secret: Christ lives in you. (P.174_
Many Christians grow older but never grow up. - - Spiritual growth is not automatic. It takes intentional
commitment. You must want to grow, decide to grow,
make an effort to grow, and persist in growing. (p.179)
Christlikeness is the result of making Christ like
choices. (P.180)
Abiding in Gods word.
A bible on the shelf is worthless. Millions of believers
are plagued with spiritual anorexia, starving to death
from spiritual malnutrition. - - - feeding on Gods word
must be your first priority. Jesus called it abiding.
(P.186)
Unfortunately,
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Many believers are more faithful to reading their daily

newspaper than their bibles. (P.188)
This has to change. 15 minutes reading and 15 minutes
reflection each day are compulsory for Christs followers.
If possible, Christians should memorize important
passages not only for their own benefit but also for
refuting errors when the need arises.
We can make use of meditation to reflect on bible
passages.
Meditation is focused thinking. It takes serious effort. - -if you know how to worry, you already know how to
meditate. Worry is focused thinking on something
negative. Mediation is doing the same thing, only
focusing on Gods word instead of your problem.
(P.190)
Trials present a challenge to us. They can transform us.
We have to look at the big picture.
The secret of endurance is to remember that your pain
is temporary but your reward is eternal. (P.198)
God teaches us love by putting some unlovely people
around us. (P.202)
These are E.G.R people. (Extra Grace Required) Dealing
charitably with these people is one of the seven spiritual
works of mercy.
Spiritual Maturity.
There are no shortcuts to maturity. It takes years to
grow to adulthood. - - -spiritual growth, like physical
growth, takes time. When you try to ripen fruit quickly, it
loses its flavor. (P.217)
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God is never in a hurry, but he is always on time. He

will use your entire lifetime to prepare you for your role
in eternity. (P.222)
However,
You were put on earth to make a contribution. (P.227)
For Christians `service is not optional, - - - it is the heart
of the Christian life. (P.230)
God wants to use you to make a difference in his world.
He wants to work through you. What matters is not the
`duration of your life, but the `donation of it. Not `how
long you lived, but `how you lived. (P.233)
Nothing that happens in your life is insignificant.
(P.235)
God loves variety. We are all different.
God loves variety and he wants us to be special, no
single gift is given to everyone. Also no individual
receives all the gifts. - - - to teach us to love and depend
on each other. (P.236)
How do we serve God with all our heart?
We serve with enthusiasm.
The highest achievers in any field are those who do it
because of passion, not duty or profit. (P.239)
God deserves your best. (P.249)
Real Christians, dont leave a job half undone. (P.261)
Faithful servants never retire. They serve faithfully as
long as they are alive. You can retire from your career,
but you will never retire from serving God. (P.262)
156

Remember this.
God loves to use imperfect, ordinary people to do
extraordinary things in spite of their weaknesses.
(P.273)
God wants you to share the good news where you are.
(P.284)
God invites you to participate in the greatest, largest,
most diverse, and most significant cause in history, his
kingdom. - - - Someday the ` Great Commission will be
the ` Great Completion. (P.298)

The Rosary
Excerpts from The History and Devotion of the Rosary.
Richard Gribble, C.S.C, Family Rosary Crusade
Foundation Inc. 1992
The church has as its paramount prayer the Holy mass.
Second to this is adoration of the Blessed Sacrament. No
Catholic prayers are more important than these two.
However, in its treasury of devotions, the church has
many litanies and prayers that have sustained the
faithful over the ages. The most significant of these time
honoured devotions is the Rosary. What is the origin of
this devotional practice that traces the main events of
Christs life in a prayer directed to the Blessed Mother?
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Our story begins with the psalms and their common

recitation by the Irish Monks - - - when the Psalter
became fixed it became common practice to divide the
psalms into three groups of fifty psalms each.
One outstanding Irish monk, St. Columba, left Ireland (c
563 AD) with a band of twelve companions in order to
preach the word of God to the Picts of Northern Britain.
The little island of Iona off the harsh Western Coast of
Scotland was placed at Columbas disposal by the king
of the Picts. When Columba died in 597 A.D. the whole
of Northern Scotland was a Christian country dotted with
cells of monks. Their Mother house was Iona. Doubtless
the monks revered and passed on many Irish traditions
including the recitation of the three fifties.
Another great Irish saint, Columban, left his cell in
Bangor in the province of Ulster about the year 589 AD.
to preach the gospel and to plant monasteries in the
forests of France, and Germany and in the mountains of
Switzerland and Italy. By the mid ninth century the
practice of the `three fifties was well established on the
European Continent thanks to the Irish missionaries.
The 150 psalms of the Hebrew Scriptures have
comprised since the earliest times the most important
part of the hours recited in monasteries, convents and
the residences of active religious orders.
The language of the Psalms was Latin. This meant that
only the educated elite e.g. Priests, could read them. A
big step forward occurred about 750 AD. when Irish
monks started substituting Pater Nosters for the
Psalms.
Through this harmless shift to a well known, biblically
derived prayer, the development of the rosary took a
major step toward being a prayer of the people. (P.20)
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In the late 12th Century

An article appeared in the code of Canon law giving a
widow the right to hold her Pater Noster cord, as a
personal possession. (P.21)
The replacement of the `Our Father with the `Hail Mary
occurred through complex processes in the eleventh and
twelfth centuries. This development was headed by the
efforts of several archbishops of Canterbury, who
composed Psalters of 150 praises of the Blessed Virgin.
(P.22)
Devotion to the Blessed Virgin Mary was strongly
entrenched in the medieval church.
Aided by the preaching of St. Bernard of Clairvaux and
others in the Cistercian order, the rose garden became a
symbol of the beauty, wisdom and mysteriousness of
the Virgin Mary. (P.25)
By the middle of the twelfth century it was common for
people to have a string of beads or a knotted cord on
their person at all times in order to count the Pater
Nosters or Aves. - - - the Greek Orthodox `kombologion
is a woolen cord of 103 knots which is divided into four
equal parts of twenty five by three large beads, leaving
a pendant of three knots which terminates in a little
cross shaped tassel. (P.27)
What is the connection between the Rosary and the
Order of Preachers? (Dominicans)
In the mid fifteenth century a Dominican Monk, Alanus
de Rupe, committed to writing a legend concerning
St.Dominic and the Rosary. Dominic had been preaching
diligently to convert the Albigensians back to the Faith.
(They are also known as the Cathari the pure) The
159

name Albigensians is derived from the town of Albi in

the County of Toulouse in Southern France.
They believed in two Gods, one good and on evil, both in
constant conflict with each other. The claimed that the
visible world was the work of the evil God. Marriage,
motherhood and family were evil. All animal food, flesh
meat, eggs, milk etc. defiled the soul. Private property
was sinful and therefore abolished. Christ was only a
man and incapable of redeeming mankind. The church
was the `Synagogue of Satan. The followers of this
heretical sect were encouraged to pillage and desecrate
churches and monasteries.
Dominic was discouraged at his lack of success and
retired to a cave in the wilderness near Toulouse. After
three days of prayer, fasting and penance , he was
exhausted. The year was 1214 A.D.
The virgin Mary appeared to him and told him that the
Cathars would not be converted by intellectual thinking
and preaching. Instead she told him to use her Psalter
and to take concrete teachings from the life of Christ.
e.g. The Incarnation, the Redemption and Eternal Life.
There was no question that there was a close
association between the Dominicans and the Rosary,
especially its promotion, but the historical evidence was
lacking to show its origins with St.Dominic himself.
(P.35)
In its pre fifteenth century form the Hail Mary consisted
entirely of the salutation of Gabriel plus what St.Peter
Damian called the `evangelical salutation of Elizabeth.
(P.38)
Hail O favoured one, the Lord is with you. Blessed are
you among women and blessed is the fruit of your
160

womb. About 1198 A.D. this prayer is listed along with

the Creed and the Our Father in a synodal decree of the
bishops of Paris. (P.39)
It is believed that Pope Urban IV in 1261 A.D. was the
one to add the word Jesus at the end of the Elizabethan
salutation to Mary. (p.40)
At the close of the fifteenth Century, the prayer book
`initation of Christ, printed in Rome in 1498,became the
standard for the Hail Mary form:
Hail Mary full of grace, the Lord is with thee. Blessed art
thou among women and blessed is the fruit of thy
womb, Jesus Christ. Amen. (p.40)
In 1493 St. Anslem of Canterbury is credited with adding
Holy Mary, Mother of God, pray for us sinners Amen.
Added to this, In 1499, the Archbishop of Mainz,
Berthold Von Hennebert included the following at the
end of the Hail Mary: Holy Mary Mother of God pray for us sinners now and at
the hour of death. Amen.
The Council of Trent (1545 1563) produced a
catechism that approved the wording of the second half
of the Hail Mary as we have it today.
Holy Mary Mother of God, pray for us sinners now and
at the hour of our death. Amen
It received its official adoption in this form with the
publication of The Roman Breviary of 1568 A.D.
The Glory be to the Father - -

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The doxology goes back to the early centuries of the

church.
Most probably the invocation of the Trinity originated in
apostolic times. (P.43)
Although the doxology came early in the church history
it was not until the second council of Vaison in 529 A.D.
that it took on its present form. It had been used to
complete each Psalm for many centuries but its use in
the Rosary
was not popular until the Dawn of the Renaissance (c.
1500 AD.) Some writers credit the invocation at the end
of each decade to the Friars of the Dominican Church of
Santa Maria Sopra Minerva in Rome. (P.43)
A book published in Madrid in 1613 by a Spanish
Dominican states,
the rosary was chanted in imitation of Vespers with five
psalms. It began with the phrase, ` O God come to my
assistance, - - - The Our Fathers and Hail Marys were
then recited antiphonally, the two sides of the choir
alternating. Each decade ended as did each psalm of the
Office with the Gloria doxology. (P.44)
The Apostles Creed
Very little is known, about the origins and associations
of the `Apostles Creed and the `Salve Regina with the
Rosary. (P.45)
Tradition has it that the Apostles Creed was composed
by the Apostles before they set out for their Mission
countries. It was important that they possessed a
common agreed confession of the Articles of faith.
Under the inspiration of the Holy Spirit and the
encouragement of their guide, the Blessed Mother, such
162

a creed was composed by them and if not written down,

certainly committed to memory.
The creed makes its first appearance in the rosary as
mentioned in the `libellus Perutilis published in 1495. - - In the sixteenth century the Cistercians were obliged to
recite a `Credo in addition to the Our Fathers and Hail
Marys of the rosary. (P.46)
The Salve Regina
Authorship of this prayer is uncertain. It has been
attributed to at least three authors, the most probable
contender being St.Bernard of Clairvaux. He was
extremely devoted to the Blessed Mother.
The Cistercian order used the prayer as a daily
processional chant after 1218 AD. and with compline in
1251 AD.
How the `Salve Regina became associated with the
rosary is not clear. However
By the seventeenth century the`Salve Reginas use in
the rosary was almost universally accepted. (P.47)
The Mysteries
The rosary has always been meant to be used as a
meditation on the life of Jesus.
In the early 15th Century a Carthusian monk, Dominic of
Prussia, wrote a book entitled Liber Experientiarum, in
which he had composed fifty brief statements of
Christian belief, one for each Ave Maria.
Henry of Kalbar expanded the short doctrinal statements
to 150. In the early sixteenth century, Alberto da
Castello reduced the number to fifteen and used the
163

term mystery for the first time. These modifications

appeared in his book Rosario Della Gloriosa Vergine.
However there is considerable evidence to suggest the
division of the statements into their present form
predates the work of Alberto da Castello.
A Spanish wood cut dating from 1488 contains all
fifteen of the present mysteries. Additionally, an altar
piece from the church of a Dominican Convent in
Frankfurt erected in 1490 contains all the present
mysteries . (P.50)
It was a Dominican, A.Gianetti who published a book
entitled, Rosario della sacramissma in 1573 listing the
mysteries in todays form. He divided them into Joyful,
sorrowful and glorious.
The company of Jesus, (Jesuits) promoted meditation on
the mysteries, from the inception of the order in the
year 1534 A.D.
The Order of the prayers is attributed to a Carthusian in
the Rhine Province of the order, Henry of Kalbar.
The archives of the Rhine Province of the Carthusian
order relate a story of how Mary instructed Henry in the
ordering of the prayers. (P.61)
Henry died in 1408 A.D.
Records show that in 1440 students of Eton College
(England) were required to daily recite the Psalter of the
Blessed Virgin Mary, consisting of fifteen Our Fathers
and 150 Hail Marys. (P.61)
The Rosary was limited to personal private devotion.
This changed through the efforts of a French Dominican
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Alanus de Rupe. He is honoured in the church as

Blessed Alanus.
Alanus de Rupe, a Breton Dominican deserves the title,
`Father of the Rosary. He was born in Brittany (France)
in 1428 A.D. and was renowned by people of his period
for his holiness, learning and zeal. (P.65)
At Douai in Northern France he instituted the
Confraternity of the Psalter of Jesus and Mary in 1470
A.D.
Papal approval of the confraternity was not given at first,
as it was seen purely as a Dominican devotion.
However, on the date of the death of Alanus on Sept 8,
1475 A.D. formal approval was given for the
confraternity to be established as a Church devotion.
Indulgences were attached to the recitation of the
rosary. The Psalter of Our Lady (the Rosary) was to be
recited once a week by the confraternity members and
they promised to receive communion on the first Sunday
of the month. To belong to the Rosary confraternity
became an important and honoured position.
In October 1474 A.D., the city of Cologne was
miraculously saved from attack by Burgundian troops.
This victory was attributed to the rosary by Jacob
Sprenger O.P. the Dominican Prior of the city and
founder of the Cologne confraternity. (P.69)
The victory by Don Juan of Austria in a naval battle
against the Turks at lepanto (Bay of Corinth) on the first
Sunday of October in 1571 A.D. was also attributed to
the rosary. - - - The rosary confraternities of Rome had
held processions which so coincided with the important
victory that from that time forward a commemoration of
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the Rosary would be made in the Mass for that day.

(P.69)
Pope St.Pius V declared the Feast day as Our Lady of
Victory. After his death, Pope Gregory XIII changed the
name to the Feast of Our Lady of the Rosary and
marked Oct 7 as the official church day for the
celebration in churches with an altar dedicated to the
rosary.
In 1716 A.D. following another victory over the Turks at
Peterwardein in Hungary by Prince Eugene, Pope
Clement XI extended the feast to the universal church.
The second biggest impetus given to the spread of the
Rosary came with the book written by St. Louis de
Montfort, The secret of the Rosary. He died in 1716,
the year of the universal acceptance of the Feast of the
Holy Rosary.
The rosary described by St.Louis began with the Creed,
followed by one Our Father and three Hail Marys. It had
fifteen decades of Hail Marys with an Our Father
separating the decades and a Glory Be added at the
end of each decade. It is basically the same format that
we use today.
The third biggest impetus given to the spread of the
Rosary was the Holy Pope Leo XIII. He published twelve
en cyclicals devoted to the rosary, such was his belief in
the efficacy of this prayer.
In his first such encyclical, Supremi Apostolatus, he
established the month of October as one of special
devotion to the rosary. It was he who acknowledging the
value of private recitation, extended its use to
communal groups. He encouraged its use in the family
as a group, church associations and any party that
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wished to say it in concert. It became part of the prayers

of religious orders and congregations, being required
recitation every day. He was quoted as saying,
Nothing comes to us except through the mediation of
Mary, for such is the will of God. (P.87)
Pope Leo XIII reigned from 1878 1903 A.D.
The most significant event that boosted the rosary as a
Catholic prayer came with the Apparitions of the Blessed
Mother to three shepherd children in Portugal during
1917. A.D. Jacinta, Francisco and Lucia were required to
say the rosary with Our Lady. She taught them to say
the prayer slowly and reverently adding a special prayer
at the end of each decade: O my Jesus forgive us our sins, save us from the fires of
hell bring all souls to heaven especially those who most
need your mercy.
The Rosary Crusade
This is a phenomenon initiated in the twentieth century,
by an Irish immigrant to the United States.
On Jan 9, 1909 Patrick Peyton was born into a good
Catholic family in County Mayo, Ireland. A young man,
Patrick emigrated to the U.S. in 1928 arriving that year
in New York. He worked in a variety of jobs before
entering the Congregation of the Holy Cross in Notre
Dame Indiana. His studies were interrupted by a serious
bout of Tuberculosis which threatened to have him miss
being ordained because of ill health. He prayed to the
Blessed Mother for healing. His recovery was rapid. He
was ordained to the priesthood on June 15, 1941. He
asked his superiors for permission to undertake as a
special project the promotion of the family rosary. He
remained committed to this apostolate until his death in
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1992. His apostolate flourished right across the Catholic

world. Millions in all continents were influenced by the
Rosary Priest, Fr. Patrick Peyton C.S.C
A more recent development in the rosary was the
addition of a fourth set of mysteries by Pope John Paul II
to the traditional Joyful, sorrowful and glorious
mysteries.
In the Apostolic letter, Rosarium Virginis Maria, of 16 th
Oct. 2002, he listed the following mysteries under the
title, The Luminous Mysteries.
1. The Baptism in the Jordan.
2. The Wedding feast at Cana.
3. The Proclamation of the Gospel and the call to
repentance.
4. The Transfiguration.
5. The Institution of the Blessed Eucharist at the Last
Supper.
The church has granted indulgences for the recitation of
the rosary. An indulgence given by thepower of the
magisterium remits wholly or in part, the temporal
punishment due to sin. Sin has two components : guilt
and temporal punishment. Guilt can be forgiven in the
sacrament of penance while the Stain of sin (temporal
punishment) may be erased by prayer or specific good
works in this life, or the purgation of Purgatory in the
next. For members of any rosary confraternity the
indulgences are many.
For the ordinary faithful some of them are as follows: Plenary (Full remission of Temporal punishment)
a) Visit to a church with the image of the Blessed
Mother from noon of the day before and up to
midnight of the feast of the Holy Rosary.
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Conditions 1. Confession and communion recently.

2. Prayers for the Holy Father. 3. 5 decades of the
Rosary.
b) The same indulgence for any day within the
Octave of the Feast of the Holy Rosary.
c) The same indulgence with the same conditions on
the Feast of Corpus Christi and the feast of the
titular saint of the church.
d) Five decades said before a tabernacle or Blessed
Sacrament exposed with the usual conditions.
Partial
5 years remittance for every five decades.
10 years for every five decades said in a group privately
(e.g. family) or publically. 7 years remittance every day
in October for five decades said publically or privately.
This list is not exhaustive. Other indulgences may be
found in the Appendix P.171- 185 of Richard Gribbles
book. The History and Devotion of the Rosary.
The Power of the Rosary
From The Secret of the Rosary St. Louis De Montfort
Paulines, 14th Printing 2007.
King Alphonsus
Alphonsus, king of Leon and Galicia, (Spain) very much
wanted all his servants to honour the Blessed Virgin by
saying the Rosary. So he used to hang a large rosary on
his belt and always wore it, but unfortunately never said
it himself. Nevertheless, his wearing it encouraged his
courtiers to say the Rosary very devoutly.
One day the King fell seriously ill and when he was given
up for dead he found himself, in a vision before the
judgement seat of Our Lord. Many devils were there
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accusing him of all the sins he had committed and Our

Lord as Sovereign Judge was just about to condemn him
to hell when Our Lady appeared to intercede for him.
She called for a pair of scales and had his sins placed in
one of the balances. Where as she put the rosary that he
had always worn on the other scale, together with all
the Rosaries that had been said because of his example.
It was found that the Rosaries weighed more than his
sins.
Looking at him with great kindness Our Lady said:
`As a reward for this little honour that you paid me in
wearing my Rosary, I have obtained a great grace for
you from my Son. Your life will be spared for a few more
years. See that you spend these years wisely and do
penance.
After he had recovered his health, he spent the rest of
his life in spreading devotion to the Holy Rosary and said
it faithfully every day. (P.39-40)
Hiroshima
Early on August 6, 1945, a lone American B-29 Super
fortress bomber circled in a vividly blue sky over the
Japanese city of Hiroshima. - - - As a single bomb neared
the ground, a city died in an instant. - - -among the
unsuspecting inhabitants of Hiroshima was Father
Schiffer, a Jesuit missionary assisting the many Catholics
of that city. On the morning of August 6, 1945, he had
just finished mass and sat down at the breakfast table
when their was a bright flash of light.
--- he opened his eyes and found himself on the ground.
He looked around and saw there was nothing left in any
direction. The railroad stations and buildings in all
directions were gone.
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--- all eight members of the small Jesuit community

escaped unscathed, while every other person within a
radius of one and a half kilometers from ground zero
died immediately.
The house where the Jesuits lived was still standing. - -Father Hubert Schiffer was thirty years old when the
atomic bomb exploded right over his head at Hiroshima.
- - -All other people bar a handful of scattered mutilated
survivors, even at thrice the distance from the
explosion, died instantly.
Scientists examined the group of Hiroshima Jesuits 200
times during the next thirty years and no ill effects were
ever found.
The Jesuits say: ` We believe that we survived because
we were living the message of Fatima. We lived and
prayed the rosary daily in that house.
Mama Mary and Her children J.B. Reuter S.J. Anvil pub.
2008. (P.67-69)

Nagasaki
Three days later a second atomic bomb exploded over
Nagasaki. The bomb was meant for another city but bad
weather forced the bomber pilots to divert to Nagasaki
as a secondary target.
A group of Franciscans survived the blast. Their house
was intact. Not only was there a terrific blast, but the
heat the bomb generated incinerated all the houses
around except the house of the Franciscans. So fierce
was the heat, that the Japanese soldier guarding the
house was instantly incinerated. Only his shadow
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remained burnt onto the buildings wall. The Franciscans

also, were devoted to Our Lady and the rosary.

Chaining the Devil

In her locutions to Rev. Fr. Stefano Gobbi, Our Lady says
this concerning the chain that will bind Satan.
(Rev.20:1-3)
The chain with which the Great Dragon is to be bound,
is made up of prayer made with me and by means of
me.
This prayer is that of the Holy Rosary. - - - Every rosary
which you recite with me has the effect of restricting the
action of the Evil One, of drawing souls away from his
pernicious influence, and of giving greater impetus to
the expansion of goodness in the life of many of my
children.
The chain of the holy rosary has also the effect of
imprisoning Satan, that is of making his action impotent,
and of diminishing more and more his diabolical power.
And so, each rosary which is recited well deals a mighty
blow to the power of evil, and it represents one part of
his reign which is destroyed. The chain of the holy rosary
brings about in the end, the result of making Satan
completely harmless. His great power is destroyed. All
the evil spirits are cast into the pool of fire and sulphur;
the door is shut by me with the key of the power of
Christ, and thus they will no longer be able to go out
into the world to do harm to souls. (To the Priests Our
Ladys Beloved Sons P.737 sections n,o, p and q. Marian
Movement of Priests. 18th English Edition 2000)
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Salutary Effects
St.Albert the Great who had Saint Thomas Aquinas as
his disciple learned in a revelation that by simply
thinking of or meditating on the passion of Our Lord
Jesus Christ, a Christian gains more merit than if he had
fasted on bread and water every Friday for a whole year,
or had beaten himself with a discipline once a week until
the blood flowed, or had recited the whole book of
Psalms everyday.
(The Secret of the Rosary, St.Louis de Montfort, P.104,
Paulines 2007)
In 1481 Our Lady appeared to Venerable Dominic the
Carthusian who lived in Treves, and said to him, `
whenever one of the faithful who is in a state of grace
says the Rosary while meditating on the mysteries of the
life and passion of Jesus Christ, he obtains full and entire
remission of all his sins.
(St.Louis de Mont fort, ibid., P.105)
Somebody who says his Rosary alone only gains the
merit of one Rosary but if he says it together with thirty
other people he gains the merit of thirty rosaries. - - Public prayer is far more powerful than private prayer to
appease the anger of God and call down his mercy and
Holy Mother Church, guided by the Holy Spirit, has
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always advocated public prayer in times of public

tragedy and suffering.
(St.Louis
de Montfort, ibid, P.153)
When people say the Rosary together, it is far more
formidable to the devil than one said privately, because
in this public prayer it is an army that is attacking him. - -It is very easy to break a single stick, but if you join it
to others to make a bundle it cannot be broken.
(St. Louis de Montfort, ibid, P.155)

The Prayer Without Equal

The Holy Sacrifice of the
Mass
The Eucharist
This prayer of the Son to the Father is the center piece
of Catholic spirituality. Many church goers do not
comprehend this extraordinary prayer. How much more
difficult is it for a non Catholic to understand. It is the
paramount Mysterium Fidei.
This prayer of offering was prefigured in the Old
Testament on several occasions. One striking event was
the offering of bread and wine by Melchisadek,
A priest of God most high, and king of Salem.
(Gen14:18)
As he imparted a sacred blessing on Abram.
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This mysterious figure, sent by God, is the prototype of

all priests of the new Covenant. Who was he? What do
we know about him? Practically nothing.
There is no mention of father, mother or genealogy;
nothing is said about the beginning or the end of his life.
In this he is the figure of the Son of God, the priest who
remains forever. (Heb. 7:3)
Later, Abram became the father of the Jewish and Arab
nations. His name was changed to Abraham, which
literally meant the father of a multitude. God made a
covenant with him promising this nomad and his
descendents the land of Canaan. The sign of this
covenant was the circumcision of every male born to his
descendents when they were eight days old (Gen 17:12)
Abraham performed this rite, not only on himself but on
Ishmael, and any male slave in his household.
Eventually his heir Isaac was circumcised after his
miraculous birth. Abraham was Ninety nine years old
when he was circumcised (Gen 17:24) We must
remember there were no anesthetics or antibiotics
available to ease the pain in those days.
Then God tested Abraham. He asked him to sacrifice his
only legitimate son, Isaac. A request that horrifies us
today but was not uncommon among the peoples of
Ancient Canaan. Abraham proved his great faith in
Yahweh, and Isaac was spared. (Gen. 22:9-13) In ages to
come another son would be placed on an altar of wood
and his sacrifice would lead to the salvation of mankind.
In the desert of Sinai the people murmured against
Moses and God. The response from on high was a
plague of poisonous serpents. (Num. 21:4-9)

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Moses pleaded for the people. God relented and

Commanded Moses to make a bronze serpent and set it
on a standard. Those people bitten by the serpents were
healed, if they looked towards the bronze serpent Moses
had made.
Your children instead were not overcome, even by the
fangs of venomous serpents, for your mercy intervened
and healed them. (Wis. 16:10)
The people were healed not by the bronze serpent but
by the power of God.
This episode is a powerful prefigurement of Christs
death on the Cross.
As Moses lifted up the serpent in the desert, so must
the Son of man be lifted up, so that whoever believes in
him may have eternal life. (Jn. 3:14-15)
Now let us talk of blood.
It was the blood of a lamb that saved the Israelite
people from the angel of death. (Ex.12:7-14)
It was the blood of bulls and goats that Moses used to
ratify Gods covenant with the descendents of Abraham.
he took the blood of bulls and goats and mixed it with
water, and with these he sprinkled the book itself (the
Law) and all the people, using scarlet wool and hyssop
saying: `this is the blood of the Covenant that God
commanded you. In the same way he sprinkled with
blood the sanctuary and all the objects of the ritual.
(Heb. 9:19-21)
The blood, the sign of life, of which substance the Jews
were forbidden to partake, was necessary because,
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There is no forgiveness without the shedding of blood.

(Heb.9:22)
Such was the old Covenant, sealed in the blood of
animals. Six centuries later, the prophet Jeremiah
prophesized that a new covenant would be established
between God and his people.
The time is coming it is Yahweh who speaks, when I will
forge a new covenant with the people of Israel and the
people of Judah. (Jer.31:31)
The author of Hebrews reaffirms this new covenant,
Here we are being told of a new covenant; which
means that the first one has become obsolete, and what
is obsolete and aging is soon to disappear. (Heb.8:13)
With this new covenant came a new priesthood. No
longer was the high priest from the line of Levi or of
Zadok, but from the house of Judah. No longer did the
priesthood cease with the death of the man anointed
but in the new Covenant, the high priesthood was to
become a permanent office as were those offices of men
who were to be ordained to serve the people.
Jesus remains forever and the priesthood shall not be
taken from him. (Heb.7:24)
In the same manner, those called to the ministry of
priesthood in the new covenant as chosen followers of
Christ, were marked forever with the seal of their office.
They would be priests forever,
According to the order of Melchisadek (Ps.110:4)
What is this New Covenant?
St. Paul tells us,
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This is the tradition of the Lord that I received and that

in my turn I have handed on to you; the Lord Jesus, on
the night that he was delivered up, took bread, and after
giving thanks, broke it saying, `This is my body which is
broken for you; do this in memory of me. In the same
manner, taking the cup after supper, he said, ` this cup
is the New Covenant in my blood. Whenever you drink it,
do it in memory of me. (1 Cor. 11:23-25)
Some Christians do not believe the bread and wine of
the New Covenant are really the body and blood of
Christ. Paul is very clear on this matter.
The cup of blessing that we bless, is it not a
communion with the blood of Christ? And the bread that
we break, is it not a communion with the body of Christ.
The bread is one, and so we though many, form one
body, sharing the one bread. (1 Cor. 10:16-17)
All of this took place before the crucifixion. When Christ
was nailed to the cross on the first Good Friday, at that
very time, the Passover Lamb was being sacrificed and
offered in the temple in Jerusalem. His blood was
literally poured out for the salvation of mankind during
the ritual of Passover for the Jews.
He had not to offer himself many times as the High
Priest does - - - as humans die only once and afterwards
are judged, in the same way Christ sacrificed himself
once to take away the sins of the multitude. (Heb. 9:252)
Even one drop of Christs holy blood would have been
sufficient for mans redemption , but he poured himself
out completely.
How then does the Holy sacrifice of the Mass repeat
Christs sacrifice on calvary?
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We answer sacramentally.
There are two consecrations, one for the bread and one
for the wine presenting to the Father the same
separation of the blood and body of His Son Christ. By
the power of the Holy Spirit the substances our eyes
perceive in the accidents of bread and wine, are
transformed into the flesh and blood of the second
person of the Blessed Trinity. Such a happening defies
the laws of science and confounds our reason. We are
incapable of comprehending this astonishing event.
All around the world every few seconds a host and
chalice are elevated, renewing in a profound way
Christs and our offering to the Father. It is a perpetual
sacrifice. Our partaking in this offering is the mingling of
a single drop of blessed water absorbed into the wine
when the priest prepares the gifts prior to saying the
words of consecration.
The Council of Trent (1545 1563 AD) uses the term,
coined by St. Thomas Aquinas, of TRANSUBSTANTIATION,
to convey to us the miracle that occurs in the Holy
Sacrifice of the mass whose centerpiece is the changing
of bread and wine into the real flesh and blood of Christ.
In the early church, the term breaking of bread was
the phrase used to designate the Holy Sacrifice of the
mass. Even today during the Canon of the Mass, the
priest breaks the host into two pieces then breaks off a
smaller piece which he drops into the chalice.
The early Christians
were faithful to the teaching of the Apostles, the
common life of sharing, the breaking of bread and the
prayers. (Acts 2:47)
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They celebrated the breaking of the bread on the first

day of the week, namely Sunday. Peter had chosen this
day as it was the day Christ rose to his glory. Today we
call the breaking of bread,
the Eucharist.
What does the Catholic Catechism tell us about the
Eucharist?
(CCC. stands for Catechism of the Catholic Church)
The Eucharist is a sacrifice of thanksgiving to the
Father (CCC 1360)
The Eucharist is the memorial of Christs Passover
(CCC 1362)
The Eucharist is thus a sacrifice because it represents
(makes present) the sacrifice of the cross.
(CCC.
1366)
The sacrifice of Christ and the sacrifice of the Eucharist
are one single sacrifice: The victim is one and the same:
- - only the manner of offering is different. - - Christ who
offered himself once in a bloody manner on the altar of
the cross is contained and offered in an unbloody
manner. (CCC 1367)
The whole church is united with the offering and
intercession of Christ. - - the Pope is associated with
every celebration of the Eucharist, wherein he is named
as the sign and servant of the unity of the universal
church. - - the bishops name is mentioned to signify his
presidency over the particular church. (CCC 1369)
To the offering of Christ are united not only the
members still here on earth, but also those already in
the glory of heaven. (CCC 1370)

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The Eucharistic sacrifice is offered for the faithful

departed who `have died in Christ but are not yet wholly
purified, (CCC 1371)
The mode of Christs presence under the Eucharistic
species is unique. - - the whole Christ is truly really and
substantially contained. - - - it is presence in the fullest
sense: that is to say, it is substantial presence by which
Christ, God and man, makes himself wholly and entirely
present. (CCC 1375)
The Council of Trent - - this holy council now declares
again, that by the consecration of the bread and wine
there takes place a change of the whole substance of
the bread into the body of Christ Our Lord and of the
whole substance of the wine into the substance of his
blood. This change the holy Catholic church has fittingly
and properly called TRANSUBSTANTIATION. (CCC 1376)
It is highly fitting that Christ should have wanted to
remain present to his church in this unique way. Since
Christ was about to take his departure from his own in
his visible form, he wanted to give us his sacramental
presence; - - In his Eucharistic presence he remains
mysteriously in our midst - -.
(CCC 1380)
Communion under the species of bread alone makes it
possible to receive all the fruit of Eucharistic grace.
(CCC 1390)
The Eucharist strengthens our charity, which tends to
be weakened in daily life: and this living charity wipes
away venial sins. (CCC 1394)
The Eucharist commits us to the poor. (CCC 1397)
Every time the mystery is celebrated, ` the work of our
redemption is carried on. (CCC 1405)
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The Teaching of the 12 T.Jones Paraclete Press 2009

From the Early Church C.90-140 AD (Didache)

A Eucharistic Cannon
Concerning the Eucharist give thanks this way.
First concerning the cup.
We thank you Father for the holy wine of David your
servant, which you made known to us through Jesus
your servant. To you be glory forever.
Next, concerning the broken bread.
We thank you, our Father for the life and knowledge
which you made known to us through Jesus your servant
to you be glory forever.
Even as this broken bread was scattered over the hills,
and was gathered together and became one, so let your
church be gathered together from the ends of the earth
into your kingdom. To you is the glory and the power
through Jesus Christ forever. (Chp. 9 Sects. 2,3 and 4)
On the Lords day, gather yourselves together and
break bread, give thanks, but first confess your sins so
that your sacrifice may be pure. However, let no one
who is at odds with his brother come together with you,
until he is reconciled, so that your sacrifices may not be
profaned. (Chp.14 Sects. 1 and 2)
From the Letters of St.Ignatius of Antioch c. 107 AD.
Let no one do anything that is proper for the church
without the bishop. Let that Eucharist be considered
valid that is under the bishop or performed by one to
whom he entrust it. Wherever the bishop appears, let
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there be the fullness (of the church) as wherever Christ

Jesus appears, there is the Catholic church. (Letter to
the Smyrneans 8:1-2)
So be diligent to use one Eucharist, for there is (only)
one flesh of our Lord Jesus Christ and one cup for unity
in his blood. There is one altar as there is one bishop
together with the presbyters and deacons, my fellow
servants. This is so that whatever you do, you may do in
accord with God.
(Letter to
the Philadelphians Chp.4)
Excerpts from

The Real Presence Through

the Ages
M.L Gaudoin Parker, St. Pauls, 1996)
For as the earthly bread, once it has received the
invocation of God upon it, it is no longer ordinary bread,
but the Eucharist, and is made up of two elements,
heavenly and earthly, so too our bodies, once they have
received the Eucharist, are no longer corruptible, but
contain within themselves the hope of the resurrection.
(St. Irenaeus of Lyons c.130-200) (P.19)
The morsel which Jesus gave to Judas was of the same
kind as that which he gave to the rest of the Apostles
when he said ,`Take, eat. But to them the result was
salvation; to Judas it was condemnation, so that ` After
he had received the morsel Satan entered him.
(Origen, c.185- 254) (P.25)
the mingling of water with wine in the cup signifies the
peoples union with Christ. The multitude of believers
becomes associated and one with him, the focus of their
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faith. SO complete is this association and mingling of

water and wine in the Lords cup that it is impossible to
separate these elements from one another. (St. Cyprian
d. 258) (P.30)
To communicate every day, to be sharer in the holy
body and blood of Christ is indeed, a good and beneficial
practice. (St.Basil the Great c. 330- 379) (P.36)
` There came out from his side water and blood
Dearly beloved, do not pass the secret of this great
mystery by without reflection how the symbols of
baptism and the mysteries came from his side. It was
from his side then that Christ formed the church, as from
the side of Adam he formed Eve. - -
(St.
John Chrysostom c. 347- 407) (P.41)
What is the use of loading Christs table with gold cups
while he himself is starving? Feed the hungry and then if
you have any money left over, spend it on the altar
table.
(St. John
Chrysostom c. 347-407) (P.42)
When the moment comes for confecting the venerable
sacrament, then the priest employs not his own words
but the words of Christ. So Christs words confect this
sacrament.
(St.
Ambrose c. 330-397) (P.47)
Recall how bread is not made up from just one grain
but many. - - - Recall brethren, how wine is produced.
From many grapes hanging in a cluster, their crushed
liquid fuses into unity.
(St.Augustine of Hippo 354-430) (P.51)
If you were to ask how such a change is brought about,
all you need know is that it is the work of the Holy Spirit,
through whom also the Lord took flesh from the Holy
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Theotokos, and made flesh subsist in himself as his own

(body). For we know nothing more than this that Gods
word is true and carries out what it purposes, being full
of power (omnipotent). The manner in which this
happens, however, is quite beyond our capacity to
comprehend. (St. John Damascene, c. 675 749) (P.59)
For though he is eaten he is not consumed, though he
is drunk he is not lessened, since our bread is eternal,
and our fountain is perennial, our fountain is sweet - - if
you thirst, drink the fountain of life; if you hunger, eat
the bread of life. (St. Columbanus 543 - 615 (P.66)
In tasting and beholding your loveliness in this great
and incomprehensible sacrament, the soul becomes
what it eats, bone of your bone and flesh of your flesh.
(William of St.Theirry 1085-1148) (P.82)
for that sacrament effects two things in us: it lessens
our inclination to lesser sins, and it prevents our
consenting at all to those that are more serious.
(St.Bernard of Clairvaux 1090-1153) (P.84)
We must visit churches frequently and venerate and
show respect for the clergy, not so much for them
personally if they are sinners, but by reason of their
office and their administration of the most holy Body
and Blood of Christ which they sacrifice upon the altar
and receive and administer to others.
(St.Francis of Assissi 1182 1226) (P.94)
he abides in them ceaselessly until the end of the
world. He provides us for our refreshment the bread of
Angels; he pours out for our drink (though we are only
his adopted children, and not of his blood) strong wine,
his Sons blood. - - - In this sacrament he truly preaches
by the example of an incomparable humility which does
not turn aside from any dwelling but consents to come
185

as a guest to all and sundry, even unworthy hearts - - In the breaking of bread, You are not broken or divided.
You are eaten, but like the burning bush you are not
consumed. (St.Thomas Aquinas 1225 1274) (P.99)
What strengthening manna enriches the traveler. It
invigorates the weak, brings back health to the sick; it
increases virtue, makes grace abound, purges away
vices, refreshes the soul, renews life in the languid,
binds together all the faithful in the union of Charity.
(St.Thomas Aquinas 1225-1274) (P.100)
The soul is far more closely united with God than are
the body and soul that form one man. This union is far
closer than if one were to pour a drop of water into a
cask of wine.
(Meister Eckart 1260 1327) (P.107)
Even if the host is divided, even if you could break it
into thousands and thousands of tiny bits, in each one I
would be there, wholly God and wholly human. - - - - If
you had a burning lamp and all the world came to you
for light, the light of your lamp would not be diminished
by the sharing, yet each person who shared it would
have the whole light. True, each ones light would be
more or less intense depending on what sort of material
each brought to receive the fire. (Jesus talking to
Catherine of Siena 1347-1380) (P.110)
Had you the purity of Angels, and the holiness of Saint
John the Baptist, you would still be unworthy to receive
or touch this sacrament. - - when a priest celebrates the
Eucharist, he honours God, and gives joy to the Angels;
he edifies the Church, helps the living, obtains rest for
the departed, and makes himself a sharer in all good
things. (Thomas a` Kempis c.1380-1471 It is believed
the Author is Thomas Hemerken. A Kempis- near
Cologne) (P.113)
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The mass lies at the very heart of the Christian religion

and devotion, a most wonderful mystery, containing
within itself the fountainhead of love, and is the chief
means used by God in pouring out his graces and
favours. Prayer when united to this divine sacrifice has
unspeakable power, filling the soul with blessing from
heaven.
---Those who often receive this sacrament devoutly so
strengthen their soul that it is almost impossible for
them to be poisoned by evil inclinations, for they cannot
be nourished with the living flesh and at the same time
be disposed towards spiritual death. (St.Francis de
Sales 1567-1622) (P.128-129)
St.bernadine of Siena remarks that men remember
more continually and love more tenderly the signs of
love which are shown to them in the hour of death.
Hence it is the custom that friends when about to die,
leave to those persons whom they have loved, some
gift, such as a garment or a ring, as a memorial of their
affection. But what have you, O my Jesus, left us, when
quitting this world in memory of Your love? Not indeed, a
garment or ring, but Your own body, Your blood, Your
soul, Your divinity, Your whole self, without reserve.
(St.Alphonsus de Ligouri 1696-1787) (P.139)
- raise up your eyes, those keen eyes of faith, which
through the veil of sacramental elements, see as John
did in the midst of seven golden candlesticks, one like to
the Son of Man.
(N.
Cardinal Wiseman 1802-1865) (P.145)
The cult of exposition is the need for out times. - - It is
a fact that an age waxes or wanes in proportion to its
worship of the divine Eucharist - - With the Eucharist we
can actually come and adore him like the shepherds; we
187

can prostate ourselves before him like the Magi.

(St.Peter Julian Eymard 1811-1868) (P.147-148)
Our Lord doesnt come down from heaven every day
just to wait there in a gold ciborium; he has found a
much better heaven for his resting place; a Christian
soul, made in his own image, the living temple of the
Blessed Trinity. (St.Therese of Lisieux 1873 - 1897)
(P.157)
He did not consecrate the bread and wine together, but
separately, to show forth the manner of His death by the
separation of Body and Blood. In this act, Our Lord was
what He would be on the Cross the next day, both priest
and victim. (Bishop Fulton J.Sheen, 1895 1979)
(P.202)
Excerpts from

The Eucharist Our

Sanctification
R.Cantalamessa O.F.M. Cap) St. Pauls 2006.
The Eucharist however, is present in this history in
three different ways at distinct times, or stages; it is
present in the Old Testament as a `figure, in the New
Testament as an `event and in our time, the time of the
church as a `Sacrament (P.2)
Jesus prophetically announced and sacramentally
anticipated what was to come soon after his death and
resurrection thereby already inserting the future in
history. (P.6)
The Eucharist comes to us as the work and gift of the
whole Trinity; the entire Trinity is involved in the
institution of the Eucharist: the Son who offers himself,
188

the Father to whom he offers himself and the Holy Spirit

through whom he offers himself.
--- If the Father is pleased with the Sons sacrifice it is
because this gave back his `children who were scattered
abroad and because it makes it possible for him to
realize his dearest wish ` that all men be saved(1 Tim
2:4) (P.7)
-whereas baptism makes the church grow
quantitatively, as it were, in size and number, the
Eucharist makes her grow qualitatively, in strength,
because it transforms her ever more deeply into the
image of Christ, her head. (P.13)
- in breaking the bread Jesus was `breaking himself, in
the sense Isaiah had said of the servant of God: he was
broken (attritus) for our transgressions. (Isa. 53:5)
(P.14)
There are two bodies of Christ on the altar: his `real
body - - and his `mystic body, the church. Thus his real
body is `really present and his mystic body is
`mystically present, mystically meaning in virtue of its
inseparable union with the head. There is no confusion
and no division between the two presences which are
distinct. (P.17)
In the bible the term `blood doesnt indicate a part of
the body, and therefore a part of a person; it indicates a
happening, death. (P.18)
Jesus was a total oblation on the cross. There wasnt a
cell of his body or sentiment of his heart that he didnt
offer to the Father. (P.20)
To say that Jesus assimilates us in communion signifies
in fact, that he makes us similar to him in our
sentiments, desires and our way of thinking; in a word
189

he creates in us `the mind that was in Christ Jesus.

(Phil. 2:5) (P.24)
The truth is that Eucharistic communion is so profound
that it goes beyond any human comparison we could
make. Jesus gives the example of the vine and the
branches. This is certainly a very close union vine and
the branches share the same lymph, the same life.
When it is separated from the vine, the branch dies.
(P.26)
After Communion a Christian is like a lion emitting
flames from his mouth: the devil cannot bear his sight.
(P.31) (St.John Chrysostom)
- - Communion under the two kinds. We know that this
was the normal practice in the Roman Church toward
the end of the twelth century. (P.37)
It was only in 1621 that the practice of communion
under both kinds was finally suppressed. (P.39)
(The Protestant reformers claimed that Christ was not
present in both kinds.)
If by just seeing the sight of blood on the Hebrews
doorposts, the angel of death was afraid to enter their
houses to slay them, (Ex.12:23) how much quicker will
the devil flee when faced with the reality. (P.44)
The table of the Word prepares us for the table of
bread; it stirs desire and increases love for Christ. That
is what happened to the extraordinary liturgy
experienced by the two disciples of Emmaus. Scripture
reading had made their hearts burn with longing so that
they were able to`recognize the Lord at the breaking of
the bread. (P.54)
Sometimes Eucharistic contemplation just means
keeping Jesus company, being there under his gaze,
190

giving him the joy of contemplating us too. Although we

are but useless creatures and sinners, we are still the
fruit of his passion for whom he gave his life. (P.57)
Concerning service,
A charism that is not expressed in service is like a
talent hidden in the ground and becomes a source of
condemnation (Matt.25:25). It is like an unused plough
growing rusty. The Church is charismatic to serve!
(P.62)
Jesus raised the washing of feet, one of the most
humble acts of his time as it was usually done by slaves,
to a symbol of service. (P.64)
When I genuflect after the consecration I say to myself;
Behold something greater than Jonah is here! Something
greater than Solomon is here! (P.73)
A certain way of genuflecting before the tabernacle can
say more than a whole sermon on the real presence.
(P.85)
Excerpts from

Ecclesia De Eucharistia
Encyclical letter of Blessed John Paul II, Paulines, 2005.
The church draws her life from the Eucharist. - - - the
most holy Eucharist contains the churchs entire spiritual
wealth: Christ himself, our Passover and living bread.
(P.3)
The church was born of the paschal mystery (P.4)
It unites heaven and earth. It embraces and permeates
all creation. - - - the Eucharist - - is the most precious
191

possession which the Church can have in her journey

through history. (P.9)
It is the sacrifice of the Cross perpetuated down the
ages (P.13)
The Sacrifice of Christ and the sacrifice of the Eucharist
are `one single sacrifice. St.John Chrysostom put it well:
We always offer the same lamb, not one today and
another tomorrow, but always the same one- - - even
now we offer that victim who was once offered and who
will never be consumed.
The Mass makes present the sacrifice of the Cross; it
does not add to that sacrifice nor does it multiply it.
(P.15)
- it is first and foremost a gift to the Father: a sacrifice
that the Father accepted. (P.16)
He who eats with faith, eats fire and Spirit. (P.19)
It is in some way the anticipation of heaven, the pledge
of future glory. - - For in the Eucharist we also receive
the pledge of our bodily resurrection at the end of the
world: He who eats my flesh and drinks my blood has
eternal life, and I will raise him up at the last day. (Jn.
6:54) (P.20)
- in celebrating the sacrifice of the Lamb, we are united
to the heavenly liturgy. (P.21)
- as often as the sacrifice of the Cross by which ` Christ
our pasch is sacrificed (1 Cor.5:7) is celebrated on the
altar, the work of our redemption is carried out. (P.24)
For as bread is completely one, though made up of
many grains of wheat, and these albeit unseen, remain
none the less present, in such a way that their
192

difference is not apparent since they have been made a

perfect whole, so too are we mutually joined to one
another and together united with Christ. (P.26)
Saint Alphonsus Ligouri, who wrote: Of all the
devotions, that of adoring Jesus in the Blessed
Sacrament is the greatest after the sacraments, the one
dearest to God and the one most helpful to us. (P.29)
how important it is for the spiritual life of the priest - that priests - - celebrate the Eucharist daily. (P.35)
Every celebration of the Eucharist is performed in union
not only with the proper Bishop, but also with the Pope,
with the Episcopal order, with all the clergy and with the
entire people. (P.43-44)
All this makes clear the great responsibility which
belongs to priests in particular for the celebration of the
Eucharist. It is their responsibility to preside at the
Eucharist ` in persona Christi and to provide a witness
to and a service of communion not only for the
community directly taking part in the celebration, but
also for the universal church, which is part of every
Eucharist. (P.55)
Mary is present, with the church and as Mother of the
church, at each of our celebrations of the Eucharist.
(P.60)
If in the presence of this mystery, reason experiences
its limits, the heart, enlightened by the grace of the Holy
Spirit, clearly sees the response that is demanded, and
bows low in adoration and unbounded love. (P.66)
Excerpts from

Sacramentum Caritatis
193

Apostolic Exhortation of Pope Benedict XVI, Word and

Life Publications, 2007
Every great reform has in some way been linked to the
rediscovery of belief in the Lords Eucharistic presence
among his people. (P.19)
Jesus death, for all its violence and absurdity, became
in him a supreme act of love and mans definitive
deliverance from evil (P.23)
All the sacraments, and indeed all ecclesiastical
ministries and works of the Apostolate, are bound up
with the Eucharist and are directed towards it. (P.29)
In addition to the Anointing of the Sick, the church
offers those who are about to leave this life the
Eucharist as Viaticum. (P.35)
On the night before he died, Jesus instituted the
Eucharist and at the same time established the
`priesthood of the New Covenant. (P.35)
The Eucharist is the sacrament of our redemption. It is
the sacrament of the Bridegroom and of the Bride.
(P.40)
Even though we remain ` aliens and exiles in this
world (1 Pet.2:11), through faith we already share in the
fullness of risen life. The Eucharistic banquet, by
disclosing its powerful eschatological dimension, comes
to the aid of our freedom as we continue our journey.
(P.44)
I wish, together with the Synod Fathers, to remind all
the faithful of the importance of prayers for the dead,
especially the offering of Mass for them, so that once
purified, they can come to the Beatific Vision of God.
(P.45)
194

The Blessed Virgin - - stood at the cross - - suffering

deeply with her only begotten Son, associating herself
with his sacrifice in her Mothers heart, and loving
consenting to the immolation of the victim who was born
of her. (p.47)
Christ assimilates us to himself. (p.53)
From the beginning, the Christian community has
gathered for the `fractio panis on the Lords Day.
Sunday, the day Christ rose from the dead, is also the
first day of the week, the day which the Old Testament
tradition saw as the beginning of Gods work of
creation. (P.54)
Bishops, priests and deacons, each according to his
proper rank, must consider the celebration of the liturgy
as their principal duty. (P.54)
When the Sacred Scriptures are read in the church God
himself speaks to his people, and Christ, present in this
own word, proclaims the Gospel. (P.59)
Ignorance of scripture is ignorance of Christ.
(St.Jerome) (P.60)
By its nature, the Eucharist is the sacrament of peace.
(P.62)
The precious time of thanksgiving after communion
should not be neglected: besides the singing of an
appropriate hymn, it can also be most helpful to remain
recollected in silence. (p.64)
The act of adoration outside Mass prolongs and
intensifies all that takes place during the liturgical
celebration itself. (p.78)

195

- it is preferable to locate the tabernacle in the

sanctuary, in a sufficiently elevated place, at the center
of the apse area. (P.80)
Christ nourishes us by uniting us to himself
`he draws us into himself. (P.85)
This is the sacrifice of Christians: that we though many,
are one body in Christ. (St.Augustine) (P.86)
Eucharistic spirituality is not just participation in Mass
and devotion to the Blessed Sacrament. It embraces the
whole of life. (P.92)

The priest - - He is called to seek God tirelessly.

He must take part in
the daily celebration of Mass, even when the faithful
are not present. (p.95)
Worship pleasing to God can never be a purely private
matter - - - it demands a public witness to our faith.
(P.97)
Truly nothing is more beautiful than to know Christ and
to make him known to others. - - -The first and
fundamental mission that we receive from the sacred
mysteries is that of bearing witness by our lives. (P.99)
I cannot posses Christ just for myself, (P.102)
`Give us this day our daily bread, obliges us to do
everything possible - - to end or at least reduce the
scandal of hunger and malnutrition afflicting so many
millions of people in our world, especially in developing
countries. (P.105)
196

True joy is found in recognizing that the Lord is still with

us, our faithful companion along the way.
(Mt.28:20) (P.111)

The Miracle of the Eucharist

At Lanciano - Italy.
An extraordinary event took place in the little church of
St. Legontian in Lanciano during the 8 th Century. A
Basilian monk (never identified), was suffering a crisis of
faith. While celebrating Holy Mass he had difficulty in
believing that Christs body and blood were really
present during the Holy Sacrifice. Nevertheless, he
pronounced the words of consecration. Suddenly the
host changed into live flesh and the wine changed into
blood which coagulated into five globules. He was
shocked. Those who witnessed this event knew a
miracle had taken place confirming what the church has
always taught concerning the Blessed Eucharist. It is the
true body and blood of Christ.
Since 1713 A.D., The precious relics were placed in a
beautiful ostensorium combining a crystal glass for the
blood with a monstrance for the host turned flesh. Two
Italian scientists, Prof. Odoardo Linoli and Prof. Ruggero
Bertelli of the university of Siena examined the Sacred
Species in 1970-71 and 1981.
Their findings were as follows: The Sacred Host:
The Flesh is real flesh.The Flesh contains part of the
myrocardium, the endocardium, the Vagus nerve and
the left ventricle. All tissues are associated with the

197

human heart. The flesh and blood have the same blood
Type.
The Sacred Blood:
Belongs to the blood tyre A.B.Proteins are found in it in
normal proportions. Minerals are present in the blood
namely, Chlorides, phosphorus, magnesium, potassium,
Sodium and calcium.
Both species have remained in almost the original state
for twelve centuries despite exposure to the atmosphere
for a long period of time.

Dedication Page
Let my prayer rise to you like incense,
as I lift up my hands as in an evening
sacrifice. (Psalm 142:2)
198

This book is dedicated to all the

faithful clerical, religious and laity who
strive throughout each day to
remember the presence of God.

Editors note: This is not a novel. It is

not a book to be read cover to cover. It
is a collection of excerpts from a
variety of authors. The reader is
advised to select a section that
appeals to him or her, read it slowly
and endeavour to absorb the wisdom
contained in the insights of that
particular author.

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Table of Contents
202

From the Catechism of the Catholic Church: Page No

a) General Introduction to prayer. b) Concerning the
Our Father.
The Collected Works of St. Teresa of Avila Vol II
Concerning the Our Father.
The Way of Perfection.
From The Poem of the Man-God
From the Scriptures: a) Prayer in the Old Testament.
b) The Psalms.
c) The New Testament.
Abandonment to Divine Providence. Jean Pierre de
Caussade.
The Practice of the Presence of God. Dr. Lawrence
(Nicholas Herman).
In the Heart of the City The Jerusalem Community.
Pierre Marie Delfieux.
Divine Mercy in My Soul. The Diary - St. Faustina
Kowalska.
The Dialogue - St. Catherine of Siena.
Introduction to the Divine Life. (Section on Method of
Meditation) St.Francis de Sales.
Sadhana Anthony de Mello S.J.
Seeds of Contemplation Thomas Merton.
The Interior Castle Teresa of Avila
203

The Way of the Pilgrim Author Unknown.

Ascent to Mt.Carmel and the Dark Night. St. John of the
Cross. O.C.D.
How to Grow the Divine Life Within Fr. Thomas DUbay.
S.M.
Prayer Does it make a Difference? Philip Yancey.
The Purpose Driven Life. Rick Warren.
The History and Devotion of the Rosary Richard Gribble
C.S.C.
The Prayer Without Equal Various authors.

204