more points. Beginners will find one, or at the most two, with the preparation and conclusion, quite enough for a short meditation. The arrangement of the matter in these points varies very much, according to the subject. The two commonest arrangements are those which have an exercise of memory, intellect, and will in each point; or memory in the first, will in the last, and intellect in each of the intervening points. Each of these faculties must of course be called into use in every meditation. The act of Memory provides the material on which the intellect is to be exercised. It should be therefore exact and forcible. If some speech is the subject of memory, it should be heard as if addressed to ourselves, with recollection of the speaker, and attention to every word. If some deed, or truth, be put before the memory, it should be grasped in a similarly careful and exact manner. When the memory has clearly put the subject before the mind, it should next be considered by the Intellect. This is the most important part of meditation, since it is by these considerations that the will must be persuaded to choose the things belonging to the higher and spiritual life. On the reality and impressiveness of the thoughts developed by the intellect, must depend the motion and fervour of the will. It is here that there is the greatest need for care and perseverance. Merely to pass on to the acts of the will on account of the difficulty of thinking over what is put before the intellect, makes the whole meditation futile; for the will cannot thus be really affected, and a meditation that does not move the will is useless. The extent and manner in which the intellect can discuss the subject-matter, must of course vary very much in different people; but it should always be remembered, that not subtle or sublime thoughts are required, but such as shall really persuade to a better life. This part of the meditation may be fairly described as an argument with self, the subsequent affections of the will being a conviction and submission of the lower nature yielding to the higher. The intellect should, therefore, form various reflections on the matter before it applying its thoughts to the soul; drawing practical conclusions from them; weighing the soul's own feelings with regard to them; considering past and future conduct in the light of its own thoughts. If the point under consideration appears devoid of interest, it is often better to leave it and go on to the next; but this should not degenerate into a habit of "skipping" the : parts of a meditation which do not seem interesting. On the other hand, should any point, or single idea, supply many pious thoughts and affections, it is far better to dwell on this, and thoroughly exhaust it, even though the whole time be passed in its consideration, than to hurry on to the next point, which may not prove so beneficial; for practical inducements to holiness are the things to be sought for. The object of all the considerations should be to bring the mind into conformity with the mind of Christ. Very frequently it is useful to add, at the end of the part appropriated to the intellect, some special application of the thoughts before us to our own case; bringing them to bear closely upon our own personality, condition, and circumstances; that is, the Reflection. It should be short and humble, lest it lead to much thinking about self and spiritual pride. Finally, by all these considerations the Will should be persuaded to a fervid choice of the higher and better things which have suggested themselves to the mind. The office of the will is twofold: 1. To desire these good things; and, 2., to form some definite good resolution. Unless these two results spring naturally from the meditation it is empty, and deserves rather to be called study or speculation than mental prayer. Those who meditate daily, should be careful not to form a number of different resolutions day after day, but to bring all their resolutions to bear on the particular spiritual task before them at the time, or on the necessities of the day. In addition to, and in connection with, this desire and resolution, the ardour of devotion, which should have been deepening during the whole meditation, should now break forth into feelings of adoration, love, thanksgiving, fear, sorrow, and humiliation. It is not necessary to express these feelings in words (though this may be done), but rather to have them in the heart, strengthening and hallowing the resolutions of the will. These feelings need not always be the same; but, if the resolution is to be really carried out, they must not all be absent. The chief are: 1. Humility; 2. Penitence; 3. Gratitude; 4. Self-oblation; 5. Detachment; 6. Love of suffering; 7. Desire of imitating Christ; 8. Distrust of self; 9. Hope in Divine providence; 10. This hope to be strengthened by special desire of the good before us; 11. The love of God. These affections, as well as other aspirations, should not be of necessity postponed till this part of the meditation: it is very edifying to express at once any such desires and feelings which may occur in the course of the considerations, by short acts and ejaculatory prayers, or even by longer petitions. The conclusion of the meditation has three parts: the Colloquies; the Recollection; and the Repetition. The Colloquies consist of an act of thanksgiving, a petition, and an oblation, all conformable to the subject of meditation. The sentences marked Colloquy, at the end of a meditation, are not intended to furnish the words of a prayer, but rather to suggest such thoughts as should be prominent in all three parts of the Colloquy. In the thanksgiving God should be praised for the benefits gained from the meditation, as well as for the revelation of those truths or mysteries which have been considered. The petitions should be for Divine aid to accomplish the things determined by the will; not without mistrust of self and sorrow for sin. After this should follow the oblation of prayer and devotion; of all hopes and desires; and, finally, of self to the care of God Almighty. These colloquies should be made with great fervour, and concluded by the Lord's Prayer. : If the meditation has been a long one, as much as a quarter of an hour should be allowed for recollection and repetition. In the Recollection a self-examination is made on the manner in which the meditation has been prepared for, approached, and its various parts performed: the faults of which the soul accuses itself should be carefully noted for future attention and correction. Especial care should be taken to ascertain the reality and fervour with which the will and affections have here exercised. If the meditation has turned out badly or fruitlessly, great care should be taken to ascertain the cause, and to guard against it in the next meditation. If it has turned out well, thank God, and ascribe all to Him: if badly, but not by your own fault, accept this as gladly at the hands of God, as a most fruitful meditation. In the Repetition the mind should recall the chief affections felt, and resolutions made, during the meditation, so as to arouse them again in the soul, and strengthen them, before finally returning to ordinary work. Any especial desires aroused, or new light gained during the meditation, should be carefully noticed, so that they may not be lost, but exercised and strengthened by future good works and devotions. Finally, one or more sentiments or prayers from amongst those that have occurred to the mind during meditation should be chosen, to be constantly on the lips and in the mind during the day, so as to make the resolutions into permanent habits of thought and action. It is most convenient to make the recollection and repetition walking or sitting. Finally, all may be concluded with a suitable prayer. Some think it a good plan to keep a record of thoughts and resolutions: the former seem more valuable than the latter; but the habit would probably be a dangerous one for people who are naturally egotistic. By the expression Purgative Way, often found in books of meditation, is understood a course of meditations leading to a hatred of sin, and sincere repentance; similarly by the Illuminative Way is meant a course leading to progress in holiness; and by the Unitative Way, a course bearing on and strengthening the union of the soul with GOD. な DEVOTIONS, ETC., FOR MEDITATION. Prayer before Meditation. O MOST merciful and sweet Lord Jesu, compassionate Lover of men, and gracious Saviour of the erring, I, a miserable offender, desire to think of Thee, to gaze upon Thy wondrous works, and to learn how great Thy loving kindness towards us sinners is: that I may not be separated from Thee by despair on account of my sins; but by the recollection of Thy truth may learn at last to cease from these mine iniquities; and to refresh my soul bowed down by sins and evil deeds. Amen. -S. Anselm. Another. Almighty and most merciful Father, I desire to make this meditation to Thy honour and glory, and for the benefit of my sinful soul. Assist me with Thy grace in every part of it. Strengthen and renew my memory, that I may ever be sensible of the blessed and awful truths revealed to me. Illumine my understanding that I may think thoughts pleasing unto Thee, and profitable to myself. Guide and support my will that I may choose and, having chosen, courageously fulfil the better part which shall not be taken away. Through Jesus Christ our Lord. Amen. Another. O God, Who fillest Heaven and earth, I humbly come to adore Thee as here present before me; pardon the sins which I have committed against Thee, which have rendered me unworthy to approach Thee, and grant my mind light to understand, and my will grace to accept the truths on which I am about to meditate, both to Thy glory and by Thy mercy to my ghostly benefit. For the merits of Jesus Christ our Lord and Saviour. Amen. |