I. Principal Acts of Meditation

COMPENDIUM

The principle act of meditation is the interview, properly so called, of the soul with God. This interview is begun by summarily recalling to mind the object and end of the audience, i.e., the subject of meditation and the fruit we wish to draw from it. These are sometimes called the first and the second prelude.

It is useful to divide the subject into several points, for we can thus comprehend and retain it better than if it were considered as a whole. Yet, we need not adhere strictly to the division proposed in the meditation books. Instead, we may advantageously adopt another division which might present itself to our mind as more satisfactory, or which might be better adapted to the fruit we wish to draw from the meditation. We should dwell on a point as long as the soul can occupy itself usefully with it. Also, it is not necessary to meditate on all the points. We may dwell on only one point, if this point suffices to occupy our soul during the entire exercise of meditation.

All the faculties of our soul may be brought into activity during meditation; but it is customary to ascribe all the acts of meditation to the intellect, the heart, and the will. The acts which are produced during meditation by the intellect, the heart, and the will, are respectively termed considerations, affections, and resolutions.

CATECHISM

52. What is the principle act of meditation?

The principle act of meditation is the interview of the soul with God.

53. How is this interview begun?

By summarily recalling to mind the object and end of the audience, i.e., the subject of mental prayer and the fruit we wish to draw from it, sometimes called the first and the second prelude.

54. Is it useful to divide the subject into several points?

Yes, we can thus comprehend and retain it better than if it were considered as a whole.

55. Must we adhere strictly to the division proposed in the meditation books?

No, we may advantageously adopt another division which might present itself to our mind as more satisfactory, or which might be better adapted to the fruit we wish to draw from the meditation.

56. How long should we dwell on each point?

As long as the soul can occupy itself usefully with it.

57. Must we meditate on all the points?

No, we may dwell on only one point, if this point suffices to occupy our soul during the entire exercise of meditation.

58. Which faculties of the soul are brought into activity during meditation?

All the faculties of our soul may be brought into activity; but it is customary to ascribe all the acts of meditation to the intellect, the heart, and the will.

59. How are the acts of these three principal faculties designated?

The acts which are produced during meditation by the intellect, the heart, and the will, are respectively termed considerations, affections, and resolutions.

II. Considerations

COMPENDIUM

By considerations are meant pious reflections which the mind, aided by the light of faith, produces during the exercise of mediation. To meditate in the light of faith means to make the truths of faith the rule of our thoughts, judgments, appreciations, and determinations. It is necessary to meditate especially in the light of faith for two principal reasons:

1. Because faith alone can instruct us infallibly in the things which are important for us to know;
2. Because the light of faith acts at the same time on the intellect, the heart, and the will.

While the light of faith is essential, we should not neglect the light of reason during meditation, because reason is a natural gift with which God favors us to show us our duty.

The end we propose to ourselves in the considerations is to know the subject on which we meditate, to penetrate ourselves vividly with it, and to draw practical conclusions from it. The considerations, then, are very important, because they produce in us strong convictions, and consequently prepare the way for good resolutions.

Anyone can make considerations, because even the least cultivated mind can reflect.

Considerations are not always made in the same manner, but differently, according as the subject of mental prayer is a truth, such as the doctrine that our eternal destination must be either Heaven or Hell, or a fact, such as Our Lord's death on the cross. When the subject of meditation is a truth, we should:

1. Direct our attention to the proposed truth;
2. Endeavor to understand its meaning by reflecting on the words, by distinguishing this truth from others, by establishing comparisons, by deducing consequences, by grasping the extent, the necessity, and the advantages of the truth;
3. Endeavor to discover the lessons which it teaches.

According as the truth becomes more evident to our mind, we must repeat acts of faith like the following: O my God, I believe this truth, but increase my faith; penetrate me more deeply with it. It is also useful to study the proposed truth in the lives of Our Lord, of the Blessed Virgin, and of the Saints, because Our Lord is the Model of all sanctity, and the Blessed Virgin and the Saints are the most faithful copies of this Divine Model. We may, for instance, ask ourselves questions like the following: "How did our Savior, the Blessed Virgin and the saints think and act in respect to this truth?" "What difference is there between their conduct and mine?" We must examine what our conduct has been in the past with regard to this truth, what it is at present, and what it should be hereafter. Questions like the following may be of use here:

• "Do I adhere to this teaching?"
• "Was it the rule of my appreciations and conduct in the past?"
• "Am I at present disposed to take it for the rule of my conduct?"
• "What would a lost soul do in this regard if it could come back into life?"
• "What would a Saint advise me to do?"
• "What would I like to have done at the hour of death?"

It is useful to lay special stress on the motives which should induce us to put into practice the maxim or truth on which we meditate, because the more deeply we are penetrated with these motives, the more forcibly our will is impelled to adopt energetic resolutions.

When the subject of mental prayer is a fact, we should:

1. With our imagination figure ourselves beholding the scene, place, and persons of the fact, listening to all that is said, and assisting at all that is done;
2. Endeavor to understand the meaning of all we have heard and seen with our imagination;
3. Endeavor to discover the lessons which the fact teaches us.

The manner of meditating on a virtue is the same as that of meditating on a truth, a virtue being no more than a truth put into practice.

There are three principal dangers we must avoid while making considerations:

1. Such an application of the mind as would make of meditation a study rather than a prayer.
2. A search after sublime and purely theoretical considerations.
3. Idleness, be it on account of discouragement, disgust, fatigue, or any other cause.

CATECHISM

60. What is meant by considerations?

By considerations are meant pious reflections which the mind, aided by the light of faith, produces during the exercise of meditation.

61. What does it mean to meditate in the light of faith?

It means to make the truths of faith the rule of our thoughts, judgments, appreciations, and determinations.

62. Why is it necessary to meditate especially in the light of faith?

This is important because (1) faith alone can instruct us infallibly in the things which are important for us to know, and (2) the light of faith acts at the same time on the intellect, the heart, and the will.

63. Should we, during meditation, neglect the light of reason?

No, because reason is a natural gift with which God favors us to show us our duty.

64. What is the end and purpose of the considerations?

The end we propose to ourselves in the considerations is to know the subject on which we meditate, to penetrate ourselves vividly with it, and to draw practical conclusions from it.

65. Are the considerations, then, very important?

Yes, they are very important, because they produce in us strong convictions, and consequently prepare the way for good resolutions.

66. Can anyone make considerations?

Yes, because even the least cultivated mind can reflect.

67. Are the considerations always made in the same manner?

No, they are made differently, according as the subject of mental prayer is a truth, such as the doctrine that our eternal destination must be either Heaven or Hell, or a fact, such as Our Lord's death on the cross.

68. How should we proceed when the subject of meditation is a truth?

When the subject of meditation is a truth, we should (1) direct our attention to the proposed truth, (2) endeavor to understand its meaning by reflecting on the words, by distinguishing this truth from others, by establishing comparisons, by deducing consequences, by grasping the extent, the necessity, and the advantages of the truth, and (3) endeavor to discover the lessons which it teaches.

69. What must we do when the truth becomes more evident to our mind?

According as the truth becomes more evident to our mind, we must repeat acts of faith like the following: O my God, I believe this truth, but increase my faith; penetrate me more deeply with it.

70. Is it useful to study the proposed truth also in the lives of Our Lord, of the Blessed Virgin, and of the Saints?

Yes, this is very useful, because Our Lord is the Model of all sanctity, and the Blessed Virgin and the Saints are the most faithful copies of this Divine Model.

71. What else must we do in order to render the proposed truth practical?

We must examine what our conduct has been in the past with regard to this truth, what it is at present, and what it should be hereafter.

72. Is it useful to lay special stress on the motives which should induce us to put into practice the maxim or truth on which we meditate?

Yes, this is very useful, because the more deeply we are penetrated with these motives, the more forcibly our will is impelled to adopt energetic resolutions.

73. How should we proceed when the subject of mental prayer is a fact?

When the subject of meditation is a truth, we should (1) with our imagination figure ourselves beholding the scene, place, and persons of the fact, listening to all that is said, and assisting at all that is done, (2) endeavor to understand the meaning of all we have heard and seen with our imagination, and (3) endeavor to discover the lessons which the fact teaches us.

74. What is the manner of meditating when the subject of mental prayer is a virtue?

A virtue being no more than a truth put into practice, the manner of meditating on a virtue is the same as that of meditating on a truth.

75. What dangers must we avoid while making the considerations?

There are three principal dangers we must avoid while making considerations, i.e. (1) such an application of the mind as would make of meditation a study rather than a prayer, (2) search after sublime and purely theoretical considerations, and (3) idleness, be it on account of discouragement, disgust, fatigue, or any other cause.

III. Affections

COMPENDIUM

By affections are meant the good sentiments which the heart feels during meditation, and which induce the will to make good resolutions. There are two kinds: spontaneous affections and voluntary affections. Spontaneous affections are such as present themselves without having been sought after; voluntary affections are such as are produced by reflection.

Affections can be further classified into:

1. Affections of humility, fear, regret, and gratitude, generally referring to the past;
2. Affections of fervor, love, and holy desire, generally referring to the present;
3. Affections of hope, confidence, submission to God’s holy will, and good promises, generally referring to the future;
4. Affections of supplication, which may refer to the past, the present, and the future.

By supplications are meant ejaculatory prayers and petitions of all kinds which we address to God during meditation. We should address to God supplications not only on our own behalf, but especially on behalf of others: on behalf of the Church, the society to which we belong, and those persons whose interest we have at heart, such as the members of our community, our pupils, our parents.

We need not endeavor to call forth indiscriminately all kinds of affections, but rather to adhere to those with which God inspires us, to those which relate to our necessities, or which proceed naturally from the subject of the meditation. We can always, even in dryness and abandonment, produce affections at will during meditation; for in meditation the affections are ordinary desires, regrets, petitions, and invocations — that is to say, acts in which the will plays the greater part; and man is always master of his will.

Affections, especially those of supplication, should ordinarily occupy a large portion of the time of meditation. Mental prayer is more the work of the heart and will than of the head. An easy means of eliciting affections consists in having recourse to supplications, and in addressing ourselves to God, to the Blessed Virgin, and to the Saints, in the same manner as we would speak to our father, to our mother, or to our friends, if we were in their presence.

We might sometimes experience certain sensory or emotional effects during meditation. Frequently, they are graces and encouragements which God gives us as a help to make mental prayer better. But these effects and consolations do not depend on our will; besides, they are neither necessary nor meritorious in themselves. We can make excellent meditations without experiencing the least consolation. We should even distrust sensory affections which, proceeding from an altogether too natural sensibility, do not result in good resolutions. Affections of this kind easily lead to illusions.

CATECHISM

76. What is meant by affections?

By affections are meant the good sentiments which the heart feels during meditation, and which induce the will to make good resolutions.

77. How many kinds of affections are there?

There are two kinds: spontaneous affections and voluntary affections.

78. What are spontaneous affections?

Spontaneous affections are such as present themselves without having been sought after.

79. What are voluntary affections?

Voluntary affections are such as are produced by reflection.

80. Enumerate various classifications of affections.

Affections can be further classified into (1) affections of humility, fear, regret, and gratitude, (2) affections of fervor, love, and holy desire, (3) affections of hope, confidence, submission to God's holy will, and good promises, and (4) affections of supplication.

81. What is meant by supplications?

By supplications are meant ejaculatory prayers and petitions of all kinds which we address to God during meditation.

82. May we address to God supplications on behalf of others?

We not only may, but should do so: on behalf of the Church, the society to which we belong, and those persons whose interest we have at heart, such as the members of our community, our pupils, our parents.

83. Must we endeavor to call forth indiscriminately all kinds of affections?

No, it is advantageous to adhere to those with which God inspires us, to those which relate to our necessities, or which proceed naturally from the subject of the meditation.

84. Can we always produce affections at will during meditation?

Yes, we can, even in dryness and abandonment; for in meditation the affections are ordinary desires, regrets, petitions, and invocations — that is to say, acts in which the will plays the greater part; and man is always master of his will.

85. Should affections have a prominent place in meditation?

Yes, affections, especially those of supplication, should ordinarily occupy a large portion of the time of meditation.

86. Mention an easy means of eliciting affections.

An easy means of eliciting affections consists in having recourse to supplications, and in addressing ourselves to God, to the Blessed Virgin, and to the Saints, in the same manner as we would speak to our father, to our mother, or to our friends, if we were in their presence.

87. What should we think of certain sensory or emotional effects which we might sometimes experience during meditation?

Frequently they are graces and encouragements which God gives us as a help to make mental prayer better; but these effects and consolations do not depend on our will, and they are neither necessary nor meritorious in themselves.

88. Should we not even distrust certain sensory affections?

Yes, such are the affections which, proceeding from an altogether too natural sensibility, do not result in good resolutions, and easily lead to illusions.

IV. Resolutions

COMPENDIUM

By resolutions are meant firm purposes of the will to avoid sin and practice virtue. Resolutions are very important, because they constitute the principal fruit of mental prayer. Without them this exercise would, for the most part, remain sterile. We can succeed in making good resolutions by making pious considerations and holy affections. These will naturally give rise to good resolutions, as the mind perceives what is good, the heart feels drawn thereto, and finally the will, aided by grace, decides on doing it.

It is useful in meditation to devote some moments exclusively to the resolutions. Although the resolutions are substantially implied in the considerations and affections, and may have been determined already in the course of the meditation, at least in a general way, still it is useful and even necessary to devote some moments exclusively to the resolutions, in order to give them more force and precision.

Undoubtedly, the resolutions are the effect also of grace, since it is God who works in us not only the good thoughts and pious affections, but also "to will and to accomplish, according to His good will." (Phil. 2:13) In order to make good resolutions, we must, therefore, multiply and fervently renew our invocations to God, to Our Lord, to the Blessed Virgin, and to our Guardian Angel.

We needn't make the resolutions which we sometimes find pointed out in meditation books, for such resolutions may not always prove to be the most useful to us in our actual condition. In order to be really profitable, our resolutions should be:

1. Precise, i.e., not vague or general.
2. Practical, i.e., not theoretical.
3. Personal, i.e., relating to our duties, our wants, our inclinations, and especially to our predominant passion.
4. Proximate, i.e., not for the distant future.
5. Firm, i.e. resolute.
6. Persevering, i.e., constantly renewed until a satisfactory result is obtained.

Finally, all our good resolutions should be directed to the accomplishment of God's holy will. It is in conforming our will to His adorable will that we can attain true wisdom, perfection, and happiness.

CATECHISM

89. What is meant by resolutions?

By resolutions are meant firm purposes of the will to avoid sin and practice virtue.

90. Are resolutions very important?

Yes, because they constitute the principal fruit of mental prayer and, without them, this exercise would, for the most part, remain sterile.

91. How can we succeed in making good resolutions?

By making pious considerations and holy affections, which naturally give rise to good resolutions.

92. Is it useful in meditation to devote some moments exclusively to the resolutions?

Yes. Although the resolutions are substantially implied in the considerations and affections, and may have been determined already in the course of the meditation, at least in a general way, still it is useful and even necessary to devote some moments exclusively to the resolutions, in order to give them more force and precision.

93. Are the resolutions not the effect also of grace?

Undoubtedly, since it is God who works in us the good thoughts and pious affections.

94. Must we make the resolutions which we sometimes find pointed out in meditation books?

No, this is not necessary; for such resolutions may not always prove to be the most useful to us in our actual condition.

95. What qualities should our resolutions have in order to be really profitable?

In order to be really profitable, our resolutions should be (1) precise, (2) practical, (3) personal, (4), proximate, (5) firm, and (6) persevering.

96. To what general end should all our good resolutions be directed?

They should be directed to the accomplishment of God's holy will, for it is in conforming our will to His adorable will that we can attain true wisdom, perfection, and happiness.

V. Order and Connection of these Acts

COMPENDIUM

Ordinarily, the acts of meditation are produced in the order: considerations, affections, resolutions. We needn't always strictly adhere to this order, however; for sometimes the affections present themselves before the considerations, and the resolutions before the affections. In such cases, we must follow the movements or inspirations of divine grace.

It is important to observe that, in meditation, the considerations, affections, and resolutions may either follow one another, or intermingle in various ways. The soul in its interview with God must be allowed to act with perfect liberty and simplicity. It should dwell on each of the different parts of mental prayer as long as it feels itself so inclined — now dwelling longer on the considerations, now insisting more on holy affections, now devoting more time to practical resolutions. All this depends on the movements of grace and on the dispositions which animate the soul at the moment.

Mental prayer is given different names according to the predominance of the considerations, the affections, or the resolutions: it is called prayer of meditation when the considerations predominate; it is called affective prayer or prayer of supplication when the affections predominate; it is called prayer of conformity with God’s holy will when the resolutions predominate.

CATECHISM

97. In what order are the considerations, affections, and resolutions produced?

Ordinarily, the order is the following: considerations, affections, resolutions.

98. Must we always strictly adhere to this order?

No, for sometimes the affections present themselves before the considerations, and the resolutions before the affections.

99. What important observation can be made on this point?

The observation that, in meditation, the considerations, affections, and resolutions may either follow one another, or intermingle in various ways, and that the soul in its interview with God must be allowed to act with perfect liberty and simplicity.

100. What different names are given to mental prayer according to the predominance of the considerations, the affections, or the resolutions?

Mental prayer is called prayer of meditation when the considerations predominate; it is called affective prayer or prayer of supplication when the affections predominate; it is called prayer of conformity with God’s holy will when the resolutions predominate.