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Benedictine Abbot, Moretto, 1520 |
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Benedictine Abbot, Moretto, 1520 |
Written in the Year 1500 by Abbot Garcia Jimenez De Cisneros, O.S.B. Engl. modified from the translation from the original Spanish by E. Allison Peers, Monastery of Montserrat, 1929
CHAPTER 12
Of the distribution of our meditations throughout the week, according to the Purgative Way.
THE devout religious, and especially the beginner, must exercise himself for the most part in the Purgative Way ; and, that his exercises may be ordered and determinate, we shall divide the meditations of the Purgative Way aforementioned, for a whole week, in this manner.
Consideration shall be made:
on Monday, of Sin;
on Tuesday, of Death
on Wednesday, of Hell;
on Thursday, of Judgment;
on Friday, of the Passion;
on Saturday, of Our Lady;
on Sunday, of [heavenly] Glory.
On Monday we must practise the remembrance of our sins, according to three elements of the Purgative Way, namely,
the asperative [way],
the compunctive [wa]y and the
elevative [way].[1]:
The exercises of these three kinds may be practised after the following manner
Justice and judgment, as the Prophet David says, are a preparation for the throne of the Lord. When, therefore, the soul desires to soar through affection of the will to perfect union with the heavenly Spouse, and to be fed with crumbs from the bread of angels, whereon the blessed Spirits feed in heavenly glory, while yet it is in the wretchedness of this mortal [p.62] life, it must needs have three offices, whereby through Divine grace it may gradually rise by the ladder of heavenly contemplation.
For the blessed Saint Dionysius, in his book on the Angelical Orders, says that the angels have a threefold office, namely, to cleanse, to enlighten and to make perfect. Wherefore, the soul that desires, while yet in this mortal life, to rise to that lofty state of celestial happiness, wherein the angels are refreshed by the vision of Divine glory, must labour, first, to be cleansed; secondly, to be enlightened by the rays of Divine splendour; and thirdly, to rise to the highest and noblest grade of the desire of the will, and thus be perfected and made complete by the highest state of love, which shall make it one. spirit with God.
Wherefore, we must first speak of the first Way, —namely, that of Purgation, — wherein the exercitant bewails his sins, and the offences which he has committed against God. In so doing, let him with tears implore the mercy of God. In this way the conscience is cleansed, which cleansing pertains to beginners.
Further, in this way the heart is prepared and renewed without teaching of mortal man, giving itself solely to the study of heavenly doctrine; for however simple and unlettered a man may be, this exercise will make him to rise aloft, without fail, by Divine instruction, -an instruction not of theory or science, but of practice and experience.
So before that wisdom, which is God, can dwell in the soul as upon its own seat [p.63] (for it is written that the soul of the just is the seat of wisdom) it is needful that judgment and justice come to that soul.
Judgment, for as by mortal sin the soul has sundered itself from its Creator, unworthily despising and forsaking Him for creature love, now it must humble itself completely, that by its humility it may move Divine pity to take mercy on it, even as it moved the justice and vengeance of the sovereign Judge by its own contempt for Him.
Justice, for the soul that has exchanged the delights of its Creator for creature delights must have great sorrow, and its satisfaction for the wrongs which it has wrought against the goodness and majesty of God must be at least as great as though the wrongs had been wrought against man.
[12.1 VIA ASPERITIVA]
Wherefore, brethren, since it is necessary to work judgment and justice within ourselves, let each one of you, at the accustomed hour, after Matins on Monday, go to the place appointed, kneel there, make the sign of the holy Cross upon his forehead, lips and breast, and repeat this antiphon: Veni, sancte Spiritus, reple tuorum corda fidelium, et tui amoris in eis ignem accende. And then say three times this verse : Deus in adjutorium meum intende, Domine ad adjuvandum me festina. And then, recollecting his spirit, reckon himself a guilty man, and, with great fear, place himself before God as before a judge that is about to condemn him. Bring to your memory diligently and consider how God is offended by each [p.64] sin of your, and at this remembrance have you compunction and awaken yourself to devotion, according to the first element of the Purgative Way which we have called asperative.
At the beginning of your prayer you must wound your heart by remembering your sins; and, reproaching yourself, and meditating and wounding yourself with your remorse, say to yourself as follows :
O my soul, think now and consider diligently how each sin of your displeases God. Look diligently and see how pride flung Lucifer from Heaven, how disobedience drove Adam from Paradise, how lust whelmed Sodom and Gomorrah, and how the whole world was destroyed by the Flood.
Think likewise how the Son of God, your Saviour, suffered a most bitter death because of sin, that sin should not remain unpunished, nor the justice of God unsatisfied.
Think likewise how God cannot judge you save by the deserving of your works alone.
Consider that God in His justice can neither be comprehended neither can decline nor err; that He metes out punishment to the evil as well as glory to the good, wherefore He will reward you according to your works.
Think likewise of the sins you didst commit before your conversion : how many they were, those of thought, consent, delight, word and work; for so many are they that you canst not count them. [p.65]
Think how grievous they were, and above all, the sins of the flesh—but do not think long upon these lest in place of contrition they bring you shameful delight.
Think how grave they are, for by them you have offended and crucified Christ afresh.
Think likewise of the sins committed since your conversion, and of how negligent and how lukewarm you have been, for how many years having made no progress.
Look upon your sins one by one, and in the presence of God confess them. And as you do examine these things in your thoughts, consider diligently how little satisfaction you have ma e for your sins, how small has been your contrition, how few have been your works of reparation. And know of a truth that, whether in this life or in the next, you shall pay even to the uttermost farthing. Of this Saint Bernard says that in the next world it will not suffice to pay a hundred times, whereas in this world you may make full payment once. Then when you, a sinner, above all if now you beginnest this new life, do turn over these things in your thoughts, and feel yourself wounded by fear, and full of grief within, not for the pains of Hell which you do merit, but because you have offended your loving God, you must humble your soul and bury your face in your hands when you are upon your knees, counting yourself unworthy to look up to Heaven and directing [p.66] your heart to God. Then shall you say with deep contrition: “ O, most merciful Father, I am that prodigal son who has committed all these sins against Your majesty, and very thankless to you have I been. For You, Lord, didst create me innocent, and I have become loathsome, foul and full of sins. You, Lord, wert crucified, wounded and humbled for me; and I have striven to exalt myself. You, Lord, wert naked upon the Cross; and 1 have adorned myself with vain and lascivious clothing. To you, Lord, they gave gall and vinegar to drink; and I have delighted in meats and drinks that were delicate. You, Lord, have toiled and laboured greatly, while I have been idle and full of shame. What then, O Lord, shall I do? Shall I perchance despair? Doh not the prophet say in Your Name “ I desire not the death of a sinner, but rather that he may be converted and live” ? Iron that is black and mirrors that are tarnished can be cleansed ; wherefore I, by the Purgative Way, will cleanse myself with the file of contrition, confession and satisfaction. And as I have exalted myself in the past, now I will be the outcast and the scorn of men. To conquer avarice I will renounce all possessions. To conquer the lusts of the flesh, I will afflict myself with fasts and vigils, hunger and thirst. By three ways will I purge myself, - namely, with the sighing of prayer, with the fire of Your passion and with the heat of Your love.
[12.2 VIA COMPUNCTIVIA]
Then the soul has been exercised after this [p.67] manner, according to the first element of the Purgative Way, and remembrance has been made of sin, with heavy grief, then let the soul that is full of pain and bitterness pass to the second element, which is called compunctive. And let it say, with lively affection, as follows:
I grieve, O Lord, because I have lost Your friendship, have despised Your goodness, have been consenting to sin and have lived a life of guilt. I grieve that I have spent amiss both my time and the strength of my body and my soul. That I have transgressed Your commandments, and the rules of Holy Church and of my superiors. That I have beet weak in resisting sin, in doing penance and in making progress in virtue. That I have been very neglectful in work and prayer, in reading and meditation. That I have ofttimes fallen into the habit, custom and intention of committing sin. That I have been very ungrateful and undutiful; for ofttimes have you pardoned my sins, and I, wretched one that I am, have again and again returned to them. That I have destroyed all charity within myself, for many times have I destroyed it by the manifold sins that I have committed. Lastly, that I have ceased from fearing you, having presumed to commit such great and horrible sins against so great a Lord.
When in this way you have humbled your-self, with compunction and confusion of soul, then say this prayer : [p.68]
“ O Jesus Christ, my Lord and my God, a vile and wretched sinner am I, the most unhappy and abominable of all wretched sinners, for in sins so many and so great have I offended Your Majesty, that I could not be sufficient to count them ; for they are more in number than the sands of the sea, and for their number are innumerable. “
And when you have prayed in this manner or in any other, do you sigh and groan with all your strength, that your heart may be the more inclined to contrition and devotion; for even as a file cleans and refines iron, taking from it all its rust, even so do sighs and groans take the rust from our sins and vices, and cleanse them wholly through the dew of Divine grace. Wherefore say with sighs and groans: “Whither, O Lord, shall I flee from the face of Your majesty? For if I go up into Heaven, there do I find you; and if I descend into Hell, I cannot be hidden from you “. Say likewise in your prayer : “ What shall I do, O Lord? Shall I per-chance slay myself? Not so, O Lord; for I know that you are merciful to all that turn to you in truth ; and Your mercies are over all the works of Your hands.); And if by these means aforementioned you canst not move yourself to sorrow, fail you not to make remembrance of them briefly each night with your exercises. For it is sufficient for our Lord that a man strive to do all that in him lies. And further, our Lord awaits ofttimes the end of His [p.69] servants’ work, and withdraws Himself, giving neither contrition nor consolation, that trial may be made of faith and patience, and that God Himself may give the greater sorrow for sins which have been committed.
[12.3 VIA ELEVATIVA]
Having exercised yourself in this way according to the element of compunction, despair you not of the mercy of God, but lift up your soul in hope, according to the element which is called elevative.
With great confidence lift th’ u up your face, which, as you didst kneel, was buried in your hands; and, having raised it, take you a little rest and recollect your soul. Then with inward sweetness lift up your heart to praise the Lord, imploring His mercy, and considering and praising His greatness and nobility in these five words, which are of great devotion : Domine bone, pulcherrime, dulcis, nrisericars. That is to say: `O Lord, that are good, beautiful, sweet and merciful.’
For in order to attain the grace of God, without which it is impossible to have His mercy, it behoves you to make yourself like to the jesters that frequent the courts of great lords; who, when they long to have some temporal thing, begin by praising their prince after many manners, and only then do they ask for that which they desire. Make yourself like them, a jongleur of the spirit, praising God, that you may attain pardon for your sins. And as God is of so great excellence that His essence cannot be named [p.70] by human tongue, we speak of Him by His works, and in them we praise Him for His greatness and nobility.
[1] First, then, we praise Him, because He is the beginning and the source of every creature, saying O Domine, which signifies “ O Lord, that are Creator of all creatures “.
[2] Then we say Bone, according as He reveals Himself to the angels and to all the holy souls in blessedness, saying : “ O Sovereign Goodness, Whom all the angels and holy souls gaze upon and contemplate in eternal blessedness. “
[3] Thirdly, we speak of Him as He shows Himself to all the creatures, both rational and irrational, and as He is sovereign Ruler over them all; and herein we praise the loveliness which He has given them in creation, saying Pulcherrime, — that is: “ O Beauty of all creatures “.
[4] We say likewise Dulcis, which is: “O Sweetness of all the just”.
[5] And we say Misericors, that is: “O Merciful to all sinners, have mercy upon me a sinner, forgiving me all my sins.”
When you have praised the Lord after all these five manner’s, then may you surely ask of Him pardon for all your sins. In this way we are taught to pray and to ask for that which we need in the Book of the Canticles, where the Spouse says to His Beloved : Vox tua dulcis, et facies tua decora. That is to say, “ Your voice is sweet and your face beautiful”, namely, through having been cleansed from the darkness which erstwhile darkened her. In [p.71] each one of these five words may the heavenly Spouse be praised after an especial manner, and these words are convenient to the devout soul, so that you must have them ever in your memory, and go not wandering in a wilderness of words whenever you desire to pray. But be you recollected within yourself, and wander not among many things that are without.
Then shall you be enabled to pray, saying: O Domine, bone, pulcherrime, dulcis, misericors, miserere hu.cjns peccatoris quip redemisti pretioso sanguine Fail’ tui. Which is to say : “ O Lord, you are good, beautiful, sweet and merciful: have mercy upon this sinner whom you didst redeem by the precious blood of Your Son “. And, as you do repeat these words, let your one consideration be to obtain pardon for the sins wherein you have offended. And since it is a thing of great merit, and well pleasing to God, you must pray in these same words for all estates of men, both Christian and heathen, saying: “O Lord, you are good, beautiful, sweet and merciful: have mercy upon all sinners and convert unbelievers to the knowledge of your Holy Catholic Faith”.
At times, moreover, you must begin your exercises in this manner. Having done this, implore you likewise the mercy of our Redeemer, and cleanse yourself by setting between God and yourself His precious death and passion, saying : “ O Lord, for the holy passion of Your most ‘precious Son, Who was offered for me upon the Cross, have [p.72] mercy upon me, a sinner D. Or this: “ By the Holy Incarnation of Your most precious Son “. Or: “By the Holy Nativity, “ according to the meditation of the day of the week upon the life of our Lord.
Cleanse yourself likewise through the prayers of the saints, and especially of Our Lady, saying: “ O piteous Virgin, Mother of my Lord and Saviour : you that are very holy, humble and merciful above all the saints that are in Heaven, and inclinest your-self to hear the prayers of your servants and are most pitiful in helping them : if you, O Lady, do incline yourself before the Divine Majesty to pray for me who am a great sinner, full of pride, and worse than all sinners else, then, O Lady, all the court of Heaven will incline themselves with you, saying: Bend, O Lord, the ears of Your sovereign mercy to the supplications of Your most holy Mother; for it is very meet and right that, through her intercession and prayer and love, grace and benediction should be given to those that .are miserable and lost: heal You, then, him that is sick and pardon you Your guilty one “ .
Say furthermore: “O most merciful Virgin, if 1 am unworthy, your worthiness is very great. If I am proud, you are humble. If I am foul, you are very pure. If the stench of my sins is great, you are a sweet smelling savour. If I am carnal and full of lust, you are a Virgin most chaste. If I am a great sinner, you are- most holy. Wherefore, from [p.73] the depths of my heart I entreat you, by the sorrows which you didst suffer for your Son’s sake with most fervent love, look upon me, and intercede and sup-plicate for me who am miserable and forsaken. By your flight into Egypt, I entreat this of you. By the loss of your dearly beloved Son during the three days when He was disputing with the doctors in the Temple. By that sorrow that was your when He foretold to you His death and passion in Bethany. By that most bitter word which He said to you when He was hanging upon the Cross : “Woman, behold your Son “. By the most bitter drink of gall and vinegar which they gave Him. By the piercing of His precious side. And by the descent of His precious body into your loving arms. By all these, may He forgive me my sins, and grant me His blessed grace in this present life, and His everlasting glory in the world to come.
When this is done, turn to the saints after the manner following:
On Monday, consider all the angels in general, and especially your guardian angel, whom you must ever hold in great reverence and devotion, saying some devout prayer to him daily. Commend yourself likewise to the saint whose feast is on that day.
On Tuesday, commend yourself to Our Lady, after the manner aforesaid, to the holy patriarchs and prophets, apostles, evangelists and disciples of the Lord, taking one of them for your principal advocate, [p.74] together with the saint whose feast is on that day.
On Wednesday, invoke our Lady and all the holy martyrs.
On Thursday, Our Lady and the confessors.
On Friday, the painful and most bitter passion of the Lord.
On Saturday, Our Lady and all virgins.
On Sunday, worship you the most holy Trinity; invoke Him by His omnipotence, and by the wisdom of the Son, and by the goodness of the Holy Spirit, considering the great loftiness of God and His marvellous dispensation concerning the children of men.
And when, in this way, you have implored His mercy, lift up your soul, adoring, magnifying and thanking Him for the benefits which He has given you, and chiefly for such as you have received on that day; for contrition and for devotion, and for all other gifts that He has given you.
Say then : O God most high, my soul adores you and magnifies you, offering you thanks for so many graces and gifts which I have received of you. O Lord, with my inmost heart, I offer myself to Your mercy.
Having done this, strike your breast, and say . thrice : Deus propitius esto mihi peccatori. Then, rising to your feet with great reverence, say the Psalm : Laudate Dominum in sanctis ejus. Or else the Psalm Lauda anima mea. Or the Psalm : Benedic anima mea [p.75]Domino, to the verse : Renovabitur ut aquilae inventus tun, together with the Gloria Patri, and the Pater Noster and Ave Maria, saying finally: Et ne nos inducas in tentationem: sed libera nos a malo. Domine exaudi orationem meam : et clamor meus ad to veniat. Oremus: Deus ad quem digne laudandum, etc. Or the prayer of the Holy Trinity: Omnipotens sempiterne Deus, qui dedisti famulis tuiis, etc.
And in this manner ends this exercise of the Purgative Way.
You must note that, although each one of these ways has a determinate name and a manner proper for proceeding therein, it is in no way forbidden you, in each one of them, the grace of God preventing you, to exercise yourself in all three,—namely, in the Purgative Way, the Illuminative Way and the Unitive Way,—confessing your own miseries, giving thanks to God and lifting up your soul to adore and magnify Him. And see that when you have finished the exercise aforementioned you permit not your thoughts immediately to go astray ; but study how you may keep your heart in its strength and vigour. Let not vague and inconstant thoughts or vain mirth overcome you, lest through such vain and inconstant cogitations your soul lose the gain which it has received in compunction. But set your thought upon the life of the Lord, according to the meditation for that day, or upon some other thing that is holy and devout.
CHAPTER 13
Of the meditations of the exercitant on Tuesday for the awakening of the soul, at the beginning of prayer, after Matins.
WHEN you have come to the place of prayer, most beloved brother, have signed yourself with the holy Cross, and recollected your spirit, according as we said above, make you your meditation upon death in this way, that you may ever be prepared for the hour thereof.
Think first how suddenly it will come, as a thief comes when you least awaitest him and are least prepared for him: when you are most confident of living longer and have planned to do many things.
Revolve oft in your heart the manner wherein we draw nigh to death, and think of it from time to time as though you hadst now to die; so shall you feel more deeply the things which follow.
Think how death will be preceded by an illness most severe, and how all other maladies are messengers to make you think upon this.
Think upon the severity of that illness and the affright of your natural inclination, which desires not to die but to live.
Think how, when you knowest yourself to be about to pass from this life, or when the physicians tell it you, or when you feelest within yourself that [p.77] you are dying, your conscience will greatly cry out, and how great will be your remorse that you didst not prepare yourself for this when you wert able. Then will all the sins that you have committed come to your remembrance.
Think how great will be your pain for each one of these sins, and for the evil passions which you have not conquered.
Consider with what great desire you wouldst yearn for an hour or a year of health, wert you now constrained in the grip of death, and bound by your vices and passions.
Consider how brief the time that is past will appear to you, when you comest to this hour of passing hence, and comparest it with Eternity whereto you are passing. For all your life will then appear to you but a dream that is gone, and all your days, — nay, all time itself, —will seem to you but as a short space: namely, that wherein you wouldst walk the distance of half a league.
How great will be your pain and your sorrow, when you seest that for so short a span of delight you have lost the joys of eternity! How bitter to you will be the separation, when you do sunder yourself from those things which in your life of vice you didst love: namely, the honour and high estate which you didst seek here below with all your strength, the delights which you didst love and other things like to these. [p.78]
Think upon the appearance of a dying man: how all his body becomes black and motionless, and his eyes grow sunken.
Think how the devils stand by him like lions ready for their prey, awaiting the departure of his soul.
Consider how the soul, as it departs from the body, looks fearfully into the region which it has never seen; for it knows not whither it must go, or how many devils await it. How cruelly it is torn from the body, and how gladly it would return to the body if it might! But it may not, for all the doors of the senses are closed, wherefore it is compelled to leave the body and pass through the ranks of its enemies.
Think how the evil spirit of every vice will attack it, each seeking therein that which is its own. The spirit of pride will seek pride. The spirit of lust will seek lust. And in this manner each of the spirits will seek its own prey.
Lastly and finally, consider how the soul that has left the body will be brought forthwith before the judgment seat, how sentence will be given, a sentence that shall never be revoked but shall stand eternally. For where the tree falls, there shall it lie for ever.
Consider how, so soon as the body is buried in the tomb, it is forgotten for evermore, for it has been in this world as the guest of a night, and, [p.79] having gone from the world, its memory has vanished for ever.
After this you may think, in contrary wise, upon the deaths of righteous men. For, when they see that they are about to pass from this world, they rejoice in the testimony of a good conscience, and are glad because they are to be freed from the miseries of this present life. And since they are not tied and bound with carnal desires here below, they sorrow not that they must go hence.
When you have meditated, my brother, upon these matters, or upon some part of them which shall suffice to awaken in you compunction and devotion, then do you take upon yourself the person of a criminal, or of a slave that has offended his lord, and with feelings of humility and grief make you a prayer from the depth ofy your heart, as was set forth above, confessing your misery, and entreating mercy. : O Domine, Bone, Pulcherrime, Duilcis, Misericors, Miserere hujus peccatoris quem redimisti pretioso sanguine Filii tui. Which, as was said above, under the last day, signifies: “O Lord that are good, beautiful, sweet and merciful, have mercy upon this sinner whom you didst redeem by the precious blood of Your Son. “
And, when you have said this, entreat the mercy of our Redeemer, placing between God and yourself His precious death and passion, and saying the words aforementioned : “ O Lord, by the holy passion of [p.80] Your most precious Son, Who was offered for me upon the Cross, have mercy upon me a sinner “. And when this is done, turn you to Our Lady, entreating her aid, as was said above, and afterwards to the saints, according to the day of the week, and especially to the saint whose solemnity is being kept upon the day. And thus, in adoration, praise and thanksgiving, shall you bring this exercise to an end, in the manner which is described for Monday. [p.81]
CHAPTER 14
Of the meditations of the exercitant on Wednesday, at the beginning of prayer, after Matins.
ON Wednesday, when you have come to the place of prayer, signed yourself with the holy Cross and recollected your spirit, as we said above, make you your meditation upon the pains of Hell, in this way.
Think, brother, upon the pains of Hell, and upon Hell itself, according to the figures whereby the saints have described it.
Represent to yourself a terrible abyss, a place beneath the earth, a pit very deep and full of flames.
Think of a most terrible city, very great and in complete darkness, yet afire with flames which are most terrible and dark, from the midst whereof come shrieks and dreadful cries; for all that are therein do cry out by reason of their pains, which no tongue of man can describe.
By these and such like similitudes consider you the great cruelty of their torments. For, as Saint Augustine says, our fire differs as greatly from the fire of Hell as does a painted fire from a real one. Think likewise of cold, and of insufferable odours; think of the gnashing of teeth, the groans, plaints, and blasphemies addressed to God, all the which [p.82] things bear witness to the cruelty of these torments.
Think likewise upon the multitude of these pains. For in Hell there is a fire most fierce and inextinguishable, an intolerable cold, odours insufferable, darkness that may be felt, and torment of each of the senses. The eyes are tormented by the gestures of the devils, and other terrible things that shall be seen. The hearing, by cries, groans and sounds of wailing.
Think of the miserable companionship of Hell, and the cruelty of the tormentors, who are without pity soever, and never weary in giving tortures, nor are ever moved to mercy. Nay, they insult the tortured, saying: “Where is now your glory? Where your high estate? Where is your pride? Where arc your lustful delights?” And even so with the other sins.
In each of his members is the damned soul tortured, and especially in those wherewith it sinned. The inmost pains of Hell are the pains of remorse of the conscience, and of the worm thereof that shall never die. Who is he that can fully conceive the sorrow of those that are there, who were in this world for so short a time and fled not from those pains by embracing the petty trials of this life?
Think how the inmost passions of the damned shall triumph over them, for they shall have marvellous rage and envy, like ravening dogs. Likewise they shall remember their past sins and their former [p.83] delights, that they may have increased torment. And they shall lament, saying: “ What profit have we had from our pride, from our lust, from avarice, from temporal glory and from all the delights of the flesh ? n
Consider you the everlastingness of these torments, which shall never have an end, — nay, not after a yousand million years — for there is no redemption from these, nor any end to them.
Wherefore, most beloved brother, you shall awaken your conscience by the meditation aforesaid, and then shall you turn to the Lord, saying in your heart as follows : “ O height of the wisdom and knowledge of God, how incomprehensible are your judgments! How many, O God, are in Hell for one sin only ! And I that have committed so many, what merit have I, O Lord? Most truly do I merit condemnation, for I am worthy to be in every way tormented and unworthy of any favour.
In this way, or by the use of words like to these, do you speak from the depths of your heart, humbling your soul before the Lord, in Whose sight and presence you are, for you must firmly believe In the presence of God, when you givest yourself to prayer. And the more you do humble and condemn yourself, the more quickly shall you be absolved and the higher shall be the estate to which you shall be raised. Wherefore have compunction and grief ere you lift up your soul in hope and with confidence of pardon. Form you your prayer devoutly in the depths of your heart, taking upon you the person of a sinner. And with feelings of humility and fear, have remembrance of your you miseries, consideration to His mercy of God. Then benefits, according as we have said already. [p.84]
CHAPTER 15
Of the meditations of the exercitant on Thursday, at the beginning of prayer, after Matins.
ON Thursday, when you have come to the place of prayer, sign yourself with the holy Cross, and recollect your spirit, according as we said above concerning Monday. Then make you your meditation upon the last judgment in this way.
Consider how great will be the terror at that time, when sinners shall hear the last trump, and see lightnings, and hear the dreadful sounds of thunders. So great will be their terror upon that day that none may describe it.
Consider how great will be the wrath of the just Judge Who will appear before those that have offended Him, and how great will be the affright of all evil men when He comes.
Consider how bitter will be the great separation that shall be made, when the righteous, the humble and the meek shall be set upon the right hand, and the proud, the envious and the lustful upon the left hand, so that from that time forth they shall never again meet.
Think of the fear, the dread and the wonder that shall come to the proud and haughty of this world, when they shall see themselves cast down, wretched, [p.86] poor, reviled and despised by all, and those whom they themselves held to be despised sitting at the right hand of Christ in glory. Then shall they say within themselves, in great anguish : “Are these then they whom aforetime we had in derision ? » And on the other side the righteous shall be wholly unmoved as they look upon those that afflicted them and caused them bitter suffering.Are these then they whom aforetime we had in derision?
Consider how an account shall be given in that place of every word and thought. For search shall be made in all Jerusalem with candles : that is to say. those who now appear as saints shall be examined there, and all that was hidden in them shall be made manifest. Angels and devils shall be the witnesses thereof, and these shall show forth to us all the things that we did in time past, in every place and moment of our lives. Likewise shall testimony be given against sinners by their own sins, and by the whole world.
Consider how our Redeemer will show forth in that place the marks of His Passion, and how with those same marks He will confront all such as have despised Him. Think likewise upon the most dreadful and irrevocable doom, when He shall say : “ Depart from Me, you accursed of My Father, into everlasting fire “. And upon the most wondrous invitation which shall be made for the righteous to the Eternal Supper, when He shall say to them: “Come, ye blessed of My Father, possess the kingdom that has been laid up for you since the foundation of the world” [p.87]
Consider how great things are works of goodness and mercy, since it is of these alone that our Redeemer appears to take account at the judgment. Re-member how the righteous shall go to eternal life, and the wicked to everlasting torment, and how these two places, — namely, Paradise and Hell — shall forever remain divided by reason of the great abyss that is between them.
Then, brother, when you have awakened your conscience by the meditation aforementioned, or by some part thereof, turn you to the Lord and say : “ O Lord, Who is he that shall be able to escape from a judgment so just and so terrible? Enter not into judgment with your servant, O Lord, for in your sight shall no man living be justified n. And with these words, or with others like to them, make you your prayer according as we have said above. [p.88]
CHAPTER 16
Of the meditations of the exercitant on Friday, at the beginning of prayer, after Matins.
ON Friday, when you have come to the place of O prayer, sign yourself with the holy Cross and recollect your spirit, according as was said concerning Monday. Make you then this meditation of how our Redeemer prayed in the Garden, and think of these things as though you yourself wert praying there. Think first how, when the Supper in Jerusalem was ended, in that chamber on Mount Sion, our Saviour went out into the garden with His disciples. Remember with what loving-kindness He spake to them, saying:
Watch and pray, that you enter not into temptation “. How He withdrew from them, and knowing all the things that were to come upon Him, armed Himself with the arms of prayer. And how, when He had entered upon His agony, the pain and fear in the most tender spot of His heart were so great that in all parts of His body He sweated blood ; by the which sweat is signified the greatness of His inward griefs and the sadness of His heart.
Consider how many and how great were His sorrows, and the causes thereof, and how cruel were the swords that pierced His heart; and how the cause of all this was in the sins of the elect, whether past, [p.89] present or to come; the which He saw every one, more clearly, openly and distinctly than any single thing can be seen by the human mind.
Consider how in that agony He makes satisfaction for the wrongs done to the Father by each and every sin of the elect, offering Him a unique atonement for each, and grieving for the offences committed against the Father. How at that time all your sins were laid open before Him, and how greatly each and every one of them grieved Him, so that it was for you that He offered to the Father the atonement of justice.
Consider likewise the qualities in our Saviour whence proceeded such heavy suffering.
How that, first, He was Son of God, and grieved greatly at the wrong done to His Father. Secondly, that He was the Mediator of peace between God and man, His love for this peace being as great as His grief for the enmity and wrath which come from sin. Thirdly, He was the Spouse of souls, and loved their beauty above all things; wherefore He was broken with grief for them. Fourthly, He was the Restorer of grace, the which was lost through sin. Fifthly, He was the universal Redeemer, and it behoved Him to make atonement and satisfaction to Divine justice, so that no sin should remain unatoned for.
Consider the sharpness of the swords of grief that pierced His heart. For in the first place He saw the [p.90] kingdom of His glory robbed of its citizens by various sins, so that they that should enter therein would be but few. Secondly, He saw the work of grace destroyed by sin in the souls of men, and His own holy passion in but few made effectual; and as He was grace itself, He grieved for these offences, as though they were His own destroyers. Thirdly, He grieved for our ingratitude, considering the offences of such as, having knowledge of their wondrous redemption, shame not to return to their sins, and crucify Him anew in themselves. Fourthly, He saw the gates of Held opened, and looked upon all the damned, and upon those that should be damned, even to the end of the world. Fifthly, there were shown to Him all the pains, insults and mockings which should come to pass in His passion. Sixthly, there were shown to Him all the sufferings of His most holy Mother, and of His disciples; and the anguish, grief and sufferings of the martyrs, and of all the elect, for His love, even to the end of the world; and all these things were as swords plunged into His soul.
Consider the pains of His faculties, which must needs have exceeded all measure; the which pains were far, far greater than we may ever understand. Consider His infinite mercy with respect to us, and the plentifulness of the redemption and satisfaction which He made for us to God. O hardest heart of man ! How grievous will it be for you in the time to come, if you canst not be broken at the sight of such wondrous signs of love; if love may not melt you, and you may not be drawn thereto by so many cords which should draw you away from your hardness and your obstinacy.
Now therefore, brother, if you have awakened your conscience with this meditation, turn you to the Lord, falling down at His most holy feet; entreat His pardon for all your sins, and for the coldness and unthankfulness that you have had towards Him ; and purpose you henceforth to warm yourself at so great a fire of love. Say with the Prophet : “With my memory will I remember, and my soul shall swoon within me “, — that is to say, because of the things aforementioned. Then lie you prostrate before Him, and let Him not depart until He shall have given you His blessing. After which you shall proceed as has been set forth for the other days of the week.
CHAPTER 17
Of the meditations of the exercitant on Saturday, at the beginning of prayer, after Matins.
ON Saturday, when you have come to the place of prayer, sign yourself with the holy Cross and recollect your spirit, as was said above concerning Monday. Make you then your meditation upon the grievous sorrows of Our Lady, in this way.
Remember that if you desire to be her child, and to have her for your advocate, you must sorrow together with her. you must grieve for her sorrows, anguish, trials and afflictions, which she had all her life long, so that her whole life was a martyrdom of sorrow.
Consider her sorrow when she saw her blessed Son in the manger, wailing for the sharpness of the cold, and had nothing wherewith to shelter Him. Likewise at the circumcision, when Simeon told her that a sword should pierce her own soul. At the flight into Egypt, at the loss of her blessed Son for three days, and throughout His life when she saw Him suffering hunger and many wants, yet not always being able to help Him.
Think how often she saw Him weeping, and herself wept with Him. How she saw Him weary with walking, hungering and thirsting, scorned and [p.93] blasphemed when He taught, and lain in wait for by His enemies. Were not these things perchance a most cruel martyrdom to her? Of a truth they were.
Think how often she heard Him speak of His death and passion. If Saint Peter and the other disciples were so much grieved thereby that they could no longer listen to Him, what were the feelings of the Mother who so greatly loved Him ?
What were her feelings when she knew that Judas for money had betrayed Him, that the Jews had taken Him, and the Apostles had abandoned Him ? When she saw Him led from one judge to another, condemned to bear the Cross upon His shoulders and sentenced to death. When she saw Him upon the Cross and heard Him speak, her heart pierced by the greatness of the sorrow of her wellbeloved Son. When she saw Him in agony and at the moment of yielding up His spirit. At the descent from the Cross, when she saw Him lying dead and cruelly wounded in her blessed arms? When she saw Him laid in the tomb. No tongue on earth can describe her sorrows then or tell their greatness.
When she remained in the little chamber with Saint John and the Marys and the other disciples who joined them afterwards, how sad and afflicted were they at the death and passion of the Lord, which had come to pass the day before. Consider these things as though you wert present with her; and think diligently what a sight it is to behold the queen of the world, and the princes and chieftains of the whole army of God, shut up there in a humble dwelling, filled with fear, bitterness and sorrow.
Think how they talked of these things among themselves with many sighs and much weeping. How great was the shame and confusion of the disciples because they had forsaken Him; above all of Saint Peter, who had denied Him ; how all smote their breasts and besought Our Lady’s pardon.
Think then how she would comfort them and strengthen them with words of consolation, saying: “The good Master and the faithful Shepherd has gone from us, and we remain here as orphans ; but firmly do I believe that we shall quickly have Him with us once more. you know well the lovingkindness of my blessed Son, and how He loved you. Doubt not that you will indeed be reconciled with Him, and that He will pardon you all your offences very willingly. For so great was the wrath of the multitude against Him, through the will of His Father, that the boldness of evil men prevailed ; so that even had you been with Him you could not have aided Him; wherefore let not your hearts be troubled “. With what shame Saint Peter would answer, saying : “ In truth, Lady, it is even as you say, for I, who had such confidence in myself, was seized in the palace of Caiaphas by such dread that I had hardly thought to have escaped; and so I denied Him, forgetting the words which He had spoken to me, until He looked upon me.
Then, brother, when you have awakened your conscience by the meditation aforementioned, turn you to the Lord, entreating of Him pardon for all your sins, because you have so many times denied Him, and turn you to Our Lady and to all the other saints likewise, as we have said above.
CHAPTER 18
Of the meditations of the exercitant on Sunday, at the beginning of prayer after Matins.
ON Sunday, when you have come to the place of prayer, have signed yourself with the holy Cross, and recollected your spirit according to the manner aforementioned, make you your meditation of the glory of Heaven in this way.
You must think of the joys of Heaven, but, first of all, of that marvellous place which is the empyrean, being called thus by reason of its most marvellous brightness. you must think thereof by similitudes of the imagination, which have been conceived by the saints that our understanding may the better comprehend it.
That place, then, is as a very wondrous city, built of purest gold and stones most precious. Each of the gates of that city is of a most beauteous pearl.
Within that city is the loveliest of gardens, adorned with the beauty of all the flowers that can be conceived : therein are lilies, roses, and other fairest flowers of such fragrance that no tongue can describe them. And these never fade, for summer and fragrance of perfume abide there for ever.
This home of eternal delights is always alike, without change soever; it is the abode of the saints, and contains all delights within itself.
What joy will be there, in the vision of the most Holy Trinity, in Whom shines forth the perfection of beauty, goodness and sweetness. In seeing Him you shall know all things that can be known. All that you desire shall be your in that place; for in this vision shall you be beatified.
How great is the joy of the blessed ones in Heaven, who rejoice with great delight in the most clear and perfect contemplation of the Divine brightness, and rejoice likewise with great sweetness in the most delectable and sweet fruition of the Divine goodness; and this fruition is eternal and everlasting, for they have as their own, in very tranquil and sure possession, the Divine Majesty, nor need they ever fear to lose It.
Furthermore, they have the vision of the Humanity of our Redeemer, for He that was seen by mankind to be poor and humble and lowly shall be seen in Heaven both as Very Man and as the Most High God.
Likewise you shall rejoice there in the company of Our Lady, the Virgin Mary, and of all the saints, apostles, martyrs, virgins and confessors; and in their joys shall you rejoice as if they were your own.
There, too, likewise shall your body receive its gifts : namely, immortality, impassibility, agility and brightness. And your soul shall have its gifts : namely, fulness of knowledge, justice and gladness. How many things beside shall you attain through [p.98] these gifts ! For you shall have security, with no fear of being cast out from that place, neither over-come by temptation, for of this you shall have none. Perfect liberty shall be your, with health, delight, friendship, honour and concord; and, to conclude briefly, you shall have all that you desire, and that which you desire not you shall not have.
Wherefore, brother, when you have awakened your conscience, and incited your desire with these spurs of love, do you sigh deeply, because you have strayed so far from so excellent a dwelling -place through your guilt and sin. And, confessing your miseries, turn you to the Lord, with all your heart, saying: “O Lord, draw me after you, and I shall run after the fragrance of your ointment”. And in this way turn you to Our Redeemer and to Our Lady in your prayer; and when you have entreated their mercy and given thanks, do you bring your exercises to an end, according as we have said concerning Monday. [p.99]
CHAPTER 19
Of the time that is necessary for the exercises of the Way described above, and how a man may know that he has purged himself.
WE have spoken above of the Purgative Way, whereby the new disciple of Christ prepares himself to ascend to the goal of his desire, which is to come gradually to the union of his soul with God, the which is called true wisdom. And we have said also that he must accustom himself to this way with great study. But after he has for some time been accustomed thereto, — namely, for the space of a month, as Henry of Palma says in his Mystical Theology, — let him pass thence to think upon the love of Heaven, exercising himself in the second Way, which is called Illuminative, because it illumines the heart through careful consideration of the benefits of God.
And, though he be a great sinner, yet let him not fear to ascend in this manner, nor to ask God for His love, for therein is no presumption soever. When for the space of time aforementioned he has kissed the feet of our Saviour by the confession of his sins, he may well approach Him more nearly and kiss His hands by a confession of the Divine benefits. It is understood that he still sets ever a careful watch over his life, so that he may no longer [p.100] have to purge himself daily. And that he may know whether he be purged from his sins, he must think with all diligence if he has attained three things, —namely, fortitude, against all negligence; severity, against concupiscence; and benignity, against malice. When these three things have been attained, the conscience becomes good, pure and upright. That these things may be the better understood, we give here their definitions, according to Saint Bonaventura in his work entitled Parvum Bonum.
Fortitude is the strength of the soul, whereby it casts away all negligence, and disposes itself to perform good works, and to perform them with vigilance, confidence and elegance.
Severity is likewise the strength of the soul, which bridles concupiscence, and habilitates the soul and makes it fervent in love of austerity, poverty and lowliness.
Benignity is a sweetness of the soul which casts out from itself all malice,—that is, all wrath, envy and bitterness,—and prepares the soul for goodwill, tolerance and inward joy.
This is the end of our description of the Purgative Way, for every conscience that is made pure is glad and cheerful. When these three things have been attained, our heart will at once be ready for its further ascent, and by these things we may know that we have reached the end of our purification. [p.101
[1] This division is inspired by S. Bonaventure De Triplici Via, and G. de Zutphen, De Spiritualibus ascensionibus
This Webpage was created for a workshop held at Saint Andrew's Abbey, Valyermo, California in 1990
