Advancing In Our Spiritual Life (part 2 of 2)

Advancing in our Spiritual Life (part 2 of 2)

Moreover, St. Alphonsus assures us that if we speak to God often and with confidence as to a Friend, He will speak to us, not in a voice that our ears can hear, but in a way that our heart can well perceive: “He will then speak to you by such inspirations, such interior lights, such manifestations of His goodness, such sweet touches in your heart, such tokens of forgiveness, such experience of peace, such hopes of heaven, such rejoicings within you, such sweetness of His grace, such loving and close embraces,-- in a word, such voices of love, —as are well understood by those souls whom He loves, and who seek for nothing but Himself alone” (St. Alphonsus Liguori, “The Way to Converse Always and Familiarly with God). This, however, requires that we “withdraw from (unnecessary) converse with creatures, to occupy ourselves (more) with conversing with our God alone” (St. Alphonsus). The prophet Hosea puts it well: “I will lead her into the wilderness, and I will speak to her heart” (Hos 2:14).

Now regular meditation, even if informal, will normally lead to contemplation, the highest form of prayer. “This is the type of prayer in which the mind and heart are raised to God–period. The mind and heart are raised to God and rest there. The mind, at least, is inactive. What movement there is is of the heart (or will) only, towards God. Whatever work is done is done by God Himself. He can now operate quite freely in this heart which has fastened itself so firmly to Him” (Trese). This is “the kind of prayer that God wants all of us to reach for; it is the kind of prayer that all other prayer– vocal prayer (whether private or liturgical) and Meditation---is designed to lead us to” (Trese). This is where we consciously surrender and abandon ourselves to the love of God. Contemplation is predominantly affective and is characterized by the divine initiative.

Now we see that a balanced prayer life consists in the use of both vocal and mental prayer. We raise our minds and hearts to God using words expressive of our thoughts and interior
sentiments of the heart. We also let God talk to us by meditation (thinking over) the mysteries of our faith especially the mysteries of our Lord's life. And finally we take time to contemplate (looking at), simply lifting our minds and hearts to God, “absorbed in His presence, engaged in the simple gaze and wordless act of loving communion” (Schneider).

We also realize that the totality of our prayer is a conversation with God flowering into acts of faith, hope, and charity. Our faith and hope are expressed in our prayers of adoration and
petition, including the petition for forgiveness. For at the outset it is very possible to experience the barrier sin raises in prayer. Sin produces a profound darkness and stupidity in the soul. [“In meditation we come to see how our idle talk, our lack of charity, our sensual indulgence, our timidity, or our undue anxieties, have blackened and twisted our soul. The resolution, a natural fruit of prayer, will immediately present itself…” (Ashley OP)] And in contemplation we are engaged in a wordless act of love. These sublime acts truly effect union with God, the very purpose of prayer. “They here and now bridge the gap, the chasm between creature and Creator…” (Fr. Ashley OP).

Having considered these things regarding prayer, who would not want to embark in this great adventure to grow in our life of prayer, which immediately opens up for us a portal to the supernatural. This is certainly what gives us peace and refreshment of soul amidst the trials and vicissitudes of life. It also helps in our continual conversion.

Indeed genuine Christian prayer leads to union with God, which INFLAMES CHARITY IN US, the very thread that runs throughout the whole fabric of our Christian life.

May we all begin, (if we haven't yet), the greatest adventure of our life–falling in love with God and growing in it through a life of PRAYER.

(Gleaned from the following: “The Beginner at Mental Prayer” by Benedict M. Ashley, OP; “The Faith Explained” by Leo Trese; “Credo” by Bishop Athanasius Schneider)