Catechism of Mental Prayer

Very Rev. Joseph Simler

• Publisher: TAN Books
• Year: 2009
• eBook ISBN: 9781618902535
• Topic: Theology & Religion
• Subtopic: Christian Denominations

This booklet clearly explains what mental prayer or "meditation" is and how to do it. Whereas larger books about this topic fail, this booklet succeeds in helping to seek a true understanding of mental prayer as a form of meditation. Takes the beginner step-by-step through the 3 basic aspects. Mental prayer is for all--so is this book.

CHAPTER III

BODY OF MENTAL PRAYER

§ 1. PRINCIPAL ACTS OF THE BODY OF MENTAL PRAYER

52. What is the body of mental prayer?

The body of mental prayer is the interview, properly so called, 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; these are 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, this is not necessary; 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 mental prayer?

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

§ 2. CONSIDERATIONS

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 mental prayer.

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?

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.

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 anybody 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?

1. We should direct our attention to the proposed truth.

2. We should 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. We should 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. 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?”

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. 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?”

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?

1. We should, 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. We should endeavor to understand the meaning of all we have heard and seen with our imagination.

3. We should 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?

Principally three:

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.

§ 3. AFFECTIONS

76. What is meant by affections?

By ...

Table of contents

• Cover Page
• Copyright Page
• CONTENTS
• PREFACE
• I General Ideas1. Nature of Mental Prayer
• II Preparation for Mental Prayer
• III Body of Mental Prayer
• IV Conclusion of Mental Prayer
• V Examination of Mental Prayer
• VI Mixed Mental Prayer
• VII Difficulties Encountered in Mental Prayer
• Supplement
• A Choice of Subjects for Meditation
• A Choice of Spiritual Bouquets
• Questions for the Examination of Mental Prayer
• Practical Remarks
• A Final Reminder