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of themselves.

      Thirdly, the intellect ought to make some personal and practical applications with a view to the correction of faults, the acquisi- tion of virtue and the union of the will with God's. These are called resolutions, and they form one of the principal ends of meditation. The work of their formation can be definitely accomplished only by the will which accepts them, but the understand- ing must do the preparation.

      Resolutions ought to be particular, appli- cable here and now, supported with reasons, and humble.¹

      Particular. It is not enough to say in a general way: I will be humble, charitable, obedient; but we must say: I will accept this humiliation, pardon that injury, do generously that special thing which costs me an effort.

      ¹ Roothaan, De ratione meditandi, Proposita.

      PRACTICE OF MENTAL PRAYER

      Applicable here and now. We must be able to put them in practice that very day. A general desire for God's glory is doubtless an excellent thing and wins the divine approbation in a very special manner, as we see in many passages of Holy Writ.: "I am come to show it (the vision) to thee because thou art a man of desires,'' said the Angel Gabriel to Daniel.¹ But these holy desires cannot take the place of real resolu- tions.

      Supported with reasons. Resolutions, indeed, have no attraction in themselves and so we cannot be spurred on to carry them out except by the thought of the advantages they will procure for us.

      Humble. Considering the corruptness of our nature, we stand in need of a powerful grace to enable us to keep them; now God resisteth the proud, but to the humble He giveth grace." ²

       ¹ Daniel 9:23. ² 1 Pet. 5:5.

      PRINCIPAL ACTS OF PRAYER

      CHAPTER VII

       THE ACT OF FAITH THE MOST PERFECT OF THE ACTS WHICH THE INTELLECT CAN MAKE IN PRAYER

      "FAITH," according to the Council of the Vatican, **is a supernatural virtue by which, prevented and helped by the grace of God, we believe what has been revealed by Him, not on account of the intrinsic truth of the matters as grasped by the natural light of reason, but on the authority of God Him- self Who reveals them and cannot deceive nor be deceived." ¹

      In meditating, the truths under considera- tion must be known not only by reason, but further, by faith. Prayer may be com- pared to a supernatural edifice; its founda- tion, therefore, an act of the intellect, must also be supernatural. So when meditating on God's perfections as revealed by reason —such as His infinite Wisdom, Justice, and so on—the certainty arising from the natural light of reason alone cannot suffice. We

      

      ¹ Sess. 3, c. 3.

      PRACTICE OF MENTAL PRAYER

      must add to it a certainty of a superior order, namely, faith.

      Besides, many mysteries, such as the In- carnation, the Redemption, the Holy Euchar- ist, and our adoption as children of God, could not be suspected as true by the reason. They can be known only as revealed by God's authority—that is to say, by faith.

      I do not mean, however, that a formal act of faith in a particular mystery is nec- essary for meditating on that mystery. Those who practise prayer regularly have the habit of accepting truths revealed because of God's authority, and in virtue of this disposition they make a real act of faith without thinking expressly of that authority. It is quite pos- sible to be actuated by a particular motive without thinking of it expresely, as, for instance, when a sick person takes dis- agreeable medicine so as to regain health, without, however, thinking formally of that aim.¹

      Thus, in order to meditate profitably on Our Lord's Nativity, it is not essential to make a formal act of faith and say:

      "My God, I believe that Thou didst take

       1 Suarez, De voluniario, disp. 8, sect. 3, n. 4.

      PRINCIPAL ACTS OF PRAYER

      flesh and wast born of the Virgin Mary, because Thou hast so revealed it."

      Nevertheless, a formal act of faith is most beneficial in meditation and ought to be made frequently, for it contains two advantages:

      First, it is an offering which gives special glory to God and at the same time is very profitable to our soul. Being commanded by the will, it has the assent of the intellect. Therefore those who make an act of faith offer to God their noblest and most precious possessions: the intellect and the will. Here we have a spiritual victim, infinitely superior to the bloody offerings of the Old Law as Our Lord says: But the hour cometh and now is, when the true adorers shall adore the Father in spirit and in truth. God is a spirit and they that adore Him must adore Him in spirit and in truth." ¹

      Secondly, a formal act of faith is an excellent way of shaking off torpid feelings and ban- ishing distractions. It is doubtless expedient to follow the advice usually given and banish distractions by returning to our sub- ject humbly and gently, yet should we feel more than usually dull and distracted, it

       ¹ John 4: 23, 24.

      PRACTICE OF MENTAL PRAYER

      is useful to make an explicit act of faith on the mystery upon which we are meditating, for in so doing we shall gain vigor and impetus.

      For instance if we are contemplating Jesus Christ Our Lord crucified, in order to banish importunate distractions or unusual sloth, we might say: "My God, I believe that Thou didst die upon the Cross to redeem me, for Thou hast so revealed it."

      PRINCIPAL ACTS OF PRAYER

      CHAPTER VIII

       WHY ACTS OF THE WILL ARE MORE IMPORTANT THAN THOSE OF THE UNDERSTANDING

      BEGINNING with the highest, the acts of the will are: hope and charity. After these acts of the theological virtues come adoration, thanksgiving, prayer properly so called or petition, contrition and oblation.

      All these acts are more important than those made by the intellect. The understand- ing discovers the truth, but the will profits of the discovery in order to acquire Christian virtues. What is the good of knowing the truth if it does not make us better? The pagan philosophers possessed the truth, but they did not follow it and thus it only served to make them more guilty and hateful in the sight of God. Because that when they knew God, they have not glorified Him as God, or given thanks; but became vain in their thoughts, and their foolish heart was darkened. For professing themselves to be wise they became fools." ¹

       ¹ Rom. 1: 21, 22.

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