Mental Prayer, or Daily Meditation

Fr. Dylan James, FatherDJ@gmail.com, frdylan@priest.com 2006

“Mental prayer is nothing else than an INTIMATE FRIENDSHIP, a frequent heart-to-heart CONVERSATION with Him by whom we know ourselves to
be loved” St. Teresa of Avila (Life, viii).

ACTS –Adoration –adore him, praise him

Contrition –sorrow, tell him what you are sorry for, your sins, how you intend to do better
Thanksgiving –thank him for his many blessings to you, even thank him for your crosses
Supplication –petition, requests, intercession, ask him for what you need, and for what others need, prayer in the classical sense
A mixture of these four things should intersperse our time of mental prayer

An Apologetic for daily Mental Prayer:

Man’s perfection consists in: union with God
The measure of earthly man’s perfection is: Charity; Love is the bond of perfection (Col 3:14)
Contemplation is the greatest means to growth in charity

Contemplation and action

Contemplation is our highest activity -it focuses our highest faculties (intellect and will) on the highest object (God)
Contemplation precedes action -we pursue in action that which our intellect has grasped as good for us
Contemplation will endure in heaven: The Beatific Vision; Love abides (I Cor 13:8;13)
The loving gaze of contemplation will be our activity in heaven (St. Thomas Aquinas Summa Theologica II-II q180 a4)
Those in the active apostolate thus need a way to become: “Contemplatives in the midst of the world” (St. Josemaria Escriva)
A distinct daily time for mental prayer enables: contemplation in midst of the worldly activity; a spirit of recollection even outside the monastery
the will to be turned to the Lord, the same Lord who the intellect contemplates

Contemplation fosters love (St. Thomas Aquinas Summa Theologica II-II q180 a1)
The will moves the intellect to contemplate a truth intellect
The intellect contemplates this truth
When the intellect grasps a truth it experiences delight truth
This delight is experienced in the will
And so the will increases in its love for the truth contemplated will
This holds for all truth, and all contemplation DELIGHT!
It holds especially for God, since the delight is greater
e.g. a married man carries a photo of his wife. Gazing on the photo gives him joy, and increases his love for her.
This refers to contemplation in the broad sense: the intellect’s simple grasp of an object, in a single gaze
Contemplation is the aim and highest form of mental prayer.

In our basic (non-mystical) contemplation:

The intellect ponders God, and things as they relate to God:
the reason reasons about things, the imagination imagines things, the memory recalls things,
all as they relate to God.
The will also relates to such objects.
It experiences affections towards them –doing so in prayer in as much as they relate to God.
Affections –these are what are called forth from the will/heart

Topic: Mental prayer is often called ‘Daily Meditation’ because there is a topic we choose each day to meditate on.
Choose a different topic each day -don’t just sit there empty-headed!
Choose topics that interest and inflame you - topics that will help you to pray
Use books with short dense chapters designed to aid prayer -do not use books that are academic/apologetic/catechetical
Note: Christian Meditation is NOT the emptying of the mind practiced by Eastern religions and semi-Buddhist Jesuits
Christian meditation proposes Christ to the intellect, that the will may love him -It fills the mind rather than empties it
St Teresa of Avila was very empathic about this point: “…however spiritual you are, you must not flee so completely from corporeal
things as to think that meditation on the most Sacred Humanity can actually harm you” (Interior Castle, vii).

Method: A method helps guide our thoughts and affections in our mental prayer; It prevents our prayer decaying into wandering distractions
It helps develops this inter-play between the will and the intellect
The methods of St. Teresa, St. Alphonsus, and St. Sulpice, focus more on the understanding as a predominant operation of the intellect
e.g. considering the significance of the Gospel event
The method of St. Ignatius focuses more on the intellect’s operation of the imagination
e.g. picturing a Gospel scene in our thoughts
-both methods enable the intellect to contemplate something that can then fire up the will in affections.

Example: Death as topic

Source from Imitation of Christ chapter 23. A short text with much to think about for 30 minutes.
I read the text the night before. So I go to bed with it on my mind.
Before I start my 30 minutes I read my brief text again.
I prepare by calling God to mind etc
I think for 10 minutes about death. This thinking takes the form of a conversation with God.
‘Death is a consequence of the Fall, of sin. All men die, and their earthly goods are then worthless. What we take with us is our good
deeds. The virtuous man of faith does not need to fear death.’
I end this by doing a self-examination about the topic: ‘I will die. Lord, I don’t like to think about this’ etc
Then I make acts of the will.
‘I know that death is not a disaster if I have faith etc. Lord I trust in you, so I am not afraid to die. Lord I resolve to live my life every
minute as if I might be ready to die.’ etc
Conclusion -I apologise to God for my many wandering distracted thoughts during this time of mental prayer.
I Summarise my thoughts about what I have been praying about, summarise in a phrase, e.g. ‘Remember that thou art dust’
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I Resolve In general: to think more often about my mortality
Specifically: to make my nightly examination of conscience (tonight) a better preparation for death
I Sum up with a verse ‘Remember man that thou art dust and to dust you shall return’ and call this line to mind during the day.

METHOD outline for daily Mental Prayer

A summary of the methods of St. Teresa of Avila, St. Ignatius of Loyola, St. Alphonsus Liguori, and St. Sulpice.
Peter Thomas Rohrbach ‘Conversation With Christ’ (Rockford: TAN books, 1980); Dom. Vitalis Lehodey ‘The Ways of Mental Prayer’ (Rockford: TAN, 1982)

Previously: Choose and read your topic the night before.

Re-read the topic before you start your 30 minutes

(a) Preparation –about 5 minutes

Call to mind the fact that God is present
e.g. in the tabernacle, sustaining the air we breath, or, use a picture of the Sacred Heart etc
Make an opening prayer to God, a prayer of faith that he exists and is here
Pray that he will guide your thoughts and make the time of prayer fruitful. Ready yourself to listen. Ask your guardian angel to help you.
If we do not prepare properly then our whole time of prayer time will usually decay into mental wanderings because we have not first focussed
ourselves on God.
Given that mental prayer enables us to be contemplatives in the midst of the world (having an awareness of his presence in our daily lives) some
might rank the preparation as the most important part of our mental prayer.
Opening Prayer: ‘My Lord and my God, I firmly believe that you are here, that you see me, that you hear me. I adore you with profound reverence; I
ask you for pardon of my sins and grace to make this time of prayer fruitful. My Mother Immaculate, Saint Joseph, my Father and Lord, my
Guardian Angel intercede for me.’

(b) The Body of the Meditation

(i) The Consideration -about 10 minutes –we consider some topic in our intellect/mind.
We apply our understanding to attempt to fathom it,
we use our memory to help recall what relates to it,
and we use our imagination to help picture what it is like.
This needs to take a suitable chunk of time, maybe 10 minutes, for the beginner this will be the longer part of the meditation.
The aim of our thinking is to prepare our mind so that we have enough to talk to God about, and don’t just end in distractions.
The consideration can, ideally, also be a conversation with God. Talking to God about how important a topic is. First, we consider the
topic in the abstract, in general, not yet considering it as it applies to me. Second, this leads into the self-examination about the topic.

(ii) The Conversation -about 10 minutes –we talk to God about what we have been considering. This includes listening to God!
Make a Self-examination: talk to God about how you stand with respect to the topic,
e.g. topic: humility, ‘Lord, I know I’m not humble, especially…’
The self-examination is the bridge between the Consideration and the Conversation
We engage our will in acts like love, gratitude, confidence, sorrow, humility, praise, grief over sins etc, all the affections that are
called up in our heart by the topic we are considering.
ACTS: Adoration Contrition Thanksgiving Supplication
Petitions make up a large part of this conversation.
e.g. topic: humility, ‘Lord, make me more humble, especially in…’
Petitions cause us to link our desires with our prayer, and our desires with our intellect, with what we have been contemplating.
Thus both the will and intellect are involved in affective prayer.
This is mental prayer strictly understood:
“Mental prayer is nothing else than an intimate friendship, a frequent heart-to-heart conversation with Him by whom we know ourselves to
be loved” (St. Teresa of Avila, Life, viii)
Consideration –understand the topic you are going to talk to God about
Conversation –what is called forth from your HEART in response to what you have been considering with your intellect
The Will cannot love what the Intellect does not know

(c) Conclusion
Examination: talk to God about how you have prayed this 30 minutes:
e.g. well, badly, in a distracted manner, OK with the consideration but not the conversation etc.
Make RESOLUTIONS that follow up on your conversation with Christ
“The principle fruit of mental prayer consists in making a good resolution” (St. Vincent de Paul)
Without resolutions it is difficult for our prayer to impact on the rest of our life.
Without resolutions our pious affections in prayer remain little more than vague sentiments.
Make a general resolution, and a specific one –be realistic, don’t make these too grand!
E.g. General: I resolve to pursue humility, Specific: I will be humble today by doing…
A Motto. Sum up your thoughts with a sentence you will carry with you for the rest of the day.
Repeat this motto to yourself, and plan when in the day you will remind yourself of this motto.
This helps integrate your prayer into the rest of the day.
It is often called the ‘spiritual nosegay’, a nosegay being a sweet smelling little thing that you carry around and sniff occasionally.
Final Prayer: ‘I give you thanks, my God, for the good resolutions, affections and inspirations that you have communicated to me in this meditation.
I ask you for help to put them into effect. My Mother Immaculate, Saint Joseph, my Father and Lord, my Guardian Angel intercede for me.

Spiritual Reading is not Mental Prayer

Do not sit in the chapel and spend your entire 30 minutes reading a book. That would not be mental prayer. You can use a book a little bit, but the
time is for prayer. The time is not for reading.
“A book is read for a few minutes… This reading, performed immediately prior to meditation, is an exercise distinct from daily spiritual reading.
Spiritual reading, as envisaged in the minds of the saints and spiritual experts, ought to occupy one for at least 15 minutes each day. Its purpose is
to instruct on the spiritual life, to give principles and axioms for daily living, to demonstrate sanctity as it is practiced in the lives of the saints. The
meditative reading before prayer, on the other hand, has as its aim the presentation of material for meditation.” (Rohrbach, p.42)
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Meditative reading is not your FOCUS ‘Reading Plan’
It follows that the reading plan that you have for the Bible and the Catechism is not the same thing as your spiritual reading or as your topic book for
mental prayer. Each of these three has a different purpose: FOCUS ‘Reading Plan’: general formation as a missionary;
Spiritual Reading: your personal formation in the spiritual life;
Mental Prayer book: a brief rich topic for you to meditate on for 30 minutes.
Journaling
It follows that ‘journaling’ is not mental prayer. We do not find ‘journaling’ recommended or practiced by the saints. They spent their mental prayer
time in conversation and contemplation. Journaling would be a different function. Those saint who did write down their locutions, or an
autobiography, did so in obedience to their superiors. Not for their own navel-gazing, but for the benefit of those who would read their writings.
Note: when you have a conversation with someone you do not write down the conversation as you talk. This would be odd! It would interfere
with the spontaneous nature of conversation. Similarly with our mental prayer –this is not the time for journaling.
If you wish to do some journaling, use your final 5 minutes of the conclusion for this. I.e. write down your general and particular resolution. Write
down your summary motto for the day, and your thoughts summarising the preceding 25 minutes of prayer.

Petitions: What about petitions for others? Mental prayer is not the primary time for going through your donor list and praying for them.
E.g. offer Mass and Rosary for donors etc. If I get distracted by the thought of someone I need to pray for, then pray for them. But then return to
my topic for mental prayer and the method of mental prayer etc.

Distractions
Distractions are normal: The mind cannot long be held aloft in divine thoughts (St. Thomas Aquinas)
General Approach:
Do not violently try to fight the distraction –this can make it even more distracting!
Rather, gently bring your mind back to the topic you were praying and meditating about. Return to the method:
Briefly remind yourself of God’s presence, recall your topic, return to considerations and conversation.
When you do your daily meditation:
Dwell on your day’s topic –i.e. use the intellect in consideration,
Let this thought arouse affections in your will, arouse love –i.e. enflame the will in conversation,
Let it lead to a loving contemplation; Hold this contemplation for as long as it naturally lasts
When the mind wanders: return to the method, briefly running through:
(a) call God’s presence to mind; (b i) consider the topic briefly again; (b ii) continue talking to God about the topic.
return to your use of reasoning in meditation until you spark off another affection in your heart
The fruit of prayer:
The fruit of prayer remains even with distractions (St. Thomas Aquinas)
e.g. prayer of petition –the Rosary still bears fruits for the person I am praying it for,
but, I do not benefit much myself by praying a distracted Rosary.
Our simple faithfulness and regularity to our Holy Hour (even though I suffer through distractions) brings us grace –God rewards our faithfulness.

Voluntary Distractions: I choose to allow myself to be distracted in prayer

e.g. I flick through a hymn book during Mass, or, I start planning a talk I must give while I am sat in Church, or, I make a mental list of the shopping I
have to do later.
I owe it to God to give him the attention and adoration that he is due, and so voluntary distractions are sins.

Involuntary Distractions These are not sinful in themselves -they are involuntary. But we can sin by not resisting them.
However, they frequently reflect the general state of our soul, what we are attached to.
External –e.g. noise of a car outside of the chapel.
Solution: Recall that the car is also in God’s presence, i.e. bring it into your mediation, so that it is not a distraction.
Physical Discomfort –lack of sleep the night before, sickness, hard pew, or I rushed into church hot and bothered and with blood pumping etc.
Solution: Accept this as a Cross, offer it to God, ask for grace to help you be able to pray.
But, Try to minimise these. Penance is a very important thing, but it is a different exercise to mental prayer –don’t let your body distract
you this way!
Internal –memory
e.g. you remember some past anger, something someone did to you.
Briefly pray about it. Bring it to God. Then move back to your topic of meditation.
(Maybe decide to make it a topic for tomorrow’s meditation.)
e.g. you remember something that you have to do later.
Bring that to God in prayer also, briefly. Ask his help for it. Then return to your topic of prayer.
You might, if necessary, briefly write it down on paper so that you can assure yourself that you will remember it. But be wary of
doing this often –it might become a habit of distraction.
-imagination
‘Curiositas’: The imaginations I have during the day are the same as the imaginations that distract me during my prayer
e.g. My day dream of being a Country music star distracts me. Solution: control/mortify my thoughts during the day
Innocent distractions:
e.g. My mind is filled with the song I just heard on the Country music radio. Solution: do not listen to the radio before I pray

Source of general distractions: Where to our internal distractions come from? (c.f. Imitation of Christ Bk III, Chpt 48)
Dissipation of the mind, and, Dissipation of the will
our distractions are our mind turning to what it typically thinks of when we’re not praying
even if it is sinful: sins of anger against people we’re angry with –mind returns to this
sins of gluttony –our mind can turn to food
sins even of lust –mind can turn to this in distractions in prayer
A dissipated life leads to dissipated thoughts leads to dissipated prayer
I get distracted by the things that my heart is set upon
My mind, in thought, moves to those things that my will is absorbed with, e.g. vain desires, selfish desires, worries
Solution: note which things my mind repeatedly focuses on
Noting the things that my minds repeatedly focuses on teaches me what my vices are
Then choose mental prayers topics that relate to that vice
-thus my distractions increase my self-knowledge, and my increased self-knowledge changes what I choose to pray about
This is why is important to plan the topics for our meditation/mental prayer.
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We fail in distractions in our mental prayer because of a dissipated mind and will.
BUT having a method and structure in our prayer can CHANGE OUR THOUGHTS for the rest of the day.
It can change what we think about.
It can change what we love.
So, our choice of topics in mental prayer can aim to remove what we get distracted and tempted by.
Do your Holy Hour EVERY day -even during vacation
Remember God on your day off, the weekend and while on your vacation.
A husband remains married on vacation –he takes his wife and family with him. We should take God and our prayer
time with us on vacation.
–the way you behave during your vacation is the way you will behave when you leave FOCUS.

Spiritual Communion:
I wish, Lord, to receive You with the purity, humility and devotion with which your Most Holy Mother received You, with the spirit and fervour of the saints.

Act of Contrition:
O my God, I am heartily sorry for having offended You and I detest all my sins, because I dread the loss of heaven and the pains of hell, but most of all
because they offend You, my God, who are all good and deserving of all my love. I firmly resolve, with the help of your grace, to confess my sins, to do
penance and to amend my life.

“The person who is fully determined to make a half hour’s mental prayer every morning, cost what it may, has
already traveled half his journey.”
(St. Teresa, cited in The Soul of the Apostolate, Dom. Jean-Baptiste Chautard (Rockford, Illinois: TAN Books, 1992) p.195)

“Mental prayer is, in fact, the soul of the contemplative life.”

(The Ways of Mental Prayer by Dom. Vitalis Lehodey (Rockford, Illinois: TAN Books, 1982) p.xxii)

The practice of mental prayer, or ‘daily meditation’, is one of the most pivotal means available for our growth in sanctity. It is a practice
important enough to be mentioned in Canon Law: “It is necessary therefore, that the priest program his life of prayer in a manner which
embraces mental prayer” (n.39, Directory on the Ministry and Life of Priests). All clerics “are encouraged to engage regularly in mental
prayer (Canon Law 276.5). Such prayer will also help the layman!

Daily meditation is not the same thing as the daily Holy Hour promoted by the late Archbishop Fulton Sheen, however, our half-hour of
mental prayer may take up part of our Holy Hour time, with the remaining half-hour being used for some other part of our daily devotions.
Time given to mental prayer should not be filled with the Breviary, Rosary, Spiritual Reading, or Litanies etc.
We should have a fixed length of time that we devote to this practice every day, and be faithful to this time. Our greatest graces may come
in the last 3 minutes, not in the time we decide we’re bored and quit after 27 minutes!

In order to prevent our meditation decaying into mere distracted thought, it is important to use a method to guide our thoughts during our
meditation. Methods for this vary, Sulpican or Jesuit etc. We should follow the method to help us, but not become so fixed on the method
itself that it takes precedence over the aim itself of mental prayer, i.e. the loving gaze of contemplation and its ability to help us grow in
charity.

The following is all taken from different pages of The Ways of Mental Prayer by Dom. Vitalis Lehodey (Rockford: TAN Books, 1982)

Part 2 Chapter I. PRAYER OF MEDITATION –COMPENDIUM OF THE METHOD

I. GENERAL IDEA

THE prayer of meditation is a mental prayer composed of considerations, affections, petitions, and resolutions.
It is called simply mental prayer, because it is the portion of a very great number, and the first stage in the ways of mental prayer. It is
called also meditation, discursive prayer, prayer of reasoning, on account of the important part which considerations have in it, and to
indicate that the mind proceeds therein not by a simple look, but by the roundabout ways of reasoning.
Let us note, first, that all the parts of mental prayer or meditation ought to converge to one single end, the destruction of a vice, the
acquisition of a virtue, or some spiritual practice which may serve as a means to this. We should occupy ourselves chiefly about our
predominant sin or vice, about some fundamental virtue, or some more essential practice. Our subject, our considerations, our affections
and petitions, should be chosen and regulated in view of this one object.
This accommodating of our prayer to our present state renders it profitable and efficacious, sweet and easy; what can be more consoling
and more easy than to converse with Our Lord about what we are and what we are at present experiencing? On the other hand, if our
prayer is not accommodated to the present state of our soul, does it not, by the very fact, lose the greater part of its attraction and utility?
It is better, at least for beginners, to prepare the morning meditation the evening before during the last free time. Let them choose a subject,
which they may divide into several points, each containing sufficient doctrine to enable them to elicit affections and to draw practical
conclusions; let them foresee in each point the reflections to be made, the affections and resolutions to be drawn from it. Yet the same one
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resolution may last them for a considerable time. It is good to fall asleep with these thoughts, and to run over them again on awaking. In
this way, when the time of prayer comes, the mind will already be full of them and the will on the alert.
We may add, that the most effective disposition to prayer is a hunger and thirst after holiness, a lively desire to profit by our prayer in
order to advance in perfection.

II. COMPENDIUM OF THE METHOD

Meditation comprises three parts, very unequal in importance and duration; the preparation, the body of the meditation, and the conclusion.
A. The preparation, or entrance into conversation, requires a few minutes at most. It essentially consists in placing oneself in God’s
presence, Who is looking upon us and listening to us.
B. The body of the meditation is the chief part of this exercise, and it occupies almost its whole time. It consists of four acts, which form
the essence of meditation; these are considerations, affections, petitions, and resolutions.
i. We reflect on a given subject, we turn it over in our mind again and again on every side in order to grasp it well and to become
thoroughly impressed by it; we draw the conclusions and make the practical applications which flow from it. This is the meditation
properly so called. It is not a mere speculative study, stopping short at the knowledge of principle; its remote end is to strengthen our
convictions in the course of time, and its immediate end is to call forth affections, petitions, and resolutions.
We then examine ourselves with regard to the subject on which we are meditating, to see whether our conduct is conformed to it, in what
we fail, and what remedies we are to employ.
This work of the mind is not yet prayer, it is only introductory. Along with the preparation it ought not generally to occupy more than
about hail the time of the whole exercise; the other half is reserved for acts of the will which constitute the prayer proper; these are
affections, petitions, and resolutions.
ii. Certain affections arise of their own accord from the reflections we have been just making;
thus, hell arouses repentance and aversion from sin; heaven calls forth the contempt of this world and the thirst after eternal goods; Our
Saviour ‘s Passion excites love, gratitude, confidence, contrition, humility, &c. The examination of ourselves gives rise to regret for the
past, confusion for the present, strong resolutions for the future. We may add at will many other affections, selected preferably from
amongst those that are fundamental. We shall mention in their own place those that are most recommended.
iii. Petition is an important point, and we should dwell upon it for a long time with faith and confidence, humility and perseverance, while,
at the same time, urging the reasons likely to move Our Lord, and invoking the aid of the Holy Virgin and the saints. We should first ask
those graces which the subject of our prayer suggests, and then it is well to add petitions for divine love, final perseverance, the welfare of
the Church, our country, our order, our house, our relations, sinners, souls in purgatory, &c.
iv. Resolutions end the body of the meditation. One single resolution, precise and thoroughly practical, suffices, provided only that it be
kept.
C. The conclusion consists in thanking God for the graces He has granted us during our prayer, in asking pardon for our faults and
negligences. Finally, we may again recommend to Him our resolution, the coming day, our life, and our death.
To sum up then, after having placed ourselves in the Divine presence, we reflect upon a pious subject, examine ourselves, form suitable
affections and petitions, make a resolution, and, having thanked God, we retire.

CHAPTER VII : EQUIVALENTS OF MEDITATION

THE equivalents of meditation have all the essential elements of discursive prayer: considerations, affections, petitions and resolutions.
Having thus, a common groundwork, the effects will be practically the same. These equivalents differ from meditation in their way of
presenting the considerations, in their freer and less methodical course; they serve to vary or diminish the labour of the mind, and some are
a help, because they leave the largest share of the work to the imagination. They may, therefore, be of use, and may replace meditation,
especially when we cannot make our ordinary mental prayer, and when the soul is in dryness, or has need of variety.
We shall mention: A. what St. Ignatius calls contemplation (which must not be confounded with mystical contemplation); B. what he calls
the application of the Senses; C. the examination made after the manner of a meditation; D. vocal prayer meditated; E. meditative reading.

A. Contemplation. This is almost what we described when speaking of the composition of place and of the manner of considering sensible
objects and facts. The subject-matter is commonly one of the mysteries of Our Lord, or of the Blessed Virgin; it is reflected upon by
looking at it rather than by reasoning about it; hence the name of contemplation.
We may begin as usual. After a rapid glance at the mystery or historic fact, taken as a whole, we consider all the details one after another
with more care and attention. “We contemplate in each point: i. The persons, visible or invisible, with all they represent in, themselves of
good or evil; ii. the words, interior or exterior; iii. the actions, praiseworthy or blamable, ascending to the principles from which they
spring. From all we see, from all we hear and consider, we strive to draw some spiritual fruit by applying it to our own case. We may also
consider the end of the mysteries, their causes, their effects, their date, and any other circumstances which may contribute to make the
subject of our contemplation more suggestive and its fruit more abundant.”

B. Application of the senses. By the imagination an object is rendered present to us; we see it, so to speak, hear it, touch it, taste it.
Now, to apply this faculty and our senses to some truth of faith, as far as this truth is susceptible of such application, or to same mystery of
Our Lord Jesus Christ, is to make what is called the application of the senses. This exercise consists, then, in this, that the soul, by means
of the imagination, conceives itself to hear words, to touch objects; for instance, to kiss the feet of Our Lord, which, however, must be
done only with great respect. The sense of smell is applied to the perfume which such or such a virtue exhales, the taste to relish its
sweetness. This process will be quite the opposite if there is question of a vice. How many things the soul can represent to itself as having
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a sweet or a bitter taste, an agreeable or repellent odour! This application of the senses ought not, however, to be devoid of every kind of
reflection, but it is merely the principal means” by which we consider the mystery.
If we thus apply the senses to spiritual things, such as vices or virtues, is it necessary to say that we should carefully avoid whatever is
subtle or forced?
If we apply them to facts or sensible mysteries, the application of the sight and hearing differs very little from what we have above
described when speaking of contemplation; this latter, however, is satisfied with looking upon the persons and their actions and listening to
their words, or to what they may be supposed to be saying. In the application of the senses we, moreover, bring the smell and the taste and
the touch into action.

C. Examination made after the manner of a meditation. St. Ignatius recommends this to those who are not used to meditation, and who
desire to set their life in order; and also to those who are accustomed to mental prayer, when they find themselves plunged in aridity.
It is a sort of examination intermingled with affections, of contrition especially, and with petitions and resolutions.
We may examine especially our predominant sin or vice, seek out its causes and bad effects, conceive a horror of it, note its remedies, and,
if we end our prayer resolved to labour at the destruction of this sin, we ought to rest satisfied that we have made an excellent prayer.
When the time we wish to devote to this exercise is nearly expired, we form a particular resolution and end our prayer in the usual manner.

D. Vocal prayer meditated. This manner of praying, partly vocal, partly mental, is both easy and fruitful. St. Ignatius teaches it in his
“Exercises”; St. Teresa extols it, especially in her “Way of Perfection,” and describes in very great detail the means to succeed in it.
It consists in taking any vocal prayer, the Pater, Ave, Salve Regina, a psalm, a litany, &c., and in meditating upon the words of this prayer,
quitting the first word to pass on to the second, only when the former ceases to afford us any more thoughts or affections. We may
profitably make use of some comparisons and similitudes which help to develop the subject. When the meditation of one or more words
suffices to occupy the whole time of prayer, we may recite then the rest of the prayer rapidly, and resume the meditation of the following
words the day after.
“Thus when you have said: Our Father, stop a little time to relish the sweetness of this name so suggestive of love and affection. Make an
act of faith that God is your father. Consider by how many titles you are His child, to wit, by creation, preservation, redemption and
justification. Then say to your soul: 0 my soul, if God is thy father why is it that thou lovest Him not?
“You might also read with respect and attention words of love taken from Holy Scripture, or from the “Imitation of Christ”; there will
assuredly be some of them which will touch your heart and inspire you with devotion, whether during meditation or after communion.”

E. Meditative reading. St. Teresa relates that during more than fourteen years, elsewhere she says eighteen years, she could not pray at all
without a book, except after Holy Communion. She used to read more or less according to the grace God gave her; and sometimes merely
to open the book sufficed to make her soul recollected and her mind tranquil.
You take, then, some spiritual work, and read over a few lines or even more of it, as much in fact as is required to furnish matter for
reflections and affections. You meditate a little upon what you have read, trying to penetrate its sense, to impress it on your mind, and to
apply to yourself whatever is practical in it. You draw from it holy affections, such as, of contrition, love, faith, confidence, humility, or of
some other virtue; and if you meet with some good counsel which strikes home, you make a good resolution invoking the help of God’s
grace.
You continue making these acts of the will, as long as the sentiment which has touched you lasts; then you pursue your reading until it
furnishes matter for new reflections and affections.
This exercise thus performed comprises all the elements of a true meditation; it is even mental prayer rather than reading.

NOTE: Care must be taken lest this method be carried out in a manner that descends merely to spiritual reading, rather than being mental
prayer with the aid of a book.

The following is from “The 12 steps to Holiness and Salvation” by St. Alphonsus Liguori (Rockford, Illinois: TAN Books, 1993).
St. Alphonsus, the Church’s Doctor of Moral Theology, is one of the great experts in ascetical and mystical theology.

NECESSITY OF MENTAL PRAYER

Without mental prayer we shall never practice the prayer of petition as we ought, and this prayer of petition is absolutely necessary for
eternal salvation. “Pray without ceasing,” says the Apostle. (I Thess. 5:17). We are all poor beggars, as David once said of himself: “I am a
beggar and poor.” (Ps. 39:18). Now, the only hope of the poor is to ask alms from the rich. In our spiritual poverty our only recourse is to
beg God, by prayer, for the graces of which we stand in need. St. John Chrysostom says: “Without prayer it is absolutely impossible to
lead a virtuous life.” Whence the universal depravity of morals, asks the learned Bishop Abelly, if not from the neglect of prayer? As we
have seen before, the absence of meditation makes us blind to our own condition and needs; hence we are led to neglect the prayer of
petition. A great servant of God once said: “Meditation and sin cannot exist together”; and experience teaches that those who are zealous in
 7
the practice of meditation rarely, if ever, fall into God’s displeasure. A soul that loves meditation, says the Royal Psalmist, is like a tree
that is planted by the running waters; it bringeth forth fruit in due season, and all its actions are meritorious before God. (Ps. 1:2-3).

THE METHOD OF ST. ALPHONSUS

For the exercise of mental prayer it is well to follow some approved method. The method of St. Alphonsus is a very commendable one
because it is both simple and practical. He divides the meditation into three parts: the preparation, the consideration and the conclusion.
With regard to the preparation he says: Endeavor to dispose both soul and body for this important exercise. Dismiss all distracting thoughts
and say what St. Bernard said on entering a church: “Remain here, all you earthly and distracting thoughts. I may have leisure for you after
meditation.” Recite briefly an act of faith in the presence of God, together with profound adoration of His infinite majesty. Humbly ask
pardon for your past offences, and beg for light and grace to make your meditation well. Recommend yourself to the Blessed Virgin, St.
Joseph, your Guardian Angel and your holy patrons. These acts must be very fervent but brief, so as to proceed at once with the
consideration. For the meditation proper it is good to use a book, at least in the beginning, so as to hold the attention on the subject for
consideration. Pause from time to time when you are particularly impressed in order that, like the bee, you may extract the honey from the
flower, or like the dove, take a drink and then look up to Heaven before taking another.

The importance of mental prayer, however, consists not so much in the consideration as in the affections, petitions and resolutions which
must accompany it. The consideration may be likened to a needle, and the affections, petitions and resolutions are the thread of gold that
follows it.
The affections will consist of short and fervent acts of humility, confidence and gratitude; frequently repeat aspirations of love and
contrition, for these are the links of the golden chain that unites the soul to God. One act of perfect love is sufficient to obtain the pardon of
all your sins. “Charity covereth a multitude of sins,” says St. Peter (1 Pt. 4:8). St. Thomas teaches that every act of love merits a new
degree of glory. Perhaps the most important part of the meditation is the petitions which you address to God. The Lord loves to be
importuned; and, therefore, never weary asking Him for light and grace, for conformity to His holy will and perseverance in good; above
all things, beg Him earnestly to grant you His holy love. With love, says St. Francis de Sales, we receive all other graces.

Before the Venerable Father Segneri studied theology, he contented himself while at meditation with considerations and affections; but
finally, says he himself, “God opened my eyes and from that time on I devoted myself to petitions, and if there is aught of good in me now
I owe it to this beautiful custom.” Follow the example of this holy man and ask in the name of Jesus Christ for all the graces you need, for
God has promised to hear and answer your prayers: “Amen, amen, I say to you: if you ask the Father anything in my name he will give it
you.” (Jn 16:23). At the end of meditation proper it is very useful to make a special resolution to avoid some particular fault, or to be more
zealous in the practice 41f a particular virtue. This resolution must be repeated until the desired end is attained. Outside the time of
meditation we must endeavor to profit by the opportunities afforded to carry out our resolutions.

The conclusion of the meditation consists in the following acts: First, thank God for the enlightenment you have received; secondly,
express your determination to carry out the resolutions you have made; thirdly, ask the heavenly Father, for the love of Jesus and Mary, to
grant you the grace to be faithful to your resolutions.

It is a beautiful custom, at the end of meditation, to recommend to God the souls in Purgatory and all poor sinners. “Nothing,” says St.
John Chrysostom, “proves our love for Jesus Christ better than the zeal we have to pray for our brethren.” St. Francis de Sales counsels us
to gather a little spiritual nosegay from the meditation and to enjoy its perfume through the day. He wishes to say that we should select one
or two thoughts that have impressed us in the morning meditation, and recall them frequently during the day to reanimate our fervor and to
preserve the fruit of the morning meditation.
If you are annoyed by distractions during mental prayer, recall to mind the words of St. Francis de Sales:
“If you are occupied during the whole meditation in fighting distractions and temptations you will have made a good meditation. The Lord
looks to the good intention we have and the effort we make, and these He rewards.” In another place he says: “In prayer we must not seek
the delights of God, but the God of delights.” “Ask and it shall be given you; seek and you shall find; knock and it shall be opened to you.”
(Matt. 7:7). “Speak, Lord, for thy servant heareth.” (1 Kgs. 3:9).

Recommended books:
‘Ways of Mental Prayer’ by Dom. Vitalis Lehodey (Rockford, Illinois: TAN Books, 1982 reprint)
-GREAT book, thorough, deals with purpose, method, and distractions, but unexciting format
‘Conversation With Christ’ by Peter Thomas Rohrbach (Rockford, Illinois: TAN Books, 1980 reprint)
-a very popular FOCUS book, easy to read, all missionaries should have this book
‘Prayer Primer’ by Thomas DuBay (San Francisco: Ignatius Press, 2002) –very basic

Books that can be sources of topics for mental prayer:

‘In Conversation with Christ’ 9 volumes on the Scripture readings for daily Mass, very good but expensive
Three books with short dense chapters that give lots to ponder:
‘The Imitation of Christ’ by Thomas Kempis; http://www.jesus-passion.com/Imitation_of_Christ.htm
‘My Daily Bread’ by Anthony J. Paone; ‘The Spiritual Combat’ by Dom. Lawrence Scupoli;
‘An Introduction to the Devout Life’ by St. Francis de Sales
 8
Above all: The Bible! But not use it as a textbook -slowly ponder suitable passages. Do not choose texts from Leviticus!
Rather, meditate on things like scenes in the Gospels, what Jesus taught, how he behaved etc
‘A Priest is as Good as His Mental Prayer’ (The Soul of the Apostolate, Dom Jean-Baptiste Chautard, TAN Books)
 Mental Prayer Guide
Select and read your topic the night before
Re-read it before you start.
(a) Preparation 5 minutes
Call to mind God’s presence.
Ask his help to pray well.
(b) The Body of the Meditation
(i) Consideration –intellect 10 minutes
Consider the topic in your intellect.
Apply your understanding, reasoning,
memory, imagination to the topic.
Talk to God about the topic in general,
not just as it applies to you.
(ii) Conversation –will/heart 10 minutes
Talk to God about the topic, but as it
relates to you. This includes
listening! Self-examination and
petitions.
Engage your will in acts of love, thanks,
confidence, sorrow, humility etc, i.e. all
the affections that are called up in your
heart by the topic.
This is mental prayer strictly speaking.
(c) Conclusion 5 minutes
Examination –of how you’ve prayed.
Resolution - general and specific.
Motto - Sum up your thoughts with a
phrase to repeat during the day.
Adapted from the methods of St. Teresa of Avila,
St. Ignatius, St. Alphonsus & St. Sulpice
frdylan@priest.com 2006
Mental Prayer Guide
Select and read your topic the night before
Re-read it before you start.
(a) Preparation 5 minutes
Call to mind God’s presence.
Ask his help to pray well.
(b) The Body of the Meditation
(i) Consideration –intellect 10 minutes
Consider the topic in your intellect.
Apply your understanding, reasoning,
memory, imagination to the topic.
Talk to God about the topic in general,
not just as it applies to you.
(ii) Conversation –will/heart 10 minutes
Talk to God about the topic, but as it
relates to you. This includes
listening! Self-examination and
petitions.
Engage your will in acts of love, thanks,
confidence, sorrow, humility etc, i.e. all
the affections that are called up in your
heart by the topic.
This is mental prayer strictly speaking.
(c) Conclusion 5 minutes
Examination –of how you’ve prayed.
Resolution - general and specific.
Motto - Sum up your thoughts with a
phrase to repeat during the day.
Adapted from the methods of St. Teresa of Avila,
St. Ignatius, St. Alphonsus & St. Sulpice
frdylan@priest.com 2006
Mental Prayer Guide
Select and read your topic the night before
Re-read it before you start.
(a) Preparation 5 minutes
Call to mind God’s presence.
Ask his help to pray well.
(b) The Body of the Meditation
(i) Consideration –intellect 10 minutes
Consider the topic in your intellect.
Apply your understanding, reasoning,
memory, imagination to the topic.
Talk to God about the topic in general,
not just as it applies to you.
(ii) Conversation –will/heart 10 minutes
Talk to God about the topic, but as it
relates to you. This includes
listening! Self-examination and
petitions.
Engage your will in acts of love, thanks,
confidence, sorrow, humility etc, i.e. all
the affections that are called up in your
heart by the topic.
This is mental prayer strictly speaking.
(c) Conclusion 5 minutes
Examination –of how you’ve prayed.
Resolution - general and specific.
Motto - Sum up your thoughts with a
phrase to repeat during the day.
Adapted from the methods of St. Teresa of Avila,
St. Ignatius, St. Alphonsus & St. Sulpice
frdylan@priest.com 2006
Mental Prayer Guide
Select and read your topic the night before
Re-read it before you start.
(a) Preparation 5 minutes
Call to mind God’s presence.
Ask his help to pray well.
(b) The Body of the Meditation
(i) Consideration –intellect 10 minutes
Consider the topic in your intellect.
Apply your understanding, reasoning,
memory, imagination to the topic.
Talk to God about the topic in general,
not just as it applies to you.
(ii) Conversation –will/heart 10 minutes
Talk to God about the topic, but as it
relates to you. This includes
listening! Self-examination and
petitions.
Engage your will in acts of love, thanks,
confidence, sorrow, humility etc, i.e. all
the affections that are called up in your
heart by the topic.
This is mental prayer strictly speaking.
(c) Conclusion 5 minutes
Examination –of how you’ve prayed.
Resolution - general and specific.
Motto - Sum up your thoughts with a
phrase to repeat during the day.
Adapted from the methods of St. Teresa of Avila,
St. Ignatius, St. Alphonsus & St. Sulpice
frdylan@priest.com 2006
Mental Prayer Guide
Select and read your topic the night before
Re-read it before you start.
(a) Preparation 5 minutes
Call to mind God’s presence.
Ask his help to pray well.
(b) The Body of the Meditation
(i) Consideration –intellect 10 minutes
Consider the topic in your intellect.
Apply your understanding, reasoning,
memory, imagination to the topic.
Talk to God about the topic in general,
not just as it applies to you.
(ii) Conversation –will/heart 10 minutes
Talk to God about the topic, but as it
relates to you. This includes
listening! Self-examination and
petitions.
Engage your will in acts of love, thanks,
confidence, sorrow, humility etc, i.e. all
the affections that are called up in your
heart by the topic.
This is mental prayer strictly speaking.
(c) Conclusion 5 minutes
Examination –of how you’ve prayed.
Resolution - general and specific.
Motto - Sum up your thoughts with a
phrase to repeat during the day.
Adapted from the methods of St. Teresa of Avila,
St. Ignatius, St. Alphonsus & St. Sulpice
frdylan@priest.com 2006
Mental Prayer Guide
Select and read your topic the night before
Re-read it before you start.
(a) Preparation 5 minutes
Call to mind God’s presence.
Ask his help to pray well.
(b) The Body of the Meditation
(i) Consideration –intellect 10 minutes
Consider the topic in your intellect.
Apply your understanding, reasoning,
memory, imagination to the topic.
Talk to God about the topic in general,
not just as it applies to you.
(ii) Conversation –will/heart 10 minutes
Talk to God about the topic, but as it
relates to you. This includes
listening! Self-examination and
petitions.
Engage your will in acts of love, thanks,
confidence, sorrow, humility etc, i.e. all
the affections that are called up in your
heart by the topic.
This is mental prayer strictly speaking.
(c) Conclusion 5 minutes
Examination –of how you’ve prayed.
Resolution - general and specific.
Motto - Sum up your thoughts with a
phrase to repeat during the day.
Adapted from the methods of St. Teresa of Avila,
St. Ignatius, St. Alphonsus & St. Sulpice
 frdylan@priest.com 2006
(before) My Lord and my God, I firmly believe
that you are here, that you see me, that you
hear me. I adore you with profound
reverence; I ask you for pardon of my sins
and grace to make this time of prayer fruitful.
My Mother Immaculate, Saint Joseph, my
Father and Lord, my Guardian Angel
intercede for me.
(after) I give you thanks, my God, for the
good resolutions, affections and inspirations
that you have communicated to me in this
meditation. I ask you for help to put them into
effect. My Mother Immaculate, Saint Joseph,
my Father and Lord, my Guardian Angel
intercede for me.
“Mental prayer is nothing else than an intimate
friendship, a frequent heart-to-heart conversation
with Him by whom we know ourselves to be
loved” (Teresa of Avila Life viii)
“The person who is fully determined to make a
half hour’s mental prayer every morning, cost
what it may, has already traveled half his
journey.” (St. Teresa of Avila)
“The principle fruit of mental prayer consists in
making a good resolution” (St. Vincent de Paul)
(before) My Lord and my God, I firmly believe
that you are here, that you see me, that you
hear me. I adore you with profound
reverence; I ask you for pardon of my sins
and grace to make this time of prayer fruitful.
My Mother Immaculate, Saint Joseph, my
Father and Lord, my Guardian Angel
intercede for me.
(after) I give you thanks, my God, for the
good resolutions, affections and inspirations
that you have communicated to me in this
meditation. I ask you for help to put them into
effect. My Mother Immaculate, Saint Joseph,
my Father and Lord, my Guardian Angel
intercede for me.
“Mental prayer is nothing else than an intimate
friendship, a frequent heart-to-heart conversation
with Him by whom we know ourselves to be
loved” (Teresa of Avila Life viii)
“The person who is fully determined to make a
half hour’s mental prayer every morning, cost
what it may, has already traveled half his
journey.” (St. Teresa of Avila)
“The principle fruit of mental prayer consists in
making a good resolution” (St. Vincent de Paul)
(before) My Lord and my God, I firmly believe
that you are here, that you see me, that you
hear me. I adore you with profound
reverence; I ask you for pardon of my sins
and grace to make this time of prayer fruitful.
My Mother Immaculate, Saint Joseph, my
Father and Lord, my Guardian Angel
intercede for me.
(after) I give you thanks, my God, for the
good resolutions, affections and inspirations
that you have communicated to me in this
meditation. I ask you for help to put them into
effect. My Mother Immaculate, Saint Joseph,
my Father and Lord, my Guardian Angel
intercede for me.
“Mental prayer is nothing else than an intimate
friendship, a frequent heart-to-heart conversation
with Him by whom we know ourselves to be
loved” (Teresa of Avila Life viii)
“The person who is fully determined to make a
half hour’s mental prayer every morning, cost
what it may, has already traveled half his
journey.” (St. Teresa of Avila)
“The principle fruit of mental prayer consists in
making a good resolution” (St. Vincent de Paul)
(before) My Lord and my God, I firmly believe
that you are here, that you see me, that you
hear me. I adore you with profound
reverence; I ask you for pardon of my sins
and grace to make this time of prayer fruitful.
My Mother Immaculate, Saint Joseph, my
Father and Lord, my Guardian Angel
intercede for me.
(after) I give you thanks, my God, for the
good resolutions, affections and inspirations
that you have communicated to me in this
meditation. I ask you for help to put them into
effect. My Mother Immaculate, Saint Joseph,
my Father and Lord, my Guardian Angel
intercede for me.
“Mental prayer is nothing else than an intimate
friendship, a frequent heart-to-heart conversation
with Him by whom we know ourselves to be
loved” (Teresa of Avila Life viii)
“The person who is fully determined to make a
half hour’s mental prayer every morning, cost
what it may, has already traveled half his
journey.” (St. Teresa of Avila)
“The principle fruit of mental prayer consists in
making a good resolution” (St. Vincent de Paul)
(before) My Lord and my God, I firmly believe
that you are here, that you see me, that you
hear me. I adore you with profound
reverence; I ask you for pardon of my sins
and grace to make this time of prayer fruitful.
My Mother Immaculate, Saint Joseph, my
Father and Lord, my Guardian Angel
intercede for me.
(after) I give you thanks, my God, for the
good resolutions, affections and inspirations
that you have communicated to me in this
meditation. I ask you for help to put them into
effect. My Mother Immaculate, Saint Joseph,
my Father and Lord, my Guardian Angel
intercede for me.
“Mental prayer is nothing else than an intimate
friendship, a frequent heart-to-heart conversation
with Him by whom we know ourselves to be
loved” (Teresa of Avila Life viii)
“The person who is fully determined to make a
half hour’s mental prayer every morning, cost
what it may, has already traveled half his
journey.” (St. Teresa of Avila)
“The principle fruit of mental prayer consists in
making a good resolution” (St. Vincent de Paul)
(before) My Lord and my God, I firmly believe
that you are here, that you see me, that you
hear me. I adore you with profound
reverence; I ask you for pardon of my sins
and grace to make this time of prayer fruitful.
My Mother Immaculate, Saint Joseph, my
Father and Lord, my Guardian Angel
intercede for me.
(after) I give you thanks, my God, for the
good resolutions, affections and inspirations
that you have communicated to me in this
meditation. I ask you for help to put them into
effect. My Mother Immaculate, Saint Joseph,
my Father and Lord, my Guardian Angel
intercede for me.
“Mental prayer is nothing else than an intimate
friendship, a frequent heart-to-heart conversation
with Him by whom we know ourselves to be
loved” (Teresa of Avila Life viii)
“The person who is fully determined to make a
half hour’s mental prayer every morning, cost
what it may, has already traveled half his
journey.” (St. Teresa of Avila)
“The principle fruit of mental prayer consists in
making a good resolution” (St. Vincent de Paul)