The Way of Perfection · 24 of 46

Chapter 24: She shows how vocal prayer is to be used with perfection, and how mental prayer is connected with it

LET us now speak to those souls, which (as I have said) cannot recollect themselves, nor fix their understandings on mental prayer, or use any meditation. I do not wish to mention here these two names, for I know there are many persons who seem frightened at the mere name of mental prayer, or contemplation: and such an one may come to this house, since (as I have said) all do not go along the same way. The advice which I now wish to give you (and I might say teach you, for it is lawful, being a mother in the office I hold as Prioress), is to teach you how to pray vocally, since it is proper you should understand what you say, and because it may happen, that those who cannot meditate on God, may likewise be tired with long prayers, I do not wish to interfere with those, but only to speak of that which (as we are Christians) we are all obliged to repeat, viz., the “Our Father, and the Hail Mary;” because people should not say of us, that we speak and understand not, unless we think it enough to go by custom, and imagine it is quite sufficient merely to pronounce the words. Whether it is sufficient or no, I do not now inquire: let the learned decide. That which I wish you to do, daughters, is not to content yourselves with this alone; for when I say “I believe,” it is proper, methinks, that I should understand and know what I believe; and when I say “Our Father,” love requires I should understand who this Our Father is; and who is the master that taught us this prayer. If you reply by saying, “You know this already, and that you need not be reminded of it,” you have no reason in what you say: for there is a great difference between one master and another; and not to remember even those in this world who instruct us, is great ingratitude; especially if they be saints and spiritual directors, it is impossible for us to forget them, if we be good scholars. When we say this prayer then, God forbid we should ever be unmindful of such a master as He is, who taught us this prayer, and with such a love and desire too, that we might profit thereby; however, as we are very weak, we are not always mindful of Him.

As to the first point, you already know that His Majesty teaches, prayer should be made in solitude, for so He Himself always prayed; not, however, for His own wants, but for our instruction. Now, I have mentioned before, that we cannot speak with God and with the world at the same time; and surely it is nothing else, when a person prays vocally on one side, and on the other listens to some discourse, or is thinking on whatever comes into his mind, without checking these distractions. Sometimes, indeed, however much one may strive, he cannot help such thoughts, either on account of some evil humours (especially if the person be melancholy), or through weakness of mind; or else because God permits certain tempestuous seasons to come on His servants, for their greater benefit: then, though they are afflicted, and endeavour to be free from their troubles, they cannot; nor do they mind what they say, though they strive ever so much; neither does the understanding fix upon anything, but seems to be in a frenzy, so disordered does it seem; but by the pain it gives him who has this affliction, he will perceive it is not his fault. And let him not afflict himself (which is still worse), or tire himself in trying to reduce to reason one who at the time is not capable of being reduced, viz., the understanding; but let him pray as well as he can, or not pray at all. Rather he should endeavour to give his soul (as being infirm) some rest, and attend to some other act of virtue. This is intended for persons who take care of themselves, and understand well that they are not to speak to God and the world both at once.

That which we are able to do, is to endeavour to be alone; and God grant that may be sufficient for our understanding with whom we are, and what answer our Lord gives to our petitions. Think you, He is silent? Though we hear Him not. He speaks sufficiently to the heart, when we from our heart pray to Him; and it is proper that we consider it is to every one of us our Lord directs this prayer, and that He teaches it to us. Now, the master is never so far from his pupil, that he should have any necessity to call aloud to him, but he is very nigh. This I wish you to understand, that to say the “Our Father” well, you must not go away, but remain near the Master who teaches it to you.

You will perhaps say, “that this is meditation, and that you neither can, nor do you wish to pray vocally;” and because there are impatient persons who love their own ease; and not being used to this, they find difficulty at first in recollecting their thoughts, and to avoid a little labour, they say they cannot do more, nor do they know how to pray, except vocally. You have reason in saying, that what I teach you is mental prayer: but I assure you I know not how it can be separated if we wish to perform vocal prayer well, and if we understand with whom we are speaking. We are even obliged to endeavour to pray attentively, and God grant that by using these remedies, we may say the Lord’s Prayer well, and not finish by thinking on some foolish thing. I have myself sometimes experienced this; and the best remedy I find is to endeavour to keep my thoughts fixed on Him to whom I address the words. Have patience, therefore, and endeavour to accustom yourselves to so necessary a duty.