Chapter XXI

The importance of making a firm resolution, from the very first, to persevere in prayer and to heed no obstacles raised against it by the devil.¹

1. Fortitude needed for mental prayer. 2. Subjects suited to it. 3. The Pater Noster used as mental prayer. 4. The world's objections to mental prayer. 5. God provides teachers to help us. 6. Perseverance necessary in the practice.

1. Do not be surprised, daughters, at the number of matters that have to be considered before starting on the heavenly road that leads to Paradise. This journey gains such vast treasures that no wonder the cost should seem dear. Some day we shall discover that all we have paid was nothing compared with the prize it has purchased for us. Let us return to speak of those who wish to travel by this path to the very end, and to the fount itself, where they will drink of the water of life. Although there are books written on the subject, yet I do not think it will be waste of time to speak of it here. How must one begin? I maintain that this is the chief point; in fact, that everything depends on people having a great and a most resolute determination never to halt until they reach their journey's end,² happen what may, whatever the consequences are, cost what it will, let who will blame them, whether they reach the goal or die on the road, or lose heart to bear the trials they encounter, or the earth itself goes to pieces beneath their feet.³ Men will warn us again and again of the risks we run: 'Such a person was lost through this; another fell into error through it; some one else who practised prayer went wrong; it injures virtue, and is unfit for women whom it may lead into illusions; it is best for them to keep to their spinning; they have no need of all these subtleties — the Pater Noster and the Ave Maria are enough for them.' So they are, sisters; most certainly they are enough! You are always right in founding your prayer on the prayer that came from our Lord's own lips. Well may men say so. If we were not so weak and tepid we should need no fresh system of meditation nor any other books, or prayers, than these.

2. As I said, I am speaking to those who cannot meditate on other mysteries, which seem to them too systematic: besides, there are people so fastidious that nothing pleases them. For these reasons, I think it is well to lay down some rules for the beginning, the middle, and the end of prayer, without discussing anything very sublime, for, as I said, such matters are already treated of elsewhere. You cannot altogether be deprived of books — for no one can take these sacred books away from you⁴ — and if you study them and humble yourself, you will need nothing more. The words of the Gospel, which came from our Lord's most sacred mouth, have always been dear to me and arouse a more fervent devotion in me than the most carefully written and learned books, especially those that were not composed by an approved author, for in such a case I never cared to glance at them.

3. I will keep close to the side of this Master of all wisdom, Who perhaps may teach me to write what will meet your needs. I do not say that I will explain these divine petitions — I dare not presume to do so. Much has been written on the subject, and even if it had not, it would be absurd for me to undertake the task. I will only put before you some considerations on the words of the Pater Noster, for sometimes too many books destroy our devotion just when we need it most. There is no doubt that a master has a kind feeling for his pupils, that he wishes them to understand his teaching, and does his best to make them comprehend it.⁵

4. Take no notice of the warnings people give you or the dangers they suggest. It is absurd to suppose that one could travel along a road full of bandits to reach a costly treasure without running any risks. Men of the world think happiness consists in journeying peacefully through life, yet for the sake of gaining a farthing they will sacrifice their sleep night after night, and leave other people no peace of mind or body. If, when you are trying to earn or 'bear away' this treasure for yourselves — for, as our Lord says, 'The violent bear it away'⁶ — and are travelling by the royal and safe road by which our Lord, all the elect, and the saints passed — if, even then, men warn you of so many dangers, so many horrors — what must be the risks incurred by those who seek these riches with no path to guide them? O my daughters! there can be no comparison between the hazard of those travellers and our own. Yet such souls never realise this until they fall headlong into peril, with no one to help them out of it. Thus they lose this water altogether; they drink of it neither much nor little, and do not even taste it from a pool or streamlet. How can they travel among so many dangers without a drop of it to support them? At the best, they must die of thirst, for whether we will or no, daughters, we must all journey to this fountain, although we may take different routes. Take my advice, and let no one mislead you by pointing out any other way than prayer. I am not discussing here whether mental and vocal prayer are necessary for everybody, but I say that you require them both. This is the work of religious: if any one tells you it is dangerous, look upon him as your greatest danger and shun his company. Keep my words in mind, for you may need them. A want of humility, of the virtues, may endanger you, but prayer — prayer! Never would God permit this! The devil must have originated these fears and so brought about, by crafty tricks, the fall of certain souls that practised prayer. See how blind men are! the world never reckons the thousands who have fallen into heresy and other flagrant crimes through never practising prayer and not even knowing what it means — which is a very real danger: yet, if among the multitudes of souls, Satan, to suit his own purposes, has won a paltry few who were given to prayer, people at once take fright at this holy custom. Let those Christians beware who sanction their neglect of prayer by this pretext, for they are avoiding good in order to save themselves from evil. I never heard of a more malicious fiction — it seems fiendish.

5. O my God, defend Thyself! See how men misunderstand Thy words: permit no weakness in Thy servants. There is one great mercy: you will always find some one to help you. The real servant of God, to whom He gives light to see the true way, when beset by these fears only tries to hasten on. He sees clearly that the devil is going to attack him, and, avoiding the blow aimed at him, he splits open his enemy's skull. Satan's rage at this exceeds by far any pleasure he receives from those who gratify him. In troublous times, when the enemy has sown his cockle and seems leading all mankind in his wake, half blinded as they are by misguided zeal, God raises up some one to open their eyes, who bids them look at the mists the devil has raised to hide the way from them. How great God is! Sometimes the one man⁷ — there may perhaps be two — who speaks the truth, overcomes all the rest. By degrees he points out to them the right course, and courage is given him by His Maker. If people say prayer is dangerous⁸ he endeavours to teach them its benefits by his deeds, if not by his words. If objections are raised against frequent Communion, he has recourse more often than before to the most blessed Sacrament. Thus if only one or two souls, throwing aside all misgivings, follow the better way, our Lord gradually regains what had before been lost.

6. Therefore, sisters, banish these misgivings: take no notice of public opinion. This is no time to believe everything you hear. Be guided only by those who conform their lives to that of Christ; try to keep a good conscience; practise humility; despise all earthly things; firmly believe the teaching of our holy Mother the Church — then you may feel sure you are on the right road. Cast aside these causeless fears. If any one tries to frighten you, humbly explain the matter to him: tell him that our Rule bids us pray constantly⁹ — which is the fact — and that you are bound to obey it. If people say that this only applies to vocal prayer, ask whether your mind and heart ought not to take part with your lips. If they answer 'Yes' — as they must, for they can do nothing else — you see that they admit that you are obliged to practise mental prayer and contemplation too, if God should give it you.¹⁰