A TREATISE OF DISCRETION

How, after the General Judgment, the pain of the damned will increase.

At the time of death, the soul only is reproved, but, at the General Judgment, the soul is reproved together with the body, because the body has been the companion and instrument of the soul--to do good and evil according as the free-will pleased. Every work, good or bad, is done by means of the body. And, therefore, justly, My daughter, glory and infinite good are rendered to My elect ones with their glorified body, rewarding them for the toils they bore for Me, together with the soul. And to the perverse ones will be rendered eternal pains by means of their body, because their body was the instrument of evil. Wherefore, being their body, restored, their pains will revive and increase at the aspect of My Son, their miserable sensuality with its filthiness, in the vision of their nature (that is, the humanity of Christ), united with the purity of My Deity, and of this mass of their Adam nature raised above all the choirs of Angels, and themselves, by their own fault, sunk into the depths of Hell. And they will see generosity and mercy shining in the blessed ones, who receive the fruit of the Blood of the Lamb, the pains that they have borne remaining as ornaments on their bodies, like the dye upon the cloth, not by virtue of the body but only out of the fullness of the soul, representing in the body the fruit of its labor, because it was the companion of the soul in the working of virtue. As in the mirror is represented the face of the man, so in the body is represented the fruit of bodily toils, in the way that I have told you.

From: The Dialog of Catherine of Siena [1347-1380]

- Dictated by her while in a state of ecstasy to her secretaries and completed in 1370. 



Listed below are several traditional methods of prayer and reflection.  As St. Frances de Sales noted, we learn to pray by praying, but it is also good to try different methods to see which seem to help facilitate connection with God.  Indeed, the more we learn different methods, the better we can sense how the Spirit is moving us to pray for any given prayer time.

Lectio Divina Process

First, you choose a passage of Scripture that you will pray with. It might be the Gospel reading used in the liturgy of the day, or anything else you want. The process then follows these steps:

• Reading (lectio) After settling in and quieting yourself,read the passage slowly, prayerfully. Just let it sink in for a minute or two, then read it a second time, paying closer attention to the words or phrases that speak to you.
  
  
• Reflecting (meditatio) What do you hear God saying to you in this passage? What words or phrases caught your attention?
  
  
• Responding (oratio) What do you want to say to God in response to what you've heard? Here you can also voice your prayers of petition, remorse, thanksgiving, praise, and so forth. If you sense God speaking to you in your thoughts, feelings or imagination, you respond as you would in any conversation.
  
  
• Resting (contemplatio) If, at any time, you feel drawn to simply rest in the awareness of God's loving presence, you let yourself do so. Remain in loving silence as long as you feel comfortable, perhaps using a simple word or phrase from the Scripture passage to help deepen your openness to rest in God (see Centering Prayer method, below)

Centering Prayer

(Works best after a period of Lectio Divina, as described above; two 20 minute periods a day are recommended.)

This term, centering prayer, is of recent origin, but the method is described in many places, most notably The Cloud of Unknowing.

1. Choose a sacred word as the symbol of your intention to consent to God's presence and action within. (This can be any word.)

2. Sitting comfortably and with eyes closed, settle briefly, and silently introduce the sacred word as the symbol of your consent to God's presence and action within.

3. When you become aware of thoughts, return ever-so-gently to the sacred word.

4. At the end of the prayer period, remain in silence with eyes closed for a couple of minutes.

Hesychast Prayer ("quiet" prayer)

 (This form of contemplative practice was widely used by the fathers and mothers of the desert in the early days of Christianity and is still very popular in Eastern Christian churches. At least two 20 minute prayer periods are recommended.)

1. Sit quietly, with back straight and hands resting in the lap, palms up.

2. Lovingly introduce into your mind the prayer, "Lord Jesus Christ, Son of God, have mercy on me." (Note: this may be shortened as the prayer proceeds).

3. Let this prayer move in synchrony with your breath, praying the first part with your inhalation, the second with exhalation.

4. When distracting thoughts attempt to break in, persist with the Jesus Prayer. Allow yourself to feel your emotions, however.

Practice of this prayer may lead to feelings of warmth in the heart and perception of inner light. Enjoy. . .

Christian Meditation (The World Community for Christian Meditation)

John Main was a Benedictine monk who recovered the Christian tradition of using one word in meditation, as practised by the Desert monks especially John Cassian,  and taught it as a spiritual discipline for people from all walks of life.

The way to stillness of spirit and transcendence of the self, is to learn to recite interiorly one word over and over again for the duration of the meditation session.  WCCM recommend the word "maranatha" (come Lord).  Say it in equally stressed syllables, silently and not moving the lips, and listen to it with all your attention.  Let go of thoughts, ideas and the use of the imagination, and each time distractions occur return to saying the word.

In remaining faithful to the one word or mantra, and by reciting it in twice daily sessions of between 10 and 30 minutes  with poverty of spirit and humility, it will open the heart to the Spirit of Love.  Purity of heart is the main concern.  The rest is God's gift.

Praying With Scripture (Benedictine Approach)

1. Relax. Settle in. Be aware that God is here, now, loving you.

2. Read a short passage of Scripture as though God were speaking directly to you in it.

3. Choose a phrase from the passage that strikes you and repeat it slowly, prayerfully, non-analytically.

4. When your heart is full, express to God the needs and sentiments awakened by your meditation. When you're done, read another passage and repeat steps 3 and 4.

5. If, at any time, you feel moved to simply be present to God in loving silence, put the Scripture aside and rest in God.

Review of the Day

- from, Handbook for Spiritual Directees 

Here is a practice used by many at the end of the day to see what lessons can be learned and how God was present and active through the day.  Set aside fifteen to twenty minutes at the end of the day for prayer and review of your day. A suggested format is described below:.

1. Take a few moments of quiet. Breathe deeply. Ask God to help you see yourself as you truly were during the day.

2. Look back over your day - not to see what you did wrong but to honestly acknowledge what was going on with you and others.

•    What happened? What did I do today?
•    How did I feel? Why did I feel that way?
•    Were my expectations and beliefs reasonable?

3. Affirm the healthy things you recognize.

4. Admit to yourself and God the unhealthy things. Ask God's forgiveness, believe it is yours, then decide if you need to apologize or make amends.

5. Use creative visualization to grow stronger. Honestly acknowledge the troubling situations of the day. See and feel yourself acting honestly and lovingly in these situations. Ask God for the grace to help you act in this new way.

6. Close with simple awareness of the sights and sounds around you, grateful for the good things in your life.

 This process can be undertaken as a daily journal exercise or by prayerfully reviewing your day in your own mind. I like to take a walk before bedtime for examen. The important thing is to do it. It is a discipline, to be sure, but a very important one.