3. You will sometimes imagine that at prayer your soul is not in the presence of God and that only your body is in the church, like the statues and candelabras that adorn the altars. Think, then, that you share with those inanimate objects the honor of serving as ornaments for the house of God, and that in the presence of your Creator even this humble rôle should seem glorious to you.
*“You tell me that you cannot pray well. But what better prayer could there be than to represent to God again and again, as you are doing, your nothingness and misery? The most touching appeal beggars can make is merely to expose to us their deformities and necessities. But there are times when you cannot even do this much, you say, and that you remain there like a statue. Well, even that is better than nothing. Kings and princes have statues in their palaces for no other purpose than that they may take pleasure in looking at them: be satisfied then to fulfil the same office in the presence of God, and when it so pleases Him He will animate the statue.”*—St. Francis de Sales.
4. When you have not consciously or voluntarily yielded to distractions, do not stop to find what may have been their cause, or to discover if you have in any way given occasion to them. This would be simply to weary and disquiet yourself unprofitably. From whatever direction they come, you can convert them into a source of merit by casting yourself into the arms of the Divine Mercy. St. Francis de Sales when asked how he prayed, replied: “I cannot say it too often—I receive peacefully whatever the Lord sends me. If he consoles me, I kiss the right hand of his mercy; if I am dry and distracted, I kiss the left hand of his justice.” This method is the only good one, for as the same Saint says: “He who truly loves prayer, loves it for the love of God: and he who loves it for the love of God, wishes to experience in it naught but what God is pleased to send him.” Now, whatever you may experience in prayer, is precisely what God wills.
5. St. Francis de Sales teaches us that merely to keep ourselves peacefully and tranquilly in the presence of God, without other desire or pretension than to be near him and to please him, is of itself an excellent prayer. “Do not exhaust yourself,” he says, “in making efforts to speak to your dear Master, for you are speaking to Him by the sole fact that you remain there and contemplate Him.”
*“Remember that the graces and favors of prayer do not come from earth but from heaven and therefore that no effort of ours can acquire them, although, it is true, we must dispose ourselves for their reception diligently, yet withal humbly and tranquilly. We ought to keep our hearts wide open and await the blessed dew from heaven. The following consideration should never be forgotten when we go to prayer, namely, that we draw near to God and place ourselves in His presence principally for two reasons. The first is to render to God the honor and the homage we owe Him, and this can be done without God speaking to us or we to Him, for the duty is fulfilled by acknowledging that He is our Creator and we are His vile creatures, and by remaining before Him, prostrate in spirit, awaiting His commands. The second reason is to speak to God and to listen to Him when He speaks to us by His inspirations and the interior movements of grace.... Now, one or other of these two advantages can never fail to be derived from prayer. If, then, we can speak to our Lord, let us do so in praise and supplication: if we are unable to speak, let us remain in his presence notwithstanding, offering him our silent homage; he will see us there, our patience will touch him and our silence will plead with him and win his favor. Another time, to our utter astonishment, he will take us by the hand, and converse with us, and make a hundred turns with us in his garden of prayer. And even should he never do this, still let us be content to know it is our duty to be in his retinue, and that it is a great favor and a greater honor for us that he suffers us in his presence.
In this way we do not force ourselves to speak to God, for we know that merely to remain close to him is as useful, nay, perhaps more useful to us, though it may be less to our liking. Therefore when you draw near to our Lord speak to him if you can; if you cannot, stay there, let him see you, and do not be anxious about anything else.... Take courage, then, tell your Saviour you will not leave him even should he never grant you any sensible sweetness; tell him that you will remain before him until he has given you his blessing.”*—St. Francis de Sales.
6. The same Saint gives further valuable advice as follows: “Many persons fail to make a distinction between the presence of God in their souls and the consciousness of this adorable presence, between faith and the sensible feeling of faith. This shows a great want of discernment. When they do not realize God’s presence dwelling within them, they suppose He has withdrawn himself through some fault of theirs. This is an ignorant and hurtful error. A man who endures martyrdom for love of God does not think actually and exclusively of God but much of his own sufferings; and yet the absence of this feeling of faith does not deprive him of the great merit due to his faith and the resolutions it caused him to make and to keep.”
7. Your vocal prayers should be few in number but said with great fervor. The strength derived from food does not depend upon the quantity taken but upon its being well digested. Far better one Our Father or one Psalm said with devout attention than entire rosaries and long offices recited hurriedly and with restless eagerness.
8. If you feel whilst saying vocal prayers—those not of obligation—that God invites you to meditate, gently and promptly follow this divine impulse. You may be sure that in doing so you make an exchange most profitable to yourself and agreeable to God from whom the inspiration comes.
9. Prepare yourself for prayer by peaceful recollection and begin it without agitation or uneasiness. St. Francis de Sales has this to say on the subject: “Some little time before you are going to pray, calm and compose your heart, and be hopeful of doing well; for if you begin without hope and already devoid of relish, you will find it difficult to regain an appetite.... The disquiet you experience in prayer, accompanied by great eagerness to discover some object that can fix and satisfy your thoughts, is of itself sufficient to prevent you finding what you seek. When a thing is searched for with too great eagerness, one may have his hands or his eyes almost upon it a hundred times and yet fail to perceive it. This vain and useless anxiety in regard to prayer can result in nothing but weariness of mind, and this in turn produces coldness and apathy in your soul.”