On prayer and the contemplative life

by Saint Aquinas Thomas

[497] lviii. 5.

INDEX

Abiding in Christ, [32]
Abraham in Limbo, [155]
Accidents of the Holy Eucharist, [9]
Active Life, the: its meaning, [170], [174], [176], [221], [229];
typified in Jacob's Vision, [231];
typified by Lia, [174], [222], [225], [234], [242], [246];
two features of the Active Life, [221], [241], [247];
in what sense it is distinct from the Contemplative Life, [220];
how less meritorious than the Contemplative Life, [240-244];
not preferable to the Contemplative Life, [233-240];
it involves less sacrifice than the Contemplative Life, [244];
in what sense it precedes the Contemplative Life, [223], [237], [245], [249-252];
how far it is necessary, [186], [221], [239], [245], [250];
contrasted with the Contemplative Life, [172], [173];
how far it is more stable than the Contemplative Life, [232];
its dangers, [136], [147], [186];
it is a burden super-imposed upon the Contemplative Life, [238];
all are not meant for it, [186], [251], [252];
it will not persist after this life, [229-232];
the Active Life of the Angels, [231];
how far the Active Life is inferior to the Contemplative, [233-240];
occasions when it must be embraced, [186], [235], [239];
the part which the Moral Virtues play in it, [191], [220-223];
it is a preparation for the Contemplative Life, [176], [177], [220], [237], [245];
prudence is requisite for it, [186], [223-226];
how far the teaching life pertains to the Active Life, [226-229], [230];
it will pass away, [177], [191], [229-232];
it is the Purgative way, [220];
Prelates and the Active Life, [236]
Active Religious Orders, they are inferior to the Contemplative, [253-257]
Adjure God, in what sense we are said to do so in our prayers, [148]
Adoration of the Cross, [37]
Adoro Te Devote, the rhythm of St. Thomas in honour of the Holy Eucharist, [112]
Albert of Brescia, O.P., [18]
Albert the Great, Blessed, [6]
Alypius, St. Augustine's friend, [123]
Ambrose, St.: on God as the cause of devotion, [57];
that the beauty of the soul depends on the Moral Virtues, [184]
Andronicus on the meaning of sanctity, [49]
Angels, the: how they are differentiated from men, [113], [114], [187], [206];
the knowledge of the Angels, [157], [187], [205], [208], [230];
the Beatific Vision of the Angels, [231];
the intelligence of the Angels, [187], [230];
the intercession of the Angels, [165];
their conformity to the will of God, [165], [167];
the Angelic Hierarchies, [201], [230];
the teaching of the Angels [230], [231];
the Active Life of the Angels, [231];
we shall be like to the Angels, how, [230], [231];
Angels gird St. Thomas, [6]
Anselm of Laudun, [25]
Antony, St.: a patron against Hell-fire, [160];
on discretion, [154], [157]
Areopagite. Cf. s.v. [Denis the Areopagite]
Aristotle: on the aptitude for virtue, [35];
on honour, [39];
that the perfection of the moral virtues lies in their mean, [43];
on Justice, [55], [221];
that "reason asks for the best things," [69];
on the need of temporal things, [89];
that "each man's life is that which he would wish to share with his friend," [170];
that "to live is to be," [170];
on action and contemplation as distinctions in the intellectual life, [171];
that life is primarily in the vegetative soul, [171];
on three kinds of lives, [175];
that knowledge has little to do with the moral virtues, [182], [221];
that every act of the intellect may be termed "consideration," [188];
that the ultimate happiness of man consists in the contemplation of the highest truth, [193];
of man's dependence on the imagination, [201];
that motion is the act of a perfect thing, [203];
on local motion as the chief of bodily motions, [204];
that delight follows upon a perfect work, [213];
on the nobility of science, [214];
that there is no pleasure contrary to that derived from thought, [217];
on application to the Contemplative Life, [217];
that the Contemplative Life is "beyond man," [218];
that prudence pertains to active happiness, [223];
that he who commits adultery to steal is more a thief than an adulterer, [223];
that prudence is the right mode of procedure in our actions, [224];
that the ends of the moral virtues are the principles of prudence, [224];
that the proof of the possession of wisdom is the power to teach, [228];
eight proofs that the Contemplative Life is superior to the Active, [234], [235];
on the better lot, [236];
that habits produce perfect acts, [251]
Arius, his error regarding the Person of Christ, [161]
Athanasius, St., on the chanting of the Psalms, [123]
Attention: mental, [225];
in prayer, [125-133];
three kinds of, [128], [129], [133]
Attitudes in prayer, [150], [151]
Augustine, St.: St. Thomas's kinship with him in doctrine, [17-19];
they are seen in a vision together, [18];
the Breviary Hymn to, [26];
definition of religion, [28], [29], [30];
on Latvia, [30];
on Eusebeia, [31];
on abiding in Christ, [32];
on the desire of God, [32];
on prayer for wealth, [33];
on sacrifice, [32], [46];
of true worship, [40];
of idolatry, [46];
on the value of external acts in prayer, [46];
of virginity, [50];
on "God alone," [54], [92], [108], [142], [197], [189], [203], [219];
on the will and the understanding, [57];
on true grief, [65];
prayer defined, [69];
why we should pray, [75];
on the prayers of the Church, [76];
when we pray we are God's beggars, [79], [110];
of those who say "He knows already; why then pray?" [80];
of the knowledge the dead have of our affairs, [82];
on shrinking from death, [83];
on avoidance of Hell, [86];
of the Beatific Vision, [87], [229];
a prayer for continence, [87];
and for the knowledge of Holy Scripture, [88];
it is lawful to pray for what it is lawful to desire, [89];
on prayer for "sufficiency of life," [89];
on "seeking first the Kingdom of God," [90];
on prayer "without ceasing," [91];
of the prayer of desire, [92], [134];
his prayer for deliverance from toothache, [92];
why temporal favours are sometimes not granted, [94], [95];
on prayer for others, [96];
that we cannot here distinguish between the predestinate and the reprobate, [97];
on the imprecations in Holy Scripture, [100], [101];
on prayer for the wicked, [101];
on the Lord's Prayer, that it is the most perfect form of prayer, [102];
on "our Daily Bread," [103], [109];
"hallowed be Thy Name," [104];
"Thy kingdom come," [105];
"Thy will be done," [105];
"forgive us our trespasses," [110], [111];
of the Lord's Prayer and the gifts of the Holy Spirit, [106];
of the two versions of the Lord's Prayer in St. Matthew and St. Luke, [107];
on true righteousness, [111];
on exterior religion, [119];
on the chanting of the Psalter, [123];
on the prayer of the heart, [124];
on distractions, [129-131];
on prayer at definite times, [134];
on the brief prayers of the hermits of old, [134];
on "much speaking" in prayer, [135];
that God urges us to pray, [138], [139];
that prayer is a gift of God, [139];
on unheard prayers, [140], [142];
on prayers heard in anger, [142], [143];
in what sense the prayers of sinners are heard, [143], [144];
on the attitudes to be adopted in and of the time and place for prayer, [127], [150], [151];
of the knowledge of the Saints in Limbo, [154-156];
why the prayers of the Saints are heard, [167];
the Contemplative contrasted with the Active Life, [172-174], [186];
the three "lives," [175], [185];
the "mixed" life, [226];
of the final possession and vision of God, [176], [177], [191], [203];
on the use of leisure, [186];
the claims of the two lives, the Active and the Contemplative, [186], [248];
of the Active Life, [236];
of the Active Life as opposed to the Contemplative, [238];
that every operation of the intellect may be termed "thought," [188];
of the derivation of the term "speculation," [189];
of our present perfection, [190], [191];
on the pleasures of sense, [185];
that the contemplation of God is the goal of all our acts, [193];
that we must use created things as stepping-stones to the things that abide for ever, [193];
on Mary's "better part," [196], [197];
on Martha and Mary, [234], [235], [248];
that in contemplation we do not see God Himself, [199];
the greater the danger in the battle, the greater the joy in the triumph, [212];
on the transitory nature of our present contemplation, [218];
on the beauty of the teaching life, [227];
how the moral virtues remain after death, [230];
of the repose of Contemplation, [230], [241];
of his desire for solitude, yet he feels that he must work for others, [239];
he dare hope for the Contemplative Life, [240];
of the higher reason, [249]

Basil, St.: on distractions, [127], [128];
on unheard prayers, [141]
Beatific Vision, the, [87], [153], [172], [176], [177], [180], [181], [193], [198-203], [217]
Beatitude, in what it consists, [172], [176], [177], [181], [191], [198], [218], [219], [229]
Beatitude, a prayer for, [192]
Beauty, definition of, [185]
Benedict, St., the vision of, [202]
Bernard, St.: on the meaning of contemplation, [188], [189];
of the steps in contemplation, [194]
Bestial Life, the, [175]
Birds, the movements of, [209]
Blood of Christ, the, [163]
Boëthius, on the liberty needful for contemplation, [237]

Cajetan, O.P., Cardinal, [19], [20];
on the meaning of Religion, [50];
on the meaning of devotion, [53], [54];
on its causes, [60];
on devotion as opposed to gloom, [64];
of the "devout female sex," [62];
of the need of meditation, [61];
of prayer as the cause of union with God, [71];
of prayer as a real cause, [74];
on three points to be considered in prayer, [78];
on prayer as a sacrifice, [79];
of the divisions of the Lord's Prayer, [107], [108];
how those in Limbo can hear prayers, [118];
on vocal prayer, [121], [123];
on the tone to be employed in saying Mass, [122];
the function of ecclesiastical chant, [122], [124];
on attention in recitation of Divine Office, [128];
on attention to the words of Consecration, [149], [150];
of the need of the moral virtues in the Contemplative Life, [239];
the Parable of the Ten Virgins, [247];
on the real object of prayer, [129]
Canticle of Canticles, the, [14]
Cassian, the Conferences of: on St. Antony and discretion, [254], [257];
on different kinds of prayer, [148]
Cassiodorus on Ps. xxxviii. [13], [68]
Cato on respect for parents, [30]
Ceremonial, the value of, [35]
Chant of the Church, the Public, [122], [123]
Charity as the principle of religion, [56].
Cf. s.v. [Theological virtues]
"Christ, pray for us," why we do not say, [160], [161]
Christ, the Name of, on the foreheads of Christians, [219]
Chrysostom, St.: the Opus Imperfectum in Matthæum falsely attributed to him, [24];
on prayer as a conversation with God, [74];
on prayer for others, [95];
in public, [121];
on prayer for sinners, [143];
on prayer through Jesus Christ, [145];
on the zeal of S. Paul, [242]
Church customs, [158], [163]
Church, the prayers of the, [81]
Cicero, on religion, [27];
on prudence and intellectual quickness, [224]
Circular movement of the soul, [172], [203-210]
Cleanness, [47], [184]
Colere, [31]
Collect for Friday in September Ember Week, [147];
for Trinity Sunday, [147], [148]
Compline, St. Thomas's devotion at, [14]
Communion of Saints, [158], [164]
Conformity to the will of God, [86]
Consecration, the Prayer of the, [147], [149], [150]
Contemplation and the Contemplative Life: the meaning of contemplation, [188], [189], [196], [201], [202], [211], [230], [234], [235], [237];
it is something beautiful in the soul, [184];
not purely an affair of the intellect, [179-182], [189];
its relation to the affective powers, [211];
the place which reason occupies in contemplation, [195], [210], [211], [225], [226], [249];
the place occupied by the imagination, [195];
in what sense contemplation involves many acts, [187-192];
how far contemplation may be described according to the three species of motion—circular, direct, and oblique, [172], [203-210];
contemplation is natural to man, [210];
it is pleasurable, [211];
it is primarily concerned with God, [180], [241], [250];
it does not, in this present life, fall on the Divine Essence as such, [199-203];
its ultimate goal, [180], [184], [187], [193], [194], [196], [198], [203], [229];
its ultimate goal in this life, [212], [220];
how it is distinguished from meditation and thought, [188];
and from speculation, [189];
four integral parts of contemplation, [193], [194];
four phases in it, [194];
six steps in it, [195], [196];
the contemplation of this present life, [193], [213], [214];
not on earth as in Heaven, [176], [177], [217], [243];
it is "beyond man," [218];
a busy life does not exclude it, [238];
it is lawful to desire it, [240];
contemplation and ecstasy, [200];
four subjects of contemplation, [194];
the repose of contemplation, in what it consists, [204], [205], [234], [235], [246]
The Contemplative Life: its meaning, [184], [186], [237], [250];
how it is distinguished from the Active Life, [169], [173], [220], [234], [235];
it is superior to the Active Life, [233-240];
it is more meritorious than it, [240-244];
its great merit, [242];
it is prepared for in the Active Life, [239], [245-249];
the Active Life precedes it, [249-252];
the Contemplative Life directs the Active, [251];
the relation of the Contemplative Life to the Theological virtues, [192];
and to the Moral virtues, [182-186], [221], [222], [239];
it demands temperance, [184], [185];
and chastity, which it in turn fosters, [184], [185];
it calls for the subjection of the passions, [184], [185];
it results in the subjugation of the passions, [213];
it involves a certain liberty of spirit, [234], [237];
it is often distasteful, [215], [216];
it means the sacrifice of our own soul, [244];
its joys, [177], [197], [210-216], [234], [248];
its combats, [212], [213];
it is imperfect here on earth, [243];
it is not incompatible with Prelacy, [236];
its relation to the office of teaching, [236-239];
it is not meant for all, [235], [236], [239], [241], [251], [252];
reading is sometimes necessary for it, [190];
how far it refrains from all external actions, [182];
it is typified by Rachel, [174], [180], [184], [234], [242];
also by Mary of Bethany, [174], [190], [197], [234], [235], [248];
it is foreshown in Jacob's Vision, [231]
Contemplative Religious Orders: in what sense they are the best, [253-257]
Contemplatives, [32]
Continence, a prayer for, [87]
Conversation, sins of, [110]
Correction, fraternal, [97]
Created things must serve as stepping-stones, [193]
Cross, Adoration of the, [37]
Cultus, [31]
Cyprian, St., on Our Father, not My Father, [96]

Damascene, St. John: on Wonderment, [189];
definitions of prayer, [69], [71], [85], [142], [148]
Dead, Prayers for the, [167], [168]
Death, fear of, [83]
Decii, the, [52]
Defects, the thought of our, causes devotion, [63], [64]
Delights, earthly, as opposed to heavenly, [215], [216]
Denis the Areopagite, [24];
on sanctity, [49];
on ecstasy, [55];
on beginning all with prayer, [70];
on being co-workers with God, [154];
of the knowledge of the Angels, [157];
of the harmony in Divine things, [158];
that life implies motion, [171];
on the three movements of the soul, [172], [203-210];
of the difference between the Angelic and the human intellect, [186];
that the goal of contemplation is to attain to the uniformity of the Divine contemplation, [218];
that in contemplation here on earth we do not see the Divine Essence, [200];
on the illumination of the Angels, [230];
of the Divine harmony, [255]
Desires, their function and necessity, [77], [91], [105]
Devotion: defined, [51], [53], [55], [57], [64];
is a special act, [51];
is due to an act of the will, [53], [57];
is an act of the virtue of Religion, [57];
is the principal act of the virtue of Religion, [54];
involves sacrifice of the heart, [64];
it gives a certain measure to human acts, [52];
it means promptitude, [53], [55], [56], [57];
two causes of it, [57], [62], [63];
caused by meditation, [57];
especially by meditation on the Sacred Passion, [59], [63];
on the goodness of God, [58], [60];
on our own defects, [58], [60];
obstacles to it, [62];
how far it may be hindered by learning, [60];
it is productive of sorrow, [62-64];
but is not therefore to be confounded with gloominess, [64], [65];
it produces joy, [62], [63];
devotion to the Saints, [57];
the devotion of women, [59], [62];
the "devout female sex," [62]
Direct movement of the soul, the, [172], [210-213]
Discretion, St. Antony on, [254], [257]
Distractions, [127]. Cf. s.v. [Prayer, distractions in]
Divine Office, attention in the recitation of, [128]
Dulia, [39]

Ecstasy, [4];
Denis the Areopagite on, [55];
that of St. Paul, [199], [200]
Ejaculatory prayers, [134], [135]
Enemies, prayer for, [99];
love of our, [99]
Eternity: the "repose" of, [86], [87], [92];
the "silence" of, [87]
Etymologies, those of St. Thomas and St. Isidore, [24]
Eucharist, the Holy: the Accidents of, [9];
St. Thomas's reception of It as Viaticum, [15];
the "Chief" of the Sacraments, [103];
our "Daily Bread," [103], [109];
the rhythm, Adoro Te Devote, [112]
Eusebeia, [31]
Example, the force of, [222]
Exterior religion, [45]
External actions, [182], [183]
Extraordinary ways of God, the, [3]

Faber, Father, [2]
Faith, [191], [192]
Faith and Vision, [87]
Fasting, [63]
Fear, [189];
the gift of fear, [34];
fear of death, [23];
of Hell, [36]
Female sex, the "devout," [62]
"Forgive us our trespasses," [110], [111]
Fossa Nuova, [14]
Frederic, the Emperor, [8]
Friendship, [56]

Gifts of God, [92];
of the Holy Spirit, [105], [106]
Gloom, not a characteristic of the Saints, [64], [65]
Gloss, the, on Holy Scripture, [24], [25]
God: God alone, [92], [247];
in what sense we "adjure" Him in our prayers, [148];
by prayer we become His beggars, [79], [110];
He is not changed by our prayers, [86], [107];
does not need our external acts of religion, [43], [46];
His foreknowledge involves no compulsion, [72];
His goodness is a reason for prayer, [107], [149];
His Holiness is a reason for prayer, [147];
the harmony of Divine things, [158], [159];
He knows beforehand what we seek, [80], [161];
He knows the heart, [157];
the majesty of God, [189];
the Patience of God, [130];
we do not pray to Him alone, [80-84];
He does not always hear our prayers, [142], [143];
why He wishes us to pray, [74], [86], [107], [138];
He does not profit by our service, [43];
on seeking after God, [54], [134], [179], [180], [183], [192];
He is the First Principle, [180];
the Ultimate End, [182];
ultimate union with Him, [109], [191];
union with Him, [69], [208];
we can hope for it, [240];
hindrances to it, [103], [104];
the Vision of God, [153], [155], [163], [172], [177], [180], [181].
Cf. s.v. [Beatific Vision]; the Antecedent Will of God, [163]
Greeks, On the Errors of the, St. Thomas's treatise on, [14]
Gregory the Great, St.: on Lia as the type of the Active Life, [222], [225], [234], [242], [246];
of Martha and Mary as types of the Active and the Contemplative Life respectively, [174];
on attention at prayer, [126];
on the intercession of the Angels, [165];
on the conformity of the Angels to God's Will, [167];
how the prayers of the Saints avail, [167];
that the Contemplative Life is occupied with God alone, [180], [184], [192];
that contemplation in this life does not attain to the Divine Essence, [199], [200];
that contemplation excludes all images, [201];
of St. Benedict's vision, [202];
on the true sweetness of contemplation, [210];
contemplation springs from and leads to love of God, [212];
on the combats of the Contemplative Life, [212];
that knowledge of God brings about the death of all carnal desires, [213];
of the joys of the spiritual life, [215], [216];
on disgust for spiritual things [215], [216];
of the Active Life, [221], [225];
on teaching as falling under the Active Life, [226];
as due to contemplation, [227];
that the Active Life passes away, not so the Contemplative Life, [229];
of the Contemplation of the Angels, [231];
on the instability of our present contemplation, [232], [243];
of the merits of the Contemplative Life, [240], [241];
that those who are Superiors can still practise the Contemplative Life, [236];
that the Active Life precedes the Contemplative, [224], [245], [249];
of zeal for souls, [243], [244];
of the necessity of the Active Life, [250];
contemplata aliis tradere, [254];
that the Blessed in Heaven know our needs, [82];
not all are called to the Contemplative Life, [251], [252]
Gregory of Nyssa, St., of joys and sorrows, [64]
Gregory X., Pope, [14]
Guidonis, Bernard, [6]

Habits, [35], [251]
Harmony of Divine things, [158], [159]
Harmony of reason, the, [183]
Heaven: there will be no books in, [111];
it is our "Fatherland," [166-168], [173]
Holiness, [184]
Hope, [191], [192]
Hugo à St. Caro, [6], [25]
Hugh of St. Victor's: on attention at prayer, [126];
on intensity, [126]