Indeed, in such turbulent times like ours, nothing should be more cherished by all of us than prayer. For, let us remember, this does not represent just one of the traditional obligations of Christians, but the way in which any of us can directly appeal to God. This personal, immediate, and ever-possible relationship must be our absolute priority. For neither catechesis, nor the study and meditation of Holy Scripture, nor the sacraments of the Church – in short, nothing can be of use to us without perseverant and arduous prayer. If God allows us to be attacked by the powers of darkness, to be tempted sometimes to the limit of our strength, all this happens to urge us to pray. And not just anyhow, but to pray with all our hearts, convinced by the holy word of Jesus Christ who tells us so clearly:

“Without me you can do nothing” (John 15:5).

To convince ourselves that this is indeed the case, Saint Alphonsus sometimes makes very radical statements. For example, he says that even when we are well-intentioned and desire to fulfill our obligations as Christians, we will not be able to do so if we do not ask God, through prayer, for the necessary graces. At the same time, he warns us that the devil attacks especially when he sees someone praying. This can be experienced, sometimes, in the most concrete ways. What would you say, for example, if just when you sit down to pray, your neighbor starts playing loud music? Or a motorcyclist begins to rev his motorcycle in front of your house for at least thirty minutes without leaving? Or that just when you feel your heart is “sticking” to the words of the prayer, a lost bee starts buzzing loudly in the room and cannot find its way out even after ten minutes? And if such things happen almost every time you pray, as I myself have experienced, then I think we can wonder why such things happen.

But let’s suppose that none of these things disturb you. Or, perhaps, they don’t happen at all. But who could deny the “cloud” of thoughts and worries that suddenly arise exactly when we pray? Not to mention all the memories, usually even sinful ones, that begin to disturb us during prayer. All these are nothing but evidence of both the difficulty of prayer and its importance. Perfectly aware of these things, Saint Alphonsus invokes the testimony of another famous saint, Isidore, to confirm: “Then mostly does the devil insinuate thoughts, when he sees a man praying.” So let us not doubt that this is the case. And, at the same time, let us decide more than ever to pray. Where do we start? Obviously, with vocal prayer, accessible to everyone. But what should we ask for in the beginning? Saint Alphonsus teaches us: the gift of perseverance. For nothing is more important for any good and saving work than perseverance, tenacity, continuity. Are not all these the essential traits of the Christian Tradition?

Even if we believe in all the eternal realities, that does not mean they become so vivid, so present to us that they shape our lives. And if we want to become capable of carrying the cross of our lives in this fallen world, undoubtedly, the most important subject of meditation must be that regarding the passion and death of our Savior, Jesus Christ.

Saint Alphonsus is not a Christian of half-measures. On the contrary, he urges us to perfection. Although vocal prayer is absolutely necessary, mental prayer is especially needed. Even though the former is obligatory, the latter must be sought, learned, and practiced. Why? Because, through meditation, we strengthen in our minds and souls the eternal truths contained in supernatural Revelation. At the same time, however, we understand the relevance of these truths for ourselves, and, especially, what God’s will is concerning us and how we can fulfill it. Today, when most people believe that everything is strictly done through their own (i.e., independent) will, it is more necessary than ever to ask ourselves what God’s will is concerning us. For our place in the world depends not primarily on what we ourselves want to do, but on what God, our Creator, wants us to do, both for our own good and for the good of others, as well as to attain our salvation.

You may remember, perhaps, from the previous article, the definition of meditation from the beginning of the Spiritual Exercises of Saint Ignatius of Loyola. All those practices he named – examining one’s conscience, meditating, contemplating, praying vocally and mentally, etc. – had an eminent purpose: to find out God’s will concerning us, so that by fulfilling it, we may be saved. That is why Christian meditation, in which mental prayer occupies the primary place, deserves to be learned and practiced by each of those who want to be firm in faith.

The subjects (i.e., the “themes”) of Christian meditations are, as you might expect, the eternal truths of our supernatural faith. For example, the four last things: death, judgment, hell, and heaven. But all these realities are invisible to our physical eyes. Therefore, they must be meditated upon. Here is what can happen if this is not taken seriously:

“If they are not meditated on, they vanish from the mind; and then the pleasures of the senses present themselves, and those who do not keep before themselves the eternal truths are easily taken up by them; and this is the reason why so many abandon themselves to vice, and are damned.”^[ii]

Even if we believe in all the eternal realities, that does not mean they become so vivid, so present to us that they shape our lives. And if we want to become capable of carrying the cross of our lives in this fallen world, undoubtedly, the most important subject of meditation must be that regarding the passion and death of our Savior, Jesus Christ. Even though, as Saint Alphonsus suggests, our meditations should be centered on those mysteries of faith that are better suited to our own dispositions and inclinations, the Passion of the Savior must occupy the central place. The meditations of Saint Padre Pio on the Savior in the garden of Gethsemane, for example, are absolutely remarkable. Moreover, given the terrible nature of the episodes of the passion of Jesus Christ, they can often provoke strong reactions in our hearts. As Saint Alphonsus himself says, through such meditations, “we might excite sentiments of gratitude and love” directed toward God.

Additionally, there may be other subjects which, in today’s world where the dominant culture has visibly destroyed Christian values present in society, need to be meditated upon. As I have mentioned here before, the passages in the Bible where God is the one who clothes Adam and Eve with those “garments of skin,” deserve to become subjects of meditation. Why? To understand that an authentic Christian does not dress as they please or according to profane and vulgar models of the world, but as God wants all of us, men and women, to appear to others. Such subjects, therefore, need to be seriously meditated upon in order to acquire strong convictions and to be fully purified from the errors, vices, and vulgarity so widespread.

If we agree on the necessity of meditation, of mental prayer, how, concretely, is it practiced? Here are a few essential, clear, and, I hope, helpful suggestions.

Meditation is not primarily an activity of the mind, as is biblical study, but rather it is mainly oriented towards involving the will in resolutions and actions meant to help us progress on the path of salvation.

The place and time of meditation (where? and when?)

It is ideal to meditate in a church when we are alone or when there are very few faithful present, in front of the Blessed Sacrament. However, this is often impossible. In fact, we can meditate anywhere – even in the midst of daily concerns – if we can practice what Saint Alphonsus calls “the solitude of heart,” which “consists in being disengaged from worldly thoughts and affections.” If we succeed, therefore, in setting aside all worldly thoughts and cares, we have fulfilled the basic condition of meditation. And theoretically, we can do this anywhere. Of course, in practice, it is more difficult. That is why Saint Alphonsus recommends a solitary place, anywhere in the house. Or, as is the case in a large family with many children and grandchildren, those moments when the little ones are sleeping – in the morning or at night. Moreover, these moments are usually the best.

How long should the daily meditation be practiced? For beginners, a minimum of half an hour. This is the recommendation I followed myself. If the heart is captivated and we have no other obligations, we can stay in prayer for as long as possible. And be aware that meditation is not primarily an activity of the mind, as is biblical study, but rather it is mainly oriented towards involving the will in resolutions and actions meant to help us progress on the path of salvation.

If we find it very difficult to practice it, this indicates how attached, how “caught up” we are with worldly things. But, always, there is an emergency solution: prayer. For any spiritual work, Saint Alphonsus teaches us, we must ask in prayer for the grace to be able to accomplish it.

The practice of meditation (How?)

Concretely, mental prayer (i.e., meditation) has three parts: the preparation, the meditation itself, and the conclusion. As we will see, the conclusion will be the “barometer” of the quality of meditation.

Preparation is done through an act of faith in the presence of God (or “placing ourselves in the presence of God”), an act of humility and contrition, and finally, a prayer asking for divine light. All these should not last more than 1-3 minutes. If we desire a deeper internalization, of course, we can extend them. But not so much that we tire or become bored. And, as a practical recommendation, do not seek and do not expect anything extraordinary.

How can one not regret one’s own sins seeing what God Himself suffered for us? How can one not desire to change one’s life when one knows that those falls of Jesus are caused by the weight of our sins? How can one not desire never to sin again?

I say this because I have met Catholics who have given up meditation because “nothing happened.” They said this because they expected, in one way or another, God to speak to them at some point as He spoke to Moses at the burning bush (or in other biblical contexts). Usually, such a thing does not happen. That is why a lot of patience and perseverance are necessary. Which can only be obtained through prayer.

Careful with beginners, Saint Alphonsus shows us concretely how we can make the three acts of preparation. Here it is:

“Act of Faith in the Presence of God, and Act of Adoration

My God, I believe that Thou art here present, and I adore Thee with my whole soul.

Be careful to make this act with a lively faith, for a lively remembrance of the divine presence contributes greatly to remove distractions. Cardinal Carracciolo, Bishop of Aversa, used to say that when a person is distracted in prayer there is reason to think that he has not made a lively act of faith.

Act of Humility and of Contrition,

Lord, I should now be in hell in punishment of the offences I have given Thee. I am sorry for them from the bottom of my heart; have mercy on me.

Act of Petition for Light.

Eternal Father, for the sake of Jesus and Mary, give me light in this meditation, that I may draw fruit from it.

We must then recommend ourselves to the Blessed Virgin by saying a Hail Mary y to St. Joseph, to our guardian angel, and to our holy patron. These acts, says St. Francis de Sales, ought to be made with fervor, but should be short, that we may pass immediately to the meditation.”^[iii]

For the concrete practice of meditation, Saint Alphonsus recommends beginners to use a book. Although I have used several meditation books written by authors such as Saint Peter of Alcantara, Venerable Louis de Granada, and Saint Louis Marie Grignion de Montfort, the most suitable for me was and remains Preparation for Death written by Saint Alphonsus himself. I recommend you to try it. There you have absolutely everything you need: a good structuring, on a daily basis, of the meditations, extremely profound thoughts expressed very simply and clearly, very good resolutions and conclusions. Personally, I strongly believe that this book, used well, can lead many souls to holiness. But I’m not saying it’s the only one! In the near future, I will write an article presenting all the classic authors whose books can be used for the practice of meditation. But, as I said, these are especially for beginners.

At other times, I meditate on the wounds – real cuts – that the edges of the Cross have made in His shoulders. Although it is barely bearable, looking with the mind’s eye at such details, one starts to understand the unspeakable God’s love for us. The soul, numbed by sins and the cares of the world, begins to “move” towards God.

However, to give you an idea of how meditation can proceed, I will propose a concrete example, based on my own experience. I have always had a “weakness” for a terrible episode that is also found in the Way of the Cross during Lent: the falling of the Savior under the weight of the Cross. This seems to me one of the most poignant things imaginable. It is impossible for me to meditate on any of the aspects I can represent to myself – the trembling of the body under the terrible burden, the pain of the wounds on the back caused by the weight and the splinters that pierce His holy flesh, the difficulty to breathe and step under the weight of the sins of the whole mankind – without feeling a strong piercing of the heart. From such emotions arise powerful prayers.

How can one not regret one’s own sins seeing what God Himself suffered for us? How can one not desire to change one’s life when one knows that those falls of Jesus are caused by the weight of our sins? How can one not desire never to sin again? At other times, I meditate on the wounds – real cuts – that the edges of the Cross have made in His shoulders. Although it is barely bearable, looking with the mind’s eye at such details, one starts to understand the unspeakable God’s love for us. The soul, numbed by sins and the cares of the world, begins to “move” towards God. In a word, we want to do something. Something good, something for God and for our neighbor. Then we pray fervently – as we all pray now to be delivered from the confusion and heresies spreading everywhere. When things move in this direction, then we can be sure that meditation is good. Because this is the barometer of quality: resolutions.

The conclusion must belong to the resolutions. Which must be concrete, realistic, oriented towards holiness. There don’t have to be many; there can be a single, concrete resolution. It’s important that it be fulfilled. If we were to meditate every day, and every day we were to make a single decision – just one! – that we would respect, our life would quickly reach great measures of holiness. Here, then, is what Saint Alphonsus says about resolutions:

“In terminating the meditation it is necessary to make a particular resolution; as, for example, to avoid some particular defect into which you have more frequently fallen, or to practice some virtue, such as to suffer the annoyance which you receive from another person, to obey more exactly a certain Superior, to perform some particular act of mortification. We must repeat the same resolution several times, until we find that we have got rid of the defect or acquired the virtue. Afterwards reduce to practice the resolutions you have made, as soon as an occasion is presented.”^[iv]

Let’s suppose that a holy king, such as Blessed Charles I of Austria, would invite us to his castle. He would host us, talk to us, show us his properties, pray with us, read us the lives of saints and the great heroes of faith. The day of departure would come. Wouldn’t we sincerely thank him? Wouldn’t we show him all our respect and honor? How much more should we do these things for God! This is actually what we should do at the end of any meditation: thank God for every grace, for every light received; promise to do everything possible to respect the resolution(s) made; ask God the Father, the supreme and absolute King, in the name of the Lord Jesus Christ, and through the prayers of the Holy Virgin Mary, to help us keep all good decisions.

If we also add a prayer for the souls in purgatory and for sinners (especially for the obstinate ones), Saint Alphonsus, alongside Saint Francis de Sales, assures us that we will reap abundant fruits.

A final note: every day we speak, listen, hear. We live and are submerged in an ocean of sounds and noises. Meditation should seek everything that opposes this: silence, solitude. For, Saint Alphonsus assures us, only in this way will we come to perceive more intensely the presence of Him who, though invisible to our bodily eyes, is never far away:

“For in him we live, and move, and are” (Acts 17:28).

Latest from RTV — AMERICA’S GOT TALENT: Tucker Carlson vs Taylor Swift

[i] My article is mainly based on the section titled “Mental Prayer,” which is found on pages 252-284 in the volume Saint Alphonsus de Liguori, The Ascetical Works, Vol. III: The Great Means of Salvation and Perfection, published in New York, Cincinnati, and St. Louis by Benzinger Brothers in 1886. I wholeheartedly recommend reading this section in its entirety. The volume can be found here: https://archive.org/details/TheCompleteAsceticalWorksOfSt.Alphonsusvolume3/page/n5/mode/2up [Accessed: 11 February 2024]

[ii] Saint Alphonsus, op. cit., p. 267.

[iii] Saint Alphonsus, op. cit., p. 274.

[iv] Saint Alphonsus, op. cit., p. 280.