And yet more on perfection and Albert the Great-Part 26 DoC

Contemplation comes after the stages described in this series; purification and purgation, usually with vocal prayer, meditation which includes both active and passive meditation, and then, and only then, contemplation. There are a few saints I am sure who moved very quickly through these stages, but even Teresa of Avila took years and years. 

One must start as young as one can organize one's life to do so. These selections from St. Albert will hopefully encourage those who are praying and who want to love God before all else.

Chapter 9

How much the contemplation of God is to be preferred to all other exercises

Now since all things other than God are the effect and work of the Creator himself, their having ability and being is a limited power and existence, and being as they are created out of nothing, they are circumscribed by the effects of their nothingness, while their tendency of themselves towards nothingness means that we receive our existence, preservation and activity moment by moment from the Creator himself, along with whatever other qualities created things may have, just as we receive their insufficiency to any action of themselves, both with regard to themselves and to others, in relation to him whose operation they are, they remain as a nothing before something which exists, and as something finite before what is infinite. 

What is absolutely essential to remember is that none of this happens unless the person has chosen orthodoxy and is focussing on Christ Himself. There is no room in all of these stages for messing about with mysticism or spiritualities outside those of the Catholic Church. Such efforts are doomed to lead to narcissism or worse, demonic activity. One cannot substitute orthodoxy and all the great saints presuppose that the person on the journey to perfection is grounded in the Faith. This does not mean that the person has to be a theologian or philosopher, but that each man, woman and child must be obedient to the teachings of the Church.

God gives His grace where He wills, but the tradition of the Church, which does not recognize holiness in non-Catholics to the point of canonization, is that true faith includes humble obedience. Even a child can enter into contemplation, but only if pure at heart. Some child saints have been persevered for such, but if you notice in the lists of saints, most child saints were martyrs--the martyr reaches perfection by sharing in the Passion of Christ directly. 

For this reason let all our actual contemplation, life and activity take place in him alone, about him, for him and towards him who is able and capable to produce with a single nod of his will things infinitely more perfect than any that exist now. No contemplation and fruition of love, whether intellectual or affective, is more useful, more perfect and more satisfying than that which is of God himself, the Creator, our supreme and true Good, from whom, through whom and to whom are all things. He is infinitely satisfying both to himself and to all others, who contains within himself in absolute simplicity and from all eternity the perfection of all things, in whom there is nothing which is not himself, before whom and through whom remain the causes of all things impermanent, and in whom dwell the unchanging origins of all changing things, while even the eternal reasons of all temporal things, rational and irrational, abide in him. He brings everything to completion, and fills all things, in general and in particular, completely and essentially with himself. 

Simply put, we are focussed on Christ. 

He is more intimately and more really present to everything by his being than each thing is to itself, for in him all things are united together, and live in him eternally. What is more, if someone, out of weakness or from lack of intellectual practice, is detained longer in the contemplation of created things, this supreme, true and fruitful contemplation may still be seen as possible for mortal man, so that there may take place an upward leap in all his contemplations and meditations, whether about created things or the Creator, and the appreciation of God the Creator himself, the One and Three, may surge up within so that he come to burn with the fire of divine love and the true life in himself and in others, in such a way as to make him deserving of the joy of eternal life. 

How wonderful is God's grace that He invites us into unity with Him without our having to be perfect--in other words, at this stage, Christ perfects us in Love. We have done what we can and followed the road, which is hard and true, but He gives His overwhelming Love to carry us on.

Even in this one should bear in mind the difference between the contemplation of faithful Catholics and that of pagan philosophers, for the contemplation of the philosophers is for the perfection of the contemplator himself, and consequently it is confined to the intellect and their aim in it is intellectual knowledge.

 But the contemplation of the Saints, and of Catholics, is for the love of him, that is of the God they are contemplating. As a result it is not confined in the final analysis to the intellect in knowledge, but crosses over into the will through love. That is why the Saints in their contemplation have the love of God as their principal aim, since it is more satisfying to know and possess even the Lord Jesus Christ spiritually through grace than physically or even really but without grace. 

Albert is clear here that it is Catholic who know Who they are contemplating. We do not approach a pagan god or goddess, but the Trinity. And, we do not contemplate war or destruction, but love. Ask for these graces. These are yours for the asking as you are already a child of God through baptism.

Furthermore, while the soul is withdrawn from everything and is turned within, the eye of contemplation is opened and sets itself up a ladder by which it can pass to the contemplation of God. By this contemplation the soul is set on fire for eternal things by the heavenly and divine good things it experiences, and views all the things of time from a distance and as if they were nothing. Hence when we approach God by the way of negation, we first deny him everything that can be experienced by the body, the senses and the imagination, secondly even things experienceable by the intellect, and finally even being itself in so far as it is found in created things. 

John of the Cross will echo this language, hundreds of years after this writing. So, too, Bernard of Clairvaux and many others understood this type of Love. Sometimes this Love is described as fire and sometimes as a great cloud. The Pillars of Fire and Smoke.................

This, so far as the nature of the way is concerned, is the best means of union with God, according to Dionysius. And this is the cloud in which God is said to dwell, which Moses entered, and through this came to the inaccessible light. Certainly, it is not the spiritual which comes first, but the natural, (1 Corinthians 15.46) so one must proceed by the usual order of things, from active work to the quiet of contemplation, and from moral virtues to spiritual and contemplative realities. 

One cannot skip steps...........

Finally, my soul, why are you uselessly preoccupied with so many things, and always busy with them? Seek out and love the one supreme good, in which is all that is worth seeking, and that will be enough for you. Unhappy therefore is he who knows and possesses everything other than this, and does not know this. While if he knows everything as well as this, it is not from knowing them that he is better off but because of This. That is why John says, This is eternal life, to know Thee, etc. (John 17.3) and the prophet says, I will be satisfied when your glory becomes manifest. (Psalm 17.15)

And, again, as a few days ago, we return in Albert to David and Moses and John, the saints who show us the Love of God.

To be continued...................