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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;[Pg 263]
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;[Pg 264]
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
