In discussing the contemplation of creaturely objects, we pointed out that there were two classic cases; in one form of contemplation, the higher world enters our life, embodying itself, as it were, in a supreme, condensed “now”; in the other, we emerge, we are transported, in a sense, from our life towards that higher world.

On the level of religious contemplation, the division reappears. The moment of the consecration of the Host (which eminently appeals to a basic contemplative attitude in the faithful) is the supreme archetype of such a “now,” representing the influx of the world of valid reality into our life. In a similar, though not an identical sense, the act of holy Communion also contains such a “now.” The other pole is exemplified by interior prayer, and the so-called prater of quiet—contemplation in the very strictest sense of the term. This constitutes the supreme archetype, not of a paramount “now,” but of our withdrawal from vital actuality (a plastic expression of that withdrawal is furnished by the word ecstasy, whose literal meaning is “stepping out”), our elevation into a region beyond time, our ascent to the plane of eternal validity.

Religious contemplation is possible only after we renounce sin

Our loving absorption in God, foreshadowing the beatific vision we are to be granted in Heaven, is the most perfect contemplation. In moments of reposing in God and experiencing His all-pervasive presence, of our loving adoration of God, we achieve in statu viae something like an anticipation of our status in eternity. Every created being, however, though in very different ways according to its metaphysical rank and value, can become a point of departure for religious contemplation as described above.

In order to find our way to religious contemplation, we must, before all else, have renounced everything that cannot be upheld before the face of Christ. We must be firmly resolved to part with “the world and its pomp,” and to shut out whatever offends God. “Who shall ascend into the mountain of the Lord; or who shall stand in his holy place? The innocent in hands, and clean of heart” (Ps. 23:3-4).

We must abandon preoccupation with creaturely goods

Next, to find our way to religious contemplation, we must rid ourselves of all preoccupation about any creaturely good. We must begin by becoming entirely empty. Not only must all conative tension, directed to some pragmatic purpose, disappear; for a moment we must forget everything, pronounce a nescivi (“I have forgotten”), and achieve a total inward silence, dimming all desires and longings in our soul.

More, we must possess an essential readiness to renounce any legitimate good, if that be God’s will. We must deliver back everything into the hands of God, so as to receive it again from Him according to His holy will. Not before we have thus waxed inwardly empty can we be completely filled by God, face the full reality of His presence, and belong to Him wholly.