Contemplative Prayer

IT would almost seem an impertinence to commend in these pages Sancta Sophia, the famous compendium of Father Baker's treatises on prayer and an interior life. The writings of this venerable servant of God have been in the hands of the public for nearly three hundred years, and have proved an invaluable aid to those who would seriously aspire to the practice of contemplation. The fruits of his labour are to be seen in the lives of the many souls his teaching has led through the difficult paths by which the heights of contemplation are reached. But though Sancta Sophia is useful and of interest to all aspiring to an interior life, it may be said to make its strongest appeal to the members of the English Benedictine Congregation, and to all who draw from the fountain of its spirit. For not only is Sancta Sophia the spiritual product of one of its most saintly sons, but it would seem to express the very spirit of the Congregation. As the constitutions drawn up in 16 I 7, and repeatedly confirmed and amplified in succeeding chapters, built up and established the outward form and observance of the Congregation, so the writings of Father Baker appe.ar to have largely influenced and fully expressed its spirit. For no otherwise can be understood the thorough examination to which his writings were subjected, and the subsequent official and almost solemn ratification they obtained from successive chapters, in which were gathered the leading spirits and restorers of the Congregation. This view is amply borne out by the history of the examination and approbation, by Father Leander Jones and Father Rudesind Barlow, of the original treatises, and the history of the compilation of Sancta Sophia. No one among the restorers of the English Congregation exercised more influence than Father Leander Jones, or, as he was usually called, Father Leander of St. Martin, and Father Rudesind Barlow. They were professed in Spain, pursued their studies at Salamanca, and obtained the degree of Doctor of Divinity. In 1607 and 1611 respectively they went to Doway, and before long Father Leander became Vicar of the Spanish Mission and Father Rudesind Prior of St. Gregory's. They were men of considerable learning andtheological attainments. The one held a theological chair and was Regius Professor of Hebrew for many years in Doway University; the other for a long period was Professor of Theology at the College of St. Vaast, and was largely consulted from all parts of Europe. They were held in high esteem in the Congregation, and were chosen to fill every post of responsibility and trust in its early years. Father Leander was its tirst President-General and Father Rudesind its second, and they were the leading spirits on the Commission deputed by the Chapter of 1633 to frame resolutions on the nature and substance of the Congregation. To these men was entrusted the task of examining and reporting on the writings of Father Baker. The opinion formed by Father Leander is best given in his own words: "They do all contain very sound and wholesome doctrine for the direction of devout souls, and fit and agreeable to our calling and Rule, and especially for the use of our dames the spirit of our holy Rule consisting principally in a spiritual union of our soul with God in affective prayer, and exercise of the will immediately on God, rather than in intellectual and discursive prayer, busying the understanding, as appeareth by our Rule, and the daily use of our choir office, which {or the most part consisteth of aspirations and affections, and hath very few discourses."