Spirituality is a subject matter that never fail to capture the imagination and interest of authors throughout the history of Christianity. Perhaps it is because Spirituality itself is part and parcel of our being Christian so much so that at the very inauguration of the Church, upon the descent of the Holy Spirit onto the apostles and the Blessed Mother, Spirituality already existed guiding the infant the Church in every little step she takes. But what is precisely Spirituality mean, its processes and sense in today’s contemporary generation. Garrigou Lagrange, a well revere Dominican and Theologian, tried to revisit varying views on spirituality, in his book The Three Ways of Spiritual Life, en route to a cursory understanding of Ascetical and Mystical Theology.
Fr. Lagrange presented the subject of Spirituality in both classical and avant-garde manner, considering his time and milieu.
He divided his presentation of Spirituality into three main classical division, namely: Purgative stage, Illuminative stage, and Unitive stage. These classical divisions are derived from the works of Dionysius, a Greek theologian, saint and mystic to whom the following theological works are attributed: The Divine Names, The Mystical Theology, The Celestial Hierarchy, and The Ecclesiastical Hierarchy. The divisions provided by Dionysius prove to be of great help in the field of Spirituality as these are still in use though it had been almost two millennia since Dionysius penned them.
The purgative way is the way for those who commence their spiritual journey by obtaining grace and justification, though still in a constant struggle with themselves regarding their tendency and the exercise of charity. Here, the person is task to resist and overcome his passions and temptations to sin through the attraction sensual pleasures. Victory over these sins and temptation can be possible through the exercise of humility and charity. The person has to be humble before the Lord so as to admit his dependence on God’s grace to overcome the pleasures of senses. This can be called the process of an active purification wherein the soul exerts effort to reform the mind, heart, and the sensitive appetite. He desires to mortify his passions. The end of this stage is the purity of soul, free from any mortal sin, through one’s efforts and with help of God’s grace.
The illuminative way belongs to those who have more control of their passions and desire so much that they are able to direct themselves away from sinful events and occasions. On this stage, the soul is more and more enlightened by God, enabling him to identify and recognize spiritual things and those that are pleasing to the Lord. He desire to amplify the virtues in his life. He finds himself eager to attend upon things that will elevate him towards thoughts and feelings to God. He is ideally occupied with the thoughts of the Divine.
The unitive way is the stage of union with the Divine, away from temporal and sensible things, with mind and heart fixed onto God. It is the state of union with God through the bond of charity; that is lived and exercised. Thus, in everything that the soul do, he has supernatural motives as his driving force, motivated by virtues.
Fr. Lagrange, as form of a contribution to the already rich discussions on Spirituality, expounded these classical stages by placing them vis-à-vis classifications of levels of a spiritual life; ways of the spiritual life by St. Thomas, namely: beginners, proficient, and perfects. These stage by St. Thomas corresponds with those of Dionysius’ respectively. Fr. Lagrange attempted to present the problem facing these two divisions in Spirituality. He dared ask: In what sense we must understand the traditional division of the "three ways, the purgative, illuminative, and unitive," according to the terminology used by Dionysius, or the states of "beginners, proficients, and the perfect," according to an earlier terminology preserved by St. Thomas? During his time, Fr. Lagrange encountered two notably different interpretations of this traditional division namely: as the infused contemplation of the mysteries of faith and the union with God which results from it are considered a belonging to the normal way of sanctity, or as not only extrinsIcally but intrinsically extraordinary favors. Vallgornera and Scaramelli presented two opposing stand on this matter. Vallgornera considers the infused contemplation of the mysteries of faith as belonging to the normal way of sanctity. It originates from faith enlightened by the gifts of understanding and of wisdom. Scaramelli treats of infused contemplation as an extraordinary grace, and only at the very end does he speak of the passive purification of the senses.
The situation attempt to identify the very source of one’s perfection (attainment of). On one hand, perfection is thought to be caused by one’s self and own efforts through his Ascetical practices. On the other hand, perfection is viewed as something coming from God Himself through his grace bestowed upon man. Fr. Lagrange came to a definitive conclusion with the truth about the grace at work in man’s salvation. If ever man enjoys a beatific vision, a peace of mind in God’s bosom, a union with the Divine etc. it is primarily because of God who bestowed upon him the grace (sanctifying grace) during his baptism, planting in man perfection, though in a latent state (of perfection). For man’s contribution, it is his responsibility to cultivate such seed in order for it to grow and actualize its full potential. Perfection, which is the goal and end of Spirituality, is planted by God through His sanctifying grace. Its fulfillment depends upon man’s efforts, though along his way towards perfection, man is assured of God’s abiding presence and help (through His actual grace gratuitously given to man).
It is important that parameters and limitations of the book have to be mentioned. The book was written in 1938 and reprinted in 1977. Lagrange, a product of his time, is limited by the knowledge and technology available in his lifetime. Between 1938 and 2015, there are a lot of developments in the field of psychology and plenty of discoveries in the available resources and materials from the rubbles of the past (ancient resources and materials), which may not had been accessible for Lagrange. Such limitations post difficulty for a 21st century reader who may have formed different temperament and view in looking at things. However, Lagrange’s book can be classified as a classic book on Spirituality. Though voluminous are the changes since the book was written, the truths it presents almost always never fail to address the needs of a spiritual man of today.
The book has a Biblical and Patristic, also classical, orientation as it utilizes biblical stories and events to elucidate points and realities. The personal conversion of the apostles Peter and John had been used to illustrate the stages of conversion; from their very calling to the foot of the cross (Matthew 4:18-22, 16:17; John 1:35-51). Lagrange thought of Peter and John and the process they had undergone as apostles of Jesus. He emphasized the reactions of these notably apostles of Christ during the passion, death and resurrection of the Lord. Evident too is the grace that was at work in the lives of the apostles. The story of the disciples at the road to Emmaus was also presented to illustrate what conversion mean. That is to find Jesus present in one’s very life. Fathers of the Church were profusely sought for commentary, and luminaries too from the Middle Ages such as St. Thomas Aquinas and St. John of the Cross.
Fr. Lagrange presented the subject of Spirituality in both classical and avant-garde manner, considering his time and milieu.
He divided his presentation of Spirituality into three main classical division, namely: Purgative stage, Illuminative stage, and Unitive stage. These classical divisions are derived from the works of Dionysius, a Greek theologian, saint and mystic to whom the following theological works are attributed: The Divine Names, The Mystical Theology, The Celestial Hierarchy, and The Ecclesiastical Hierarchy. The divisions provided by Dionysius prove to be of great help in the field of Spirituality as these are still in use though it had been almost two millennia since Dionysius penned them.
The purgative way is the way for those who commence their spiritual journey by obtaining grace and justification, though still in a constant struggle with themselves regarding their tendency and the exercise of charity. Here, the person is task to resist and overcome his passions and temptations to sin through the attraction sensual pleasures. Victory over these sins and temptation can be possible through the exercise of humility and charity. The person has to be humble before the Lord so as to admit his dependence on God’s grace to overcome the pleasures of senses. This can be called the process of an active purification wherein the soul exerts effort to reform the mind, heart, and the sensitive appetite. He desires to mortify his passions. The end of this stage is the purity of soul, free from any mortal sin, through one’s efforts and with help of God’s grace.
The illuminative way belongs to those who have more control of their passions and desire so much that they are able to direct themselves away from sinful events and occasions. On this stage, the soul is more and more enlightened by God, enabling him to identify and recognize spiritual things and those that are pleasing to the Lord. He desire to amplify the virtues in his life. He finds himself eager to attend upon things that will elevate him towards thoughts and feelings to God. He is ideally occupied with the thoughts of the Divine.
The unitive way is the stage of union with the Divine, away from temporal and sensible things, with mind and heart fixed onto God. It is the state of union with God through the bond of charity; that is lived and exercised. Thus, in everything that the soul do, he has supernatural motives as his driving force, motivated by virtues.
Fr. Lagrange, as form of a contribution to the already rich discussions on Spirituality, expounded these classical stages by placing them vis-à-vis classifications of levels of a spiritual life; ways of the spiritual life by St. Thomas, namely: beginners, proficient, and perfects. These stage by St. Thomas corresponds with those of Dionysius’ respectively. Fr. Lagrange attempted to present the problem facing these two divisions in Spirituality. He dared ask: In what sense we must understand the traditional division of the "three ways, the purgative, illuminative, and unitive," according to the terminology used by Dionysius, or the states of "beginners, proficients, and the perfect," according to an earlier terminology preserved by St. Thomas? During his time, Fr. Lagrange encountered two notably different interpretations of this traditional division namely: as the infused contemplation of the mysteries of faith and the union with God which results from it are considered a belonging to the normal way of sanctity, or as not only extrinsIcally but intrinsically extraordinary favors. Vallgornera and Scaramelli presented two opposing stand on this matter. Vallgornera considers the infused contemplation of the mysteries of faith as belonging to the normal way of sanctity. It originates from faith enlightened by the gifts of understanding and of wisdom. Scaramelli treats of infused contemplation as an extraordinary grace, and only at the very end does he speak of the passive purification of the senses.
The situation attempt to identify the very source of one’s perfection (attainment of). On one hand, perfection is thought to be caused by one’s self and own efforts through his Ascetical practices. On the other hand, perfection is viewed as something coming from God Himself through his grace bestowed upon man. Fr. Lagrange came to a definitive conclusion with the truth about the grace at work in man’s salvation. If ever man enjoys a beatific vision, a peace of mind in God’s bosom, a union with the Divine etc. it is primarily because of God who bestowed upon him the grace (sanctifying grace) during his baptism, planting in man perfection, though in a latent state (of perfection). For man’s contribution, it is his responsibility to cultivate such seed in order for it to grow and actualize its full potential. Perfection, which is the goal and end of Spirituality, is planted by God through His sanctifying grace. Its fulfillment depends upon man’s efforts, though along his way towards perfection, man is assured of God’s abiding presence and help (through His actual grace gratuitously given to man).
It is important that parameters and limitations of the book have to be mentioned. The book was written in 1938 and reprinted in 1977. Lagrange, a product of his time, is limited by the knowledge and technology available in his lifetime. Between 1938 and 2015, there are a lot of developments in the field of psychology and plenty of discoveries in the available resources and materials from the rubbles of the past (ancient resources and materials), which may not had been accessible for Lagrange. Such limitations post difficulty for a 21st century reader who may have formed different temperament and view in looking at things. However, Lagrange’s book can be classified as a classic book on Spirituality. Though voluminous are the changes since the book was written, the truths it presents almost always never fail to address the needs of a spiritual man of today.
The book has a Biblical and Patristic, also classical, orientation as it utilizes biblical stories and events to elucidate points and realities. The personal conversion of the apostles Peter and John had been used to illustrate the stages of conversion; from their very calling to the foot of the cross (Matthew 4:18-22, 16:17; John 1:35-51). Lagrange thought of Peter and John and the process they had undergone as apostles of Jesus. He emphasized the reactions of these notably apostles of Christ during the passion, death and resurrection of the Lord. Evident too is the grace that was at work in the lives of the apostles. The story of the disciples at the road to Emmaus was also presented to illustrate what conversion mean. That is to find Jesus present in one’s very life. Fathers of the Church were profusely sought for commentary, and luminaries too from the Middle Ages such as St. Thomas Aquinas and St. John of the Cross.
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