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The Three Ages of the Interior Life

October 28, 2023

For other uses of "Three Ages", see Three Ages (disambiguation).

The Three Ages of the Interior Life: Prelude of Eternal Life (Les trois âges de la vie intérieure, prélude de celle du Ciel) is the magnum opus of Fr. Réginald Garrigou-Lagrange, a French theologian of the Order of Preachers (Dominican Order). The two volume publication represents both the summary of teaching ascetical and mystical theology for twenty years at the Angelicum and the synthesis of two other works: Christian Perfection and Contemplation and L’amour de Dieu et la croix de Jesus.[1] The work is framed according to three stages that mark the common path of Christian perfection, which are described in conformity to the preexisting theology and wisdom of Catholic saints and Church Fathers. His synthesis has become one of the most the dominant present-day interpretations of this patrimony.[2]

The Three Ages of the Interior Life
AuthorRéginald Garrigou-Lagrange, O.P.
Original titleLes trois âges de la vie intérieure
TranslatorSr. M. Timothea Doyle, O.P. (1947-48)
CountryFrance
LanguageFrench
SeriesVol. I and Vol. II
SubjectCatholic theology
GenreTheology
Published1938 and 1939 by Éditions du Cerf
OCLC459887292
Followed by'The Three Ways of the Spiritual Life (1938) 

Overview edit

The namesake and structure of the work are based on the three stages of Christian perfection in charity. Numerous Catholic saints and Church Fathers have attempted to articulate the typical stages, ways, ages, or conversions of spiritual maturation, some of whom proposed a threefold division.[3] Although he explicitly integrates a significant portion of these references, Garrigou-Lagrange prioritizes the terminology of Pseudo-Dionysius, Thomas Aquinas,[4] and John of the Cross[5] as the most representative of their accumulated insight.[6]

Synopsis of Garrigou-Lagrange's model[7]
Age Degree of union
Unitive Way
Perfect
Adulthood
Passive purification
of the spirit
  • Subjection of the human spirit to God
  • Preparation for mystical union
Illuminative Way
Proficient
Adolescence
Passive purification
of the senses
  • Subjection of senses to the human spirit
  • Preparation for infused prayer
Purgative Way
Beginner
Childhood

Those who are spiritual children, beginning their Christian maturation, require a generous exercise of asceticism and virtue to remove the most serious obstacles to communion with God. This effort with sensible experiences of God's presence and favor. The person typically begins to associate sensible confirmations with God himself, which impedes the capacity to perceive and commune with God more profoundly. In response, God withdraws this sensible presence to dispose the person to spiritual realities and receive the grace for further prayer and union. Generosity begets a more proficient spiritual rapport with God with greater light from the Holy Spirit. Further advancement reveals subtle remains of pride and selfishness, which can only perfected by a path of humility directed by the Holy Spirit. Perseverance through this purification allows the person to be perfected in spiritual adulthood, which entails mystical union with God in love.[8][9]

Garrigou-Lagrange is not the first to recapitulate the common insights of Catholic saints and Church Fathers.[10] However, his model is preeminent in representing the importance and normalcy of infused contemplation, which culminates in a “quasi-experimental” knowledge[11] of God through the gift of wisdom.[12] In other words, the person knows God by recognizing the effects produced from the Trinity dwelling in the soul, particularly that of filial affection, and inferring him to be their cause.[13] The importance of this infused contemplation is not diminished by the call to an active and apostolic lifestyle. On the contrary, infused contemplation is all the more necessary to preserve the integrity and fruitfulness of the mission.[14]

Impact and Criticism edit

Some have challenged Garrigou-Lagrange’s Neo-Thomistic approach to concepts that are significant to The Three Ages of the Interior Life. Robert Barron, acknowledging the significant influence of Garrigou-Lagrange’s years at the Angelicum, generally associates him with a “strict rationalistic, somewhat ahistorical, very deductive, and somewhat defensive reading of Thomas Aquinas.”[15] The nature of and normalcy of infused contemplation has been debated since Garrigou-Lagrange’s time,[16] and the question was raised if he understands the nuances behind Thomas Aquinas’ use of term “quasi-experimental knowledge.”[17]

The basic concepts of his interpretation continue to be referenced in the Catholic Church. This influenced the section entitled "Chapter V: The Universal Call to Holiness in the Church" in the Second Vatican Council's Dogmatic Constitution on the Church, Lumen gentium.[18] Pope John Paul II, who was taught by Garrigou-Lagrange,[19] alludes the three ages as the horizon for the spiritual life.[20] Servais-Théodore Pinckaers, another student of Garrigou-Lagrange,[21] also references the three stages in his Sources of Christian Ethics.[22] At large, the model is also commonly used as a reference for providing spiritual direction.[23]

References edit

  1. ^ Garrigou-Lagrange (1947). "Preface", vol. 1, p. v.
  2. ^ Larkin (2003). pp. 65-66.
  3. ^ Larkin (2003). pp. 65-66.
  4. ^ See Summa Theologica, Pt. II-II, Q. 24, Art. 9 and Pt. II-II, Q. 183, Art. 4
  5. ^ See Ascent of Mount Carmel and Dark Night of the Soul.
  6. ^ This is explicit throughout his two volumes. See Garrigou-Lagrange (1947). "Chapter 15: The Three Ages of the Spiritual life According to the Fathers and the Great Spiritual Writers", vol. 1, pp. 225-246.
  7. ^ Garrigou-Lagrange (1947). "Chapter 15: The Three Ages of the Spiritual life According to the Fathers and the Great Spiritual Writers", vol. 1, pp. 225-246.
  8. ^ Garrigou-Lagrange (1947). "Chapter 15: The Three Ages of the Spiritual life According to the Fathers and the Great Spiritual Writers", vol. 1, pp. 225-246
  9. ^ Larkin (2003). p. 66.
  10. ^ See Devine, Arthur (1913) [1907]. "State or Way (Purgative, Illuminative, Unitive)" . Catholic Encyclopedia . Vol. 14 (special ed.). New York: The Encyclopedia Press, Inc. – via Wikisource.
  11. ^ Experimental knowledge is that which is obtained through induction or deduction. Not to be confused with quasi-experiment. See Garrigou-Lagrange, Reginald (1950). Christ the Savior: A Commentary on the Third Part of St. Thomas' Theological Summa. Translated by Rose, Dom Bede. St. Louis: B. Herder Book Co. p. 385. Archived from the original on 2020-03-12.
  12. ^ Larkin (2003). pp. 66; Eiten (1941). p. 7.
  13. ^ Dedek (1961). pp. 360-361.
  14. ^ Garrigou-Lagrange (1989)"Chapter 48: Perfect Apostolic Life and Contemplation", vol. 2, pp. 489-496
  15. ^ Barron (2019).
  16. ^ Eiten (1941).
  17. ^ Dedek (1961).
  18. ^ Mullady, Brian. "Rehabilitation of Garrigou-Lagrange". Retrieved 2012-07-26.
  19. ^ John Paul II (2002).
  20. ^ John Paul II (2005).
  21. ^ Development Office (2018).
  22. ^ Pinckaers (1995).
  23. ^ See Burke & Bartunek (2012); "Catholic Spiritual Formation – Catholic Spiritual Direction". Retrieved Oct 31, 2021.

Bibliography edit

  • Barron, Robert (Oct 7, 2019), Understanding the Post-Vatican II Church, Word on Fire Show, 7:07 minutes in, retrieved Oct 30, 2021
  • Burke, Daniel; Bartunek, John (2012), "The Three Ways of the Spiritual Life", Navigating the Interior Life: Spiritual Direction and the Journey to God, Steubenville: Emmaus Road, pp. 87–114
  • "Catholic Spiritual Formation – Catholic Spiritual Direction". Discerning Hearts: Catholic Podcasts dedicated to those on the spiritual journey. Retrieved Oct 31, 2021.
  • Dedek, John F. (September 1, 1961), "Quasi Experimentalis Cognito: A Historical Approach to the Meaning of St. Thomas" (PDF), Theological Studies, Grayslake, 22 (3): 357–390, doi:10.1177/004056396102200301
  • Development Office (July 7, 2018), "Holiness and Moral Virtue", Dominican Friars - England & Scotland, retrieved Oct 31, 2021
  • Eiten, Robert B. (February 1, 1941), "Recent Theological Opinion on Infused Contemplation" (PDF), Theological Studies, St. Mary's, 2 (1): 89–100, doi:10.1177/004056394100200106
  • Garrigou-Lagrange, Réginald (1938), Les trois âges de la vie intérieure, prélude de celle du Ciel (in French), vol. I, Paris: Éditions du Cerf
  • Garrigou-Lagrange, Réginald (1938), Les trois âges de la vie intérieure, prélude de celle du Ciel (in French), vol. II, Paris: Éditions du Cerf
  • Garrigou-Lagrange, Reginald (1947), The Three Ages of the Interior Life: Prelude to Eternal Life, vol. 1, translated by Doyle, M. Timothea, St. Louis: B. Herder Book Co.
  • Garrigou-Lagrange, Reginald (1989), The Three Ages of the Interior Life: Prelude to Eternal Life, vol. 2, translated by Doyle, M. Timothea, Rockford: TAN Books and Publishers, ISBN 0-89555-249-3
  • John Paul II (2005), Memory and Identity: Conversations at the Dawn of a New Millennium, New York: Rizzoli, pp. 28–30, ISBN 0-8478-2761-5, LCCN 2005922009, archived from the original on 2010-11-10
  • John Paul II (Feb 15, 2002), "To the Members of the General Council of the Order of Friars Preachers", The Holy See, Libreria Editrice Vaticana, retrieved Oct 31, 2021
  • Larkin, E.E. (2003), "Three Ways, The", New Catholic Encyclopedia, vol. 14 (2 ed.), Detroit: Thomson/Gale, pp. 65–66, ISBN 0-7876-4004-2, archived from the original on 2012-05-22
  • Pinckaers, Servais-Théodore (1995), "Chapter 15: Freedom for Excellence", Sources of Christian Ethics, Washington, D.C.: Catholic University of America Press, pp. 359–374, archived from the original on 2020-03-17

See also edit

External links edit

  • The Three Ages of the Spiritual life According to the Fathers and the Great Spiritual Writers

October 28, 2023
three, ages, interior, life, other, uses, three, ages, three, ages, disambiguation, prelude, eternal, life, trois, âges, intérieure, prélude, celle, ciel, magnum, opus, réginald, garrigou, lagrange, french, theologian, order, preachers, dominican, order, volum. For other uses of Three Ages see Three Ages disambiguation The Three Ages of the Interior Life Prelude of Eternal Life Les trois ages de la vie interieure prelude de celle du Ciel is the magnum opus of Fr Reginald Garrigou Lagrange a French theologian of the Order of Preachers Dominican Order The two volume publication represents both the summary of teaching ascetical and mystical theology for twenty years at the Angelicum and the synthesis of two other works Christian Perfection and Contemplation and L amour de Dieu et la croix de Jesus 1 The work is framed according to three stages that mark the common path of Christian perfection which are described in conformity to the preexisting theology and wisdom of Catholic saints and Church Fathers His synthesis has become one of the most the dominant present day interpretations of this patrimony 2 The Three Ages of the Interior LifeAuthorReginald Garrigou Lagrange O P Original titleLes trois ages de la vie interieureTranslatorSr M Timothea Doyle O P 1947 48 CountryFranceLanguageFrenchSeriesVol I and Vol IISubjectCatholic theologyGenreTheologyPublished1938 and 1939 by Editions du CerfOCLC459887292Followed by The Three Ways of the Spiritual Life 1938 Contents 1 Overview 2 Impact and Criticism 3 References 4 Bibliography 5 See also 6 External linksOverview editThe namesake and structure of the work are based on the three stages of Christian perfection in charity Numerous Catholic saints and Church Fathers have attempted to articulate the typical stages ways ages or conversions of spiritual maturation some of whom proposed a threefold division 3 Although he explicitly integrates a significant portion of these references Garrigou Lagrange prioritizes the terminology of Pseudo Dionysius Thomas Aquinas 4 and John of the Cross 5 as the most representative of their accumulated insight 6 Synopsis of Garrigou Lagrange s model 7 Age Degree of unionUnitive WayPerfectAdulthood Eminent and heroic virtues More intense manifestation of the Gifts of the Holy Spirit Infused prayerPassive purificationof the spirit Subjection of the human spirit to God Preparation for mystical unionIlluminative WayProficientAdolescence Solid virtues Initial manifestations of the Gifts of the Holy Spirit Initial infused prayerPassive purificationof the senses Subjection of senses to the human spirit Preparation for infused prayerPurgative WayBeginnerChildhood Initial virtues Latency of the Gifts of the Holy Spirit Acquired prayerThose who are spiritual children beginning their Christian maturation require a generous exercise of asceticism and virtue to remove the most serious obstacles to communion with God This effort with sensible experiences of God s presence and favor The person typically begins to associate sensible confirmations with God himself which impedes the capacity to perceive and commune with God more profoundly In response God withdraws this sensible presence to dispose the person to spiritual realities and receive the grace for further prayer and union Generosity begets a more proficient spiritual rapport with God with greater light from the Holy Spirit Further advancement reveals subtle remains of pride and selfishness which can only perfected by a path of humility directed by the Holy Spirit Perseverance through this purification allows the person to be perfected in spiritual adulthood which entails mystical union with God in love 8 9 Garrigou Lagrange is not the first to recapitulate the common insights of Catholic saints and Church Fathers 10 However his model is preeminent in representing the importance and normalcy of infused contemplation which culminates in a quasi experimental knowledge 11 of God through the gift of wisdom 12 In other words the person knows God by recognizing the effects produced from the Trinity dwelling in the soul particularly that of filial affection and inferring him to be their cause 13 The importance of this infused contemplation is not diminished by the call to an active and apostolic lifestyle On the contrary infused contemplation is all the more necessary to preserve the integrity and fruitfulness of the mission 14 Impact and Criticism editSome have challenged Garrigou Lagrange s Neo Thomistic approach to concepts that are significant to The Three Ages of the Interior Life Robert Barron acknowledging the significant influence of Garrigou Lagrange s years at the Angelicum generally associates him with a strict rationalistic somewhat ahistorical very deductive and somewhat defensive reading of Thomas Aquinas 15 The nature of and normalcy of infused contemplation has been debated since Garrigou Lagrange s time 16 and the question was raised if he understands the nuances behind Thomas Aquinas use of term quasi experimental knowledge 17 The basic concepts of his interpretation continue to be referenced in the Catholic Church This influenced the section entitled Chapter V The Universal Call to Holiness in the Church in the Second Vatican Council s Dogmatic Constitution on the Church Lumen gentium 18 Pope John Paul II who was taught by Garrigou Lagrange 19 alludes the three ages as the horizon for the spiritual life 20 Servais Theodore Pinckaers another student of Garrigou Lagrange 21 also references the three stages in his Sources of Christian Ethics 22 At large the model is also commonly used as a reference for providing spiritual direction 23 References edit Garrigou Lagrange 1947 Preface vol 1 p v Larkin 2003 pp 65 66 Larkin 2003 pp 65 66 See Summa Theologica Pt II II Q 24 Art 9 and Pt II II Q 183 Art 4 See Ascent of Mount Carmel and Dark Night of the Soul This is explicit throughout his two volumes See Garrigou Lagrange 1947 Chapter 15 The Three Ages of the Spiritual life According to the Fathers and the Great Spiritual Writers vol 1 pp 225 246 Garrigou Lagrange 1947 Chapter 15 The Three Ages of the Spiritual life According to the Fathers and the Great Spiritual Writers vol 1 pp 225 246 Garrigou Lagrange 1947 Chapter 15 The Three Ages of the Spiritual life According to the Fathers and the Great Spiritual Writers vol 1 pp 225 246 Larkin 2003 p 66 See Devine Arthur 1913 1907 State or Way Purgative Illuminative Unitive Catholic Encyclopedia Vol 14 special ed New York The Encyclopedia Press Inc via Wikisource Experimental knowledge is that which is obtained through induction or deduction Not to be confused with quasi experiment See Garrigou Lagrange Reginald 1950 Christ the Savior A Commentary on the Third Part of St Thomas Theological Summa Translated by Rose Dom Bede St Louis B Herder Book Co p 385 Archived from the original on 2020 03 12 Larkin 2003 pp 66 Eiten 1941 p 7 Dedek 1961 pp 360 361 Garrigou Lagrange 1989 Chapter 48 Perfect Apostolic Life and Contemplation vol 2 pp 489 496 Barron 2019 Eiten 1941 Dedek 1961 Mullady Brian Rehabilitation of Garrigou Lagrange Retrieved 2012 07 26 John Paul II 2002 John Paul II 2005 Development Office 2018 Pinckaers 1995 See Burke amp Bartunek 2012 Catholic Spiritual Formation Catholic Spiritual Direction Retrieved Oct 31 2021 Bibliography editBarron Robert Oct 7 2019 Understanding the Post Vatican II Church Word on Fire Show 7 07 minutes in retrieved Oct 30 2021 Burke Daniel Bartunek John 2012 The Three Ways of the Spiritual Life Navigating the Interior Life Spiritual Direction and the Journey to God Steubenville Emmaus Road pp 87 114 Catholic Spiritual Formation Catholic Spiritual Direction Discerning Hearts Catholic Podcasts dedicated to those on the spiritual journey Retrieved Oct 31 2021 Dedek John F September 1 1961 Quasi Experimentalis Cognito A Historical Approach to the Meaning of St Thomas PDF Theological Studies Grayslake 22 3 357 390 doi 10 1177 004056396102200301 Development Office July 7 2018 Holiness and Moral Virtue Dominican Friars England amp Scotland retrieved Oct 31 2021 Eiten Robert B February 1 1941 Recent Theological Opinion on Infused Contemplation PDF Theological Studies St Mary s 2 1 89 100 doi 10 1177 004056394100200106 Garrigou Lagrange Reginald 1938 Les trois ages de la vie interieure prelude de celle du Ciel in French vol I Paris Editions du Cerf Garrigou Lagrange Reginald 1938 Les trois ages de la vie interieure prelude de celle du Ciel in French vol II Paris Editions du Cerf Garrigou Lagrange Reginald 1947 The Three Ages of the Interior Life Prelude to Eternal Life vol 1 translated by Doyle M Timothea St Louis B Herder Book Co Garrigou Lagrange Reginald 1989 The Three Ages of the Interior Life Prelude to Eternal Life vol 2 translated by Doyle M Timothea Rockford TAN Books and Publishers ISBN 0 89555 249 3 John Paul II 2005 Memory and Identity Conversations at the Dawn of a New Millennium New York Rizzoli pp 28 30 ISBN 0 8478 2761 5 LCCN 2005922009 archived from the original on 2010 11 10 John Paul II Feb 15 2002 To the Members of the General Council of the Order of Friars Preachers The Holy See Libreria Editrice Vaticana retrieved Oct 31 2021 Larkin E E 2003 Three Ways The New Catholic Encyclopedia vol 14 2 ed Detroit Thomson Gale pp 65 66 ISBN 0 7876 4004 2 archived from the original on 2012 05 22 Pinckaers Servais Theodore 1995 Chapter 15 Freedom for Excellence Sources of Christian Ethics Washington D C Catholic University of America Press pp 359 374 archived from the original on 2020 03 17See also editReginald Garrigou Lagrange Catholic theology Mystical theology Christian perfection Dark Night of the SoulExternal links editThe Three Ages of the Spiritual life According to the Fathers and the Great Spiritual Writers Retrieved from https en wikipedia org w index php title The Three Ages of the Interior Life amp oldid 1171972586, wikipedia, wiki, book, books, library,

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