“In this school, the mystic life, properly so called, is without reserve a pure gift of God. Nonetheless, it is set forth as the aim of Carmelite life, as the glory with which God may crown our lives here below. This carries with it the implication that Carmelite spirituality must be concerned to produce these exalted dispositions of soul with which alone this free gift of God is compatible. It is true, however, that no dispositions, however perfect, may demand this gift as a right. It ever remains a free gift of God. On this particular aspect of the mystical life, there has been much discussion among the theologians and it is closely connected with the question, which has been answered in different ways, as to a special election or vocation to the mystical life. On this question we have widely differing opinions. Some lay great stress on the mystical life as a special gift from God and as such not the object of vocation. Others go further and say we may not even desire such a grace, nor pray to obtain it. In such a view there can be no preparation for the mystical state, nor any question of suitable dispositions; and although this school admits of ‘receptivity,’ still it declares that this receptivity weighs as nothing in the balance because God grants His gifts as He wills, nor can human effort increase or augment that receptivity. This is the school of the Oratio Infusa, in which the principal emphasis is on the mystical grace as a free gift. Holding a contrary position is the school of the Oratio Acquisita, which rather puts human activity into the forefront and sometimes in such terms as to imply that God, Who is not to be surpassed in generosity, would be obliged to grant this grace to those who use every effort to make themselves worthy of it. This grace being the legitimate crown of the spiritual life, the fact that it is not granted to all is not a proof that He does not wish to share it with all men, but only that few have made themselves worthy of it.”
Bl. Titus Brandsma
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