Religion:The Three Ages of the Interior Life

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Short description: Book by Reginald Garrigou-Lagrange
The Three Ages of the Interior Life
The Three Ages of the Interior Life book cover.jpg
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) 

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]

Overview

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
  • Eminent and heroic virtues
  • More intense manifestation of the Gifts of the Holy Spirit
  • Infused prayer
Passive purification
of the spirit
  • Subjection of the human spirit to God
  • Preparation for mystical union
Illuminative Way
Proficient
Adolescence
  • Solid virtues
  • Initial manifestations of the Gifts of the Holy Spirit
  • Initial infused prayer
Passive purification
of the senses
  • Subjection of senses to the human spirit
  • Preparation for infused prayer
Purgative Way
Beginner
Childhood
  • Initial virtues
  • Latency of the Gifts of the Holy Spirit
  • Acquired prayer

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 be 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

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

  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), "State or Way (Purgative, Illuminative, Unitive)", Catholic Encyclopedia, 14 (special ed.), New York: The Encyclopedia Press, Inc. 
  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. St. Louis: B. Herder Book Co.. p. 385. https://archive.org/details/christsaviorcomm0000garr/. 
  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". http://www.hprweb.com/2009/04/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

See also

External links



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