THE THREE WAYS OF THE SPIRITUAL LIFE
by Reginald Garrigou-Lagrange
The three periods of the spiritual life.
… it is not surprising to find that the development of the interior life has often been compared to the three periods or stages of physical life: childhood, youth, and manhood.
St. Thomas himself has indicated this analogy: and it is an analogy which is worth pursuing, particular attention being paid to the transition from one period to the other. …
….The child has as yet no discernment, it is unable to organize in a rational manner; it follows the lead of the imagination and the impulses of sense. And even when its reason begins to awaken it still remains to a great extent dependent upon the senses. …
The period of puberty, which is the end of childhood, about the age of fourteen, is characterized by a transformation which is not only organic but also psychological, intellectual and moral. The youth is no longer content to follow his imagination, as the child was; he begins 10 reflect on the things of human life, on the need to prepare himself for some career or occupation in the future. He has no longer the child’s attitude towards family, social and religious matters; his moral personality begins to take shape, and he acquires the sense of honour and of good repute. Or else, on the contrary, if he passes unsuccessfully through this difficult period, he deteriorates and follows evil courses. The law of nature so ordains that the transition from childhood to youth must follow a normal development; otherwise the subject will assume a positive bias to evil, or else he will remain a half-wit, perhaps even a complete idiot, for the rest of his life. ‘He who makes no progress loses ground.’ …
Let us pursue the analogy further. If the physical and moral crisis of puberty is a difficult transition, the same is to be said of another crisis, which we may call the crisis of the first freedom, and which occurs at the stage where the youth enters manhood, about the age of twenty. The young man, having now reached his complete physical development, has to begin to take his place in social life. It will soon be time for him to marry and to become an educator in his turn, unless he has received from God a higher vocation still. Many fail to surmount this crisis of the first freedom, and, like the prodigal son, depart from their father’s house and confuse liberty with licence. Here again the law ordains that the transition must be made normally; otherwise the young man either takes the wrong road, or else his development is arrested and he becomes one of those of whom it is said: ‘He will be a child for the whole of his life.’ The true adult is not merely a young man grown a little older. He has a new mentality; he is preoccupied with wider questions, questions to which the youth does not yet advert. He understands the younger generation, but the younger generation does not understand him; conversation between them on certain subjects, except of a very superficial kind, is impossible. There is a somewhat similar relation, in the spiritual life, between the proficient and the perfect. He who is perfect understands the earlier stages through which he has himself already passed; but he cannot expect to be understood by those who are still passing through them. …
