Contemplative Prayer in the Experience and Works of St. Theresa of Avila

Pozivajući se na iskustvo i nauk sv. Terezije Avilske, autor želi izložiti njene relevantne misaone postavke u svezi kontemplativne molitve. Najprije se želi odgovoriti na pitanje: čemu uopće kontemplacija, je li ona nužno potrebna? Svetičino iskustvo pokazuje da je ona bila u njezinu životu izvor zrelijeg i kreposnijeg života te kao takva poželjna. Potom se iznosi njeno shvaćanje kontemplacije, kao bitno iskustvene kategorije, u kojoj osoba doživljava aktivnu Božju prisutnost, što se reflektira na psihološkoj strukturi kao nadilaženje diskurzivne razumske aktivnosti i pojedinačnih čina volje, za vrijeme molitvenog procesa u jednu općenitu ljubavnu pozornost. Na kontemplativnu su molitvu, doduše, pozvani svi. No, to što netko ne dolazi do tih molitvenih stupnjeva, nije ponajprije pitanje staleške pripadnosti, službe, djelatnosti, a još manje Božje darežljivosti; nego čovjekove velikodušnosti u hodu za Kristom. Premda sama kontemplacija može biti jačeg ili manjeg intenziteta. I na koncu: što nam je činiti da se oraspoložimo za dar kontemplativne molitve? Postepeni rast u krepostima je prvi, nezamjenljiv i nužan uvjet, i ona ga pretpostavlja svakoj tehnici i metodi. Preporuča, ipak, vlastitu metodu sabranosti, koja se temelji na istini Božjeg nastanjenja u duši, a sastoji se u posvješćivanju i promatranju Boga u vlastitom središtu srca, zbog čega se brzo i s lakoćom dolazi do svijesti Božje prisutnosti i ulazi u intimni razgovor s njime.Calling on the experience of St. Theresa of Avila, the author aims to present her relevant intellectual premise concerning contemplative prayer. Firstly, an answer is sought to the following question: what is the purpose of contemplation and is it necessary? The saint\u27s experience suggests her to be of a mature and virtuous life, and hence much sought after. Subsequently, discussed is her understanding of contemplation as an essential experiential category, by which a person experiences God\u27s active presence. The author reflects on her psychological profile as a surpassing of the discursive rational activity and individual acts of will during the prayer processes in a general loving attention. All are called to contemplative prayer. Nevertheless, the fact that some do not reach these heights of prayer, is not foremost a question of belonging to a status of office, job or least of all, question of God\u27s generosity. Instead, it is a question of a person\u27s generosity in following Christ. However, contemplation itself can be of a greater or less intensity. Finally, what are we to do to become predisposed for the gift of contemplative prayer? A gradual growth in virtues is the primary way. It is an indispensable and necessary condition, a prerequisite for every technique and method. Nevertheless, she recommends a personal method of attentiveness based on the fact that God dwells in the soul, which means consciously focusing and observing God in one\u27s own heart, and allowing oneself to quickly and easily become conscious of God\u27s presence, hence entering into an intimate discussion with him