Pope Leo XIV wrote the introduction for a new edition of "The Practice of the Presence of God" by Brother Lawrence. The book, originally written by a 17th-century Carmelite friar, significantly shaped Pope Leo XIV's spiritual life. The core teaching of Brother Lawrence's work centers on the simple yet demanding practice of constantly being mindful of God's presence. This practice involves continuous small acts of prayer and adoration in every thought and action. Achieving this presence requires an arduous journey of purification, ascetic discipline, and conversion of one's innermost sentiments.
3 months ago
Pope Leo XIV has authored the introduction to a new edition of "The Practice of the Presence of God" by 17th-century Carmelite Brother Lawrence, published by the Vatican's Libreria Editrice Vaticana (LEV).1 2 The book, first mentioned by the Pope during his return flight from his inaugural trip to Turkey and Lebanon, is now available in Italian.2 3
The Pope describes the text as one of the most formative influences on his spiritual life, alongside writings of Saint Augustine.1 3 He notes it shaped his understanding of knowing and loving God through simple, continual awareness.1 4 Brother Lawrence's humble background resonates, as the lay brother found unexpected joy in monastic life despite entering for penance.1
The path outlined is "simple and arduous": constant small acts of praise, prayer, and adoration in every thought and action, with God as sole horizon.1 2 It demands inner purification, focusing on aligning sentiments with Christ, per Philippians 2:5, beyond mere behaviors.1 3 Union with God brings familiarity, like mystics such as Teresa of Ávila's "God of the pots and pans," making daily tasks light.1 4
Brother Lawrence's faith amid 17th-century violence offers inspiration for today's turbulent world, applicable to all.1 5 No circumstance separates from God; actions gain infinite value when lived in His presence.2 3 Christian ethics distills to remembering "God is here," transcending moralism for a foretaste of paradise.1 4
Does the Practice of the Presence of God exemplify Catholic contemplative discipline?
Yes, The Practice of the Presence of God by Brother Lawrence exemplifies Catholic contemplative discipline, serving as a profound, accessible guide to fostering constant awareness of God's indwelling presence—a foundational element of contemplation emphasized across Catholic spiritual masters and magisterial teachings. This Carmelite lay brother's simple method aligns seamlessly with the Church's understanding of contemplation as a "complacent, loving gaze of the soul on Divine truth" actuated by charity, extended through practices like mental prayer, spiritual retirement, and abiding in God's presence amid daily life. Endorsed by Pope Leo XIV himself as formative to his spirituality, it reflects the contemplative dimension as a grace-filled response of faith, hope, and charity, open to all Christians yet perfected in religious life.
Brother Lawrence, a 17th-century Discalced Carmelite lay brother, distilled his spiritual insights into a discipline of continually recollecting God's presence in every action, from mundane chores to prayer. As Pope Leo XIV noted in a recent press conference, this "very simple book" by "Frate Lawrence" (Brother Lawrence) captures a profound trust: "everything is in the hands of God." Far from esoteric mysticism, it emphasizes habitual acts of faith—simple reflections like "The Lord is here" or "The Lord sees me"—to maintain union with God, even in "dereliction of spirit." This mirrors the ascetical practice of becoming "actually conscious of God as present," a devotion rooted in Scripture (e.g., Elias: "the Lord liveth... in whose sight I stand") and accessible to the "simple child as well as the advanced contemplative."
Catholic tradition defines contemplation not as mere intellectual study but as a loving, grace-enlightened intuition of God, prioritizing charity as its "mainspring and outcome." The Catholic Encyclopedia describes the contemplative life as one "ordered in view of contemplation," excluding distractions to facilitate this "gaze of faith fixed on Jesus." The Catechism echoes this: "Contemplation is a gaze of faith, fixed on Jesus... a silent love" achieving union with Christ's prayer. It progresses from meditation to infused silence, often through purification and the Holy Spirit's gift.
Central to this is the practice of the presence of God, doctrinally grounded in God's immensity (everywhere by essence) and special indwelling in the just. St. Francis de Sales outlines four ways to place oneself in this presence before prayer: realizing God's universality, His abode in the soul, Christ's gaze from heaven, or imagining Him nearby—especially in the Eucharist. Abiding there requires less effort than entering: through understanding, will, gazing, hearing, or simply waiting in His will, even without "conscious feeling." Spiritual retirement amid busyness—retiring "within the solitude of your own heart"—sustains this, as David did amid labors. Solitude, austerity, and prayer tame distractions, freeing the soul for God.
Lives of saints illustrate this progression: companions of St. Alphonsus Liguori experienced initial "celestial consolations" in meditation on Christ's mysteries, dissolving into tears at Communion, before advancing to arid contemplation. Ancient hermits embodied it through vigils, fasts, and labors interspersed with ejaculatory prayers.
The Practice of the Presence perfectly exemplifies this discipline by operationalizing presence as the "immediate preparation for mental prayer": acts of faith, adoration, humility, contrition, and petition. Brother Lawrence's method—recollecting God in chores—blends contemplation with active life, compatible for those blending "contemplative life with active ministry" from supernatural charity. It counters vainglory via solitude's silence and fosters piety: "continuous and humble adoration of God's mysterious presence in people, events and things."
Pope Leo XIV's affinity underscores its orthodoxy: recommending it alongside St. Augustine, he embodies Augustinian veritas, unitas, caritas through listening to the "inner teacher" in silence and discernment. Recent teachings affirm such practices renew the inner self amid aging or trial (2 Cor 4:16), calling all to wisdom's plan via self-emptying.
No divergence exists; sources unanimously affirm this as authentic Catholic spirituality, from Trent-era doctors like de Sales to Vatican II-era documents and the Catechism . Where sensible consolations fade, arid fidelity perfects it.
In summary, The Practice of the Presence of God not only exemplifies but enriches Catholic contemplative discipline, inviting all to "see God in the earth, the sea... especially as dwelling secretly in [the] innermost soul." Through it, souls become "praise of his glory," united in Christ's contemplative gaze.