Contemplation

[Benedict]

Matthew 6:28 et de vestimento quid solliciti estis considerate lilia agri quomodo crescunt non laborant nec nent
And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin.

The Greek word for considerate is katamanthanó meaning "I understand, take in a fact about, consider carefully." additional information concerning the word is
katamanthán? (from 2596 /katá, "down to a point, exactly according to," which intensifies 3129 /manthán?, "learn") – properly, thoroughly (exactly) learn; to grasp something conclusively by considering it carefully (AS). It is only used in Mt 6:28.
From kata and manthano; to learn thoroughly, i.e. (by implication) to note carefully -- consider.
Kata can also mean daily or day by day so the phrase can be rendered thus "consider each day or daily consider"
The word for lilies in Greek is krinon, the word used meaning judge is krino

I am just reminded of the Apostle who says 1 Corinthians 11: 31 quod si nosmet ipsos diiudicaremus non utique iudicaremur
But if we would judge ourselves, we should not be judged.

Therefore, we are to consider each day and judge ourselves if we are growing. For it is God who gives the growth. If we are not growing, it is because we are resistant to God's grace.
It is easier to condemn oneself for one's own sins and pride and seek pardon from God, than to condemn another and seek judgement against them.
For God gives grace to the humble and shows mercy to the merciful but He rebukes the prideful and punishes the cruel.

Lilies themselves are beautiful and are adorned with precious colors and delightful scents.
The Church is likened to the Lily of the Valley. Thus we may consider each day the Church, and how she grows in number; we may consider her contemplatives who neither labor yet possess a privileged place in the kingdom of God.

Canon Law
Can. 663 §1. The first and foremost duty of all religious is to be: the contemplation of divine things and assiduous union with God in prayer.

Thus the Church has enshrined in its Law the duty of all the religious is the contemplation of divine things and the assiduous union with God in prayer which is the end of every proper mystic.

Can. 652 §1. It is for the director and assistants to discern and test the vocation of the novices and to form them gradually to lead correctly the life of perfection proper to the institute.

§2. Novices are to be led to cultivate human and Christian virtues; through prayer and self-denial they are to be introduced to a fuller way of perfection;
they are to be taught to contemplate the mystery of salvation and to read and meditate on the sacred scriptures;
they are to be prepared to cultivate the worship of God in the sacred liturgy;
they are to learn a manner of leading a life consecrated to God and humanity in Christ through the evangelical counsels;
they are to be instructed regarding the character and spirit, the purpose and discipline, the history and life of the institute;
and they are to be imbued with love for the Church and its sacred pastors.

These 5 noble motives are laid out for the novices of religious orders:
contemplation of the mystery of salvation coupled with meditation on sacred scripture,
cultivation of pious worship of God in the liturgy, to live according to the evangelic councils of perfection,
to adopt the character of the order's founder and the spirit of its vocation and to love the Church and her holy bishops.

Can. 674 Institutes which are entirely ordered to contemplation always hold a distinguished place in the mystical Body of Christ:
for they offer an extraordinary sacrifice of praise to God, illumine the people of God with the richest fruits of holiness, move it by their example, and extend it with hidden apostolic fruitfulness.
For this reason, members of these institutes cannot be summoned to furnish assistance in the various pastoral ministries however much the need of the active apostolate urges it.

Canon Law also enshrines the distinguished position of the contemplative orders versus the active orders.
Their role is considered so indispensable that they may not be drafted to perform active or pastoral work outside of their order.

[Benedict]

Reverend Arthur Devine
A manual of Mystical Theology chapter 3 excerpt
"There are various definitions of contemplation given by mystical writers. According to St. Augustine: Contemplation is an agreeable admiration of perspicuous truth. According to St. Bernard: Contemplation is a certain elevation of the mind dwelling or resting upon God and tasting the joys of eternal sweetness. Richard of St. Victor defines it as the free insight of the mind dwelling with admiration on the sights or scenes of wisdom. St. Thomas tells us that contemplation is the simple intuition of Divine truth, and he adds that contemplation terminates in affection or love. From all these definitions it may be gathered that three things are required for contemplation. First, that there be the simple intuition of some Divine truth; secondly, that the intuition be of such clearness as to excite admiration in the mind; thirdly, that the intuition be united with a pleasing affection towards those objects which the soul admires. Having given these conditions, the Rev. F. V. Voss for mulates the following definition: Mystical contemplation is)the elevation of the mind to God and to Divine things, joined with an admiring and loving intuition of the same Divine things. I do not find the admiration given by many authors in the definition, and some hold that it is to be regarded as a property of contemplation rather than as something belonging to its essence. We cannot, however, very well conceive contemplation in its true sense without admiration, which arises from the unusual and extraordinary clearness with which the objects of contemplation are seen by the mind, as also from the manner in which these truths are perceived, not according to the usual manner of human knowledge, but in some way rather after the manner of the Angels."

"Man by intuition can know first principles and revealed truths, and this method may, by the grace of God, become his ordinary way of looking upon the truths of faith.

The contemplation we here speak of is that of the Catholic. It is Divine, mystical, theological, and affective, which enlightens the intellect, and inflames the will in a special and sublime manner, and above the human way of acquiring knowledge by reasoning and inference, so that this contemplation itself is called by a special right mystical theology by pious writers. It is different from philosophical contemplation namely, that by which philosophers, guided by the light of Nature, contemplate God, of Whom St. Paul speaks when he says: When they knew God, they have not glorified Him as God, or given thanks, but became [vain] in their thoughts, and their foolish heart was darkened. [ Rom. i. 21. ] It is also different from purely speculative theology, that by which the theologian, helped by the light of faith, contemplates God, because in the theologian as well as in the philosopher, the contemplation is vain if it only proceeds from curiosity, and rests in the intellect, and is satisfied with knowledge without moving the affections of the heart and will. It is true that contemplation itself is the act of the intellect, yet, in order that it be really fruitful and sanctifying, the will must concur with it in many ways. This it does first as the principle which moves the intellect to contemplate. For the contemplation we speak of proceeds from charity or the love of God, which belongs to the will and is its act. Then, again, charity, or the love of God, is the end of contemplation, and here we have the will concurring with the intellect, directing the contemplation to an increase of charity and union with God. Lastly, we are told by mystical writers that joy and delight are the result of contemplation, or are concomitant with it, and these reside in the will and are its acts."

[Benedict]

With delightful rapture let us turn now to pleasant contemplation of God's Mercies "for He woundeth and maketh whole." God's Mercies are "an ointment that is poured out" which gives forth the fragrance of eternal life in the love of Jesus Christ. What wonder it is that God should bestow pardon with such ease for the Prophet has said "The Lord is gracious and merciful, slow to anger and abounding in kindness. The Lord is good to all, showing compassion to every creature." This same wonderful mercy is echoed by the Sage who says "You are merciful to all, for you can do all things, and you overlook men’s sins so that they may repent. For you love everything that exists and abhor nothing that you have created, since you would not have fashioned anything that you hated. How could anything have continued to exist unless you had willed it, or be preserved if it had not been called forth by you? You spare all things, for they are yours, O Lord, you who love souls. Your imperishable Spirit permeates all things; that is why, bit by bit, you correct those who err, and you admonish them and call to mind the very things in which they go wrong, so that they may renounce their wickedness and believe in you, O Lord."
And who is God but Love and Mercy Itself? Yes! The Lord is Goodness and Love and Compassion and Kindness and Beauty and Mercy! The Prophet says "The eyes of the Lord are on those who fear Him, on those who trust in His kindness." Though we sin, "He knows our frame" and the Prophet reminds us that "He forgives all your sins and heals all your diseases. He redeems your life from the pit and crowns you with kindness and mercy." "The Lord is merciful and gracious, slow to anger and abounding in kindness. He will not always rebuke, nor will he remain angry forever. He does not treat us as our sins deserve or repay us according to our offenses. As high as the heavens are above the earth, so great is his kindness toward those who fear him. As far as the east is from the west, so far has he removed our transgressions from us. As a father has compassion for his children, so the Lord has compassion for those who fear him. For he knows how we were formed; he remembers that we are only dust."
The Lord Himself proclaimed His Mercy to Moses upon the Mount when He revealed Himself when "The Lord came down in a cloud and stood with him there and proclaimed the name of the Lord. The Lord passed in front of him proclaiming, “The Lord, the Lord, a compassionate and gracious God, slow to anger and abounding in steadfast love and fidelity, who shows mercy to thousands of generations."
Behold, the Lord who "crowns you with mercy and kindness" that is to say "who in crowning you, He displays His mercy and in awarding you eternal life bestows upon you His unending kindness." For the Lord spoke to the Prophet and revealed that He "does not delight in the death of the wicked" But His delight is "rather in their decision to turn from their evil ways and live. Repent and turn from your evil ways." If you would like a clear estimation of God's mercy let us laud and praise the beauty of the state of grace which infinitely multiplies the value of ordinary actions when performed with a supernatural motive such that a single cup of cold water given to a Christian can merit eternal life or as Reverend Doctor Matthias Joseph Scheeben explains "With grace, however, we need not perform great things, or endure great suffering; we need only pronounce the blessed name of Jesus with devotion, give our neighbor a cup of water to drink, say a short prayer, or offer up to God a momentary, insignificant suffering, and we have already merited Heaven. What distance between a pious word and eternal happiness, a drink of cold water and the heavenly banquet, a short, humble prayer and the kingdom of God, a momentary suffering and eternal bliss! But in grace nothing is small and insignificant. Dipped into grace, the chaff becomes purest gold; filled with its rays, the drop of water becomes the brightest pearl, and thus every little good work by grace becomes of precious value, so that it may purchase for us the greatest treasure, Heaven and God Himself."
God is so Good and Merciful that He does not hold against us even the greatest of sins if we confess them and repent of them! Not only that but mercy is the purest form of imitation of God for the Lord Himself has said "Be merciful as your Heavenly Father is merciful" and "Go and learn what this text means: ‘I desire mercy, not sacrifice.’ I have come to call not the righteous but sinners.”
Consider Saul whom persecuted Christ who received mercy at the revelation of Jesus Christ! Consider Peter who denied Christ with oaths and curses and yet when Christ had risen he too received mercy! For there is no limit to the mercy of God whose "grace superabounds where sin abounds" for the Sage teaches us that "For equal to His majesty is the mercy that He exhibits." Therefore, let us conclude with the prayer of the Prophet David "David praised the Lord in front of the whole assembly, and David said:
“Blessed are you, O Lord, the God of Israel, our Father forever and ever.
Yours, O Lord, are greatness, power, glory, strength, and majesty, for everything in heaven and on earth is yours.
Yours, O Lord, is the kingdom; you are exalted as head over all. Wealth and honor are from you, you reign over all.
In your hand are power and might; it to is in your hand make great and to give strength to all."
May God bless you. Amen