The Three Ages of the Interior Life (vol. 1)

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Is the infused contemplation of the mysteries of faith and the union with God which results therefrom an intrinsically extraordinary grace, or is it, on the contrary, in the normal way of sanctity?

Fr. G.-L. argues it is in the normal way of sanctity.

From Garrigou-Lagrange, O.P.'s The Three Ages of the Spiritual Life, part I, article IV, "The Seven Gifts of the Holy Ghost" (fn. 39), the relationship between the gifts of the Holy Ghost and the beatitudes, based on St. Thomas Aquinas's doctrine:

• Gift of Wisdom → Peacemakers (IIa IIae, q.45, a.6): "it gives peace and allows the soul possessing it to give it to others, at times even to the most troubled"
• Gift of Understanding → Clean of Heart (q.8, a.7): "those who possess this cleanness of heart begin here on earth, in a certain way, to see God in all that happens to us"
• Gift of Knowledge → Mourners (q.9, a.4): "shows us the gravity of sin" (which is the turning to creatures instead of God)
• Gift of Counsel → The Merciful (q.52, a.4): "inclines the soul to mercy"
• Gift of Piety → The Meek (q.121, a.2): "makes us see in men not rivals, but children of God and our brothers"
• Gift of Fortitude → Those Hungering & Thirsting for Justice (q.139, a.2): they "never become discouraged"
• Gift of Fear → The Poor in Spirit (q.19, a.12): "they possess the holy fear of the Lord, which is the beginning of wisdom"

The relationship of the gifts to the virtues:

See also Benedict Ashley, O.P.'s "The Gifts of the Holy Spirit."

He calls "the rosary … a living thing, a school of contemplation" in pt. 3 ch. 6 "The Knowledge of God in Proficients" of his Three Ages of the Interior Life:

The proficient obtained a deeper self-knowledge while passing through the period of prolonged aridity which marks the second conversion. With this knowledge of his poverty, of his spiritual indigence, there grows within him by contrast a quasi-experimental knowledge of God, not only in the mirror of the sensible things of nature, of the parables, of exterior worship, but in the spiritual mirror of the mysteries of salvation with which he familiarizes himself. These mysteries, which are those of the incarnation of the Word, of the redemption, of eternal life, the rosary daily places before our eyes by recalling to us the Savior’s childhood, His sorrowful passion, His resurrection and ascension. If the proficient is faithful, he goes beyond the sensible aspect of these mysteries, he attains all that is spiritual in them, the infinite value of the merits of Christ; then therosaryis no longer the mechanical recitation of the Hail Mary, but a living thing, a school of contemplation. The joyful mysteries bring us the good news of the annunciation and the nativity of our Savior, which constitute true, enduring, and deep joys far above the pleasures of the world and the satisfactions of pride. Likewise, in the midst of our sufferings, which are often without reason, at times overwhelming, almost always badly borne, the sorrowful mysteries repeat to us that our sins should be the object of our grief. They make us desire to know them better, to experience a sincere sorrow for them, and thus we begin to comprehend the profound meaning and the infinite value of Christ’s passion and its effects in our lives. Finally, in the midst of the instability and uncertainties of this life, the glorious mysteries recall to us the immutability and the perfect happiness of eternal life, which is the goal of our journey.

See also his meditations on the mysteries of the rosary in Love of God and the Cross of Jesus (vol. 2), pp. 435-448.

Explains the entire Catholic tradition on the spiritual life. Covers virtually all aspects of our Faith. The masterpiece of possibly the 20th century's greatest theologian. Covers scores of topics, including contemplative prayer, one's predominant fault, the healing of pride, spiritual direction, etc. Clear, complete, orthodox, inspiring! A masterpiece in every sense of the word.