Such people will reply that they cannot stop to meditate upon these things, and here they may to some extent be right, for the reason already given. You know, of course, that it is one thing to reason with the understanding and quite another for the memory to represent truths to the understanding. You will say, perhaps, that you do not understand me, and it may very well be that I do not understand the matter myself sufficiently to be able to explain it; but I will deal with it as well as I can. By meditation I mean prolonged reasoning with the understanding, in this way. We begin by thinking of the favour which God bestowed upon us by giving us His only Son; and we do not stop there but proceed to consider the mysteries of His whole glorious life. Or we begin with the prayer in the Garden and go on rehearsing the events that follow until we come to the Crucifixion. Or we take one episode of the Passion -- Christ's arrest, let us say -- and go over this mystery in our mind, meditating in detail upon the points in it which we need to think over and to try to realize, such as the treason of Judas, the flight of the Apostles, and so on. This is an admirable and a most meritorious kind of prayer.