Preface

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The Spiritual Exercises
of
H St, Ignatius of Loyola
TRANSLATED FROM
THE AUTOGRAPH
FATHER ELDER MULLAN, SJ.
NEW YORK
P. J. KENEDY & SONS
PRINTERS TO THE HOLY APOSTOLIC SEE
1914
434147
Facultatem concedimus ut liber cui titulus **The Spirit- ual Exercises of St. Ignatius of Loyola translated from the Autograph by Father Elder Mullan, S.J.,” typis edatur, si iis ad quos spectat ita videbitur.
Franciscus Xav. Wernz \ Praepositus Generalis Societatis Jesu. j
£Db0t8t
Remigius Lafort, S.T.D., Cmsor
Imprimatur
John Cardinal Farley,
Archiepiscopus Neo-Eboracensis,
Neo-]^oraci^
Die 25 Aprilis, 1914.
Imprimatur
Fr. Albert Lepidi, O.P.,
Mag, Sac, PaL
Imprimatur
Joseph Ceppetelli,
Patriarcha Constantinop, \ ' ' J Ficfsgerens' •
COPYRIGHT, 1914 BY P. J. KENEDY & SONS
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APPROBATION OF THE LATIN TEXTS
The Exercises were ofFered for ecclesiastical censure at Rome. The text submitted was not, however, the one which is here reproduced, but two Latin translations, one in more pol- ished Latin — since called the Vulgate V ersion — and one a literal rendering. The opinions expressed on these versions, as also the formal ipproval of Paul III, are given here, as apply- ing quite entirely to the text from which the ranslations were made.
VULGATE VERSION
We have read everything compiled in the volume: it has greatly pleased us and seemed remarkably conducive to the salvation of souls.
The Cardinal of Burgos
We grant leave to print the work; it is worthy of all praise and very profitable to the Christian profession.
Philip, Vicar.
Such holy Exercises cannot but afford the greatest profit to any one who studies them.
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vi APPROBATION OF THE LATIN TEXTS
They should therefore be received with opei arms.
Fr. Aegidius Foscararius, Master of the Sacred Palace
LITERAL VERSION
We have read these Spiritual Exercisej They greatly please us and we judge ther worthy of being received and highly esteeme by all who practise the orthodox faith.
The Cardinal of Burgos
We grant leave to print this work; it i worthy of all praise and very profitable to tli Christian profession.
Philip, Vicar
As the Christian religion cannot long subsis without some spiritual exercises and mec itations — for the Psalmist says: In my met itation a fire flames out — I diink none moi appropriate dian these, which undoubted) have had their source in the study of the Seri] tures and In long experience.
Fr. Aegidius Foscararius,
Master of the Sacred Palace
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APPROBATION OF THE LATIN TEXTS vii
PAUL III, POPE
FOR A PERPETUAL REMEMBRANCE
The cares of the pastoral charge of the whole flock of Christ entrusted to Us and Our devo- tion to the glory and praise of God impel Us to embrace what helps the salvation of souls and their spiritual profit, and cause Us to hearken to those who petition Us for what can foster and nourish piety in the faithful.
So Our beloved son, Francis de Borgia, Duke of Gandia, has lately brought it to Our notice that Our beloved son Ignatius de Loy- ola, General of the Society of Jesus, erected by Us in Our beloved City and confirmed by Our Apostolic authority, has compiled cer- tain instructions, or Spiritual Exercises, drawn from Holy Writ and from experience in the spiritual life, and has reduced them to an order which is excellently adapted to move piously the souls of the faithful, and that they are very useful and wholesome for the spiritual conso- lation and profit of the same. This the said Duke Francis has come to know by report from many places and by clear evidence at Barcelona, Valencia and Gandia.
Hence he has humbly begged Us to cause the aforesaid instructions and Spiritual Exercises to be examined, so that their fruit may be
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Viii APPROBATION OF THE LATIN TEXTS
more spread, and more of the faithful may b induced to use them with greater devotion And he has begged Us, should We find then worthy, to approve and praise them and ou of Our Apostolic goodness to make other pro vision in the premisses.
We, therefore, have caused these instruction: and Exercises to be examined, and by the tes- timony of and report made to Us by Oui beloved son John Cardinal Priest of the Title of St. Clement, Bishop of Burgos and Inquis- itor, Our venerable Brother Philip, Bishop of Saluciae, and Our Vicar General in things spiritual at Rome, and Our beloved son Aegid- ius Foscararius, Master of Our Sacred Palace, have found that these Exercises are full of piety and holiness and that they are and will be extremely useful and salutary for the spir- itual profit of the faithful.
We have, besides, as We should, due regard to the rich fruits which Ignatius and the afore- said Society founded by him are constantly producing everywhere in the Church of God, and to the very great help which the said Exer- cises have proved in this.
Moved, then, by this petition, with the aforesaid authority, by these presents, and of Our certain knowledge. We approve, praise, and favor with the present writing the afore-
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APPROBATION OF THE LATIN TEXTS ix
'Said instructions and Exercises and all and everything contained in them, and We ear- nestly exhort all and each of the faithful of both sexes everywhere to employ instructions and Exercises so pious and to be instructed by them.
[Here follow regulations for the diffusion of the booky and then confirmatory clauses,]
Given at St. Mark’s in Rome under the seal of the Fisherman, 31 July, 1548, in the 14th year of Our Pontificate.
Blo. El. Fulginen.
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PREFACE
The present translation of the Exercises of St. Ignatius has been made from the Spanish Autograph of St. Ignatius. The copy so designated is not indeed in the handwriting of the Saint, but has a good number of corrections made by him and is known to have been used by him in giv- ing the Exercises.
St. Ignatius of Loyola was a man with- out any great pretensions to education at the time he wrote this book. His native language was not Spanish, but Basque. His lack of education and his imperfect acquaintance with pure Spanish are enough to make it clear that a refined use of any language, and more especially of the Spanish, or, in general, anything like a finished or even perfectly correct, style is not to be expected in his work. Literary defects he removed to some extent, peiliaps, as he continued to use and apply the book, but he is known never to have been fearful of such faults. His correc*
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PREFACE
tions found in this text are clearly made with a view to precision more than to any- thing else.
The Autograph of St. Ignatius was translated by Father General Roothaan into Latin and was reproduced by Father Rodeles in his edition of the Spanish text. But the original was not available to ordinary students. In 1908, however, Father General Wemz allowed the entire book to be phototyped, and in this way it was spread throughout the Society of Jesus in a large number of copies. It is one of these which has been chiefly em- ployed by the present translator, who has, besides, made frequent use of the Manu- script itself.
After considerable study of the matter, it seemed best to make this translation as faithful and close a reproduction of the Spanish text as could be. To do so it was necessary at times to sacrifice the niceties of style, but it was thought that those who would use the book would easily forego the elegancies of diction if they could feel sure they were reading the very words of St. Ignatius. Any other form of
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PREFACE
translation than the one adopted could hardly be kept from being a partial ex- pansion, illustration or development of the original, and would therefore have proved, to some extent, a commentary as well as a translation. This the translator has earnestly sought to avoid, preferring to leave the further work of commentary to another occasion or to other hands.
Another reason for aiming at absolute fidelity rather than style was the fact that the Exercises are mostly read, not contin- uously for any time, but piecemeal and meditatively. Literary finish would there- fore not be much sought or cared for in the book, but accuracy is. For this a certain neglect of style seemed pardonable in the translation, if only the real meaning of the writer could be made clear. Per- haps some may even find a charm in the consequent want of finish, seeing it re- produces more completely the style of St. Ignatius.
The process of translating in this way the Autograph text is not as simple as it might seem. The first difficulty is to make sure of the exact meaning of St.
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xiv
PREFACE
Ignatius. This is obscured, at times, by his language being that of nearly 400 years ago and being not pure Spanish. Occasionally, in fact, the Saint makes new Spanish words from the Latin or Italian, or uses Spanish words in an Italian or Latin sense, or employs phrases not current except in the Schools, and sometimes even has recourse to words in their Latin form. To be sure, then, of the meaning, one must often go to other languages and to the teYms adopted in Scholastic Philosophy or The- ology. The meaning clear, the further difficulty comes of finding an exactly equivalent English word or phrase.
In accomplishing his task, the trans- lator has made free use of other transla- tions, especially of that of Father General Roothaan into Latin, that of Father Venturi into Italian, and that of Father Jennesseaux into French, and has had the use of the literal . translation into Latin made, apparently, by St. Ignatius himself, copied in 1541, and formally approved by the Holy See in 1548.
Besides the last-mentioned Manuscript and printed books, the translator has to
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PREFACE
XV
acknowledge, as he does very gratefully, his obligations to the Very Rev. Father Mathias Abad, Father Achilles Gerste and particularly Father Mariano Lecina, Editor of the Ignatiana in the Monumenta Historica S. J., for aid in appreciating the Spanish text, to Fathers Michael Ahem, Peter Cusick, Walter Drum, Fran- cis Kemper and Herbert Noonan for general revision of the translation, and above all to Father Aloysius Frumveller for an accurate collation of the transla- tion with the original.
In conclusion, it is well to warn the reader that the Spiritual Exercises of St. Ignatius are not meant to be read cur- sorily, but to be pondered word for word and under the direction of a competent guide. Read straight on, it may well appea^ j^juiffr.and unsatisfactory; studied in the^etuoP making of the Exercises, the very text itself cannot fail to yield ever new material for thought and prayer.
ELDER MULLAN, S. J.
German College, Rome,
Feast of St. Ignatius, 1909.
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CONTENTS
Approbation of the Latin Text v
Preface . . . xi
General Note xx
Prayer of Father Diertins xxi
Annotations 3
Presupposition 15
First Week 17
Principle and Foundarion 19
Particular and Daily Examen 21
General Examen 25
General Confession with Communion 33
Meditation on the First, the Second, and the
Third Sin 35
Meditation on Sins 40
First Repetition 43
Second Repetition 43
Meditation on Hell . 44
Note 46
Additions . . 1 47
Second Week . . . ! 53
The Call of the Temporal King 55
Notes 58
First Day 58
The Incarnation . 58
The Nativity . 62
Notes 66
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xviii CONTENTS
Second Week — Continued
Second Day €
Note 6
Third Day 6
Preamble to Consider States 7
Fourth Day 7
Two Standards 7
Note 7
Three Pairs of Men 7
Note 7
Fifth Day 8
Sixth - Tenth Day 8
Eleventh - Twelfth Day 8
Notes 8
Three Manners of Humility 8,
Note 8
Prelude for Making Election 8
Matter of Election 8
Note . 81
Times for Making Election 8l
First Time 81
Second Time 81
Third Time 8l
First Way 8
Second Way . 9
Note . . . . ^ . 9.
To Amend and Reform one*s own Life and State 9;
Third Week ^ . . . 91
First Contemplation 9^
Note 9
Second Contemplation . . . icx
Notes 10]
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CONTENTS xix
Third Week — Continued
Second - Fourth Day 103
Fifth - Seventh Day 104
Note 105
Eating 107
Fourth Week iii
First G>ntemplation 113
Notes 114
Contemplation to Gain Love 117
Three Methods of Prayer 123
First Method " 123
Second Method 126
Third Method . 129
Mysteries of the Life of Christ our Lord ... 13 r
Rules 169
Rules for Perceiving the Movements Caused
in the Soul 169
First Week 169
Second Week 177
Rules for Distributing Alms 181
Notes on Scruples and Persuasions of the
Enemy 185
Rules to have the True Sentiment in the Church 189
General Index 195
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GENERAL NOTE
In the reproduction of the text in English:
1. No change whatever is made in the wording. The proper corrections, however, of the two unimportant slips in quotation have been indicated in italics.
It may be remarked in passing that the text of Holy Scripture is not seldom given in the Spiritual Exercises in wording somewhat different fronv that of the Vulgate. Such divergences haVe hot been noted in this translation. It will be remembered that, when the book was written,, the Council of Trent had not yet put its seal on the Vulgate.
2. The head lines and the rubrics have been kept as they stand in the Manuscript. Where they were wanting, they have been supplied in italics.
3. Abbreviations have been filled out.
4. Wherever italics are used, the words in this character belong to the translator and not to St. Ignatius.
5. In the use of small and capital letters, and in the matter of punctuation and the division into paragraphs the practice of the copyist has usually not been followed. Various kinds of type, also, are used independently of the Manuscript.
6. As a matter of convenience, in citations from Holy Scripture, the modern method by chapter and verse is substituted for that of the Mss. chapter and letter. Besides, quotations are indicated by quotation marks in place of the parentheses of the Mss.
Elder Mullan, S. J.
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PRAYER
OF FATHER DIERTINS
Rouse up, O Lord, and foster the spirit of the Exercises which Blessed Ignatius labored to spread abroad, that we, too, may be filled with it and be zeal- ous to love what he loved and do what he taught 1 Through Christ our Lord.
Amen.
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SPIRITUAL EXERCISES OF ST. IGNATIUS
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ANNOTATIONS
TO GIVE SOME UNDERSTANDING OF THE SPIRITUAL EXERCISES WHICH FOLLOW, AND TO ENABLE HIM WHO IS TO GIVE AND HIM WHO IS TO RECEIVE THEM TO HELP THEMSELVES
First Annotation. The first Annotation is that by this name of Spiritual Exercises is meant every way of examining one’s con- science, of meditating, of contemplating, of praying vocally and mentally, and of perform- ing other spiritual actions, as will be said later, i For as strolling, walking and running are bodily exercises, so every way of preparing and dis- posing the soul to rid itself of all the disordered tendencies, and, after it is rid, to seek and find the Divine Will as to the management of one’s life for the salvation of the soul, is called a| Spiritual Exercise.
Second Annotation.^ The second is that the person who gives to another the way and
^ The word Annotation does not occur in the original after the first time. The same is true of similar cases in
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4 SPIRITUAL EXERCISES OF ST. IGNATIUS
order in which to meditate or contemplate, ought to relate faithfully the events of such Contemplation or Meditation, going over the Points with only a short or summary develop- ment. For, if the person vdio is making the Contemplation, takes the true groundwork: of the narrative, and, discussing and consider- ing for himself, finds something which makes the events a little clearer or brings them a little more home to him — whether this comes through his own reasoning, or because his intellect is enlightened by the Divine power — he will get more spiritual relish and fruit, than if he who is giving the Exercises had much explained and amplified the meaning of the events. For it is not knowing much, but realising and relishing jthings interiorly, that contents and satisfies the soul.^
Third Annotation. The third: As in all the following Spiritual Exercises, we use acts of the intellect in reasoning, and acts of the , will in movements of the feelings: let us re- { mark that, in the acts of the will, when we are ) speaking vocally or mentally with our \ Lord, or with His Saints, greater reverence is / required on our part than when we are using, \the intellect in understanding.
Fourth Annotation. The fourth: The fol- lowing Exercises are divided into four parts:
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ANNOTATIONS
5
First, the consideration and c on the sins;
on templa tionl
Second, the life of Christ our Lord up to Palin Sunday inclusively;
TfiirJTSie Passion of Christ our Lord;
Fourth, the Resurrection and Ascension,
with the three Methods of Prayer.
Though four weeks, to correspond to this division, are spent in the Exercises, it is not to be understood that each Week has, of necessity, seven or eight days. For, as it happens that in the First Week some are slower to find what
they seek — namely, contrition, sorrow and tears for their sins — and in the same way some are more diligent than others, and more acted on or tried by different spirits; it is necessary sometimes to shorten the Week, and at other
times to lengthen it. The same is true of all the other subsequent Weeks, seeking out the things according to the subject matter. How- ever, the Exercises will be finished in thirty days, a little more or less.
Fifth Annotation. The fifth; It is veryj helpful to him who is receiving the Exercises) to enter into them with great courage andl generosity towards his Creator and Lord, ! offering ^ Him all his will and liberty, that His 1
^Offering is in St. Ignatius* handtvritingy correcting giving or presenting, which is crossed out.
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6 SPIRITUAL EXERCISES OF ST. IGNATIUS
Divine Majesty may make use of his person and] of all he has according ' to His most Holy Will.?
Sixth Annotation. The sixth : When he who is giving the Exercises sees that no spir- itual movements, such as consolations or desolations, come to the soul of him who is exercising himself, and that he is not moved by different spirits, he ought to inquire care- fully of him about the Exercises, whether he does them at their appointed times, and how. So too of the Additions, whether he observes them with diligence. Let him ask in detail about each of these things.
Consolation and desolation are spoken of on p. 170; the Additions on p. 22.
Seventh Annotation. The seventh: If he who is giving the Exercises sees that he who is receiving them is in desolation and tempted, let him not be hard or dissatisfied with him, but gentle and indulgent, giving him courage and strength for the future, and laying bare to him the wiles of the enemy of human nature, and getting him to prepare and dispose himself for the consolation coming.
Eighth Annotation. The eighth: If he who is giving the Exercises sees that he who is
^ May make use of . . . according is in the Saint*s hand- writing, correcting some word erased.
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ANNOTATIONS
7
receiving them is in need of instruction about the desolations and wiles of the enemy — and the same of consolations — he may explain to him, as far as he needs them, the Rules of the First and Second Weeks for recognising different spirits, (p. 177).
Ninth Annotation. The ninth is to notice, when he who is exercising himself is in the ' Exercises of the First Week, if he is a person who has not been versed in spiritual things, and is tempted grossly and openly — having, for example, suggested to him obstacles to going on in the service of God our Lord, such as labors, shame and fear for the honor of the world — let him who is giving the Exercises not explain to him the Rules of the Second Week for the discernment of spirits. Because, as much as those of the First Week will be help- ful, those of the Second will be harmful to him, as being matter too subtle and too high for him to understand.
Tenth Annotation. The tenth: When he who is giving the Exercises perceives that he who is receiving them is assaulted and tempted under the appearance of good, then it is proper to instruct him about the Rules of the Second Week already mentioned. For, ordinarily, the enemy of human nature tempts under the appearance of good rather when the
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8 SPIRITUAL EXERCISES OF ST. IGNATIUS
person is exercising himself in the Illuminative Life, which corresponds to the Exercises of the Second Week, and not so much in the Purga- tive Life, which corresponds to those of the First.
Eleventh Annotation. The eleventh: It is helpful to him who is receiving the Exercises in the First Week, not to know anything of what he is to do in the Second, but so to labor in the First to attain the object he is seeking as if he did not hope to find in the Second any good.
Twelfth Annotation. The twelfth: As he who is receiving the Exercises is to give an hour to each of the five Exercises or Contemplations which will be made every day, he who is giving the Exercises has to warn him carefully to always see that his soul remains content in the consciousness of having been a full hour in the Exercise, and rather more than less. For the enemy is not a little used to try and make one cut short the hour of such contem- plation, meditation or prayer.
Thirteenth Annotation. The thirteenth: It is likewise to be remarked that, as, in the time of consolation, it is easy and not irksome to be in contemplation the full hour, so it is very hard in the time of desolation to fill it out.
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ANNOTATIONS
9
For this reason, the person who is exercising himself, in order to act against the desolation and conquer the temptations, ought always to stay somewhat more than the full hour; so as to accustom himself not only to resist the adversary, but even to overthrow him.
Fourteenth Annotation. The fourteenth: If he who is giving the Exercises sees that he who is receiving them is going on in consolation and with much fervor, he ought to warn him not to make any inconsiderate and hasty promise or vow: and the more light of charac- ter he knows him to be, the more he ought to warn and admonish him. For, though one may justly influence another to embrace the religious life, in which he is understood to make vows of obedience, poverty and chastity, and, although a good work done under vow is more meritorious than one done without it, one should carefully consider the circum- stances and personal qualities of the individ- ual and how much help or hindrance he is likely to find in fulfilling the thing he would want to promise.
Fifteenth Annotation. The fifteenth: He who is giving the Exercises ought not to in- fluence him who is receiving them more to poverty or to a promise, than to their oppo- sites, nor more to one state or way of life than
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IO SPIRITUAL EXERCISES OF ST. IGNATIUS
to another. For though, outside the Exer- cises, we can lawfully and with merit influence every one who is probably lit to choose con- tinence, virginity, the religious life and all manner of evangelical perfection, still in the Spiritual Exercises, when seeking the Divine Will, it is more fitting and much better, that the Creator and Lord Himself should commu-^ nicate Himself to His devout soul, inflaming it j with His love and praise, and disposing it for j the way in which it will be better able to serve ; Him in future. So, he who is giving the Exer- i cises should not turn or incline to one side or the other, but standing in the centre like a balance, leave the Creator to act imme- diately with the creature, and the creature with ! its Creator and Lord. *
Sixteenth Annotation. The sixteenth; For this — namely, that the Creator and Lord may work more surely in His creature — it is very expedient, if it happens that the soul is attached or inclined to a ^ing inordinately, that one should move himself, putting forth all his strength, to come to the contrary of what he is wrongly drawn to. Thus if he inclines to seeking and possessing an office or benefice, not for the honor and glory of God our Lord, nor for the spiritual well-being of souls, but for his own temporal advantage and interests.
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ANNOTATIONS
II
he ought to excite his feelings to the contrary, being instant in prayers and other spiritual exercises, and asking God our Lord for the con- trary, namely, not to want such oflSce or bene- fice, or any other thing, unless His Divine Majesty, putting his desires in order, change his first inclination for him, so that the motive for desiring or having one thing or another be only the service, honor, and glory of His Divine Majesty.
Seventeenth Annotation. The seventeenth: It is very helpful that he who is giving the Exer- cises, without wanting to ask or know from him who is receiving them his personal thoughts or sins, should be faithfully informed of the various movements and thoughts which the different spirits put in him. For, according as is more or less useful for him, he ,can give him some spiritual Exercises suited and adapted to the need of such a soul so acted upon.
Eighteenth Annotation. The eighteenth: The Spiritual Exercises have to be adapted to the dispositions of the persons who wish to receive them, that is, to their age, education or ability, in order not to give to one who is uneducated or of little intelligence things he cannot easily bear and profit by.
Again, that should be given to each one by which, according to his wish to dispose himself^
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12 SPIRITUAL EXERCISES OF ST. IGNATIUS
he may be better able to help himself and tc profit.
So, to him who wants help to be instructed and to come to a certain degree of contentment of soul, can be given the Particular Examen^ p. 21, and then the General Examen, p. 25; also, for a half hour in the morning, the Method of Prayer on the Commandments, the Deadly Sins, etc., p. 125. Let him be recommended, also, to confess his sins every eight days, and, if he can, to receive the Blessed Sacrament every fifteen days, and better, if he be so moved, every eight. This way is more proper for il- literate or less educated persons. Let each of the Commandments be explained to them; and so of the Deadly Sins, Precepts of the Church, Five Senses, and Works of Mercy.
So, too, should he who is giving the Exer- cises observe that he who is receiving them has little ability or little natural capacity, from whom not much fruit is to be hoped, it is more expedient to give him some of these easy Ex- ercises, until he confesses his sins. Then let him be given some Examens of Conscience and some method for going to Confession oftener than was his custom, in order to pre- serve what he has gained, but let him not go on iato the matter of the Election, or into any other Exercises that are outside the First Week, expecially when more progress
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ANNOTATIONS
13
can be made in other persons and there is not time for every thing.
Nineteenth Annotation. The nineteenth: A person of education or ability who is taken up with public affairs or suitable business^may take an hour and a half daily to exercise himself.
Let the end for wh^ch man is created be ex- plained to him, and he can also be given for the space of a half-hour the Particular Examen and then the General and the way to confess and to receive the Blessed Sacrament. Let him, during three days every morning, for the space of an hour, make the meditation on the First, Second and Third Sins, pp. 37, 38; then, three other days at the same hour, the medi- tation on the statement of Sins, p. 40; then, for three other days at the same hour, on the punishments corresponding to Sins, p. 45. Let him be given in all three meditations the ten Additions, p. 47.
For the mysteries of Christ our Lord, let the same course be kept, as is explained below and in full in the Exercises themselves.
Twentieth Annotation. The twentieth: To him who is more disengaged, and who desires to get all the profit he can, let all the Spiritual Exercises be given in the order in which they follow.
In these he will, ordinarily, more benefit
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14 SPIRITUAL EXERCISES OF ST. IGNATIUS
himself, the more he separates himself from all friends and acquaintances and from all earthly care, as by changing from the house where he was dwelling, and taking another house or room to live in, in as much privacy as he can, so that it be in his power to go each day to Mass and to Vespers, without fear that his acquaintances will put obstacles in his way. ,
I From this isolation tjiree chief benefits, among many others, follow. ^ ^
The first is that a man, by separating him- self from many friends and acquaintances, and likewise from many not well-ordered affairs, to serve and praise God our Lord, merits no little in the sight of His Divine Majesty.
The second is, that being thus isolated, and j not having his understanding divided on many things, but concentrating his care on one only, namely, on serving his Creator and benefiting his own soul, he uses with greater freedom his natural powers, in seeking with diligence what he so much desires.
. The third: the more our soul finds itself alone and isolated, the more apt it makes itself to approach and to reach its Creator and Lord, i and the more it so approaches Him, the more it disposes itself to receive graces and gifts from His Divine and Sovereign Goodness.
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SPIRITUAL EXERCISES
•O CONQUER ONESELF AND REGULATE ONE^S LIFE WITHOUT DETERMINING ONESELF THROUGH^ ANY TENDENCY THAT IS DIS- ORDERED
PRESUPPOSITION
In order that both he who is giving the Spiritual Exercises, and he who is receiving hem, may more help and benefit themselves, et it be presupposed that every good Chris- aan is to be more ready to save his neighbor’s proposition than to condemn it. If he cannot save it, let him inquire how he means it; and f he means it badly, let him correct him with rharity. If that is not enough, let him seek ill the suitable means to bring him to mean it well, and save himself.
^ Without determining oneself through is in the Saint* s handy the words being inserted between life and tendency, \ke word without being cancelled.
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FIRST WEEK
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PRINCIPLE AND FOUNDATION
Man is crjeated to praise» reverence, and serve Tjod our Lord, and by this means to save his soul.
And die other things on the face of the earth are created for man and that they may help him in prosecuting the end for which he is created.
From this it follows that man is to iise them as much as they help him on to his end, and ought to rid himself of them so far as they hinder him as to it.
For this it is necessary to make ourselves indifferent to all created things in all that ' is allowed to the choice of our free will and is not prohibited to it; so that, on our part, we want not health rather than sickness, riches rather than poverty, honor rather than dishonor, long rather than short life, and so in all the rest; desiring and i choosing only what is most conducive for us to the end for which we are created.
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PARTICULAR AND DAILY EXAMEN
It contains in it three times, and two to examine oneself.
The first time is in the morning, imme- diately on rising, when one ought to pro- pose to guard himself with diligence against that particular sin or defect which he wants to correct and amend.
The second time is after dinner, when one is to ask of God our Lord what one wants, namely, grace to remember how many times he has fallen into that par- ticular sin or defect, and to amend himself in the future. Then let him make the first Examen, asking account of his soul of that particular thing proposed, which he wants to correct and amend. Let him go over hour by hour, or period by period, commencing at the hour he rose, and continuing up to the hour and instant of the present examen, and let him make in the first line of the G ■ : as many
dots as were the times he has fallen into that particular sin or defect. Then let him
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resolve anew to amend himself up to the second Examen which he will make.
The third time: After supper, the second Examen will be made, in the same way, hour by hour, commencing at the first Examen and continuing up to the present (second) one, and let him make in the second line of the same - as
many dots as were the times he has fallen into that particular sin or defect.
FOUR ADDITIONS
FOLLOW TO RID ONESELF SOONER OF THAT PARTICULAR SIN OR DEFECT
First Addition. The first Addition is that each time one falls into that particular sin or defect, let him put his hand on his breast, grieving for having fallen: which can be done even in the presence of many, without their perceiving what he is doing.
Second Addition. The second : As the first line of the G — means the first Examen,
and the second line the second Examen, let him look at night if there is amendment from the first line to the second, that is, from the first Examen to the second.
Third Addition. The third: To compare the second day with the first; that is, the two
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Examens of the present day with the other two Examens of the previous day, and see if he has amended himself from one day to the other.
Fourth Addition. The fourth Addition : To compare one week with another, and see if he has amended himself in the present week over the week past.
Note. It is to be noted that the first (large) G - which follows means the Sunday; the second (smaller), the Monday: the third, the Tuesday, and so on.
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GENERAL EXAMEN OF CONSCIENCE
TO PURI^ ONESELF ..AND TO- MAKE ONe’s CONFESSION BETTER
I presuppose that there are three kinds of thoughts irt me: that is, one my own, which springs from my mere liberty and will; and two others, which come from without, one from the good spirit, and the other from the bad.
THOUGHT
There are two ways of meriting in the bad thought which comes from without, namely:
First Way. A thought of committing a mortal sin, which thought I resist imme- diately and it remains conquered.
Second Way. The second way of merit- ing is: When that same bad thought comes to me and I resist it, and it returns to me again and again, and I always resist, until it is conquered.
This second way is more meritorious than the first.
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A venial sin is committed when the same thought comes of sinning mortally and one gives ear to it, making some little delay, or receiving some sensual pleasure, or when there is some negligence in rejecting such thought.
There are two ways of sinning mortally:
First Way. The first is, when one gives consent to the bad thought, to act after- wards as he has consented, or to put it in act if he could.
Second Way. The second way of sin- ning mortally is when that sin is put in act.
This is a greater sin for three reasons: first, because of the greater time; second, because of the greater intensity; third, because of the greater harm to the two persons.
WORD
One must not swear, either by Creator or creature, if it be not with truth, necessity and reverence.
By necessity I mean, not when any truth whatever is affirmed with oath, but when
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it is of some importance for the good of the soul, or the body, or for temporal goods.
By reverence I mean when, in naming the Creator and Lord, one acts with con- sideration, so as to render Him the honor and reverence due.
It is to be noted that, though in an idle oath one sins more when he swears by the Creator than by the creature, it is more difficult to swear in the right way with truth, necessity and reverence by the creature than by the Crea- tor, for the following reasons.
First Reason. The first: When we want to swear by some creature, wanting to name the creature does not make us so attentive or cir- cumspect as to telling the truth, or as to affirm- ing it with necessity, as would wanting to name the Lord and Creator of all things.
Second Reason. The second is that in swearing by the creature it is not so easy to show reverence and respect to the Creator, as in swearing and naming the same Creator and Lord, because wanting to name God our Lord brings with it more respect and reverence than wanting to name the created thing. There- fore swearing by the creature is more allowable
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to the perfect than to the imperfect, because the perfect, through continued contempla- tion and enlightenment of intellect, consider, meditate and contemplate more that God our Lord is in every creature, according to His own essence, presence and power, and so in swearing by the creature they are more apt and prepared than the imperfect to show respect and reverence to their Creator and Lord.
Third Reason. The third is that in con- tinually swearing by the creature, idolatry is to be more feared in the imperfect than in the perfect.
One must not speak an idle word. By idle word I mean one which does not benefit either me or another, and is not directed to that intention. Hence words spoken for any useful purpose, or meant to profit one^s own or another's soul, the body or temporal goods, are never idle, not even if one were to speak of something foreign to one^s state of life, as, for instance, if a religious speaks of wars or articles of trade; but in all that is said there is merit in directing well, and sin in directing badly, or in speaking idly.
Nothing must be said to injure another's
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character or to find fault, because if I reveal a mortal sin that is not public, I sin mortally; if a venial sin, venially; and if a defect, I show a defect of my own.
But if the intention is right, in two ways one can speak of the sin or fault of another:
First Way. The first: When the sin is public, as in the case of a public pros- titute, and of a sentence given in judgment, or of a public error which is infecting the souls with whom one comes in contact.
Second Way. Second: When the hidden sin is revealed to some person that he may help to raise him who is in sin — supposing, however, that he has some prob- able conjectures or grounds for thinking that he will be able to help him.
ACT
Taking the Ten Commandments, the Precepts of the Church and the recommen- dations of Superiors, every act done against any of these three heads is, accord- ing to its greater or less nature, a greater or a lesser sin.
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By recommendations of Superiors I mean such things as Bulls de Cruzadas and other Indulgences, as for instance for peace, granted under condition of going to Confession and receiving the Blessed Sacrament. For one commits no little sin in being the cause of others acting contrary to such pious exhortations and recommen- dations of our Superiors, or in doing so oneself.
METHOD FOR MAKING THE GENERAL EXAMEN
It contains in^it five Points.
First Point. The first Point is to give thanks to God our Lord for the benefits received.
Second Point. The second, to ask grace to know our sins and cast them out.
Third Point. The third, to ask account of our soul from the hour that we rose up to the present Examen, hour by hour, or i period by period: and first as to thoughts, and then as to words, and then as to acts, in the same order as was mentioned in the Particular Examen.
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Fourth Point. The fourth, to ask pardon of God our Lord for the faults.
Fifth Point. The fifth, to purpose amendment with His grace.
Our Father.
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GENERAL CONFESSION WITH COMMUNION
Whoever, of his own accord, wants to make a General Confession, will, among many other advantages, find three in making it here.
First. The first: Though whoever goes to Confession every year is not obliged to make a General Confession, by making it there is greater profit and merit, because of the greater actual sorrow for all the sins and wickedness of his whole life.
Second. The second: In the Spiritual Exercises, sins and their malice are understood more intimately, than in the time when one was not so giving himself to interior things. Gain- ing now more knowledge of and sorrow for them, he will have greater profit and merit than he had before.
Third. The third is: In consequence, having made a better Confession and being better disposed, one finds himself in condition and prepared to receive the Blessed Sacrament: the reception of which is an aid not only not to fall into sin, but also to preserve the increase of grace.
This General Confession will be best made im- mediately after the Exercises of the First Week*
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FIRST EXERCISE
IT IS A MEDITATION WITH THE THREE POWERS ON THE FIRST, THE SECOND AND THE THIRD SIN
It contains in it, after one Preparatory Prayer and two Preludes, three chief Points and one Colloquy.
Prayer. The Preparatory Prayer is to ask grace of God our Lord that all my intentions, actions and operations may be / directed purely to the service and praise of His Divine Majesty.
First Prelude. The First Prelude is a composition, seeing the place.
Here it is to be noted that, in a visible con- \ templation or meditation — as, for instance, \ when one contemplates Christ our Lord, Who * is visible — the composition will be to see with ’ the sight of the imagination the corporeal place ’ where the thing is found which I want to con- | template. I say the corporeal place, as for instance, a Temple or Mountain where Jesus
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Christ or Our Lady is found, according to what | I want to contemplate. In an invisible con- I templation or meditation — as here on the Sins — the composition will be to see with the sight of the imagination and consider that my soul is imprisoned in this corruptible body, and all the compound in this valley, as exiled among brute beasts: I say all the compound of soul and body.
Second Prelude. The second is to ask ^ God our Lord for what I want and desire.
The petition has to be according to the sub- ject matter; that is, if the contemplation is on the Resurrection, one is to ask for joy with Christ in joy; if it is on the Passion, he is to ask for pain, tears and torment with Christ in torment.
Here it will be to ask shame and con- fusion at myself, seeing how many have been damned for only one mortal sin, and how many times I deserved to be con- demned forever for my so many sins.
Note. Before all Contemplations or Medi- tations, there ought always to be made the Preparatory Prayer, which is not changed, and the two Preludes already mentioned, which
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FIRST EXERCISE
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are sometimes changed, according to the sub* ject matter.
First Point. The first Point will be to bring the niemory on the First Sin, which was that of the Angels, and then to bring the intellect on the same, discussing it; then the will, wanting to recall and under- stand all this in order to make me more ashamed and confound me more, bringing into comparison with the one sin of the Angels my so many sins, and reflecting, while they for one sin were cast into Hell, how often I have deserved it for so many.
I say to bring to memory the sin of the Angels, how they, being created in grace, not wanting to help themselves with their liberty to reverence and obey their Creator and Lord, coming to pride, were changed from grace to malice, and hurled from”^ Heaven to Hell; and so then to discuss more in detail with the intellect: and then to move the feelings more with the will.
Second Point. The second is to do the same — that is, to bring the Three Powers — on the sin of Adam and Eve, bringing to memory how on account of
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that sin they did penance for so long a time, and how much corruption came on the human race, so many people going the way to Hell.
I say to bring to memory the Second Sin, that of our First Parents; how after Adam was created in the field of Damascus and placed in the Terrestrial Paradise, and Eve was created from his rib, being forbidden to eat of the Tree of Knowledge, they ate and so sinned, and afterwards clothed in tunics of skins and cast from Paradise, they lived, all their life, without the original justice which they had lost, and in many labors and much penance. And then to discuss with the understand- ing more in detail; and to use the will as has been said.
Third Point. The third is likewise to do the same on the Third particular Sin of any one who for one mortal sin is gone to Hell — and many others without number, for fewer sins than I have com- mitted.
I say to do the same on the Third par- ticular Sin, bringing to memory the gravity gnd malice of the sin against one^Xfeator
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and Lord; to discuss with the understand- ing how in sinning and acting against the Infinite Goodness, he has- been justly condemned forever; and to finish with the will as has been said.
Colloquy. Imagining Christ our Lord present and placed on the Cross, let me make a Colloquy, how from Creator He is come to malung Himself man, and from life eternal is come to temporal death, and so to die for my sins.
Likewise, looking at myself, what I have done for Christ, what I am doing for Christ, what I ought to do for Christ.
And so, seeing Him such, and so nailed on the Cross, to go over that which will present itself. ^
The Colloquy is made, properly speaking, | as one friend speaks to another, or as a servant i to his master; now asking some grace, now I blaming oneself for some misdeed, now com- ' municating one’s affairs, and asking advice in them.
And let me say an Our Father.
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SECX)ND EXERCISE
IT IS A MEDITATION ON THE SINS AND CON- TAINS IN IT AFTER THE PREPARATORY PRAYER AND TWO PRELUDES, FIVE POINTS AND ONE COLLO^UY
Prayer. Let the Preparatory Prayer be the same.
First Prelude. The First Prelude will be the same composition.
Second Prelude. The second is to ask for what I want. It will be here to beg a great and intense sorrow and tears for my sins.
First Point. The first Point is the state- ment of the sins; that is to say, to bring to memory all the sins of life, looking from year to year, or from period to period. For this three things are helpful; first, to jook at the place and the house where I have lived; second, the relations I, have had with others; third, the occupation in which I have lived.
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Second Point. The second, to weigh the sins, looking at the foulness aind the malice which any mortal sin committed has in it, even supposing it were not for- bidden.
Third Point. The third, to look at who 1 am, lesse^ning myself by examples:
First, how much I am in comparison to all men;
Second, what men are in comparison to all the Angels and Saints of Paradise;
Third, what all Creation is in comparison to God: ( — Then I alone, what can I be?)
Fourth, to see all my bodily corruption and foulness; '
Fifth, to look at myself as a sore and ulcer, from which have sprung so many sins and so many iniquities and so very vile poison.
Fourth Point. The fourth, to consider what God is, against Whom I have sinned, according to His attributes; comparing them with their contraries in me — His Wisdom with my ignorance; His Omnip- otence with my weakness; His Justice
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with my iniquity; His Goodness with myj malice.
Fifth Point. The fifth, an exclamation of wonder with deep feeling, going through all creatures, how they have left me in life and preserved me in it; the Angels, how, though they are the sword of the Divine Justice, they have endured me, and guarded me, and prayed for me; the Saints, how they have been engaged in interceding and praying for me; and the heavens, sun, moon, stars, and elements, fruits, birds, fishes and animals — and the earth, how it has not opened to swallow me up, creating new Hells for me to suffer in them forever!
Colloquy. Let me finish with a Collo- quy of mercy, pondering and giving thanks to God our Lord that He has given me life up to now, proposing amend- ment, with His grace, for the future.
Our Father.
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THIRD EXERCISE
IT IS A REPETITION OF THE FIRST AND SECOND EXERCISE, MAKING THREE COLLOQUIES
After the Preparatory Prayer and two Preludes, it will be to repeat the First and Second Exercise, marking and dwell- ing on the Points in which I have felt greater consolation or desolation, or greater spiritual feeling.
After this I will make three Colloquies in the following manner:
First Colloquy. The first Colloquy to Our Lady, that she may get me grace from Her Son and Lord for three things: first, that I may feel an interior knowledge of my sins, and hatred of them; second, that I may feel the disorder of my actions, so that, hating them, I may correct myself and put myself in order; third, to ask knowledge of the world, in order that, hating it, I may put away from me worldly and vain things.
And with that a Hail Mary.
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Second Colloquy. The second : The same to the Son, begging Him to get it for me from the Father.
And with that the Soul of Christ.
Third Colloquy. The third: The same to the Father, that the Eternal Lord Himself may grant it to me.
And with that an Our Father.
FOURTH EXERCISE
IT IS A SUMMARY OF THIS SAME THIRD
I said a summary, that the understand- ing, without wandering, may assiduously go through the memory of the things con- templated in the preceding Exercises.
I will make the same three Colloquies.
FIFTH EXERCISE
IT IS A MEDITATION ON HELL
It contains in it, after the Preparatory Prayer and two Preludes, five Points and one Colloquy:
Prayer. Let the Preparatory Prayer be the usual one.
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First Prelude. The first Prelude is the composition, which is here to see with the sight of the imagination die length, breadth and depth of Hell. \
Second Prelude. The second, to ask for what I want: it will be here to ask for interior sense of the pain which the damned' suffer, in order that, if, through my faults, I should forget the love of the Eternal Lord, at least the fear of the pains may help me not to come into sin.
First Point. The first Point will be to see with the sight of the imagination the great fires, and the souls as in bodies of fire.
Second Point. The second, to hear with the ears wailings, bowlings, cries, blasphemies against Christ our Lord and against all His Saints.
Third Point. The third, to smell with the smell smoke, things.
Fourth Point. The fourth, to taste with the taste bitter things, like tears, sadness and the worm of conscience.
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Fifth Point. The fifth, to touch with the touch; that is to say, how the fires touch and bum the souls.
Colloquy. Making a Colloquy to Christ our Lord, I will bring to memory the souls that are in Hell, some because they did not believe the Coming, others because, believing, they did not. act according to His Commandments; making three divi- sions:
First, Second, and Third Divisions. The first, before the Coming;] the second, during His life; the third, after His life in this world; and with this I will give Him thanks that He has not let me fall in- to any of these divisions, ending my life.
Likewise, I will consider how up to now He has always had so great pity and mercy on me.
I will end with an Our Father.
Note. The first Exercise will be made at midnight; the second immediately on rising in the morning; the third, before or after Mass;^ in any case, before dinner; the fourth at the hour of Vespers; the fifth, an hour before supper.
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This arrangement of hours, more or less, I always mean in all the four Weeks, according as his age, disposition and physical condition help the person who is exercising himself to make five Exercises or fewer.
ADDITIONS
TO MAKE THE EXERCISES BETTER AND TO FIND BETTER WHAT ONE DESIRES
First Addition. The first Addition is, after going to bed, just when I want to go asleep, to think, for the space of a Hail Mary, of the hour that I have to rise and for what, making a resume of the Exercise which I have to make.
Second Addition. The second: When I wake up, not giving place to any other thought, to turn my attention immediately to what I am going to contemplate in the first Exercise, at midnight, bringing myself to confusion for my so many sins, setting ex- amples, as, for instance, if a knight found him- self before his king and all his court, ashamed and confused at having much offended him, from whom he had first received many gifts and many favors: in the same way, in the second Exercise, making myself a great sinner and in chains; that is to say going to appear bound as in chains before the Supreme Eternal
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Judge; taking for an example how prisoners in chains and already deserving death, appear before their temporal judge. And I will dress with these thoughts or with others, according to the subject matter.
Third Addition. The third: A step or two before the place where I have to contemplate or meditate, I will put myself standing for the space of an Our Father, my intellect raised on high, considering how God our Lord is looking at me, etc.; and will make an act of reverence or humility.
Fourth Addition. The fourth: To enter on the contemplation now on my knees, now prostrate on the earth, now lying face upwards, now seated, now standing, always intent on seeking what I want.
We will attend to two things. The first is, that if I find what I want kneeling, I will not pass on; and if prostrate, likewise, etc. The second; in the Point in which I find what I want, there I will rest, without being anxious to pass on, until I content myself.
Fifth Addition. The fifth: After finishing the Exercise, I will, during the space of a quarter of an hour, seated or walking leisurely, look how it went with me in the Contemplation or Meditation; and if badly, I will look for the cause from which it proceeds, and having so
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seen it, will be sorry, in order to correct myself in future; and if well, I will give thanks to God our Lord, and will do in like manner an- other time.
Sixth Addition. The sixth: Not to want to think on things of pleasure or joy, such as heavenly glory, the Resurrection, etc. Because whatever consideration of joy and gladness hinders our feeling pain and grief and shedding tears for our sins: but to keep before me that I want to grieve and feel pain, bringing to memory rather Death and Judgment.
Seventh Addition. The seventh: For the same end, to deprive myself of all light, closing the blinds and doors while I am in the room, if it be not to recite prayers, to read and eat.
Eighth Addition. The eighth: Not to laugh nor say a thing provocative of laughter.
Ninth Addition. The ninth: To restrain my sight, except in receiving or dismissing the person with whom I have spoken.
Tenth Addition. The tenth Addition is penance.
This is divided into interior and exterior. The interior is to grieve for one's sins, with a firm purpose of not committing them nor any others. The exterior, or fruit of the first.
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is chastisement for the sins committed^ and i chiefly taken in three ways.
First Way. The first is as to eating. Tha is to say^ when we leave off the superfluous it is not penance, but temperance. It is pen- ance when we leave off from the suitable; and the more and more, the greater and better — provided that the person does not injure him- self, and that no notable illness follows.
Second Way. The second, as to the manner of sleeping. Here too it is not penance to leave off the superfluous of delicate or soft things, but it is penance when one leaves off from the suitable in the manner: and the more and more, the better — provided that the person does not injure himself and no notable illness follows. Besides, let not anything of the suit- able sleep be left o(F, unless in order to c6me to the mean, if one has a bad habit of sleeping too much.
Third Way. The third, to chastise the flesh, that is, giving it sensible pain, which is given by wearing haircloth or cords or iron chains next to the flesh, by scourging or wounding oneself, and by other kinds of austerity.
Note. What appears most suitable and most secure with regard to penance is that the pain | should be sensible in the flesh and not enter i
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within the bones, so that it give pain and not illness. For this it appears to be more suitable to scourge oneself with thin cords, which give pain exteriorly, rather than in another way which would cause notable illness within. J
First Note. The first Note is that the ex- terior penances are done chiefly for three ends:
First, as satisfaction for the sins committed;
Second, to conquer oneself — that is, to make sensuality obey reason and all inferior parts be more subject to the superior;
Third, to seek and find some grace or gift which the person wants and desires; as, for instance, if he desires to have interior contri- tion for his sins, or to weep much over them, or over the pains and sufferings which Christ our Lord suffered in His Passion, or to settle some doubt in which the person finds himself.
Second Note. The second: It is to be noted that the first and second Addition have to be made for the Exercises of midnight and at daybreak, but not for those which will be made at other times; and the fourth Addition will never be made in church in the presence of others, but in private, as at home, etc.
Third Note. The third: When the person who is exercising himself does not yet find what he desires — as tears, consolations, etc..
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— it often helps for him to make a change in food, in sleep and in other ways of doing penance, so that he change himself, doing penance two or three days, and two or three others not. For it suits some to do more penance and others less, and we often omit doing penance from sensual love and from an erroneous judgment that the human system will not be able to bear it without notable illness; and sometimes, on the contrary, we do too much, thinking that the body can bear it; and as God our Lord knows our nature infinitely better, often in such changes He gives each one to perceive what is suitable for him.
Fourth Note. The fourth: Let the Particu- lar Examen be made to rid oneself of defects and negligences on the Exercises and Additions. And so in the Second, Third and Fourth Weeks.
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THE CALL OF THE TEMPORAL KING
IT HELPS TO CONTEMPLATE THE LIFE OF THE KING ETERNAL
Prayer. Let the Preparatory Prayer be the usual one.
First Prelude. The first Prelude is a composition, seeing the place: it wilt be here to see with the sight of the imagina- tion, the synagogues,^ villages and towns through which Christ our Lord preached.
Second Prelude. The second, to ask for the grace which I want: it will be here to ask grace of our Lord that I may not be deaf to His call, but ready and diligent to fulfill His most Holy Will.
First Point. The first Point is, to put before me a human king chosen by God our Lord, whom all Christian princes and men reverence and obey.
Second Point. The second, to look how this king speaks to all his people, saying: “It is my Will to conquer all the land of
* Synagogues is in the Saint* s hand, replacing Temples» which is crossed out.
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unbelievers. Therefore, whoever would like to come with me is to be content to eat as I, and also to drink and dress, etc., as I : likewise he is to labor like me ‘ in the day and watch in the night, etc., that so afterwards he may have part with me in the victory, as he has had it in the labors.”
Third Point. The third, to consider what the good subjects ought to answer to a King so liberal and so kind, and hence, if any one did not accept the appeal of such a king, how deserving he would be of being censured by all the world, and held for a mean-spirited knight.
IN PART 2
The second part of this Exercise con- sists in applying the above parable of the temporal sKing to Christ our Lord, con- formably to the three Points mentioned.
First Point. And as to the first Point, if we consider such a call of the temporal King to his subjects, how much more worthy of consideration is it to see Christ our Lord, King eternal, and before Him
^ It is doubtful wheihet these words are like me or with me.
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all the entire world, which and each one in particular He calls, and says: ‘*It is My will to conquer all the world and all enemies and so to enter into the glory of My Father; therefore, whoever would like to come with Me is to labor with Me, that following Me in the pain, he may also follow Me in the glory.”
Second Point. The second, to consider that all those who have judgment and reason will oflFer their entire selves to the labor.
Third Point. The third, those who will want to be more devoted and signalise themselves in all service of their King Eternal and universal Lord, not only will offer their persons to the labor, but even, acting against their own sensuality and against their carnal and worldly love, will make offerings of greater value and greater importance, sa3dng:
“Eternal Lord of all things, I make my oblation with Thy favor and help, in presence of Thy infinite Goodness and in presence of Thy glorious Mother and of all the Saints of the heavenly Court; that
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I want and desire, and it is my deliberate determination, if only it be Thy greater service and praise, to imitate Thee in bear- ing all injuries and all abuse and all poverty of spirit, and actual poverty, too, if Thy most Holy Majesty wants to choose and receive me to such life and state.”
• First Note. This Exercise will be made twice in the day; namely, in the morning on rising and an hour before dinner or before supper.
Second Note. For the Second Week and so on, it is very helpful to read at intervals in the books of the Imitation of Christ, or of the Gospels, and of lives of Saints.
/' / r t ^ ‘
. THE FIRST DAY AND FIRST CONTEMPLATION IT IS ON
THE INCARNATION
AND CONTAINS THE PREPARATORY PRAYER, THREE PRELUDES, THREE POINTS AND ONE COLLOQUY
Prayer. The usual Preparatory Prayer.
First Prelude. The first Prelude is to bring up the narrative of the thing which 1 have_to contemplate.
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Here, it is how the Three Divine Persons looked at all the plain or circuit of all the\ wolld, full of men, and how, seeing that\ all were going down'to Hell, it is determined • in Their Eternity, ‘ that the Second i Person shall become man to save the j human race, and so, the fullness of times j being come,® They sent the Angel St. Ga- | briel to Our Lady (p. 133). j
Second Prelude. The second, a com- j position, seeing the place: here it will j be to see the great capacity and circuit of j the world, in which are so many and such ; different people: then likewise, in partic- ular, the house and rooms of Our Lady in the city of Nazareth, in the Province of Galilee.
Third Prelude. The third, to ask for what I want: it will be to ask for interior knowledge of the Lord, Who for me has become man, that I may more love and follow Him.
^ In Their Eternity is in Si. Ignatius* hand^ replacing among Them, which is cancelled.
* And so, the fullness of times being come is in the Saint* s hand, and being crossed ouU
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Note. It is well to note here that this same Preparatory Prayer, without changing it, as was said in the beginning, and the same three Preludes, are to be made in this Week and in the others following, changing the form accord- ing to the subject matter.
First Point. The first Point is, to see the various persons: and first those on the surface of the earth, in such variety, in dress as in actions: some white and others black; some in peace and others :in war; some weeping and others laughing; some well, others ill; some being bom and others dying, etc.
2. To see and consider the Three Divine Persons, as on their royal throne or seat pf Their Divine Majesty, how They look on all the surface and circuit of the earth, and all the people in such blindness, and how they are dying and going down to Hell.
3. To see Our Lady, and the Angel who
is saluting her, and to reflect in order to get profit from such a sight. j
Second Point. The second, to hear ] what the persons on the face of the earth j
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are saying, that is, how they are talking with one another, how they swear and blaspheme, etc.; and likewise what the Divine Persons are saying, that is: “Let Us work the redemption of the Human race,” etc.; and then what the Angel and Our Lady are saying; and to reflect then so as to draw profit from their words.
Third Point. The third, to look then at what the persons on the face of the earth are doing, as, for instance, killing, going to Hell, etc.; likewise what the Divine Persons are doing, namely, working out the most holy Incarnation, etc.; and like- wise what the Angel and Our Lady are doing, namely, the Angel doing his duty as ambassador, and Our Lady humbling herself and giving thanks to the Divine Majesty; and then to reflect in order to draw some profit from each of these things.
Colloquy. At the end a Colloquy is to be made, thinking what I ought to say to the Three Divine Persons, or to the Eternal Word incarnate, or to our Mother and Lady, asking according to what I
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feel in me, in order more to follow and imi- tate Our Lord, so lately incarnate.
I will say an Our Father.
THE SECOND CONTEMPLATION IS ON
THE NATIVITY
Prayer. The usual Preparatory Prayer.
First Prelude. The first Prelude is the narrative and it will be here how Our Lady went forth from Nazareth, about nine months with child, as can be piously meditated,^ seated on an ass, and accom- panied by Joseph and a maid, taking an ox, to go to Bethlehem to pay the tribute which Caesar imposed on all those lands (P- I3S)-
Second Prelude. The second, a com- position, seeing the place. It will be here to see with the sight of the imagination the road from Nazareth to Bethlehem; con- sidering the length and the breadth, and
^ As can be piously meditated is in St, Ignatius* hand* writing and is inserted before seated.
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whether such road is level or through valleys or over hills; likewise looking at the place or cave of the Nativity/ how large, how small, how low, how high, and how it was prepared.
Third Prelude. The third will be the same, and in the same form, as in the pre- ceding Contemplation.
First Point. The first Point is to see the persons; that is, to see Our Lady and Joseph and the maid, and, after His Birth, the Child Jesus, I making myself a poor creature and a wretch of an unworthy slave, looking at them and serving them in their needs, with all possible respect and rev- erence, as if I found myself present; and then to reflect on myself in order to draw some profit.
Second Point. The second, to look, mark and contemplate what they are say- ing, and, reflecting on myself, to draw some profit.
Third Point. The third, to look and consider what they are doing, as going a
^ The place or cave of the Nativity is in the SainCs handy correcting the inn, which is crossed out.
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journey and laboring, that the Lord may be bom in the greatest poverty; and as a termination of so many labors — of hunger, of thirst, of heat and of cold, of injuries and affronts — that He may die on the Cross; and all this for me: then reflecting, to draw some spiritual profit.
Colloquy. I will finish with a Colloquy as in the preceding Contemplation, and with an Our Father.
THE THIRD CONTEMPLATION
WILL BE A REPETITION OF THE FIRST AND SECOND EXERCISE
After the Preparatory Prayer and the three Preludes, the repetition of the first and second Exercise will be made, noting always some more principal parts, where the person has felt some knowledge, con- solation or desolation, making likewise one Colloquy at the end, and saying an Our Father.
In this repetition, and in all the follow- ing, the same order of proceeding will be taken as was taken in the repetitions
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of the First Week, changing the matter and keeping the form.
THE FOURTH CONTEMPLATION
WILL BE A REPETITION OF THE FIRST AND SECOND
In the same way as was done in the above-mentioned repetition.
THE FIFTH CONTEMPLATION
WILL BE TO bring THE FIVE SENSES ON THE FIRST AND SECOND CONTEMPLATION
Prayer. After the Preparatory Prayer and the three Preludes, it is helpful to pass the five senses of the imagination through the first and second Contempla- tion, in the following way:
First Point. The first Point is to see the persohs with the sight of the imagina- tion, meditating and contemplating in particular the details about them and drawing some profit from the sight. i
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Second Point. The second, to . hear with the hearing what they are, or might be, talking about and, reflecting on one- self, to draw some profit from it.
Third Point. The third, to smell and to taste with the smell and the taste the infinite fragrance and sweetness of the Divinity, of the soul, and of its virtues, and of all, accordjng to the person who is being contemplated; reflecting on oneself and drawing profit from it.
Fourth Point. The fourth, to touch with the touch, as for instance, to embrace and kiss the places where such persons put their feet and sit, always seeing to my drawing profit from it.
Colloquy. One has to finish with one Colloquy as in the first and second Con- templation, and with an Our Father.
First Note. The first note is to remark . for all this and the other following Weeks, that I have only to read the Mystery of the Contemplation which I have immediately to make, so that at any time I read no Mystery which I have not to make that day or at that j hour, in order that the consideration of one
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Mystery may not hinder the consideration of the other.
Second Note. The second: The first Ex- ercise, on the Incarnation, will be made at midnight; the second at dawn; the third at the hour of Mass; the fourth at the hour of Vespers, and the fifth before the hour of supper, being for the space of one hour in each one of the five Exercises; and the same order will be taken in all the following.
Third Note. The third: It is to be remarked that if the person who is making the Exercises is old or weak, or, although strong, has become in some way less strong from the First Week, it is better for him in this Second Week, at least sometimes, not rising at midnight, to make one Contemplation in the morning, and another at the hour of Mass, and another before dinner, and one repetition on them at the hour of Vespers, and then the Application of the Senses before supper.
Fourth Note. The fourth: In this Second Week, out of all the ten Additions which were mentioned in the First Week, the second, the sixth, the seventh and in part the tenth have to be changed.
In the second it will be, immediately on waking up, to put before me the contempla- tion which I have to make, desiring to know
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more the Eternal Word incarnate, in order to serve and to follow Him more.
The sixth will be to bring frequently to mem- ory the Life and Mysteries of Christ our Lord, from His Incarnation down to the place or Mystery which I am engaged in contemplating.
The seventh will be, that one should manage as to keeping darkness or light,* making use of good weather or bad, according as he feels that it can profit and help him to find what the person desires who is exercising himself.
And in the tenth Addition, he who is exer- cising himself ought to manage himself accord- ing to the Mysteries which he is contemplating; because some demand penance and others not.
All the ten Additions, then, are to be made with great care.
Fifth Note. The fifth note: In all the Exer- cises, except in that of midnight a6d in that of the morning, the equivalent of the second Addition will be taken in the following way: — Immediately on recollecting that it is the time of the Exercise which I have to make, before I go, putting before myself where I am going and before Whom, and summarizing a little the Exercise which I have to make, and then making the third Addition, I will enter into the Exercise.
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THE SECOND DAY
Second Day. For first and second Con- templation to take the Presentation in the Temple (p. 137) and the Flight to Egypt as into exile (p. 138), and on these two Con- templations will be made two repetitions and the Application of the Five Senses to them, in the same way as was done the preceding day.
Note. Sometimes, although the one who is exercising himself is strong and disposed, it helps to make a change, from this second day up to the fourth inclusively, in order better to find what he desires, taking only one Con- templation at daybreak, and another at the hour of Mass, and to repeat on them at the hour of Vespers and apply the senses before supper.
THE THIRD DAY
Third Day. How the Child Jesus was obedient to His Parents at Nazareth (p. 139), and how afterwards they found Him in the Temple (p. 140), and so then to make the two repetitions and apply the five senses.
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PREAMBLE TO CONSIDER STATES
First Preamble. The example which Christ our Lord, being under obedience to His parents, has given us for the first state, — which consists in the observance of the Commandments — having been now considered; and likewise for the second,
— which is that of evangelical perfection,
— when He remained in the Temple, leaving His adoptive father and His natural Mother, to attend to the pure service of His eternal Father; we will begin, at the same time contemplating His life, to investigate and to ask in what life or state His Divine Majesty wants to be served by us.
And so, for some introduction of it, we will, in the first Exercise following, see the intention of Christ our Lord, and, on the contrary, that of the enemy of human nature, and how we ought to dispose our- selves in order to come to perfection in whatever state of life God our Lord would give us to choose.
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FOURTH
DAY
THE FOURTH DAY MEDITATION ON
TWO STANDARDS
The one of Christ, our Commander-in- chief and Lord; the other of Lucifer, mor- tal enemy of our human nature.
Prayer. The usual Preparatory Prayer.
First Prelude. The First Prelude is the narrative. It will be here how Christ calls and wants all under His standard; and Lucifer, on the contrary, under his.
Second Prelude. The second, a com- position, seeing the place. It will be here to see a great field of all that region of Jerusalem, where the supreme Commander- in-chief of the good is Christ our Lord; another field in the region of Babylon, where the chief of the enemy is Lucifer.
Third Prelude. The third, to ask for what I want: and it will be here to ask for knowledge of the deceits of the bad
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chief and help to guard myself against them, and for knowledge of the true life which the supreme and true Captain shows and grace to imitate Him.
First Point. The first Point is to imag- ine as if the chief of all the enemy seated himself in that great field of Babylon, as in a great ^ chair of fire and smoke, in shape horrible and terrifying.
Second Point. The second, to consider how he issues a summons to innumerable demons and how he scatters them, some to one city and others to another, and so through all the world, not omitting any provinces, places, states, nor any persons in particular.
Third Point. The third, to consider the discourse which he makes them, and how he tells them to cast out nets and chains; that they have first to tempt with a long- ing for riches — as he is accustomed to do in most cases * — that men may more easily come to vain honor of the world,
. ^ Great is inserted^ perhaps in' the hand of St. Ignatius.
* As he is accustomed to do in most cases is inserted in the Sainfs handwriting. / ^ / r
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and then to vast pride. So that the first step shall be that of riches; the second, that of honor; the third, that of pride; and from these three steps he draws on to all the other vices.
So, on the contrary, one has to imagine as to the supreme and true Captain, Who is Christ our Lord.
'First Point. The first Point is to con- sider how Christ our Lord puts Himself in a great field of that region of Jerusalem, in lowly place, beautiful and attractive.
Second Point. The second, to consider how the Lord of all the world chooses so many persons — Apostles, Disciples, etc., — and sends them through all the world spreading His sacred doctrine through all states and conditions of persons.
Third Point. The third, to consider the discourse which Christ our Lord makes to all His servants and friends whom He sends on this expedition, recommending them to want to help all, by bringing them first to the highest S|.lritual poverty, and — if His Divine Majesty would be served and would want to choose them —
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no less to actual poverty; the second is to be of contumely and contempt; because from these two things humility follows. So that there are to be three steps; the first, poverty against riches; the second, contumely or contempt against worldly honor; the third, humility against pride. And from these three steps let them induce to all the other virtues.
First Colloquy. One Colloquy to Our Lady, that she may get me grace from Her Son and Lord that I may be received under His standard; and first in the highest spiritual poverty, and — if His Divine Majesty would be served and would want to choose and receive me — not less in actual poverty; second, in suffering con- tumely and injuries, to imitate Him more in them, if only I can suffer them with- out the sin of any person, or displeasure of His Divine Majesty; and with that a Hail Mary.
Second Colloquy. I will ask the same of the Son, that He may get it for me of the Father; and with that say the Soul OF Christ.
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Third Colloquy. I will ask the same of the Father, that He may grant it to me; and say an Our Father.
Note. This Exercise will be made at mid- night and then a second time in the morning, and two repetitions of this same will be made at the hour of Mass and at the hour of Vespers, always finishing with the three Colloquies, to Our Lady, to the Son, and to the Father; and that on The Pairs which follows, at the hour before supper.
THE SAME FOURTH DAY LET MEDITATION BE MADE ON
THREE PAIRS OF MEN
IN ORDER TO EMBRACE WHAT IS BEST
Prayer. The usual Preparatory Prayer.
First Prelude. The first Prelude is the narrative, which is of three pairs of men, and each one of them has acquired ten thousand ducats, not solely or as they ought ‘ for God’s love, and all want to save
^ Not solely or as they ought is a correction of not only, which is crossed out. The correction is perhaps in the hand* uniting of St, Ignatius,
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78 SPnUTUAL EXERCISES OF ST. IGNATIUS
themselves and find in peace God our Lord, ridding themselves of the weight and hindrance to it which they have in the attachment for the thing acquired.
Second Prelude. The second, a com- position, seeing the place. It will be here to see myself, how I stand before God our Lord and all His Saints, to desire and know what is more pleasing to His_Divine Good- ness.' ;
Third Prelude. The third, to ask for lyhat I want. Here it will be to ask grace to choose what is more to the glory of His Divine Majesty and the salvation of my soul.
First Pair. The first Pair would want to rid themselves of the attachment which they have to the thing acquired, in order to find in peace God our Lord, and be able to save themselves, and they do not place the means up to the hour of death.
Second Pair. The second want to rid themselves of the attachment, but want so to rid themselves of it as to remain with the thing acquired, so that God should come where they want, and they do not
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decide to leave it in order to go to God, although it would be the best state for them
Third Pair. The third want to rid them- selves of the attachment, but want so to rid themselves of it that they have even no liking for it, to keep the thing acquired or not to keep it, but only want to want it or not want it according as God our Lord will put in their will and as will appear to them better for the service and praise of His Divine Majesty ; and meanwhile they want to reckon that they quit it all in at- tachment, forcing themselves not to want that or any other thing, unless only the service of God our Lord move them: so that the desire of being better able to serve God our Lord moves them to take the thing or leave it.
Three Colloquies. I will make the same three Colloquies which were made in the Contemplation preceding, on the Two Standards.
Note. It is to be noted that when we feel a tendency or repugnance against actual pov- erty, when we are not indifferent to poverty
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or riches, it is very helpful, in order to crush such disordered tendency, to ask in the Collo- quies (although it be against the flesh) that the Lord should choose one to actual poverty, and that one wants, asks and begs it, if only it be the service and praise of His Divine Goodness.
THE FIFTH DAY
Fifth Day. Contemplation on the De- parture of Christ our Lord from Nazareth to the River Jordan, and how He was baptized (p. 140).
First Note. This Contemplation will be made once at midnight and a second time in the morning, and two repetitions on it at the hour of Mass and Vespers, and the five senses will be applied on it before supper; in each of these five Exercises, putting first the usual Preparatory Prayer and the three Preludes, as all this was explained in the Contemplation of the Incarnation and of the Nativity; and finishing with the three Colloquies of the three Pairs, or according to the note which follows after the Pairs. j
I
Second Note. The Particular Examen, | after dinner and after supper, will be made on I the faults and negligences about the Exercises |
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THREE PAIRS OF MEN 8l
and Additions of this day; and so in the days that follow.
THE SIXTH DAY
Sixth Day. Contemplation how Christ our Lord went forth from the River Jordan to the Desert inclusive, taking the same form in everything as on the fifth.
THE SEVENTH DAY
Seventh Day. How St. Andrew and others followed Christ our Lord (p. 142).
THE EIGHTH DAY
Eighth Day. On the Sermon on the Mount, which is on the Eight Beatitudes (p. 144).
THE NINTH DAY
Ninth Day. How Christ our Lord ap- peared to His disciples on the waves of the sea (p. 14s).
THE TENTH DAY
Tenth Day. How the Lord preached in the* Temple (p. 151).
^ In the is in the Saint's handy over a word erased.
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82 SPIRITUAL EXERCISES OF ST. IGNATIUS
THE ELEVENTH DAY
Eleventh Day. On the raising of Laz- arus (p. 149).
THE TWELFTH DAY
Twelfth Day. On Palm Sunday (p. 151).
First Note. The first note is that in the Contemplations of this Second Week, accord- ing to Ae time each one wants to spend, or according as he gets profit, he can lengthen or shorten: if he lengthens, taking the Mysteries > of the Visitation of Our Lady to St. Elizabeth, the Shepherds, the Circumcision of the Child Jesus, and the Three Kings, and so of others; and if he shortens, he can even omit some of those which are set down. Because this is to give an introduction and way to contemplate better and more completely afterwards.
Second Note. The second: The matter of the Elections will be begun from the Contem- plation on Nazareth to the Jordan, taken in- clusively, which is the fifth day, as is explained in the following.
Third Note. The third: Before entering on the Elections, that a man may get attach- ment to the true doctrine of Christ our Lord, it is very helpful to consider and mark the fol- lowing three Manners of Humility, reflecting
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on them occasionally through all the day, and also making the Colloquies, as will be said later.
First Humility. The first manner of Humility is necessary for eternal salvation; namely, that I so lower and so humble myself, as much as is possible to me, that in ever3rthing I obey the law of God, so that, even if they made me lord of all the created things in this world, nor for my own temporal life, I would not be in deliberation about breaking a Command- ment, whether Divine or human, which binds me under mortal sin.
Second Humility. The second is more perfect Humility than the first; namely, if I find myself at such a stage that I do not want, and feel no inclination to have, riches rather than poverty, to want honor rather than dishonor, to desire a long rather than a short life — the service of God our Lord and the salvation of my soul being equal; and so not for all creation, nor because they would take away my life, would I be in deliberation about com- mitting a venial sin.
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Third Humility. The third is most perfect Humility; namely, when — includ- ing the first and second, and the praise and glory of the Divine Majesty being equal — in order to imitate and be more actually like Christ our Lord, I want and choose poverty with Christ poor rather than riches, opprobrium with Christ re- plete with it rather than honors; and to desire to be rated as worthless and a fool for Christ, Who first was held as such, rather than wise or prudent in this world.
Note. So, it is very helpful for whoever desires to get this third Humility, to make the three already mentioned Colloquies of The Pairs, asking that Our Lord would be pleased to choose him to this third greater and better Humility, in order more to imitate and serve Him, if it be equal or greater service and praise to His Divine Majesty.
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PRELUDE FOR MAKING ELECTION
First Point. In every good election, as far as depends on us, the eye of our in- tention ought to be simple, only looking at what we are created for, namely, the praise of God our Lord and the salvation of our soul. And so I ought to choose whatever I do, that it may help me for the end for which I am created, not ordering or bringing the end to the means, but the means to the end : as it happens that many choose first to marry — which is a means — and secondarily to serve God our Lord in the married life — which service of God is the end. So, too, there are others who first want to have benefices, and then to serve God in them. So that those do not go straight to God, but want God to come straight to their disordered tendencies, and consequently they make a means of the end, and an end of the means. So that what they had to take first, they take last; because first we have to set as our aim the wanting to serve God, — which is the end,
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— and secondarily, to take a benefice, or to marry, if it is more suitable to us, — which is the means for the end. So, nothing ought to move me to take such means or to deprive myself of them, except only the service and praise of God oiir Lord and the eternal salvation of my soul.
TO GET KNOWLEDGE AS TO WHAT MATTERS AN ELECTION OUGHT TO BE MADE ABOUT, AND IT CONTAINS FOUR POINTS AND ONE NOTE
First Point. The first Point: It is necessary that everything about which we want to make an election should be in- different, or good, in itself, and should be allowed within our Holy Mother the hier- archical Church, and not bad nor opposed to her.
Second Point. Second: There are some things which fall under unchangeable election, such as are the priesthood, mar- riage, etc. There are others which fall under an election that can be changed, such as are tp take benefices or leave them,
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PRELUDE FOR MAKING ELECTION ' 87
to take temporal goods or rid oneself of them.
Third Point. Third: In the unchange- able Election which has already been once made — such as marriage, the priesthood, etc. — there is nothing more to choose, because one cannot release himself; only it is to be seen to that if one have not made his election duly and ordinately and with- out disordered tendencies, repenting let him see to living a good life in his election. It does not appear that this election is a Divine vocation,^ as being an election out of order and awry. Many err in this, setting up a perverse or bad election as a Divine* vocation; for every Divine vo- cation is always pure and clear, without mixture of flesh, or of any other inordinate tendency.
Fourth Point. Fourth: If some one has duly and ordinately made election of things which are under election that can be changed, and has not yielded to flesh
^ It does not appear that this election is a Divine voca- tion is in the Saint* s hand, correcting we can not say that this election is His vocation.
* Divine is added in St. Ignatius* hand.
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or world, there is no reason for his making election anew, but let him perfect himself as much as he can in that already chosen.
Note. It is to be remarked that if such election that can be changed was not made sincerely and' well in order, then it helps to make the election duly, if one has a desire that fruits notable and very pleasing to God our Lord should come from him.
THREE TIMES
FOR MAKING, IN ANY ONE OF THEM, A SOUND AND GOOD ELECTION
First Time. The first time is, when God our Lord so moves and attracts the will, that without doubting, or being able to doubt, such devout soul follows what is shown it, as St. Paul and St. Matthew did in. following Christ'our Lord.
Second Time. The second, when enough light and knowledge is received by experience of consolations and deso- lations, and by the experience of the dis- cernment of various spirits.
Third Time. The third time is quiet, when one considers, first, for what man is
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bom — namely, to praise God our Lord and save his soul — and desiring this chooses as means a life or state within the limits of the Church, in order that he may be helped in the service of his Lord and the salvation of his soul.
I said time of quiet, when the soul is not acted on by various spirits, and uses its natural powers freely and tranquilly.
If election is not made in the first or the second time, two ways follow as to this third time for making it.
THE FIRST WAY
TO MAKE A SOUND AND GOOD ELECTION
It contains six Points.
First Point. The first Point is to put before me the thing on which I want to make election, such as an office or benefice, either to take or leave it; or any other thing whatever which falls under an elec- tion that can be changed.
Second Point. Second: It is necessary to keep as aim the end for which I am created, which is to praise God our Lord and save my soul, and, this supposed, to
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find myself indifferent, without any in- ordinate propensity; so that I be not more inclined or disposed to take the thing pro- posed than to leave it, nor more to leave it than to take it, but find myself as in the middle of a balance, to follow what I feel to be more for the glory and praise of God our Lord and the salvation of my soul.
Third Point. Third : To ask of God our Lord to be pleased to move my will and put in my soul what I ought to do regarding the thing proposed, so as to promote more His praise and glory; discussing well and faithfully with my intellect, and choosing agreeably to His most holy pleasure and will.
Fourth Point. Fourth: To consider, reckoning up, how many advantages and utilities follow for me from holding the proposed office or benefice for only the praise of God our Lord and the salvation of my soul, and, to consider likewise, on the contrary, the disadvantages and dangers which there are in having it. Doing the same in the second part, that is, looking at the advantages and utilities there are
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in not having it, and likewise, on the con- trary, the disadvantages and dangers in not having the same.
Fifth Point. Fifth: After I have thus discussed and reckoned up on all sides about the thing proposed, to look where reason more inclines: and so, according to the greater inclination of reason, and not according to any inclination of sense, deliberation should be made on the thing proposed.
Sixth Point. Sixth, such election, or deliberation, made, the person who has made it ought to go with much diligence to prayer before God our Lord and offer Him such election, that His Divine Majesty may be pleased to receive and confirm it, if it is to His greater service and praise.
THE SECOND WAY
TO MAKE A GOOD AND SOUND ELECTION
It contains four Rules and one Note.
First Rule. The first is that that love which moves me and makes me choose such thing should descend from above, from the love of God, so that he who
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chooses feel first in himself that that love, more or less, which he has for the thing which he chooses, is only for his Creator and Lord. v
Second Rule. The second, to set before me a man whom I have never seen nor known, and I* desiring all his perfection, to consider what I would tell him to do and elect for the greater glory of God our Lord, and the greater perfection of his soul, and I, doing likewise, to keep the rule which I set for the other.
Third Rule. The third, to consider, as if I were at the point of death, the form and measure which I would then want to have kept in the way, "of the present election, and regulating myself by that election, let me make my decision in everything.
Fourth Rule. The fourth, looking and considering how I shall find myself on the Day of Judgment, to think how I would then want to have* deliberated about the present matter, and to take now the rule which I would then wish to have kept,
^ 1 1 addedy perhaps in St. Ignatius* hand.
* To have is apparently in St. Ignatius* hand.
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in order that I may then find myself in entire pleasure and joy.
Note. The above-mentioned rules for my eternal salvation and peace having been taken, 1 will make my election and offering to God our Lord, conformably to the sixth Point of the First Way of making election.
TO AMEND AND REFORM ONE’s OWN LIFE AND STATE
It is to be noted that as to those who are settled in ecclesiastical office or in matri- mony — whether they abound much or not in temporal goods — when they* have no opportunity or have not a very prompt will to make election about the things which fall under an election that can be changed, it is very helpful, in place of making election, to give them a form and way to amend and reform each his own life and state. That is, putting his crea- tion, life and state for the glory and praise of God our Lord and the salvation of his own soul, to come and arrive at this end, he ought to consider much and ponder through the Exercises and Ways of Elec-
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don, as has been explained, how large a house and household he ought to keep, how he ought to rule and govern it, how he ought to teach and instruct it by word and by example; likewise of his means, how much he ought to take for his household and house; and how much to dispense to the poor and to other pious objects, not wandng nor seeking any other thing except in all and through all the greater praise and glory of God our Lord.
For let each one think that he will bene- fit himself in all spiritual things in pro- portion as he goes out of his self-love, will and interest.
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THIRD WEEK
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THE FIRST CONTEMPLATION AT MIDNIGHT IS
HOW CHRIST OUR LORD WENT FROM BETHANY TO JERU- SALEM TO THE LAST SUPPER INCLUSIVELY
(p. 152); and it contains the Preparatory Prayer, three Preludes, six Points and one Colloquy.
Prayer. The usual Preparatory Prayer.
First Prelude. The first Prelude is to bring to memory the narrative; wljich is here how Christ our Lord sent two Disciples from Bethany to Jerusalem to prepare the Supper, and then He Him- self went there with the other Disciples; and how, after having eaten the Paschal Lamb, and having supped, He washed their feet and gave His most Holy Body and Precious Blood to His Disciples, and made them a discourse, after Judas w^nt to sell his Lord.
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Second Prelode. The second, a com- position, seeing the place. It will be here to consider the road from Bethany to Jerusalem, whether broad, whether narrow, whether level, etc.; likewise the place of the Supper, whether large, whether small, whether of one kind or whether of another.
Third Prelode. The third, to ask for what I want. It will be here grief, feel- ing and confusion because for my sins the Lord is going to the Passion.
First Point. The first Point is to see the persons of the Supper, and, reflecting on myself, to see to drawing some profit from them.
Second Point. The second, to hear what they are talking about, and likewise to draw some profit from it.
Third Point. The third, to look at what they are doing, and draw some profit.
Fourth Point. The fourth, to consider that which Christ our Lord is suffering in His Humanity,^ or wants to suffer, ac- cording to the passage which is being con-
^ In His Humanity is in St. Ignatius* hand^ correcting the Humanity of before Christ.
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templated, and here to commence with much vehemence and to force myself to grieve, be sad and weep, and so to labor through the other points which follow.
Fifth Point. The fifth, to consider how the Divinity hides Itself, that is, how It could destroy Its enemies and does not do it, and how It leaves the most sacred Humanity to suffer so very cruelly.
Sixth Point. The sixth, to consider how He suffers all this for my sins, etc.; and what I ought to do and suffer for Him.
Colloquy. I will finish with a Colloquy to Christ our Lord, and, at the end, with an Our Father.
Note. It is to be noted, as was explained before and in part, that in the Colloquies I ought to discuss and ask according to the sub- ject matter, that is, according as I find myself tempted or consoled, and according as I desire to have one virtue or another, as I want to dispose of myself in one direction or another, as I want to grieve or rejoice at the thing which I am contemplating; in fine, asking that which I more efficaciously desire as to any particular things. And in this way I can make one Colloquy only, to Christ our Lord, or, if th^
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matter or devotion move me, three Colloquies, one to the Mother, another to the Son, another to the Father, in the same form as was said in the Second Week, in the meditation of the Three Pairs, with the Note which follows The Pairs.
SECOND contemplation
IN THE MORNING IT WILL BE
SECOND from the supper TO THE GARDEN INCLUSIVELY
Prayer. The usual Preparatory Prayer.
First Prelude. The first Prelude is the narrative and it will be here how Christ our Lord went down with His eleven Dis- ciples from Mount Sion, where He made the Supper, to the Valley of Josaphat. Leaving the eight in a part of the Valley and the other three in a part of the Garden, and putting Himself in prayer. He sweats sweat as drops of blood,^ and after He prayed three times to the Father and
^ As drops of blood is in St. Ignatius' hand, replacing like a bloody sweat, j
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THE SECOND CONTEMPLATION lOl
wakened His three Disciples, and after the enemies at His vokje fell down, Judas giving Him the kiss of peace, and St. Peter cutting olF the ear of Malchus, and Christ putting it in its place; bein^, taken as a malefactor, they lead Him dowh^tl’^ valley, and then up the side, to the house of Annas.
*•
Second Prelude. The second is tolw^ the place. It will be here to consider the road from Mount Sion to the Valley of Josaphat, and likewise the Garden, whether wide, whether large, whether of one kind, whether of another.
Third Prelude. The third is to ask for what I want. It belongs to the Pas- sion to ask for grief with Christ in grief, anguish with Christ in anguish, tears and interior pain at such great pain which Christ suffered for me. —
First Note. In this second Contemplation, after the Preparatory Prayer is made, with the three Preludes already mentioned, the same form of proceeding will be kept through the Points and Colloquy as was kept in the first Contemplation, on the Supper.
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And at the hour of Ma^- and Vespers two repetitions will be made on the first and:second Contemplation, and then, before supper, the senses will be applied on the two above-said Contemplations, always prefixing the Prepara- tory Prayer jind the ^ree Preludes, according to the subject matter, in the same form as was said and explained in the Second Week.
’ Second Note. According as age, disposi- tion and physical condition help the person who is exercising himself, he will make each day the five Exercises or fewer.
Third Note. In this Third Week the second and sixth Additions will in part be changed.
The second will be, immediately on awaking, to set before me where I am going and to what, and summing up a little the contemplation which I want to make, according as the Mystery shall be, to force myself, while I am getting up and dressing, to be sad and grieve over such great grief and such great suffering of Christ our Lord.
The sixth will be changed, so as not to try to bring joyful thoughts, although good and holy, as, for instance, are those on the Resur- rection and on heavenly glory, but rather to draw myself to grief and to pain and anguish, bringing to mind frequently the labors, fatigues Rnd pains of Chpst pur Lord, which He suffered
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from the moment when He was bom up to the Mystery of the Passion in which 1 find myself at present.
Fourth Note. The Particular Examen on the Exercises and present Additions, will be made as it was made in the past Week.
Second Day. The second day at mid- night, the Contemplation will be from the Garden to the house of Annas inclusive (p. 154), and in the morning from the house of Annas to the house of Caiphas inclusive (p. 155), and then the two repetitions and the application of the senses, as has been already said.
Third Day. The third day, at midnight, from the house of Caiphas to Pilate, in- clusive (p. 155); and in the morning, from Pilate to Herod inclusive (p. 156); and then the repetitions and senses, in the same form as has been already said.
Fourth Day. The fourth day, at mid- night, from Herod to Pilate (p. 157), doing and contemplating up to half through the Mysteries of the same house of Pilate, and then, in the Exercise of the morning, the other Mysteries which remained of the
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same house; and the repetitions and the senses, as has been said.
Fifth Day. The fifth day, at midnight, from the house of Pilate up to the Crucifix- ion (p. 1 58), and in the morning from His be- ing raised on the Cross until He expired (p. 1 58) , then the two repetitions, and the senses.
Sixth Day. The sixth day, at midnight, from the Descent from the Cross to the Tomb, exclusive (p. 159) and in the morn- ing from the Tomb, inclusive, to the house where Our Lady was, after her Son was buried.
Seventh Day. The seventh day, a Contemplation on the whole Passion to- gether, in the Exercise of midnight and of the morning, and in place of the two repe- titions and of the senses one will consider all that day, as frequently as he can, how the most holy Body of Christ our Lord remained separated and apart from the Soul: and where and how It remained buried. Likewise, one will consider the loneliness of Our Lady, whose grief and fatigue were so great: then, on the other side, the loneliness of the Disciples.
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Note. It is to be noted that whoever wants to dwell more on the Passion, has to take in each Contemplation fewer Mysteries; that is to say, in the first Contemplation, the Supper only; in the second, the Washing of the Feet; in the third, the giving of the Blessed Sacrament to them; in the fourth, the discourse which Christ made to them; and so through the other Contemplations and Mysteries.
Likewise, after having finished the Passion, let him take for an entire day the half of the whole Passion, and the second day the other half, and the third day the whole Passion.
On the contrary, whoever would want to shorten more in the Passion, let him take at midnight the Supper, in the morning the Garden, at the hour of Mass the house of Annas, at the hour of Vespers the house of Caiphas, in place of the hour before supper the house of Pilate; so that, not making repe- titions, nor the Application of the Senses, he make each day five distinct Exercises, and in each Exercise take a distinct Mystery of Christ our Lord. And after thus finishing the whole Passion, he can, another day, do all the Passion together in one Exercise, or in different ones, as it will seem to him that he will be better able to help himself.
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RULES
TO PUT ONESELF IN ORDER FOR THE FUTURE
AS TO EATING
First Rule. The first rule is that it is well to abstain less from bread, because it is not a food as to which the appetite is used to act so inordinately, or to which temptation urges as in the case of the other foods.
Second Rule. The second: Abstinence appears more convenient as to drinking, than as to eating bread. So, one ought to look much what is helpful to him, in order to admit it, and what does him harm, in order to dis- card it.
Third Rule. The third:'] As to foods, one ought to have the greatest and most entire abstinence, because as the appetite is more ready to act inordinately, so temptation is more ready in making trial, on this head. And so abstinence in foods, to avoid disorder, can be kept in two ways, one by accustoming oneself to eat coarse foods; the other, if one takes delicate foods, by taking them in small quantity.
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Fourth Rule. The fourth: Guarding against falling into sickness, the more a man leaves off from what is suitable, the more quickly he will reach the mean which he ought to keep in his eating and drinking; for two rea- sons: the first, because by so helping and dis- posing himself, he will many times experience more the interior knowledge, consolations and Divine inspirations to show him the mean which is proper for him; the second, because if the person sees himself in such abstinence not with SO great corporal strength or disposition for the Spiritual Exercises, he will easily come to judge what is more suitable to his bodily support.
Fifth Rule. The fifth:] While the person is eating, let him consider as if he saw Christ our Lord eating with His Apostles, and how He drinks and how He looks and how He speaks; and let him see to imitating Him. So that the principal part of the intellect shall occupy itself in the consideration of Christ our Lord, and the lesser part in the support of the body; because in this way he will get greater system and order as to how he ought to behave and manage himself.
Sixth Rule. The sixth: Another time, while he is eating, he can take another consideration, either on the life of Saints, or on some pious
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AS TO EATING
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Contemplation/ or on some spiritual affair which he has to do, because, being intent on such thing, he will take less delight and feel- ing in the corporal food.
* Seventh Rule. The seventh: Above all, let him guard against all his soul being intent on what he is eating, and in eating let him not go hurriedly, through appetite, but be master of himself, as well in the manner of eating as in the quantity which he eats.
Eighth Rule. The eighth: To avoid dis- order, it is very helpful, after dinner or after supper, or at another hour when one feels no appetite for eating, to decide with oneself for the coming dinner or supper, and so on, each day, the quantity which it is suitable that he should eat. Beyond this let him not go because of any appetite or temptation, but rather, in order to conquer more all inordinate appetite and temptation of the enemy, if he is tempted to eat more, let him eat less.
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FOURTH WEEK
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THE FIRST CONTEMPLATION
HOW CHRIST OUR LORD APPEARED TO OUR LADY
(p. i6o); Prayer. The usual Preparatory Prayer.
First Prelude. The first Prelude is the narrative, which is here how, after Christ expired on the Cross, and the Body, always united with the Divinity, remained sepa- rated from the Soul, the blessed Soul, likewise united with the Divinity, went down to Hell, and taking from there the just souls, and coming to the Sepulchre and being risen. He appeared to His Blessed Mother in Body and in Soul.
Second Prelude. The second, a com- position, seeing the place; which will be here to see the arrangement of the Holy Sepulchre and the place or house of Our Lady, looking at its parts in particular; likewise the room, the oratory, etc.
Third Prelude. The third, to ask for what 1 want, and it will be here to ask
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for grace to rejoice and be glad intensely at so great glory and joy of Christ our Lord.
First Point, Second Point, and Third Point. Let the first, second and third Points be the same usual ones which we took in the Supper of Christ our Lord.
Fourth Point. The fourth, to consider how the Divinity, which seemed to hide Itself in the Passion, now appears and shows Itself so marvellously in the most holy Resurrection by Its true and most holy effects. |
Fifth Point. The fifth is to consider the office of consoling which Christ our Lord bears, and to compare how friends are accustomed to console friends.
Colloquy. I will finish with a Colloquy, or Colloquies, according to the subject matter, and an Our Father.
First Note. In the following Contempla- tions let one go on through all the Mysteries of the Resurrection, in the manner which fol- lows below, up to the Ascension inclusive, taking and keeping in the rest the same form and manner in all the Week of the Resurrec-
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THE FIRST CONTEMPLATION II5
tion which was taken in all the Week of the Passion. So that, for this first Contemplation, on the Resurrection, let one guide himself as to the Preludes according to the subject matter; and as to the live Points, let them be the same; and let the Additions which are below be the same; and so in all which remains, he can guide himself by the method of the Week of the Passion, as in repetitions, the live Senses, in shortening or lengthening the Mysteries.
Second Note. The second note: Commonly in this Fourth Week, it is more suitable than in the other three past to make four Exercises, and not live: the first, immediately on rising in the morning; the second, at the hour of Mass, or before dinner, in place of the first repetition; the third, at the hour of Vespers, in place of the second repetition; the fourth, before supper, bringing the live Senses on the three Exercises of the same day, noting and lingering on the more principal parts, and where one has felt greater spiritual movements and relish.
Third Note. The third: Though in all the Contemplations so many Points were given in certain number — as three, or live, etc., — the person who is contemplating can set more or fewer Points, according as he finds it better for him. For which it is very helpful, before
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entering on the Contemplation, to conjecture and mark in certain number the Points which he is to take.
Fourth Note. In this fourth week, in all the ten Additions the second, the sixth, the seventh and the tenth are to be changed.
The second will be, immediately on awaking, to put before me the Contemplation which I have to make, wanting to arouse feeling and be glad at the great joy and gladness of Christ our Lord.
The sixth, to bring to memory and think of things that move to spiritual pleasure, gladness and joy, as of heavenly glory.
The seventh, to use light or temporal com- forts — as, in summer, the coolness; and in winter, the sun or heat — as far as the soul thinks or conjectures that it can help it to be joyful in its Creator and Redeemer.
The tenth: in place of penance, let one re- gard temperance and all moderation; except it is question of precepts of fasting or of ab- stinence which the Church commands; because those are always to be fulfilled, if there is no just impediment*
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CONTEMPLATION TO GAIN LOVE
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Note. First, it is well to remark two things: the first is that love ought to be put more in deeds than in words.
The second, love consists in interchange between the two parties; that is to say in the lover’s giving and communicating to the be- loved what he has or out of what he has or can; and so, on the contrary, the beloved to the lover. So that if the one has knowledge, he give to the one who has.it not. The same of honors, of riches; and so the one to the ^ other.
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CONTEMPLATION TO GAIN LOVE
Prayer. The usual Prayer.
First Prelude. The first Prelude is a composition, which is here to see how I am standing before God our Lord, and of the Angels and of the Saints interceding for me.
Second Prelude. The second, to ask for what I want. It will be here to ask for interior knowledge of so great good received, in order that being entirely grateful, I may be able in all to love and serve His Divine Majesty.
First Point. The First Point is, to bring to memory the benefits received, of Crea- tion, Redemption and particular gifts, pondering with much feeling how much God our Lord has done for me, and how much He has given me of what He has, and then the same Lord desires to give me Himself as much as He can, according to His Divine ordination.
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And with this to reflect on myself, con- sidering with much reason and justice, what I ought on my side to offer and give to His Divine Majesty, that is to say, everything that is mine, and myself with it, as one who makes an offering with much feeling: ,
Take, Lord, and receive all my liberty, my memory, my intellect, and all my will — all that I have and possess. Thou gavest it to me: to Thee, Lord, I return itl All is Thine, dispose of it according to all Thy will. Give me Thy love and grace, for this is enough for me._^
Second Point. The second, to look how God dwells in creatures, in the ele- ments, giving them being, in the plants vegetating, in the animals feeling in them, in men giving them to understand: ^ and so in me, giving me being, animating me, giving me sensation and making me to understand; * hkewise making a temple of
* Giving them to understand is an addition^ very prob- ably in Su Ignatius* hand,
* Making me to understand; likewise is in the Saint* s handwriting, correcting a word erased, probably understand- ing.
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CONTEMPLATION TO GAIN LOVE
I2I
me, being created to the likeness and image of His Divine Majesty; reflecting as much on myself in the way which is said in the first Point, or in another which I feel to be better. In the same manner will be done on each Point which follows.
Third Point. The third, to consider how God works and labors for me in all things created on the face pf the earth — that is, behaves like one who labors — as in the heavens, elements, plants, fruits, cattle, etc., giving them being, preserving them, giving them vegetation and sensa- tion, etc. ,
Then to reflect on myself.
Fourth Point. The fourth, to look how all the good things and gifts descend from above, as my poor power from the supreme and infinite power from above; and so justice, goodness, pity, mercy, etc.; as from the sun descend the rays, from the fountain the waters, etc.
Then to finish reflecting on myself, as has been said.
I will end with a Colloquy and an Our Father.
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THREE METHODS OF PRAYER
AND FIRST ON THE COMMANDMENTS FIRST METHOD
The first Method of Prayer is on the Ten Commandments, and on the Seven Deadly Sins, on the Three Powers of the Soul and on the Five Bodily Senses. This method of prayer is meant more to give form, method and exercises, how the soul may prepare itself and benefit in them, and that the prayer may be acceptable, rather than to give any form or way of praying.