Chapter 15 [7]. “Afterwards He ap-

peared to St. James.”
OF THE TWELFTH APPARITION
He appeared to Joseph of Arimathea, as is piously meditated and is read in the lives of the Saints.*
OF THE THIRTEENTH APPARITION
First Epistle to the Corinthians, Chapter 15 [8]. He appeared to St. Paul after the Ascension. “ ‘ Last of all. He appeared to me, as one bom out of due time.’ ”
He appeared also in soul to the Holy Fathers of Limbo, and after taking them out and having taken His Body again. He appeared to the Disciples many times, and dealt with them.
^ Is piously meditated and is read in the lives of the Saints is in the hand of St. Ignatiusy replacing words which w^e apparently says the Gospel of Judea.
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THE ASCENSION OF CHRIST OUR LORD 167
OF THE ASCENSION OF CHRIST OUR LORD
Acts I [1-12].
First Point. First: After He appeared for the space of forty days to the Apostles, giving many arguments and doing many signs, and speaking of the kingdom of God, He bade them await in Jerusalem the Holy Ghost promised.
Second Point. Second: He brought them out to Mt. Olivet, and in their pres- ence He was raised up and a cloud made Him disappear from their eyes.
Third Point. Third: They looking to heaven, the Angels say to them: “‘Men of Galilee, why stand you looking to heaven? This Jesus, Who is taken from your eyes to heaven, shall so come as you saw Him go into heaven.’ ”
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RULES
FOR PERCEIVING AND KNOWING IN SOME MANNER
THE DIFFERENT MOVEMENTS WHICH ARE CAUSED IN THE SOUL
THE GOOD, TO RECEIVE THEM, AND THE BAD TO REJECT THEM. AND THEY ARE MORE PROPER FOR THE FIRST WEEK.
First Rule. The first Rule: In the persons who go from mortal sin to mortal sin, the enemy is commonly used to propose to them apparent pleasures, making them imagine sensual delights and pleasures in order to hold them more and make them grow in their vices and sins. In these persons the good spirit uses the opposite method, pricking them and biting their consciences through the process of reason.
Second Rule. The second: In the persons who are going on intensely cleansing their sins and rising from good to better in the ser- vice of God our Lord, it is the method con- trary to that in the first Rule, for then it is the way of the evil spirit to bite, sadden and put obstacles, disquieting with false reasons,
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170 SPIRITUAL EXERCISES OF ST. IGNATIUS
that one may not go on; and it is proper to the good to give courage and strength, conso- lations, tears, inspirations and .quiet, easing, and putting away all obstacles, that one may go on in well doing.
Third Rule. The third : Of Spiritual Con- solation. I call it consolation when some in- terior movement in the soul is caused, through which the soul comes to be inflamed with love of its Creator and Lord; and when it can in consequence love no created thing on the face of the earth in itself, but in the Creator of them all.
Likewise, when it sheds tears that move to love of its Lord, whether out of sorrow for one^s sins, or for the Passion of Christ our Lord, or because of other things directly connected with His service and praise.
Finally, I call consolation every increase of hope, faith and charity, and all interior joy which calls and attracts to heavenly things and to the salvation of one’s soul, quieting it and giving it peace in its Creator and Lord.
Fourth Rule. The fourth: Of Spiritual Pesolation. I call desolation all the contrar}/' ^of the third ^ rule, such as darkness ^ of soulj,
^ Third is in the Saint* s handy replacing first.
* Darkness is perhaps in the Saint* s handwriting, re- placing blindness.
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disturbance in it, movement to things low and earthly, the unquiet of different agitations and temptations, moving to want of confidence, without hope, without love, when one finds oneself all lazy, tepid, sad, and as if separated from his Creator and Lord. Because, as consolation is contrary to desolation, in the same way the thoughts which come from con- solation are contrary to ithe thoughts which come from desolation.
Fifth Rule. The fifth: In time of desolation never to make a change; but to be firm and constant in the resolutions and determination in which one was the day preceding such deso- lation, or in the determination in which he was in the preceding consolation. Because, as in consolation it is rather the good spirit who guides and counsels us, so in desolation it is the bad, with whose counsels we cannot take a course to decide rightly.
Sixth Rule. The sixth: Although in deso- lation we ought not to change our first resolu- tions, it is very helpful intensely to change ourselves against the same desolation, as by insisting more on prayer, meditation, on much examination, and by giving ourselves more scope in some suitable way of doing penance.
Seventh Rule. The seventh: Let him who is in desolation consider how the Lord has left
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him in trial in his natural powers, in order to resist the different agitations and temptations of the enemy; since he can with the Divine help, which always remains to him, though he does not clearly perceive it: because the Lord has taken from him his great fervor, great love and intense grace, leaving him, however, grace enough for eternal salvation.
Eighth Rule. The eighth: Let him who is in desolation labor to be in patience, which is contrary to the vexations which come to him: and let him think that he will soon be consoled, employing against the desolation the devices, as is said in the sixth Rule.^
Ninth Rule. The ninth: There are three principal reasons why we find ourselves desolate.
The first is, because of our being tepid, lazy or negligent in our spiritual exercisesf and so through our faults, spiritual consolation with- draws from us.
The second, to try us and see how much we are and how much we let ourselves out in His service and praise without such great pay of consolation and great graces.
The third, to give us true acquaintance and knowledge, that we may interiorly feel that it is not ours to get or keep great devotion, in-
^ Sixth Rule is in the handwriting qf St, Ignatius, re^ placing fourth Rule.
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RULES
173
tense love, tears, or any other spiritual conso- lation, but that all is the gift and grace of God our Lord, and that we may not build a nest in a thing not ours, raising our intellect into some pride or vainglory, attributing to us de- votion or the other things of the spiritual consolation.
%
Tenth Rule. The tenth: Let him who is in consolation think how he will be in the desolation which will come after, taking new strength for then.
Eleventh Rule. ^ The eleventh: Let him who is consoled see to humbling himself and lowering himself as much as he can, thinking how little he is able for in the time of desola- tion without such grace or consolation.
On the contrary, let him who is in desola- tion think that he can do much with the grace sufficient to resist all his enemies, taking strength in his Creator and Lord.
Twelfth Rule. The twelfth: The enemy acts like a woman, in being weak against vigor and strong of will. Because, as it is the way of the woman when she is quarrelling with some man to lose heart, taking flight when the man shows her much courage: and on the contrary, if the man, losing heart, begins to fly, the wrath, revenge, and ferocity of the woman is very great, and so without bounds;
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174 SPIRITUAL EXERCISES OF ST. IGNATIUS
in the same manner, it is the way of the enemy to weaken and lose heart, his temptations tak- ing flight, when the person who is exercising himself in spiritual things opposes a bold front against the temptations of the enemy, doing diametrically the opposite. And on the con- trary, if the person who is exercising himself commences to have fear and lose heart in suffering the temptations, there is no beast so wild on the face of the earth as the enemy of human nature in following out his damnable intention with so great malice.
Thirteenth Rule. The thirteenth: Like- wise, he acts as a licentious lover in wanting to be secret and not revealed. For, as the licentious man who, speaking for an evil pur- pose, solicits a daughter of a good father or a wife of a good husband, wants his words and persuasions to be secret, and the contrary displeases him much, when the daughter re- veals to her father or the wife to her husband his licentious words and depraved intention, because he easily gathers that he will not be able to succeed with the undertaking begun: in the same way, when the enemy of human nature brings his wiles and persuasions to the just soul, he wants and desires that they be received and kept in secret; but when one reveals them to his good Confessor or to
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I7S
another spiritual person that knows his deceits and evil ends, it is very grievous to him, be- cause he gathers, from his manifest deceits being discovered, that he will not be able to succeed with his wickedness begun.
Fourteenth Rule. The fourteenth: Like- wise, he behaves as a chief bent on conquering and robbing what he desires: for, as a captain and chief of the army, pitching his camp, and looking at the forces or defences of a strong- hold, attacks it on the weakest side, in like manner the enemy of human nature, roaming about, looks in turn at all our virtues, theo- logical, cardinal and moral; and where he finds us weakest and most in need for our eternal salvation, there he attacks us and aims at taking us.
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RULES
FOR THE SAME EFFECT WITH
GREATER DISCERNMENT OF SPIRITS
AND THEY HELP MORE FOR THE SECOND WEEK
First Rule. The first: It is proper to God and to His Angels in their movements to give true spiritual gladness and joy, taking away all sadness and disturbance which the enemy brings on. Of this latter it is proper to fight against the spiritual gladness and consolation, bringing apparent reasons, subtleties and con- tinual fallacies.
Second Rule. The second: It belongs to God our Lord to give consolation to the soul without preceding cause, for it is the property of the Creator to enter, go out and cause move- ments in the soul, bringing it all into love of His Divine Majesty. I say without cause: without any previous sense or knowledge of any object through which such consolation would come, through one^s acts of understand- ing and will.
Third Rule. The third : With cause, as well the good Angel as the bad can console
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178 SPIRITUAL EXERCISES OF ST. IGNATIUS
the soul, for contrary ends: the good Angel for the profit of the soul, that it may grow and rise from good to better, and the evil Angel, for the contrary, and later on to draw it to his damnable intention and wickedness.
Fourth Rule* The fourth: It is proper to the evil Angel, who forms himself under the appearance of an angel of light, to enter with the devout soul and go out with himself: that is to say, to bring good and holy thoughts, conformable to such just soul, and then little by little he’ aims at coming out drawing the soul to his covert deceits and perverse inten- tions.
Fifth Rule* The fifth: We ought to note well the course of the thoughts, and if the be- ginning, middle and end is all good, inclined to all good, it is a sign of the good Angel; but if in the course of the thoughts which he brings it ends in something bad, of a distracting ten- dency, or less good than what the soul had previously proposed to do, or if it weakens it or disquiets or disturbs the soul, taking away its peace, tranquillity and quiet, which it had before, it is a clear sign that it proceeds from the evil spirit, enemy of our profit and eternal salvation.
Sixth Rule* The sixth: When the enemy of human nature has been perceived and known
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179
by his serpent’s tail and the bad end to which he leads on, it helps the person who was tempted by him, to look immediately at the course of the good thoughts which he brought him at their beginning, and how little by little he aimed at making him descend from the spir- itual sweetness and joy in which he was, so far as to bring him to his depraved intention; in order that with this experience, known and noted, the person may be able to guard for the future against his usual deceits.
Seventh Rule. The seventh: In those who go on from good to better, the good Angel touches such soul sweetly, lightly and gently, like a drop of water which enters into a sponge; and the evil touches it sharply and with noise and disquiet, as when the drop of water falls on the stone.
And the above-said spirits touch in a con- trary way those who go on from bad to worse.
The reason of this is that the disposition of the soul is contrary or like to the said Angels. Because, when it is contrary, they enter per- ceptibly with clatter and noise; and when it is like, they enter with silence as into their own home, through the open door.
Eighth Rule. The eighth: When the con- solation is without cause, although there be no deceit in it, as being of God our Lord alone,
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as was said; still the spiritual person to whom God gives such consolation, ought, with much vigilance and attention, to look at and dis- tinguish the time itself of such actual conso- lation from the following, in which the soul remains warm and favored with the favor and remnants of the consolation past; for often in this second time, through one’s own course of habits and the consequences of the concepts and judgments, or through the good spirit or through the bad, he forms various resolutions and opinions which are not given immediately by God our Lord, and therefore they have need to be very well examined before entire credit is given them, or they are put into eflFect.
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IN THE MINISTRY OF
DISTRIBUTING ALMS
THE FOLLOWING RULES SHOULD BE KEPT
First Rule. The first: If I make the dis- tribution to relatives or friends, or to persons for whom I have an affection, I shall have four things to see to, of which ^mention was made, in part, in the matter of Election.
The first is, that that love which moves me and makes me give the alms, should descend from above, from the love of God our Lord, so that I feel first in me that the love, more or less, which I have to such persons is for God; and that in the reason why I love them more, God appears.
Second Rule. The second: I want to set before me a man whom I have never seen or known, and desiring all his perfection in the ministry and condition which he has, as I would want him to keep the mean in his manner of distributing, for the greater glory of God our Lord and the greater perfection of his soul; I, doing so, neither more nor less, will keep the rule and measure which I should want and judge to be right for the other.
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THE FOLLOWING NOTES HELP TO PERCEIVE AND UNDERSTAND
SCRUPLES
AND PERSUASIONS OF OUR ENEMY
First Note. The first: They commonly gall a scruple what proceeds from our own judgment and freedom: that is to say, when I freely decide that that is sin which is not sin, as when it happens that after some one has accidentally stepped on a cross of straw, he decides with his own judgment that he has sinned.
This is properly an erroneous judgment and not a real scruple.
Second Note. The second: After I have stepped on that cross, or after I have thought or said or done some other thing, there comes to me a thought from without that I have sinned, and on the other hand it appears to me that I have not sinned; still I feel dis- turbance in this; that is to say, in as much as I doubt and in as much as I do not doubt.
That is a real scruple and temptation which the enemy sets.
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Third Note. Third: The first scruple — of the first note — is much to be abhorred, because it is all error; but the second — of the second note — for some space of time is of no little profit to the soul which is giving itself to spiritual exercises; ^ rather in great manner it purifies and cleanses such a soul, separating it much from all appearance of sin: according to that saying of Gregory: “It be- longs to good minds to see a fault where there is no fault.”
Fourth Note. The fourth: The enemy looks much if a soul is gross or delicate, and if it is delicate, he tries to make it more delicate in the extreme, to disturb and embarrass it more. For instance, if he sees that a soul does not consent to either mortal sin or venial or any appearance of deliberate sin, then the enemy, when he cannot make it fall into a thing that appears sin, aims at making it make out sin where there is not sin, as in a word or very small thought.
If the soul is gross, the enemy tries tp make it more gross; for instance, if before it made no account of venial sins, he will try to have it make little account of mortal sins, and if be- fore it made some account, he will try to have it now make much less or none.
* Exercises is added by St. Ignatius.
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Fifth Note. The fifth: The soul which desires to benefit itself in the spiritual life, ought always to proceed the contrary way to what the enemy proceeds; that is to say, if the enemy wants to make the soul gross, let it aim at making itself delicate. Likewise, if the enemy tries to draw it out to extreme fine- ness, let the soul try to establish itself in the mean, in order to quiet itself in everything.
Sixth Note. The sixth: When such good soul wants to speak or do something within the Church, within the understanding of our Superiors, and which should be for the glory of God our Lord, and there comes to him a thought or temptation from without that he should neither say nor do that thing — bring- ing to him apparent reasons of vainglory or of another thing, etc., then he ought to raise his. understanding to his Creator and. Lord, and if he sees that it is His due service, or at the least not contrary to it, he ought to act diametrically against such temptation, according to St. Bernard, answering the same: “Neither for thee did I begin, nor for thee will I stop.”
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TO HAVE THE TRUE SENTIMENT
VHICH WE OUGHT TO HAVE IN THE CHURCH MILITANT \
Let the following Rules be observed.
First Rule. The first: All judgment laid iside, we ought to have our mind ready and jrompt to obey, in all, the true Spouse of I^hrist our Lord, which is our holy Mother die Church Hierarchical.
Second Rule. The second: To praise con- 'ession to a Priest, and the reception of the nost Holy Sacrament of the Altar once in the /^ear, and much more each month, and much letter from week to week, vs^th the conditions required and due.
Third Rule. The third: To praise the hear- ng of Mass often, likewise ^ hymns, psalms, ind long prayers, in the church and out of it; ikewise the hours set at the time fixed for each [Divine Office and for all prayer and all Canon- cal Hours.
Fourth Rule. The fourth: To praise much ^.eligious Orders, virginity and continence, ind not so much marriage as any of these.
^ Likewise is added in St. Ignatius' hand.
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igo SPIRITUAL EXERCISES OF ST. IGNATIUS
Fifth Rule. The fifth: To praise vows of Religion, of obedience, of poverty, of chastity and of other perfections of supererogation. And it is to be noted that as the vow is about the things which approach to Evangelical per- fection, a vow ought not to be made in the things which withdraw from it, such as to be a merchant, or to be married, etc.
Sixth Rule. To praise relics of the Saints, giving veneration to them and praying to the Saints; and to praise Stations, pilgrimages. Indulgences, pardons, Cruzadas, and candles lighted in the churches.
Seventh Rule. To praise Constitutions about fasts and abstinence, as of Lent, Ember Days, Vigils, Friday and Saturday; likewise penances, not only interior, but also exterior.
Eighth Rule. To praise the ornaments and the buildings of churches; likewise images, and to venerate them according to what they represent.
Ninth Rule. Finally, to praise all precepts of the Church, keeping the mind prompt to find reasons in their defence and in no manner against them.
i Tenth Rule. We ought to be more prompt to find good and praise as well the Constitu- tions and recommendations as the ways of our
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Superiors. Because, although some are not or have not been such, to speak against them, whether preaching in public or discoursing before the common people, would rather give rise to fault-finding and scandal than profit; and so the people would be incensed against their Superiors, whether temporal or spiritual. So that, as it does harm to speak evil to the common people of Superiors in their absence, so it can make profit to speak of the evil ways to the persons themselves who can remedy them.
Eleventh Rule. To praise positive and scholastic learning. Because, as it is more proper to the Positive Doctors, as St. Jerome, St. Augustine and St. Gregory, etc., to move ^ the heart to love and serve God our Lord in everything; so it is more proper to the Scho- lastics, as St. Thomas, St. Bonaventure, and to the Master of the Sentences, etc., to define or explain for our times ^ the things necessary for eternal salvation; and to combat and ex- plain better all errors and all fallacies. For the Scholastic Doctors, as they are more modem, not only help themselves with the true understanding of the Sacred Scripture and of the Positive and holy Doctors, but also,
^ Or explain for our times is added in the Saint's hand* writing.
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192 SPIRITUAL EXERCISES OF ST. IGNATIUS
they being enlightened and clarified by the Divine virtue, help themselves by the Councils, Canons and Constitutions of our holy Mother the Church.
Twelfth Rule. We ought to be on our guard in making comparison of those of us who are alive to the blessed passed away, because error is committed not a little in this; that is to say, in saying, this one knows more than St. Augus- tine; he is another, or greater than, St. Francis; he is another St. Paul in goodness, holiness, etc.
Thirteenth Rule. To be right in everything, we ought always to hold that the white which I see, is black, if the Hierarchical Church so decides it, believing that between Christ our Lord, the Bridegroom, and the Church, His Bride, there is the same Spirit which governs and directs us for the salvation of our souls. Because by the same Spirit and our Lord Who gave the ten Commandments, our holy Mother the Church is directed and governed.
Fourteenth Rule. Although there is much truth in the assertion that no one can save himself without being predestined and without having faith and grace; we must be very cautious in the manner of speaking and com- municating with others about all these things.
Fifteenth Rule. We ought not, by way of custom, to speak much of predestination;
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TO HAVE THE TRUE SENTIMENT I93
but if in some way and at some times one speaks, let him so speak that the common people may not come into any error, as some- times happens, spying: Whether I have to be saved or condemned is already determined, and no other thing can now be, through my doing well or ill; and with this, growing lazy, they become negligent in the works which lead to the salvation and the spiritual V profit of their souls.
Sixteenth Rule. In the same way, we must be on our guard that by talking much and with much insistence of faith, without any distinc- tion and explanation, occasion be not given to the people to be lazy and, slothful in works, whether before faith is formed in charity or after.
Seventeenth Rule. Likewise, we ought not to speak so much with insistence on grace that the poison of discarding liberty be engen- dered.
So that of faith and grace one can speak as much as is possible with the Divine help for the greater praise of His Divine Majesty, but not in such way, nor in such manners, especially in our so dangerous times, that works and free will receive any harm, or be held for nothing.
^ Spiritual is added in Su Ignatius* handwriting.
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194 SPIRITUAL EXERCISES OF ST. IGNATIUS
Eighteenth Rule. Although serving God our Lord much out of pure love is to be esteemed above all; we ought to praise much the fear of His Divine Majesty, because not only filial fear is a thing pious and most holy, but even servile fear — when the man reaches nothing else better or more useful — helps much to get out of mortal sin. And v^hen he is out, he easily comes to filial fear, which is all acceptable and grateful to God our Lord, as being at one with the Divine Love.
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GENERAL INDEX
PAGE
Abstinence, Constitutions about to be praised 190
Adam, Sin of 37
Addition, Second, in Second Week 68
Additions, Changes in Fourth Week 116
Changes in Second Week. 67
Changes in Third Week 102
for Exercises 47
for Particular Examen 22
if observed diligently 6
Alms, How to distribute 181
Angel of light, Satan makes himself like 178
Angel, See Satan
Angels, Sin of 37
Annotations 3
Bed, before going to sleep in 47
Blessed, No comparison of living persons with 192
Bread, Rules for ea|:ing I07
Candles in churches to be praised 190
Christ as Man, Colloquy to 7^
Triple Colloquy of First Week to 44
Christ, Description of 75
Imitated in eating *08
Church, Fourth Addition not to be made in 5^
ornaments and buildings to be praised 190
precepts to be praised 190
rules for thinking with
— same spirit as Christ *9^
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GENERAL INDEX
198
PAGE
Colloquy, How made 39
of mercy, at end of Second Exercise 42
on Hell 46
on the Kingdom of Christ 55
Triple 79
Triple, after Three Manners of Humility 84
Triple, after Three Pairs 80
Triple, in First Week 43
Triple, of the Two Standards 76
Comforts, in Fourth Week 116
Commandments, First Method of Prayer on the 123
Communion at end of First Week 33
to be praised 189
Composition of place. How to make 35
Confession, 'General 33
to be praised 189
Consolation, How to act in 173
if wanting in the Exercises 6
office of Christ in Fourth Week 114
Spiritual, description of 170
to be prepared for in desolation 6
When to explain Rules of discernment of spirits
in 7
without cause 177
Contempt, Christ urges us to desire 76
Continence to be praised 189
Contumely, Christ urges us to desire 76
Courage in beginning the Exercises 5
under desolation 173
Creatures, End of 19
Cruzadas to be praised 190
Daybreak, First and Second Additions at 51
Death considered in distributing alms 182
Election such as will please at point of 92
Definition 3
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GENERAL INDEX IQQ
PAGE
Desolation, Causes of 172
How to act in 171
How to treat exercitant 6
if absent in the Exercises 6
Spiritual, description of 170
When to explain Rules of discernment of spirits
in 7
Director, How to give Exercises 3
action of if there are no spiritual movements . . 6
not to influence to vow or state of life 9
to know spirits 10
Discernment of spirits. Rules for 169
When Rules are to be explained for 7
Disposition determines Exercises to be given 1 1
Doctors, Positive and Scholastic 191
Drink, Rules for 107
Eating, Penance in 50
Rules for 107
Education determines Exercises to be given 11
Election, Matters for 86
Preamble to 71
Prelude to 85
sometimes made over, again 87
Times for making 88
Ways for making 88
When begun 82
Ember Days fast to be praised 1^
End of man considered in distributing alms 181
to be kept in view in determining reform 93
to be kept in view in election 88
Examen, General 25
Particular 21
Particular, in First and other Weeks 52
Particular, in Third Week 130
Particular, Subject of 80
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200 GENERAL INDEX
PAGI
Exercise, full hour given to 8
over the hour in desolation 8
Exercises, Duration of the, about thirty days 5
hours after Three Pairs 8o
hours of in Second Week 67
how to be proposed by director 4
lengthening and shortening of, in Third Week 105
not to be concerned about future 8
number of, in Fourth Week 115
number of, in Third Week 102
number of, just before Election 68
Spiritual, meaning of 3
to be suited to Exercitant 1 1
Eyes to be restrained 49
Fasts, Constitutions about, to be praised 190
Fear, filial and servile, helps 194
Flesh, penance of 50
Food, Quality and quantity of 107
Foundation 19
Generosity on beginning the Exercises 5
God, comparison of myself with. What He is 39
Good, What to do when tempted under appearance
of 7
Gospels, in Weeks aft6r First 58
Grace, How to talk about 193
Hell, Meditation on ^ 44
Honor, a temptation to ambition 75
Humility, Christ urges to 76
how reached 76
in consolation 172
Three Manners of 82
Hymns to be praised 189
Idle words, when sinful 28
Illuminative Life, Rules to Explain 8
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GENERAL INDEX
201 PA6E
Images to be praised 190
Imitation of Christ, in Weeks after First 58
Incarnation 58
Indifference 19
Indulgences to be praised 190
Intellect, Exercises of the, in Meditation 37
Judgment, Day of, to be considered in distributing
alms 182
Judgment, Election such as will please at Day of 92
Kingdom of Christ 55
Laughter, when not to be indulged in 49
Learning, Positive and Scholastic to be praised 191
Lenten fast to be praised 190
Liberty not to be discarded in favor of grace 193
Light, how to manage in Second Week 68
to be shut out in First Week 49
to be used in Fourth Week 116
Love consists in interchange 118
contemplation to gain 117
Lucifer, description of 73
Man, End of 19
Marriage not to be praised as much as virginity. .... 189
Mary, Apparition to 113
^ Blessed Virgin, Triple Colloquy of First Week
to 43
Colloquy to 76
Imitation of 126
Mass during Exercises 14
hearing of to be praised 189
Memory, Exercise of in Meditation 37
Midnight, First and Second Additions at 51
Mediation sometimes omitted in Second Week 67
Mysteries 13 1
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202 GENERAL INDEX
PACE
Nativity 62
Oath, Kind allowed 27
Office, Divine, to be praised 189
Orders, Religious, to be praised 189
Pairs, Three 77
Patience to be practised in desolation 172
Penance in Fourth Week 116
in Second Week 68
Kind and purpose of 49
Penances to be praised 190
Perfection to be praised 190
Pilgrimages to be praised 190
Points, extra, in Fourth Week 114
extra, in Third Week 97
how to be given 4
in Second Week 60
to be prearranged 1 16
Posture in Meditation 48
Poverty, Christ urges us to desire 75
What to do in tendency against 79
Powers, Three, how exercised. 37
Prayer, First Method of 123
Second Method of 126
Prayers, Long, to be praised 189
Third Method of 129
Three Methods of 123
Predestination, How to talk about 192
Prelude, First, How to make 35
Second, What to ask for 36
Preludes in Weeks after First 60
Preparatory Prayer before every meditation 36
unchanged ' 58
Presence of God, Act before meditation 48
Presupposition 15
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GENERAL INDEX
ao3
PAGE
Pride a temptarion 75
Principle 19
Psalms to be praised 189
Purgative Life, Rules to explain 8
Purpose of Exercises 15
Reading not beyond matter of the time 66
Reform, How to determine 93
Relics to be praised 190
Religious Life, caution about making vow during
Exercises 9
Repetition 64
How to Make 43
Repetition in Third Week lOO
Repugnance to Poverty, What to do in 80
Retreat during Exercises 14
Reverence more called for in acts of the will 4
Review of Exercise 48
Rhythm, Third Method of Prayer 129
Riches, a temptation 74
Saints’ lives considered 108
in weeks after First 58
Satan acting on souls 186
attacks on weakest side 175
fights against consolation 178
Scruples, Rules for 185
Secrecy to be avoided in desolation 174
Self-love, Progress measured by abandoning 94
Senses, Application of 65
First Method of Prayer 126
Sin, First, Second and Third, Exercise on 35
Mortal and Venial 26
Of Angels, Adam, Particular 37
Sins, Exercise on personal 39
First Method of Prayer on Deadly 125
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104 GENERAL INDEX
PACE
Sleep, Before going to 47
Penance in 50
Solitude reconunended 14
Soul of Christ, Triple Colloquy of First Week 44
Spirits, Discernment of
Movement during Exercises 6
When Rules of Discernment of to be explained. 7
Spirit, What to do when tempted under appearance
of good 7
Standards, The Two 73
States, Preamble to consider 71
Stations to be praised 190
Summary of a Meditation 44
Superiors* Recommendations to be obeyed 29
to be approved of 191
Suscipe 120
Temperance in Fourth Week 1 19
Temptation, what to do in gross 7
Tendencies, Disordered, to be got rid of 3
Tendency against poverty 80
disordered, absent from divine vocation 87
in distributing alms 182
to be opposed 9
Thinking with the Church, Rules for 189
Thought during Second Week 68
Thought, Kindred, in Fourth Week 116
in Second Week 68
in Third Week 102
to meditation on Waking 47
Thought, Sin of 25
Thoughts to be kindred to matter of Exercises 49
Vespers during Exercises 14
Vigils, fast of, to be praised 190
Virginity to be praised 189
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GENERAL INDEX
20$ PAGE
Vocation, divine, always clear and pure 87
Vow, about what matter 190
caution on, during Exercises p
Vows to be praised 190
Week, First, Matter of 5
Purpose of 5
Fourth Ill
Method of 115
Matter of 5
Mysteries 160
Second 53
lengthening and shortening 82
matter of 5
Mysteries 133
Third 95
Matter of 5
Method of 97
Mysteries 155
Weeks of the Exercises 5
Will, Exercise of in Meditation 37
Reverence more called for in acts of 4
Word, Sin of ^6
Works, How to talk about 193
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