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Ignatius’
Spiritual Exercises Autobiography Of Saint Ignatius Spiritual Exercises: Understanding And Giving
136. THE
FOURTH DAY
A MEDITATION ON TWO STANDARDS
The one of Christ, our Supreme leader and lord, the other of Lucifer,
the deadly enemy of our human nature.
PRAYER. The usual preparatory
prayer.
137. FIRST
PRELUDE. This is the history. Here it will be that Christ calls and wants
all beneath His standard, and Lucifer, on the other hand, wants all under his.
138. SECOND
PRELUDE. This is a mental
representation of the place. It will be
here to see a great plain, comprising the whole region about
139. THIRD
PRELUDE. This is to ask for what I
desire. Here it will be to ask for a knowledge of the deceits of the rebel chief and help to
guard myself against them; and also to ask for a knowledge of the true life
exemplified in the sovereign and true Commander, and the grace to imitate Him.
FIRST PART
THE STANDARD OF SATAN
140. FIRST
POINT.
Imagine you see the chief of all the enemy in
the vast plain about
141. SECOND
POINT.
Consider how he summons innumerable demons, and scatters them, some to
one city and some to another, throughout the whole world, so that no province,
no place, no state of life, no individual is
overlooked.
142. THIRD
POINT.
Consider the address he makes to them, how he goads them on to lay
snares for men and bind them with chains.
First they are to tempt
them to covet riches (as Satan himself is accustomed to do in most cases) that
they may the more easily attain the empty honours of this world, and then come
to overweening pride.
The first step, then, will
be riches, the second honour, the third pride. From these three steps the evil one leads to
all other vices.
SECOND PART
THE STANDARD OF CHRIST
143. In a similar way, we are to picture to
ourselves the sovereign and true Commander, Christ our Lord.
144.
FIRST POINT. Consider Christ our Lord,
standing in a lowly place in a great plain about the region of
145. SECOND
POINT.
Consider how the Lord of all the world chooses
to many people, apostles, disciples, etc., and sends them throughout the whole
world to spread His sacred doctrine among all men, no matter what their state
or condition.
146. THIRD
POINT.
Consider the address which Christ our Lord makes to all His servants and
friends whom He sends on this enterprise, recommending to them to seek to help
all, first by attracting them to the highest spiritual poverty, and should it
please the Divine Majesty, and should He deign to choose them for it, even to
actual poverty. Secondly, they should lead
them to a desire for insults and contempt, for from these springs humility.
Hence, there will be three
steps: the first, poverty as opposed to riches; the second insults or contempt
as opposed to the honour of this world; the third, humility as opposed to
pride. From these three steps, let them lead men to all other virtues.
147. COLLOQUY. A colloquy should be addressed to our Lady,
asking her to obtain for me from her Son and Lord the grace to be received
under His standard first in the highest spiritual poverty, and should the
Divine Majesty be pleased thereby, and deign to choose and accept me, even in
actual poverty; secondly, in bearing insults and wrongs, thereby to imitate Him
better, provided only I can suffer these without sin on the part of another,
and without offence of the Divine Majesty.
Then I will say the Hail Mary.
SECOND COLLOQUY. This will be to ask her Son to obtain the
same favours for me from the Father.
Then I will say, Soul of Christ.
THIRD COLLOQUY. This will be to beg the Father to grant me
the same graces. This I will say the Our Father.
148. NOTE.
This exercise will be made
at
THREE CLASSES OF MEN
This is a meditation for the same fourth day to choose that which is
better.
PRAYER. The usual preparatory
prayer.
150. FIRST
PRELUDE. This is the history of the
Three Classes of Men. Each of them has
acquired ten thousand ducats, but not entirely as they should have, for the
love of God. They all wish to save their
souls and find peace in God our Lord by ridding themselves of the burden
arising from the attachment to the sum acquired, which impedes the attainment
of this end.
151. SECOND
PRELUDE. This is a mental
representation of the place. Here it
will be to behold myself standing in the presence of God our Lord and of all
His saints, that I may know and desire what is more pleasing to His Divine
Goodness.
152. THIRD
PRELUDE. This is to ask for what I
desire. Here it will be to beg for the
grace to choose what is more for the glory of His Divine Majesty and the
salvation of my soul.
153. THE
FIRST CLASS. They would like to rid
themselves of the attachment they have to the sum acquired in order to find
peace in God our Lord and assure their salvation, but the hour of death comes,
and they have not made use of any means.
154. THE
SECOND CLASS. They want to rid
themselves of the attachment, but they wish to do so in such a way that they
retain what they have acquired, so that God is to come to what they desire, and
they do not decide to give up the sum of money in order to go to God, though
this would be the better way for them.
155. THE
THIRD CLASS. These want to rid
themselves of the attachment, but they wish to do so in such a way that they
desire neither to retain nor to relinquish the sum acquired. They seek only to will and not will as God
our Lord inspires them, and as seems better for the service and praise of the
Divine Majesty. Meanwhile, they will
strive to conduct themselves as if every attachment to it had been broken. They will make efforts neither to want that,
nor anything else, unless the service of God our Lord alone moves them to do
so. As a result, the desire to be better
able to serve God our Lord will be the cause of their accepting anything or
relinquishing it.
156. THREEFOLD
COLLOQUY. I will make use of the
same three colloquies employed in the preceding contemplation on Two Standards.
157. Note
It should be noted that
when we feel an attachment opposed to actual poverty or a repugnance to it,
when we are not indifferent to poverty and riches, it will be very helpful in
order to overcome the inordinate attachment, even though corrupt nature rebel
against it, to beg our Lord in the colloquies to choose us to serve Him in
actual poverty. We should insist that we
desire it, beg for it, plead for it, provided, of course, that it be for the
service and praise of the Divine Goodness.
158. FIFTH DAY
The
contemplation on the journey of Christ our Lord from
NOTES
159. NOTE I
This matter should be contemplated once at
In each of these five
exercises, there will be at the beginning, the preparatory prayer and the three
preludes as was fully explained in the contemplations on the Incarnation and
the Nativity. They will conclude with
the three colloquies of the meditation on Three Classes of Men, or according to
the note which follows this meditation.
160. NOTE II
The Particular Examination of Conscience after dinner
and after supper will be made upon the faults and negligences
with regard to the exercises of the day and on the Additional Directions. The same will be observed on the subsequent
days.
161. SIXTH DAY
The contemplation will be
on Christ our Lord's departure from the river
SEVENTH DAY
St Andrew and others
follow Christ our Lord C/f. # 275.
EIGHTH DAY
The Sermon on the Mount,
which is on the eight beatitudes, C/f. # 278.
NINTH DAY
Christ our Lord appears to
His disciples on the waves of the sea. C/f. # 280.
TENTH DAY
Our Lord preaches in the
temple. C/f. # 288.
ELEVENTH DAY
The
raising of Lazarus, C/f. # 285.
TWELFTH DAY
Palm
Sunday, C/f. # 287.
NOTES
162. NOTE I. Every one, according
to the time he wishes to devote to the contemplations of this Second Week, and
according to his progress, may lengthen or shorten this Week.
If he wishes to lengthen
it, let him take the mysteries of the Visitation of our Lady to Elizabeth, the Shepherds,
the Circumcision of the Child Jesus, the Three Kings,
and also others.
If he wishes to shorten
the Week, he may omit even some of the mysteries that have been assigned. For they serve here to afford an introduction
and method for better and more complete meditation later.
163. NOTE
II. The treatment of the matter
dealing with the Choice of a Way of Life will begin with the contemplation of
our Lord's departure from
164. NOTE
III. Before entering upon the Choice
of a Way of Life, in order that we may be filled with love of the true doctrine
of Christ our Lord, it will be very useful to consider attentively the
following Three Kinds of Humility. These
should be thought over from time to time during the whole day, and the three
colloquies should also be added as will be indicated further on.
THREE KINDS OF HUMILITY
165. THE
FIRST KIND OF HUMILITY. This is
necessary for salvation. It consists in
this, that as far as possible I so subject and humble myself as to obey the law
of God our Lord in all things, so that not even were I made lord of all
creation, or to save my life here on earth, would I consent to violate a
commandment, whether divine or human, that binds me under pain of mortal sin.
166. THE
SECOND KIND OF HUMILITY. This is
more perfect than the first. I possess
it if my attitude of mind is such that I neither desire nor am I inclined to
have riches rather than poverty, to seek honour rather than dishonour, to
desire a long life rather than a short life, provided only in either
alternative I would promote equally the service of God our Lord and the
salvation of my soul. Besides this
indifference, this second kind of humility supposes that not for all creation,
nor to save my life, would I consent to commit a venial sin.
167. THE
THIRD KIND OF HUMILITY.
This is the most perfect
kind of humility. It consists in
this. If we suppose the first and second
kind attained, then whenever the praise and glory of the Divine Majesty would
be equally served, in order to imitate and be in reality more like Christ our
Lord, I desire and choose poverty with Christ poor, rather than riches; insults
with Christ loaded with them, rather than honours; I desire to be accounted as
worthless and a fool for Christ, rather than to be esteemed as wise and prudent
in this world. So Christ was treated
before me.
168. Note
If one desires to
attain this third kind of humility, it will help very much to use the three
colloquies at the close of the meditation on the three Classes of Men mentioned
above. He should beg our Lord to deign
to choose him for this third kind of humility, which is higher and better, that
he may the more imitate and serve Him, provided equal or greater praise and
service given to the Divine Majesty.
169. Introduction to making a choice of
In every good
choice, as far as depends on us, our intention must be simple. I must consider only the end for which I am
created, that is, for the praise of God our Lord and for the salvation of my
soul. Hence, whatever I choose must help
me to this end for which I am created.
I must not subject
and fit the end to the means, but the means to the end. Many first choose marriage, which is a means,
and secondarily the service of God our Lord in marriage, though the service of
God is the end. So also others first
choose to have benefices, and afterwards to serve God in them. Such persons do not go directly to God, but
want God to conform wholly to their inordinate attachments. Consequently, they make of the end a means,
and of the means an end. As a result,
what they ought to seek first, they seek last.
Therefore, my first
aim should be to seek to serve God, which is the end, and only after that, if
it is more profitable, to have a benefice or marry, for these are means to an
end. Nothing must move me to use such
means, or to deprive myself of them, save only the service and praise of God
our Lord, and the salvation of my soul.
170. Matters about
which a choice should be made
The purpose of this
consideration is to afford information on the matters about which a choice
should be made. It contains four points
and a note.
First
Point. It is necessary that all matters of which we
wish to make a choice be either indifferent or good in themselves, and such
that they are lawful within our Holy Mother, the hierarchical Church, and not
bad or opposed to her.
171.
Second Point. There are things that fall under an
unchangeable choice, such as the priesthood, marriage, etc. There are others with regard to which our
choice may be changed, for example, to accept or relinquish a benefice, to
receive or renounce temporal goods.
172.
Third Point. With regard to an unchangeable choice, once
it has been made, for instance, by marriage or the priesthood, etc., since it
cannot be undone, no further choice is possible. Only this is to be noted. If the choice has not been made as it should
have been, and with due order, that is, if it was not made without inordinate
attachments, one should be sorry for this, and take care to live well in the
life he has chosen.
Since such a choice
was inordinate and awry, it does not seem to be a vocation from God, as many
erroneously believe. They make a divine
call out of a perverse and wicked choice.
For every vocation that comes from God is always pure and undefiled,
uninfluenced by the flesh or any inordinate attachment.
173.
Fourth Point. In matters that may be changed, if one has
made a choice properly and with due order, without yielding to the flesh or the
world, there seems to be no reason why he should make it over. But let him perfect himself as much as
possible in the one he has made.
174. Note.
It is to be
observed that if a choice in matters that are subject to change has not been
made sincerely and with due order, then, if one desires to bring forth fruit
that is worthwhile and most pleasing in the sight of God our Lord, it will be
profitable to make a choice in the proper way.
175. Three Times when a
correct and good choice of
First Time. When God our Lord so moves and
attracts the will that a devout soul without hesitation, or the possibility of
hesitation, follows what has been manifested to it.
176. Second
Time. When much light
and understanding are derived through experience of desolations and
consolations and discernment of diverse spirits.
177. Third
Time. This is a time of tranquillity. One
considers first for what purpose man is born, that is, for the praise of God
our Lord and for the salvation of his soul.
With the desire to attain this before his mind, he chooses as a means to
this end a kind of life or state within the bounds of the Church that will be a
help in the service of his Lord and for the salvation of his soul.
I said it is time of tranquillity, that is, a time when the soul is not agitated
by different spirits, and has free and peaceful use of its natural powers.
178. If a choice of
a way of life has not been made in the first and second time, below are given:
Two
ways of making a choice of a way of life in the third time.
First way of making
a good and correct choice of a way of life
This contains six
points
First
Point. This is to place before my mind the object
with regard to which I wish to make a choice, for example, an office, or the
reception or rejection of a benefice, or anything else that may be the object
of a choice subject to change.
179.
Second Point. It is necessary to keep as my aim the end for
which I am created, that is, the praise of God our Lord and the salvation of my
soul. Besides this, I must be
indifferent, without any inordinate attachment, so that I am not more inclined
or disposed to accept the object in question than to relinquish it, nor to give
it up than to accept it. I should be like
a balance at equilibrium, without leaning to either side,
that I might be ready to follow whatever I perceive is more for the
glory and praise of God our Lord and for the salvation of my soul.
180.
Third Point. I should beg God our Lord to design to move
my will, and to bring to my mind what I ought to do in this matter that would
be more for His praise and glory. Then I
should use the understanding to weigh the matter with care and fidelity, and
make my choice in conformity with what would be more pleasing to His most holy
will.
181.
Fourth Point. This will be to weigh the matter by reckoning
the number of advantages and benefits that would accrue to me if I had the
proposed office or benefice solely for the praise of God our Lord, and the
salvation of my soul. On the other hand,
I should weigh the disadvantages and dangers there might be in having it. I will do the same with the second
alternative, that is, weigh the advantages and benefits as well as the
disadvantages and danger of not having it.
182.
Fifth Point. After I have gone over and pondered in this
way every aspect of the matter in question, I will consider which alternative
appears more reasonable. Then I must
come to a decision in the matter under deliberation because of weightier
motives presented to my reason, and not because of any sensual inclination.
183.
Sixth Point. After such a choice or decision, the one who
has made it must turn with great diligence to prayer in the presence of God our
Lord, and offer Him his choice that the Divine Majesty may deign to accept and
confirm it if it is for His greater service and praise.
184. SECOND WAY OF
MAKING A CORRECT AND GOOD CHOICE OF
This contains four
rules and a note
First
Rule. The love that moves and causes one to choose
must descend from above, that is, from the love of God, so that before one
chooses he should perceive that the greater or less attachment for the object
of his choice is solely because of His Creator and Lord.
185. Second
Rule. I should represent to myself a man
whom I have never seen or known, and whom I would like to see practice all
perfection. Then I should consider what I would tell him to do and choose for
the greater glory of God our Lord and the greater perfection of his soul. I will do the same, and keep the rule I
propose to others.
186. Third
Rule. This is to consider what procedure
and norm of action I would wish to have followed in making the present choice
if I were at the moment of death. I will
guide myself by this and make my decision entirely in conformity with it.
187. Fourth
Rule. Let me picture and consider myself
as standing in the presence of my judge on the last day, and reflect what
decision in the present matter I would then wish to have made. I will choose now the rule of life that I
would then wish to have observed, that on the day of judgment
I may be filled with happiness and joy.
188. Note
Guided by the rules
given above for my eternal salvation and peace, I will make my decision, and
will offer it to God our Lord as directed in the sixth point of the First Way
of Making a Choice of a Way of Life.
189. DIRECTIONS FOR
THE AMENDMENT AND REFORMATION OF ONE'S WAY OF LIVING IN HIS STATE OF
It must be borne in
mind that some may be established in an ecclesiastical office, or may be
married, and hence cannot make a choice of a state of life, or, in matters that
may be changed and hence are subject to a choice, they may not be very willing
to make one.
It will be very profitable
for such persons, whether they possess great wealth or not, in place of a
choice, to propose a way for each to reform his manner of living in his state
by setting before him the purpose of his creation and of his life and position,
namely, the glory and praise of God our Lord and the salvation of his soul.
If he is really to
attain this end, during the Exercises and during the consideration of the ways
of making a choice as explained above, he will have to examine and weigh in all
its details how large a household he should maintain, how he ought to rule and
govern it, how he ought to teach its members by word and example. So too he should consider what part of his
means should be used for his family and household, how much should be set aside
for distribution to the poor and other pious purposes.
Let
him desire and seek nothing except the greater praise and glory of God our Lord
as the aim of all he does. For every one
must keep in mind that in all that concerns the spiritual life his progress
will be in proportion to his surrender of self-love and of his own will and
interests.
THIRD WEEK
190.
FIRST DAY
THE FIRST
CONTEMPLATION AT
Christ our Lord goes from
PRAYER. The usual
preparatory prayer.
191. FIRST
PRELUDE. This is the history. Here it will be to recall that Christ our
Lord sent two of disciples from
192. SECOND
PRELUDE. This is a mental
representation of the place. Here it
will be to consider the way from
193. THIRD
PRELUDE. This is to ask for what I
desire. Here it will be to ask for
sorrow, compassion, and shame because the Lord is going to His suffering for my
sins.
194. FIRST
POINT.
This is to see the persons at the Supper, and to reflect upon myself,
and strive to draw some profit from them.
SECOND POINT. This is to listen to their
conversation, and likewise to seek to draw fruit from it.
THIRD POINT. This is to see what they are
doing, and to seek to draw some fruit from it.
195. FOURTH
POINT.
This will be to consider what Christ our Lord suffers in His human
nature, or according to the passage contemplated, what he desires to
suffer. Then I will begin with great effort
to strive to grieve, be sad, and weep.
In this way I will labor through all the
points that follow.
196. FIFTH
POINT.
This is to consider how the divinity hides itself; for example, it could
destroy its enemies and does not do so, but leaves the most sacred humanity to
suffer so cruelly.
197. SIXTH
POINT.
This is to consider that Christ suffers all this for my sins, and what I
ought to do and suffer for Him.
198. COLLOQUY. Close with a colloquy to Christ our Lord, and
at the end, say the Our Father.
199. NOTE
Attention must be called
to the following point which was mentioned before and in part explained. In the colloquy, one should talk over motives
and present petitions according to circumstances. Thus he may be tempted or he may enjoy
consolation, may desire to have this virtue or another, may want to dispose
himself in this or that way, may seek to grieve or
rejoice according to the matter that he is contemplating. Finally, he should ask what he more earnestly
desires with regard to some particular interests.
Following this advice, he
may engage in only one colloquy with Christ our Lord, or, if the matter and his
devotion prompt him to do so, he may use three colloquies, one with the Mother
of our Lord, one with her Son, and one with the Father. If three colloquies are used, the same form
should be followed that was given in the meditation on Two Standards, and the
note that follows after the Three Classes of Men should be observed.
200. SECOND
CONTEMPLATION
In the morning. From the Last Supper to the
Agony in the Garden inclusive.
PRAYER. The usual
preparatory prayer.
201. FIRST
PRELUDE. This is the history of the
mystery. Here it will be as follows:
Christ our Lord descended with the eleven disciples from
202. SECOND
PRELUDE This is to see the
place. It will be here to consider the
way from Mt Sion to the
203. THIRD
PRELUDE. This is to ask for what I
desire. In the Passion it is proper to
ask for sorrow with Christ in sorrow, anguish with Christ in anguish, tears and
deep grief because of the great affliction Christ endures for me.
NOTES
204. NOTE I. In this second contemplation, after the
preparatory prayer and the three preludes given above, the same way of
proceeding in the points and colloquies is to be observed as was followed in
the first contemplation on the Supper.
About the time of Mass and
Vespers, two repetitions are to be made of the first and second
contemplations. Before supper the
Application of the Senses should be made on the subject matter of the two
contemplations. The preparatory prayer, and the preludes, adapted to the subject of the exercise, are
always to precede. The form to be
observed is the same as that given and explained in the Second Week.
205. NOTE
II. As far as age, health, and
physical constitution permit the exercitant to do so,
he will use five exercises each, or fewer.
206. NOTE
III. In the Third Week some
modification of the second and sixth Additional Directions is necessary.
The second will be that as
soon as I awake I will call to mind where am going
and the purpose. I will briefly
summarise the contemplation on which I am about to enter. According to the subject matter, I will make
an effort while rising and dressing to be sad and grieve because of the great
sorrow and suffering of Christ our Lord.
The sixth Additional
Direction will be changed as follows. I
will take care not to bring up pleasing thoughts, even though they are good and
holy, for example, of the Resurrection and the glory of heaven. Rather I will rouse myself to sorrow,
suffering, and anguish by frequently calling to mind the labours, fatigue, and
suffering which Christ our Lord endured from the time of His birth down to the
mystery of the passion upon which I am engaged at present..
207. NOTE
IV. The Particular Examination of
Conscience should be made on the Exercises and the Additional Directions as
applied to this Week, as was done in the past Week.
208. SECOND DAY
At
In
the morning, from the house of Annas to the house of Caiphas inclusive. C/f. # 292.
There will be two
repetitions and the Application of the Senses as explained above.
THIRD DAY
At
In
the morning from Pilate to Herod inclusive. C/f. # 294.
Then the repetitions and
the Application of the Senses in the same way as has
been noted.
FOURTH DAY
At
There will be two
repetitions and the Application of the Senses as explained.
FIFTH DAY
At
SIXTH DAY
At
exclusive, # 298, and in the morning from the burial inclusive to the house to
which our Lady retired after the burial of her Son.
SEVENTH DAY
The
contemplation of the whole passion in one exercise at
In place of the two
repetitions and the Application of the Senses, one should consider as
frequently as possible throughout this whole day that the most Sacred Body of
Christ our Lord remained separated from the soul, and the place and manner of
burial. Let him consider, likewise, the
desolation of our Lady, her great sorrow and weariness, and also that of the
disciples.
209. Note
If one wishes to spend
more time on the passion, he should use fewer mysteries in each contemplation,
thus, in the first, only the Supper; in the second only the washing of feet; in
the third, the institution of the Blessed Sacrament; in the fourth, Christ's
parting address, and so on for the other contemplations and mysteries.
In like manner, after the
passion is finished, he may devote one whole day to the consideration of the
first half of the passion, and a second day to the other half, and a third day
to the whole passion.
On the other hand, if he
should wish to spend less time on the passion, he may take the Supper at
midnight, the Agony in the Garden in the morning; about the time of Mass, Jesus
before Annas; about the time of Vespers, Jesus before
Caiphas; and instead of the Application of the Senses
at the hour before supper, Jesus before Pilate.
In this way, without repetitions or Applications of the Senses, there
should be five exercises each day, using for each one a distinct mystery of the
life of Christ our Lord. After he has
finished the whole passion in this way, he may use another day to go through
the entire passion, either in one exercise or in several, as is deemed best for
his greater profit.
210. RULES WITH REGARD TO EATING
To secure for the
future due order in the use of food.
FIRST RULE. There is less need of abstinence
from bread, since it is not a food concerning which the appetite is wont to be
so inordinate and temptation so insistent as with
other kinds of food.
211. SECOND
RULE. As to drink, abstinence seems
to be more necessary than in eating bread.
Hence, one should consider carefully what would be helpful, and
therefore to be permitted; and what would be harmful, and to be avoided.
212. THIRD
RULE. As to foods, greater and more
complete abstinence is to be observed. For with regard to them the appetite tends more readily to be
excessive, and temptation to be insistent. To avoid disorder concerning foods,
abstinence may be practiced in two ways:
First, by accustoming oneself to eat coarser
foods; Secondly, if delicacies are taken, to eat of them only sparingly.
213. FOURTH
RULE. Provided care is taken not to
fall sick, the more one retrenches from a sufficient diet, the more speedily he
will arrive at the mean he should observe in the matter of food and drink. There are two reasons for this:
First, by thus using the
means to dispose himself, he will often experience
more abundantly within the soul lights, consolations, and divine inspirations
by which the proper mean will become evident to him.
Secondly, if he perceives
that with such abstinence he has not sufficient strength and health for the
Spiritual Exercises, he will easily come to understand what is more suitable to
sustain his body.
214. FIFTH
RULE. While one is eating, let him
imagine he sees Christ our Lord and His disciples at table, and consider how He
eats and drinks, how He looks, how He speaks, and then strive to imitate Him. In this way, his mind will be occupied
principally with our Lord, and less with the provision for the body. Thus he will come to greater harmony and
order in the way he ought to conduct himself.
215. SIXTH
RULE. While eating, one may also
occupy himself with some other consideration, either of the life of the saints,
or of some pious reflection, or of a spiritual work he has on hand. For when a person is attentive to anything of
this kind, there will be less sensible gratification in the nourishment of the
body.
216. SEVENTH
RULE. Above all, let him be on his
guard against being wholly intent upon what he is eating, and against being
carried away by his appetite so as to eat hurriedly. Let him always be master of himself, both in the manner of eating and in the amount he
eats.
217. EIGHTH
RULE. To do away with what is
inordinate, it will be very helpful after dinner or after supper, or at any
time when one does not feel a desire for food, to arrange for the next dinner
or supper, and so every day to fix the amount that is proper for him to
eat. Let him not exceed this, no matter
what his appetite or the temptation.
Rather, to overcome better every disorderly appetite and temptation of
the enemy, if he is tempted to eat more, let him eat less.
218. Fourth
Week
FIRST
CONTEMPLATION
The apparition of Christ our Lord to our Lady
#299.
PRAYER. The usual
preparatory prayer.
219. FIRST PRELUDE. This is the history. Here it is how after Christ expired on the
cross His body remained separated from the soul, but always united with the
divinity. His soul, likewise united with
the divinity, descended into hell. There
he sets free the souls of the just, then comes to the sepulchre, and rising,
appears in body and soul to His Blessed Mother.
220. SECOND
PRELUDE. This is a mental
representation of the place. Here it
will be to see the arrangement of the holy sepulchre
and the place or house of our Lady. I
will note its different parts, and also her room, her oratory, etc.
221. THIRD
PRELUDE. This will be to ask for
what I desire. Here it will be to ask
for what I desire. Here it will be to
ask for the grace to be glad and rejoice intensely because of the great joy and
the glory of Christ our Lord.
222. THE
FIRST, SECOND, AND THIRD POINTS.
These will be the usual ones as presented in the contemplation on the
Last Supper.
223. FOURTH
POINT.
This will be to consider the divinity, which seemed to hide itself
during the passion, now appearing and manifesting itself so miraculously in the
most holy Resurrection in its true and most sacred effects.
224. FIFTH
POINT.
Consider the office of consoler that Christ our Lord exercises, and
compare it with the way in which friends are wont to console each other.
225. COLLOQUY. Close with a colloquy, or colloquies, as the
circumstances suggest, and at the end say the Our Father
NOTES
226. NOTE I. In the
subsequent contemplations, all the mysteries from the Resurrection to the
Ascension inclusive are to be gone through in the manner indicated below. As for the rest, throughout the whole Week of
the Resurrection, let the same form be used and the same method observed as
were followed during the entire Week devoted to the passion.
The first contemplation on
the Resurrection, given above, will serve as a guide. The preludes will be the same, but adapted to
the matter being considered. The five
points will be the same. The Additional
Directions will be as given below. In
all the rest, for example, with regard to the repetitions, the Application of
the Senses, the shortening or lengthening of the mysteries, etc., the Week
devoted to the passion may serve as a model.
227. NOTE
II. Ordinarily, it is more in
keeping with this Week than with those that have passed to have four exercises
a day instead of five.
In that case the first
will be on rising in the morning, the second about the time of Mass, or before dinner, in
the place of the first repetition. The
third, about the time of Vespers, will be in place of the second
repetition. The fourth, before supper,
will be the Application of the Senses to the matter of the three contemplations
of the day.
In making the Application
of the Senses, attention and more time is to be given to the more important
parts and to points where the soul was more deeply moved and spiritual relish
was greater.
228. NOTE
III. Though in all the
contemplations a definite number of points is given, say three, or five, etc.,
the one who is contemplating may make use of more or fewer as seems better for
him. For this reason it will be very
useful before entering on the contemplation to foresee and determine a definite
number of points that are to be used.
229. NOTE
IV. In the Fourth Week a change is
to be made in the second, sixth, seventh, and tenth Additional Directions.
The second will be, as
soon as I awake, to place before my mind the contemplation I am to enter upon,
and then to strive to feel joy and happiness at the great joy and happiness of
Christ our Lord.
The sixth will be to call
to mind and think on what causes pleasure, happiness, and spiritual joy, for
instance, the glory of heaven.
The seventh will be, as
far as there is reason to believe that it might help us to rejoice in our
Creator and Redeemer, to make use of the light and the pleasures of the
seasons, for example, in summer of the refreshing coolness, in the winter of
the sun and fire.
The tenth will be, instead
of penance, to attend to temperance and moderation in all, except on days of
fast and abstinence ordained by the Church, which must always be observed if
there is no legitimate excuse.
CONTEMPLATION
TO ATTAIN LOVE OF GOD
230. CONTEMPLATION
TO ATTAIN THE LOVE OF GOD
NOTE. Before presenting this exercise it will be
good to call attention to two points:
1. The first is that love ought to manifest
itself in deeds rather than in words.
231. 2. The
second is that love consists in a mutual sharing of goods, for example, the
lover gives and shares with the beloved what he possesses, or something of that
which he has or is able to give; and vice versa, the beloved shares with the
lover. Hence, if one has knowledge, he
shares it with the one who does not possess it; and so also if one has honours, or riches.
Thus, one always gives to the other.
PRAYER. The usual prayer.
232. FIRST
PRELUDE. This is the representation
of the place, which here is to behold myself standing in the presence of God
our Lord and of His angels and saints, who intercede for me.
233. SECOND PRELUDE. This is to ask for what I desire. Here it will be to ask for an intimate
knowledge of the many blessings received, that filled
with gratitude for all, I may in all things love and serve the Divine Majesty.
234. FIRST
POINT.
This is to recall to mind the blessings of
creation and redemption, and the special favours I have received.
I will ponder with great
affection how much God our Lord has done for me, and how much He has given me
of what He possesses, and finally, how much, as far as far as He can, the same
Lord desires to give Himself to me according to His divine decrees.
Then I will reflect upon
myself, and consider, according to all reason and justice, what I ought to
offer the Divine Majesty, that is, all I possess and myself with it. Thus, as one would do who is moved by great
feeling, I will make this offering of myself:
TAKE, LORD, AND RECEIVE
Take, Lord, and receive all
my liberty, my memory, my understanding, and my entire will, all that I have
and possess. Thou hast given all to
me. To Thee, O Lord, I return it. All is Thine,
dispose of it wholly according to Thy will.
Give me Thy love and Thy grace, for this is sufficient for me.
235. SECOND
POINT.
This is to reflect how God dwells in creatures: in the elements giving
them existence, in the plants giving them life, in the animals conferring upon
them sensation, in man bestowing understanding.
So He dwells in me and gives me being, life, sensation, intelligence;
and makes a temple of me, since I am created in the likeness and image of the
Divine Majesty.
Then I will reflect upon
myself in the manner stated in the first point, or in some other way that may
seem better.
The same should be
observed with regard to each of the points given below.
236. THIRD
POINT.
This is to consider how God works and labours for me in all creatures
upon the face of the earth, that is, He conducts Himself as one who
labours. Thus, in the heavens, the elements,
the plants, the fruits, the cattle etc., He gives being, conserves them,
confers life and sensation, etc.
Then I will reflect on
myself.
237. FOURTH
POINT.
This is to consider all blessings and gifts as descending from
above. Thus, my limited power comes from
the supreme and infinite power above, and so, too, justice, goodness, mercy,
etc., descend from above as the rays of light descend from the sun, and as the
waters flow from their fountains, etc.
Then I will reflect on
myself, as has been said.
Conclude with a colloquy
and the Our
Father.
238. THREE
METHODS OF PRAYER
THE FIRST METHOD OF PRAYER
The First Method of Prayer
is on the Ten Commandments, the Seven Capital Sins, the three powers of the
soul, and the five senses.
This manner of praying is
not meant so much to provide a form and method of prayer properly so called,
but rather to supply a way of proceeding and some practices by which the soul
may prepare itself and profit so that its prayer may be acceptable to God.
239. ADDITIONAL
DIRECTIONS. First an equivalent of
the second Additional Direction as given in the Second Week is to be observed,
that is, before entering on the prayer I recollect myself for a while, and
either seated or walking up and down, as may seem better, I will consider where
I am going, and for what purpose. The
same direction should be observed at the beginning of all the methods of
prayer.
240. PRAYER. A preparatory prayer should be made, for
example, I ask God Our Lord for grace to know how I have failed in the observance
of the Ten Commandments, and also for grace and help to amend for the
future. I will beg for a perfect
understanding of them in order to observe them better and glorify and praise
the Divine Majesty more.
241. METHOD. In this first method of prayer I should
consider and think over the First Commandment, asking myself, how I have
observed it, and in what I have failed.
I will use as a measure of this consideration the space of time it takes
to recite three times the Our Father and the Hail Mary. If during this time I find
faults I have committed, I will ask forgiveness and say an Our Father. This same method will be
followed with each of the Ten Commandments.
NOTES
242. NOTE I. If one comes
to the consideration of a Commandment against which he is not in the habit of
committing any sins, it is not necessary to delay so long on it. According as he finds that he sins more or
less against a Commandment, he should devote more or less time to the
examination and consideration of it. The
same rule should be observed with regard to the Capital Sins.
243. NOTE
II. After one has finished the
consideration of all the Commandments as indicated above, and has accused
himself of his faults, and asked for grace and help to amend for the future, he
should close with a colloquy to God our Lord, adapted to the subject matter.
244. II. ON THE CAPITAL SINS
METHOD. With regard to the Seven Capital
Sins, after the Additional Direction, the preparatory prayer should be made in
the way prescribed, but with the modification that the object is the sins to be
avoided, whereas before, it was the Commandments to be observed. In like manner the method prescribed, the
regulation of the time, and the colloquy are to be
observed.
245. NOTE. In order to understand better the faults
committed that come under the Seven Capital Sins, let the contrary virtues be
considered. So also, the better to avoid
these sins, one should resolve to endeavour by devout exercises to acquire and
retain the seven virtues contrary to them.
246.
III ON THE THREE POWERS OF THE SOUL
METHOD. With regard to the three powers
of the soul, observe the same method, measure of time, and additional direction
as for the Commandments. As there, use a
preparatory prayer and colloquy.
247.
IV. ON THE FIVE SENSES OF THE BODY
METHOD. With regard to the five senses
of the body, the same method should always be observed,
only the subject matter is changed.
248. NOTE. If anyone wishes to imitate Christ our Lord
in the use of the senses, he should recommend himself to His Divine Majesty in
the preparatory prayer, and after the consideration of each sense say a Hail Mary or an
Our Father.
If he wishes to imitate
our Lady in the use of his senses, he should recommend himself to her in the
preparatory prayer that she obtain for him this grace from her Son and Lord,
and after the consideration of each sense say a Hail Mary.
249. SECOND
METHOD OF PRAYER
This
consists in contemplating the meaning of each word of a prayer.
250. ADDITIONAL
DIRECTION. The same Additional
Direction used in the First Method of Prayer should be used here also.
251. PREPARATORY
PRAYER. This should be made
according to the person to whom the prayer is addressed.
252. METHOD. This is as follows: One may kneel or sit, as may be better suited
to his disposition and more conducive to devotion. He should keep his eyes closed or fixed in
one position without permitting them to roam.
Then let him say, "Father", and continue meditating upon this
word as long as he finds various meanings, comparisons, relish, and consolation
in the consideration of it. The same
method should be followed with each word of the Our Father, or of any other
prayer which he wishes to use for this method.
253. RULE I.. He should continue
for an hour in the way described, going through the whole Our Father. When he has finished, let him
say the Hail
Mary, the Creed, Soul of Christ, and Hail Holy
Queen vocally or mentally, in the usual way.
254. RULE
II. If in contemplation, say on the Our Father, he finds in one or two words abundant matter for thought and much
relish and consolation, he should not be anxious to go on, though the whole
hour be taken up with what he has found. When the hour is over, let him say the rest
of the Our
Father in the usual way.
255. RULE
III. If he has occupied with one or
two words of the Our
Father for a whole hour, when he wishes to pray on
another day, let him say those words in the ordinary way, and commence to
contemplate as stated in the second rule with the words that follow immediately
after them.
256. NOTE I. After one or
more days, when he has finished the Our Father,
he should use the
Hail Mary for prayer in the same way, then other forms
of prayer, so that for some time he is always engaged with one of them.
257. NOTE
II. At the end of the prayer, he
should turn to the person to whom the prayer is directed, and in a few words
ask for the virtues or graces which he sees he needs most.
258. THIRD
METHOD OF PRAYER
A Measured
Rhythmical Recitation
ADDITIONAL DIRECTION. The same Additional Direction
will be observed here as in the First and Second Methods.
PRAYER. The preparatory prayer will be
as in the Second Method of Prayer.
METHOD. This is as follows: With each breath or respiration, one should
pray mentally while saying a single word of the Our Father, or other prayer that is being recited, in such a way that from one
breath to another a single word is said.
For this same space of time, the attention is chiefly directed to the
meaning of the word, to the person who is addressed, to our own lowliness, or
the difference between the greatness of the person and our own littleness. In this way, observing the same measure of time,
he should go through the other words of the Our Father. Let the other prayers, the Hail Mary, the
Soul of Christ, The Creed, and the Hail Holy Queen, be recited in the ordinary way.
259. RULE I. On another
day, or at some other time, when he wishes to pray, he may recite the Hail Mary in this measured rhythm, and the other prayers in the ordinary way.
260. RULE
II. He who
wishes to spend more time in this measured prayer, may say all the prayers
mentioned above, or a part of them in this way.
But let him keep the same method of a breath for the measure as has been
explained above.
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