Spiritual Exercises
St. Ignatius of Loyola
THE PRAYER: SOUL OF CHRiST
SOUL OF CHRIST, SANCTIFY ME
BODY OF CHRIST, SAVE ME
BLOOD OF CHRIST, INEBRIATE ME
WATER FROM THE SIDE OF CHRIST, WASH ME
PASSION OF CHRIST, STRENGTHEN ME
O GOOD JESUS, HEAR ME
WITHIN THY WOUNDS HIDE ME
PERMIT ME NOT TO BE SEPARATED FROM THEE
FROM THE WICKED FOE DEFEND ME
AT THE HOUR OF MY DEATH CALL ME
AND BID ME COME TO THEE
THAT WITH THY SAINTS I MAY PRAISE THEE
FOR EVER AND EVER.
AMEN.
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Second Week
First day
[101]
First Day and First Contemplation
This is a contemplation on the incarnation. After the preparatory prayer and three preludes there are three points and a colloquy
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Prayer
The usual preparatory prayer.
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[102]
First Prelude
This will consist in calling to mind the history of the subject I have to contemplate. Here it will be how the Three Divine Persons look down upon the whole expanse or circuit of all the earth, filled with human beings. Since They see that all are going down to hell, They decree in Their eternity that the Second Person should become man to save the human race. So when the fullness of time had come, They send the Angel Gabriel to our Lady. Cf. # 262.
[103]
Second Prelude
This is a mental representation of the place. It will be here to see the great extent of the surface of the earth, inhabited by so many different peoples, and especially to see the house and room of our Lady in the city of Nazareth in the province of Galilee.
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[104]
Third Prelude
This is to ask for what I desire. Here it will be to ask for an intimate knowledge of our Lord, who has become man for me, that I may love Him more and follow Him more closely.
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[105]
Note
Attention must be called to the following point. The same preparatory prayer without any change, as was mentioned in the beginning, and the three preludes, with such changes of form as the subject demands, are to be made during this Week and during the others that follow.
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[106]
First Point
This will be to see the different persons:
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First, those on the face of the earth, in such great diversity in dress and in manner of acting. Some are white, some black; some at peace, and some at war; some weeping, some laughing; some well, some sick; some coming into the world, and some dying; etc.
Secondly, I will see and consider the Three Divine Persons seated on the royal dais or throne of the Divine Majesty. They look down upon the whole surface of the earth, and behold all nations in great blindness, going down to death and descending into hell.
Thirdly, I will see our Lady and the angel saluting her.
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I will reflect upon this to draw profit from what I see.
[107]
Second Point
This will be to listen to what the persons on the face of the earth say, that is, how they speak to one another, swear and blaspheme, etc. I will also hear what the Divine Persons say, that is, "Let us work the redemption of the human race," etc. Then I will listen to what the angel and our Lady say. Finally, I will reflect upon all I hear to draw profit from their words.
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[108]
Third Point
This will be to consider what the persons on the face of the earth do, for example, wound, kill, and go down to hell. Also, what the Divine Persons do, namely, work the most holy Incarnation, etc. Likewise, what the Angel and our Lady do; how the Angel carries out his office of ambassador; and how our Lady humbles herself, and offers thanks to the Divine Majesty.
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Then I shall reflect upon all to draw some fruit from each of these details.
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[109]
Colloquy
The exercise should be closed with a colloquy. I will think over what I ought to say to the Three Divine Persons, or to the eternal Word incarnate, or to His Mother, our Lady. According to the light that I have received, I will beg for grace to follow and imitate more closely our Lord, who has just become man for me.
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Close with an Our Father.
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[110]
The Second Contemplation
The Nativity
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Prayer
The usual preparatory prayer.
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[111]
First Prelude
This is the history of the mystery. Here it will be that our Lady, about nine months with child, and, as may be piously believed, seated on an ass, set out from Nazareth. She was accompanied by Joseph and a maid, who was leading an ox. They are going to Bethlehem to pay the tribute that Caesar imposed on those lands. Cf. # 264.
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[112]
Second Prelude
This is a mental representation of the place. It will consist here in seeing in imagination the way from Nazareth to Bethlehem. Consider its length, its breadth; whether level, or through valleys and over hills. Observe also the place or cave where Christ is born; whether big or little; whether high or low; and how it is arranged.
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[113]
Third Prelude
This will be the same as in the preceding contemplation and identical in form with it.
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[114]
First Point
This will consist in seeing the persons, namely, our Lady, St. Joseph, the maid, and the Child Jesus after His birth. I will make myself a poor little unworthy slave, and as though present, look upon them, contemplate them, and serve them in their needs with all possible homage and reverence.
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Then I will reflect on myself that I may reap some fruit.
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[115]
Second Point
This is to consider, observe, and contemplate what the persons are saying, and then to reflect on myself and draw some fruit from it.
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[116]
Third Point
This will be to see and consider what they are doing, for example, making the journey and labouring that our Lord might be born in extreme poverty, and that after many labours, after hunger, thirst, heat, and cold, after insults and outrages, He might die on the cross, and all this for me.
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Then I will reflect and draw some spiritual fruit from what I have seen.
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[117]
Colloquy
Close with a colloquy as in the preceding contemplation, and with the Our Father.
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[118]
The Third Contemplation
This will be a repetition of the first and second exercises
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After the preparatory prayer and the three preludes, a repetition of the First and Second Exercises will be made. In doing this, attention should always be given to some more important parts in which one has experienced understanding, consolation, or desolation.
Close the exercise with a colloquy and an Our Father.
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[119]
In this repetition and in all those which follow, the same order of proceeding should be observed as in the repetitions of the First Week. The subject matter is changed but the same form is observed.
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[120]
The Fourth Contemplation
This will consist in a repetition of the first and second exercises in the same way as in the repetition given above
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[121]
The Fifth Contemplation
This will consist in applying the five senses to the matter of the first and second contemplations
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After the preparatory prayer and three preludes, it will be profitable with the aid of the imagination to apply the five senses to the subject matter of the First and Second Contemplation in the following manner:
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First Point
This consists in seeing in imagination the persons, and in contemplating and meditating in detail the circumstances in which they are, and then in drawing some fruit from what has been seen.
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[123]
Second Point
This is to hear what they are saying, or what they might say, and then by reflecting on oneself to draw some profit from what has been heard.
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[124]
Third Point
This is to smell the infinite fragrance, and taste the infinite sweetness of the divinity. Likewise to apply these senses to the soul and its virtues, and to all according to the person we are contemplating, and to draw fruit from this.
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[125]
Fourth Point
This is to apply the sense of touch, for example, by embracing and kissing the place where the persons stand or are seated, always taking care to draw some fruit from this.
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[126]
Colloquy
Conclude with a colloquy and with an Our Father as in the First and Second Contemplations.
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Notes
[127]
I. Attention must be called to the following point. Throughout this Week and the subsequent Weeks, I ought to read only the mystery that I am immediately to contemplate. Hence, I should not read any mystery that is not to be used on that day or at that hour, lest the consideration of one mystery interfere with the contemplation of the other.
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[128]
II. The First Exercise on the Incarnation should take place at midnight, the second at daybreak, the third about the time of Mass, the fourth near the time of Vespers, and the fifth an hour before supper.
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The same order should be observed on all the following days.
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​[129]
III. If the exercitant is old or weak, or even when strong, if he has come from the First Week rather exhausted, it should be noted that in this Second Week it would be better, at least at times, not to rise at midnight. Then one contemplation would be in the morning, another would be at the time of Mass, a third before dinner, with one repetition of them at the time of Vespers, and the Application of the Senses before supper.
[130]
IV. Of the ten Additional Directions given during the First Week, the following should be changed during the Second Week: the second, the sixth, the seventh, and part of the tenth.
The second will be that as soon as I awake, I should place before my mind the subject of the contemplation with the desire to know better the eternal Word Incarnate in order to serve and follow Him more closely.
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The sixth will be to call to mind frequently the mysteries of the life of Christ our Lord from the Incarnation to the place or mystery I am contemplating.
The seventh will be that the exercitant take care to darken his room, or admit the light; to make use of pleasant or disagreeable weather, in as far as he perceives that it may be of profit, and help to find what he desires.
In the observance of the tenth Additional Direction, the exercitant must conduct himself as the mysteries he is contemplating demand. Some call for penance; others do not.
Thus, all ten Additional Directions are to be observed with great care.
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​[131]
V. In all the exercises, except the one at midnight and the one in the morning, an equivalent of the second Additional Direction should be observed as follows:
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As soon as I recall that it is time for the exercise in which I ought to engage, before proceeding to it, I will call to mind, where I am going, before whom I am to appear, and briefly sum up the exercise. Then after observing the third Additional Direction, I shall enter upon the exercise.
Second & Third days
[132]
Second Day
On the second day, for the first and second contemplations, the Presentation in the Temple, # 268, and the Flight into Exile in Egypt, # 269, should be used. Two repetitions will be made of these contemplations, and the Application of the Senses, in the same way as was done on the preceding day.
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[133]
Note
Sometimes it will be profitable, even when the exercitant is strong and well-disposed, to make some changes from the second day to the fourth inclusive in order to attain better what is desired. Thus, the first contemplation would be the one on rising. Then there would be a second about the time of Mass, a repetition about the time of Vespers, and the Application of the Senses before supper.
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[134]
Third Day
On the third day use the contemplations on the Obedience of the Child Jesus to His parents, # 271, and the Finding of the Child Jesus in the Temple, # 272. Then will follow the two repetitions and the Application of the Senses.
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Introduction to the Consideration of Different States of Life
The example which Christ our Lord gave of the first state of life, which is that of observing the Commandments, has already been considered in meditating on His obedience to His parents. The example of the second state, which is that of evangelical perfection, has also been considered, when He remained in the temple and left His foster father and His Mother to devote Himself exclusively to the service of His eternal Father.
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While continuing to contemplate His life, let us begin to investigate and ask in what kind of life or in what state His Divine Majesty wishes to make use of us.
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Therefore, as some introduction to this, in the next exercise, let us consider the intention of Christ our Lord, and on the other hand, that of the enemy of our human nature. Let us also see how we ought to prepare ourselves to arrive at perfection in whatever state or way of life God our Lord may grant us to choose.
FOURTH day
[136]
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
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Prayer
The usual preparatory prayer.
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[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.
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[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 Jerusalem, where the sovereign Commander-in-Chief of all the good is Christ our Lord; and another plain about the region of Babylon, where the chief of the enemy is Lucifer.
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[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.
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First Part: The Standard of Satan
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[140]
First Point
Imagine you see the chief of all the enemy in the vast plain about Babylon, seated on a great throne of fire and smoke, his appearance inspiring horror and terror.
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[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.
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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 honors of this world, and then come to overweening pride.
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The first step, then, will be riches, the second honor, the third pride. From these three steps the evil one leads to all other vices.
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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.
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[144]
First Point
Consider Christ our Lord, standing in a lowly place in a great plain about the region of Jerusalem, His appearance beautiful and attractive.
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[145]
Second Point
Consider how the Lord of all the world chooses so many persons, 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.
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[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.
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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.
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[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.
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Second Colloquy
This will be to ask her Son to obtain the same favour for me from the Father. Then I will say, Soul of Christ.
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Third Colloquy
This will be to beg the Father to grant me the same graces. Then I will say the Our Father.
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[148]
Note
This exercise will be made at midnight and again in the morning. There will be two repetitions of the same exercise, one about the time of Mass and the other about the time of Vespers. The same three colloquies, with our Lady, with her Son, and with the Father, will close all these exercises as well as the one on the Three Classes of Men, which follows an hour before supper.
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[149]
Three Classes of Men
This is a meditation for the same fourth day to choose that which is better
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Prayer
The usual preparatory prayer.
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[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.
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[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.
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[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.
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[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.
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[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.
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[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 move 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.
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[156]
Threefold Colloquy
I will make use of the same three colloquies employed in the preceding contemplation on Two Standards.
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[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.
FIFTh day
The contemplation on the journey of Christ our Lord from Nazareth to the river Jordan and His baptism. Cf. # 273.
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Notes
[159]
I. This matter should be contemplated once at midnight, and again in the morning. There will be two repetitions of it, one about the time of Mass and the other about the time of Vespers. Before supper there will be the Application of the Senses to the same mystery.
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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.
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[160]
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.
SIXTH day
The contemplation will be on Christ our Lord’s departure from the river Jordan for the desert and on the temptations. The same directions that were given for the fifth day will be followed here.
SEVENTH day
St. Andrew and others follow Christ our Lord. Cf. # 275
EIGHTH day
The Sermon on the Mount, which is on the eight beatitudes, cf. # 278.
NINTH day
Christ our Lord appears to His disciples on the waves of the sea. Cf. # 280.
TENTH day
Our Lord preaches in the temple. Cf. # 288.
ELEVENTH day
The raising of Lazarus, cf. # 285.
TWELFTH day
Palm Sunday, cf. # 287.
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Notes
[162]
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.
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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.
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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.
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​[163]
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 Nazareth for the Jordan, taken inclusively, that is, on the Fifth Day, as is explained later.
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[164]
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.
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Three Kinds of Humility
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[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.
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[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.
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[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.
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[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 be given to the Divine Majesty.
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Making a Choice of a Way of Life
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[169]
Introduction to Making a Choice of a Way of Life
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.
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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.
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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 the 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.
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[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
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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.
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[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.
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[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.
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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.
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[173]
Fourth Point
In matters that may be changed, if one has made a choice properly and with due order, without any 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.
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[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.
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[175]
Three Times When a Correct and Good Choice of a Way of Life May Be Made
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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. St. Paul and St. Matthew acted thus in following Christ our Lord.
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[176]
Second Time
When much light and understanding are derived through experience of desolations and consolations and discernment of diverse spirits.
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[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.
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I said it is a 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.
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[178]
If a choice of a way of life has not been made in the first and second time, below are given:
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Two Ways of Making a Choice of a Way of Life in the Third Time
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First Way of Making a Good and Correct Choice of a Way of Life
This contains six points
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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.
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[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.
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[180]
Third Point
I should beg God our Lord to deign 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.
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[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.
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[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.
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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.
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[184]
Second Way of Making a Correct and Good Choice of a Way of Life
This contains four rules and a note
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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.
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[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.
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[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.
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[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 judgement I may be filled with happiness and joy.
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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.
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Directions for the Amendment and Reformation of One's Way of Living in His State of Life
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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.
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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.
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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.
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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.