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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FOurth Week
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First Contemplation
The apparition of Christ our Lord to our Lady. # 299
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Prayer
The usual preparatory prayer.
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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.
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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.
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Third Prelude
This 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.
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The First, Second, and Third Points
These will be the usual ones as presented in the contemplation on the Last Supper.
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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.
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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.
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Colloquy
Close with a colloquy, or colloquies, as the circumstances suggest, and at the end say the Our Father.
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Notes
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.
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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.
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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.
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In that case the first will be on rising in the morning, the second about the time of Mass, or before dinner, in 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.
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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.
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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.
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IV. In the Fourth Week a change is to be made in the second, sixth, seventh, and tenth Additional Directions.
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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.
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The sixth will be to call to mind and think on what causes pleasure, happiness, and spiritual joy, for instance, the glory of heaven.
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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.
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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 the Love of God
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Note
Before presenting this exercise, it will be good to call attention to two points:
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The first is that love ought to manifest itself in deeds rather than in words.
[231] -
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.
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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.
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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.
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First Point
This is to recall to mind the blessings of creation and redemption, and the special favours I have received.
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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 He can, the same Lord desires to give Himself to me according to His divine decrees.
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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:
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Take, Lord, and Receive
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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.
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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.
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Then I will reflect upon myself again in the manner stated in the first point, or in some other way that may seem better.
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The same should be observed with regard to each of the points given below.
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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.
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Then I will reflect on myself.
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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.
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Then I will reflect on myself, as has been said.
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Conclude with a colloquy and the Our Father.
Three Methods of Prayer
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The First Method of Prayer
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The First Method of Prayer is on the Ten Commandments, the Seven Capital Sins, the three powers of the soul, and the five senses.
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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.
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On the Ten Commandments
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Additional Direction
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.
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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.
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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.
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Notes
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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.
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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.
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On the Capital Sins
Method
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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.
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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.
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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.
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On the Five Senses of the Body
Method
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With regard to the five senses of the body, the same method should always be observed, only the subject matter is changed.
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[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.
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Second Method of Prayer
This consists in contemplating the meaning of each word of a prayer
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Additional Direction
The same Additional Direction used in the First Method of Prayer should be used here also.
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Preparatory Prayer
This should be made according to the person to whom the prayer is addressed.
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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.
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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.
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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.
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Rule III
If he has been 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.
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Notes
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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.
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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.
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Third Method of Prayer
A Measured Rhythmical Recitation
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Additional Direction
The same Additional Direction will be observed here as in the First and Second Methods.
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Prayer
The preparatory prayer will be as in the Second Method of Prayer.
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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.
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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.
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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.
The Mysteries of
the Life of Our Lord
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Note
In all the mysteries given below, all the words that are in quotation marks are from the Gospel itself, but not those that are outside the quotation marks. Usually three points are given in order to make it easier to meditate and contemplate on the mysteries.
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[262]
The Annunciation to Our Lady
St. Luke 1, 26–38
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First Point
The angel, St. Gabriel, salutes our Lady, and announces to her the conception of Christ our Lord: “He went in unto her and said, ‘Hail full of grace. ...Thou shalt conceive in the womb and bring forth a son.’”
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Second Point
The angel confirms what he had said to her by announcing to her the conception of St. John the Baptist: “And behold Elizabeth thy kinswoman, she also has conceived a son in her old age.”
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Third Point
Our Lady replied to the angel: “Behold the handmaid of the Lord; be it done unto me according to thy word.”
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The Visitation of Our Lady to Elizabeth
St. Luke 1, 39 – 56
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First Point
When our Lady visited Elizabeth, St. John the Baptist in his mother’s womb knew the visit of our Lady. “And it came to pass that when Elizabeth heard the salutation of Mary, the babe in her womb leapt and Elizabeth was filled with the Holy Spirit, and she lifted up her voice with a loud cry and said, ‘Blessed art thou among women and blessed is the fruit of thy womb.’”
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Second Point
Our Lady chants the Magnificat, saying, “My soul doth magnify the Lord.”
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Third Point
“Mary stayed with her about three months, and returned to her own home.”
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Birth of Christ Our Lord
St. Luke 2, 1 – 14
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First Point
Our Lady and her spouse Joseph go from Nazareth to Bethlehem. “Joseph also went up from Galilee to Bethlehem to profess his subjection to Caesar with Mary his espoused wife who was with child.”
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Second Point
“She brought forth her first-born son and she swathed him round and laid him in a manger.”
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Third Point
“There appeared with the angel a great multitude of the heavenly host praising God and saying, ‘Glory to God in the highest.’”
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[265]
The Shepherds
St. Luke 2, 8 – 20
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First Point
The birth of Christ our Lord was made known to the shepherds by the angel: “I bring to you glad tidings of great joy . . . for there has been born to you this day a Savior.”
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Second Point
The shepherds go to Bethlehem. “They went with haste and found Mary and Joseph and the babe lying in the manger.”
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Third Point
“The shepherds returned glorifying and praising God.”
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The Circumcision
St. Luke 2, 21
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First Point
They circumcised the Child Jesus.
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Second Point
“His name was called Jesus, whereby he was called by the angel before he was conceived in the womb.”
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Third Point
They returned the Child to His Mother who felt compassion for Him because of the blood He shed.
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The Magi
St. Matthew 2, 1 – 12
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First Point
The Three Kings, Magi, guided by the star came to adore Jesus, saying, “We have seen his star in the East and have come to adore him.”
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Second Point
They adore Him and offer Him gifts, “And falling down they worshipped him . . . and offered him gifts, gold, frankincense, and myrrh.”
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Third Point
“Being warned in a dream not to return to Herod, they withdrew to their own country by another way.”
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The Purification of Our Lady and the Presentation of the Child Jesus
St. Luke 2, 22 – 39
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First Point
They take the Child Jesus to the temple to be offered as the first-born to the Lord, and they offer for him “a pair of turtle doves or two young pigeons.”
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Second Point
Coming into the temple, Simeon received Him into his arms saying, “Now thou dost dismiss, O Master, thy servant in peace.”
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Third Point
Anna “came upon them and gave thanks to God, and spoke of the Child to all who were awaiting the redemption of Jerusalem.”
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The Flight into Egypt
St. Matthew 2, 13 – 18
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First Point
Herod wished to kill the Child Jesus and so killed the Innocents, but before their death the angel warned Joseph that he should flee: “Arise, take the child and his mother and flee into Egypt.”
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Second Point
He withdrew into Egypt: “So he arose...by night and withdrew into Egypt.”
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Third Point
“There he remained till the death of Herod.”
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The Return from Egypt
St. Matthew 2, 19 – 23
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First Point
The angel admonished Joseph to return to Israel: “Arise, take the child and his mother and go into the land of Israel.”
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Second Point
“He arose...and came into the land of Israel.”
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Third Point
“Since Archelaus, the son of Herod, ruled in Judea, he withdrew to Nazareth.”
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The Life of Christ Our Lord from the Age of Twelve to the Age of Thirty
St. Luke 2, 51 – 52
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First Point
He was obedient to His parents.
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Second Point
“Jesus advanced in wisdom and age and grace.”
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Third Point
He appears to have practised the trade of a carpenter, as St. Mark seems to show in chapter six: “Is not this the carpenter?”
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Jesus Goes Up to the Temple at the Age of Twelve
St. Luke 2, 41 – 50
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First Point
Christ our Lord at the age of twelve years goes up from Nazareth to Jerusalem.
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Second Point
Christ our Lord remained in Jerusalem, and His parents did not know it.
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Third Point
After three days they found him disputing in the temple, and seated in the midst of the doctors, and when they asked Him where he had been, He answered, “Know you not that I needs must be about my Father’s business?”
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The Baptism of Christ
St. Matthew 3, 13 – 17
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First Point
After Christ our Lord had bidden farewell to His blessed Mother, He went from Nazareth to the River Jordan where St. John the Baptist was.
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Second Point
St. John baptised Christ our Lord. When he wished to excuse himself because he thought himself unworthy to baptise Him, our Lord said to him: “Let it be so at this time; for so it becometh to fulfil all justness.”
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Third Point
The Holy Spirit descended upon Him, and the voice of the Father from heaven testified, “This is my beloved Son in whom I am well pleased.”
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The Temptation of Christ
St. Luke 4, 1 – 13; St. Matthew 4, 1 – 11
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First Point
After He had been baptised, Jesus went to the desert where He fasted for forty days and forty nights.
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Second Point
He was tempted by the enemy three times: “The tempter drew near and said to Him, ‘If thou art the Son of God command that these stones become loaves...Cast thyself down...All these things I will give thee if falling down thou wilt worship me!’”
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Third Point
“The angels came and ministered to Him.”
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The Vocation of the Apostles
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First Point
St. Peter and St. Andrew seem to have been called three times. First, to some knowledge of our Lord. This is evident from the first chapter of St. John. Secondly, to a following of Christ in some way, but with the intention of returning to the possessions they had left. St. Luke tells us this in the fifth chapter. Thirdly, to follow Christ our Lord forever, St. Matthew, chapter four, and St. Mark, chapter one.
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Second Point
He called Philip, as we read in the first chapter of St. John. He called Matthew, as is recorded by St. Matthew himself in the ninth chapter.
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Third Point
He called the other Apostles, of whom no special call is mentioned in the Gospel.
Three other points must also be considered:
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That the Apostles were uneducated and from a humble condition of life.
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The dignity to which they were so gently called.
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The gifts and graces by which they were raised above all the Fathers of the Old and New Testaments.
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The First Miracle Performed at the Marriage Feast of Cana in Galilee
St. John 2, 1 – 11
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First Point
Christ our Lord and the disciples were invited to the marriage feast.
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Second Point
His Mother calls attention to the shortage of wine, saying to Him, “They have no wine.” She bids the servants, “Whatsoever He shall say to you do.”
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Third Point
He changed the water into wine, “And he manifested his glory and his disciples believed in him.”
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Christ Casts the Sellers from the Temple
St. John 2, 13 – 22
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First Point
With a whip made of cords He casts all those who sell out of the Temple.
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Second Point
He overturned the tables and scattered the money of the wealthy money-changers who were in the Temple.
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Third Point
To the poor vendors of doves, He said kindly, “Take these away! Make not the house of my Father a house of traffic.”
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The Sermon on the Mount
St. Matthew 5
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First Point
He proposes the eight beatitudes to His beloved disciples apart: “Blessed are the poor in spirit...the meek...the merciful...they that mourn...they that hunger...the peace-makers...those that suffer persecution.”
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Second Point
He exhorts them to use their talents, “So let your light shine before men in order that they may see your good works and glorify your Father in heaven.”
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Third Point
He shows Himself not a transgressor of the Law but a fulfiller. He explains the commandments not to kill, not to commit adultery, not to swear falsely, and commands us to love our enemies: “I say, love your enemies, do good to them that hate you.”
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Christ Calms the Storm
St. Matthew 8, 23 – 27
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First Point
While Christ our Lord was asleep in the boat on the sea, a great storm arose.
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Second Point
His terrified disciples awaken Him. He reprehends them for the little faith they have, and says to them, “Why are ye afraid, O ye of little faith?”
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Third Point
He commanded the wind and sea to cease, and they obeyed, and the sea became calm. And the men marvelled, saying, “What manner of man is this that even the winds and the sea obey him?”
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Christ Walks Upon the Waters
St. Matthew 14, 22 – 33
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First Point
While Christ our Lord remained on the mountain, He commanded His disciples to go away in the boat, and after He had dismissed the crowd, He began to pray alone.
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Second Point
The boat was buffeted by the waves. Christ came toward them walking upon the waters, and the disciples thought they saw an apparition.
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Third Point
Christ says to them, “It is I, fear not.” St. Peter at His command walked upon the waters and came to Jesus, but when he doubted, he began to sink. Christ saved him and reprehended him for his little faith. They entered into the boat and the wind ceased.
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The Apostles Are Sent to Preach
St. Matthew 10, 1 – 16
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First Point
Christ calls His beloved disciples and gives them power to cast our devils from the bodies of men, and to heal all their infirmities.
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Second Point
He teaches them prudence and patience, “Behold I send you forth as sheep into the midst of wolves. Be ye therefore wise as serpents and guileless as doves.”
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Third Point
He tells them how they should go, “Do not possess gold or silver.” “Freely ye have received, freely give.” And he told them what to preach: “As ye go, preach saying, ‘The kingdom of God is at hand.’”
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The Conversion of Magdalene
St. Luke 7, 36 – 50
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First Point
Magdalene, carrying an alabaster vase full of ointment, enters the house of the Pharisee where Christ is seated at table.
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Second Point
She stood behind our Lord near His feet, and began to wash them with her tears, and wiped them with her hair. She kissed His feet, and anointed them with ointment.
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Third Point
When the Pharisee accused Magdalene, Christ spoke in her defence, saying, “Her many sins are forgiven because she has loved much...But he said to the woman, ‘Thy faith hath saved thee, go in peace.’”
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Christ Feeds Five Thousand
St. Matthew 14, 13 – 21
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First Point
Since it was getting late, the disciples asked Jesus to dismiss the multitude of people who were with Him.
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Second Point
Christ our Lord commanded them to bring the loaves of bread to Him, and ordered the people to sit down. Then He blessed the bread, broke it, and gave it to the disciples who gave it to the multitude.
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Third Point
“And they all ate and had their fill, and they took up the fragments that were left over, twelve full baskets.”
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The Transfiguration
St. Matthew 17, 1 – 9
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First Point
Jesus took with Him His beloved disciples, Peter, James, and John, and He was transfigured before them. His face became resplendent as the sun, and His garments like snow.
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Second Point
He spoke with Moses and Elias.
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Third Point
When St. Peter said that they should build three tabernacles, a voice was heard from heaven, saying, “This is my beloved Son...Hear ye him.” When the disciples heard this voice, they fell down for fear, their faces to the ground. Jesus came and touched them, and said to them, “Arise and fear not...Tell not the vision to any one till the Son of Man be risen from the dead.”
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The Raising of Lazarus
St. John 11, 1 – 45
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First Point
Mary and Martha inform Jesus of the sickness of Lazarus. After He was informed of this, He delayed for two days that the miracle might be more evident.
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Second Point
Before He raised him, He asked faith of both Mary and Martha, saying, “I am the resurrection and the life. He that believeth in me even though he die shall live.”
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Third Point
Jesus raises him after He had wept and said a prayer. The way in which He raised him was by a command, “Lazarus, come forth.”
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The Supper at Bethany
St. Matthew 26, 6 – 10
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First Point
Our Lord eats in the house of Simon the leper together with Lazarus.
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Second Point
Mary pours out the ointment upon the head of Christ.
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Third Point
Judas murmurs with the words, “Why this waste?” But Jesus defends Magdalene again, saying, “Why do you trouble this woman? She hath wrought a good work upon me.”
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Palm Sunday
St. Matthew 21, 1 – 17
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First Point
Our Lord sends for the ass and the foal, saying, “Loose them and bring them to me, and if anyone say ought to you, you shall say, ‘The Lord hath need of them,’ and straightway he will let them go.”
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Second Point
After the ass was covered with the garments of the Apostles, Jesus mounted it.
Third Point
The people came forth to meet Jesus, and spread their garments and the branches of trees in the way, saying, “Hosanna to the Son of David! Blessed is he that cometh in the name of the Lord! Hosanna in the highest!”
​
[288]
Jesus Preaches in the Temple
St. Luke 19, 47 – 48
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First Point
He was teaching daily in the temple.
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Second Point
After His teaching, since there was no one in Jerusalem who would receive Him, He returned to Bethany.
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[289]
The Last Supper
St. Matthew 26, 20 – 30; St. John 13, 1 – 30
​
First Point
He eats the Paschal Lamb with His disciples, to whom He predicts His death: “Amen I say to you, one of you shall betray me.”
​
Second Point
He washes the feet of the disciples, even those of Judas. He begins with St. Peter, but St. Peter, considering the majesty of the Lord and his own lowliness, does not want to permit it, and says, “Lord dost thou wash my feet?” St. Peter did not know that Christ was giving an example of humility in this, and therefore, Jesus said to him, “I have given you an example that as I have done you also ought to do.”
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Third Point
He institutes the most holy Sacrifice of the Eucharist, the greatest proof of His love. He says to them, “Take and eat.” When the supper was finished, Judas went forth to sell our Lord.
[290]
From the Last Supper to the Agony Inclusive
St. Matthew 26, 30 – 46; St. Mark 14, 32 – 44
​
First Point
When the Supper was finished, and after the hymn was sung, Jesus, full of fear, goes forth with His disciples to Mt. Olivet. He left eight of them in Gethsemani, saying, “Sit you here whilst I go yonder and pray.”
​
Second Point
Accompanied by St. Peter, St. James, and St. John, He prays three times to the Father, saying, “My Father, if it be possible let this cup pass from me, yet not as I will but as thou wilt.” “And falling into an agony He prayed the more earnestly.”
​
Third Point
So great was the fear that overwhelmed Him that he said: “My soul is sorrowful unto death.” And He sweat blood so copiously that St. Luke says, “His sweat became as drops of blood falling down to the ground.” This supposes that His garments were saturated with blood.
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[291]
From the Garden to the House of Annas Inclusive
St. Matthew 26, 47 – 58; St. Luke 22, 47 – 57; St. Mark 14, 44 – 54 & 66 – 68
​
First Point
Our Lord allows Himself to be kissed by Judas, and to be seized as a robber. He says to them: “Are ye come out as against a robber with swords and clubs to arrest me? Day after day I sat in the temple teaching and you seized me not.” When he said, “Whom seek ye?” His enemies fell to the ground.
​
Second Point
St. Peter wounds the servant of the High Priest. The meek Lord says to him, “Put back thy sword into its place.” And He healed the wound of the servant.
​
Third Point
Deserted by His disciples, He is led to Annas. There St. Peter, who had followed Him afar off, denied Him once. Christ was struck in the face and asked, “Answerest thou thus the High Priest?”
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[292]
From the House of Annas to the House of Caiphas Inclusive
St. Matthew 26; St. Mark 14; St. Luke 22; St. John 18
​
First Point
They led Him bound from the house of Annas to that of Caiphas, where St. Peter denied Him twice. When our Lord looked upon him, he went out and wept bitterly.
​
Second Point
Jesus remained bound the whole night.
​
Third Point
Those who kept Him bound scoffed at Him, buffeted Him, covered His face and struck Him with the palms of their hands, and asked Him, “Prophesy who it was that struck Thee.” And similar things they said, blaspheming Him.
​
[293]
From the House of Caiphas to the House of Pilate Inclusive
St. Matthew 27; St. Luke 23; St. Mark 15
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First Point
The whole multitude of Jews took Him to Pilate, and accused Him before the governor, saying, “We have found this man subverting our nation and forbidding to give tribute to Caesar.”
​
Second Point
After Pilate had examined Him several times, he said: “I find no crime in this man.”
​
Third Point
Barabbas, the robber, was preferred to Him: “They, therefore, shouted again, saying, ‘Not this man but Barabbas.’”
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[294]
From the House of Pilate to the House of Herod
St. Luke 23, 6 – 11
​
First Point
Pilate sent Jesus, the Galilean, to Herod, the tetrarch of Galilee.
​
Second Point
Herod curiously asked many questions, and Jesus answered nothing, though the scribes and priests accused Him constantly.
​
Third Point
Herod and his court mocked Jesus, and clothed Him with a white garment.
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[295]
From the House of Herod to That of Pilate
St. Matthew 27; St. Luke 23; St. Mark 15; St. John 19
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First Point
Herod sent Jesus back to Pilate, and because of this they became friends, though before they were enemies.
​
Second Point
Pilate took Jesus and had Him scourged, and the soldiers made a crown of thorns and placed it upon His head. They put a purple cloak about Him, and came to Him and said, “Hail king of the Jews!” “And they gave Him blows.”
​
Third Point
Pilate led Him forth before all: “Jesus, therefore, came forth, wearing the crown of thorns, and the purple garment. And he said to them, ‘Behold the man!’” When the chief priests saw Him they cried out, “Crucify him, Crucify him!”
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[296]
From the House of Pilate to the Cross Inclusive
St. John 19, 13 – 22
​
First Point
Sitting in judgement, Pilate delivered up Jesus to be crucified after the Jews had denied that He was their king, saying, “We have no king but Caesar.”
​
Second Point
He carried the cross upon His shoulders, and when He was no longer able to do so, Simon of Cyrene was forced to carry it after Jesus.
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Third Point
They crucified Him between two thieves. The title placed over the cross read: “Jesus of Nazareth, King of the Jews.”
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[297]
Jesus Dies Upon the Cross
St. John 19, 23 – 37; St. Matthew 27, 35 – 52; St. Mark 15, 24 – 38; St. Luke 23, 34 – 46
​
First Point
He spoke seven words upon the cross: He prayed for those who crucified Him; He pardoned the thief; He recommended St. John to His Mother; He said with a loud voice, “I thirst,” and they gave Him vinegar to drink; He said that He was forsaken; He said, “It is consummated”; He said, “Father, into thy hands I commend my spirit.”
​
Second Point
The sun was darkened, the rocks rent, the graves opened, and the veil of the Temple was torn in two from top to bottom.
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Third Point
They blasphemed Him saying, “Thou who wouldst overthrow the temple...come down from the cross.” His garments were divided, His side was pierced with a lance, and blood and water came forth.
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[298]
From the Cross to the Sepulchre Inclusive
Ibidem
​
First Point
He was taken down from the cross by Joseph and Nicodemus in the presence of His sorrowful Mother.
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Second Point
The body was borne to the sepulchre, and anointed, and buried.
​
Third Point
Guards were stationed.
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[299]
The Resurrection of Christ Our Lord — The First Apparition
​
First Point
He appeared to the Virgin Mary. Though this is not mentioned explicitly in the Scripture it must be considered as stated when Scripture says that He appeared to many others. For Scripture supposes that we have understanding, as it is written, “Are you also without understanding?”
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[300]
The Second Apparition
St. Mark 16, 1 – 11
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First Point
Very early in the morning Mary Magdalene, Mary the mother of James, and Salome go to the tomb. They say to one another, “Who will roll away the stone for us from the entrance of the tomb?”
​
Second Point
They see the stone rolled back and the angel who says to them: “Ye seek Jesus of Nazareth...He is risen, he is not here.”
​
Third Point
He appeared to Mary who remained near the tomb after the others left.
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[301]
The Third Apparition
St. Matthew 28
​
First Point
The two Marys go from the sepulchre with great fear and joy to announce the Resurrection of the Lord to the disciples.
​
Second Point
Christ our Lord appears to them on the way, and says to them, “Hail!” and they went up to Him, and fell down at His feet and adored Him.
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Third Point
Jesus says to them: “Fear not! Go tell my brethren to depart into Galilee. There they shall see me.”
​
(302)
The Fourth Apparition
St. Luke 24, 9 – 12 & 33 – 34
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First Point
When St. Peter heard from the women that Christ has risen, he went with haste to the tomb.
​
Second Point
He entered the tomb and saw only the linens with which the body of Christ had been covered, and nothing more.
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Third Point
While St. Peter was thinking of these things, Christ appeared to him. That is why the Apostles said, “The Lord is risen indeed and has appeared to Simon.”
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[303]
The Fifth Apparition
St. Luke 24
​
First Point
He appeared to His disciples who were going to Emmaus and were talking of Christ.
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Second Point
He reprehends them, showing them by the Scriptures that Christ must die and rise again: “O senseless men and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things and so to enter into his glory?”
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Third Point
At their request He remains there, and was with them till He gave them Holy Communion. Then He disappeared. Thereupon they returned to the disciples and told them how they recognized Him in Holy Communion.
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[304]
The Sixth Apparition
St. John 20, 19–23
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First Point
The disciples, except St. Thomas, were gathered together “for fear of the Jews.”
Second Point
Jesus appeared to them, the doors being locked, and standing in their midst said, “Peace be to you!”
​
Third Point
He gives them the Holy Spirit, saying, “Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven.”
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[305]
The Seventh Apparition
St. John 20, 24 – 29
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First Point
Since St. Thomas was not present at the preceding apparition, he would not believe and said, “Unless I see...I will not believe.”
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Second Point
Eight days after, Jesus appeared to them, the doors closed, and He said to Thomas, “Reach hither thy finger and see...and be not unbelieving but believing.”
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Third Point
St. Thomas believed, saying, “My Lord and my God.” Christ said to him, “Blessed are they who have not seen and have believed.”
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[306]
The Eighth Apparition
St. John 21, 1 – 17
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First Point
Jesus appeared to seven of His disciples who were fishing. They had fished all night and caught nothing. But casting the net at His command “they were not able to haul it in for the multitude of fishes.”
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Second Point
Through this miracle St. John recognised Him, and said to St. Peter, “It is the Lord.” St. Peter cast himself into the sea and came to Christ.
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Third Point
He gave them bread and part of a broiled fish to eat. After He had first tested three times the love of St. Peter, He recommended His sheep to him with the words, “Feed my sheep.”
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[307)
The Ninth Apparition
St. Matthew 28, 16 – 20
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First Point
The disciples at the command of Christ go to Mt. Tabor.
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Second Point
Christ appears to them and says: “All power is given to me in heaven and on earth.”
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Third Point
He sent them throughout the world to teach, saying, “Go ye, therefore, make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Ghost.”
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[308]
The Tenth Apparition
1 Corinthians 15, 6
​
“After that He appeared to more than five hundred brethren at once.”
​
[309]
The Eleventh Apparition
1 Corinthians 15, 7
​
“After that he appeared to James.”
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[310]
The Twelfth Apparition
​
He appeared to Joseph of Arimathea, as may be piously believed, and as is read in the Lives of the Saints.
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[311]
The Thirteenth Apparition
1 Corinthians 15, 8
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He appeared to St. Paul after His Ascension: “Last of all, as to one born out of due time, He appeared to me.”
​
He appeared also in soul to the Fathers in limbo;
​
He appeared to them likewise after He had taken them from there and assumed His body again.
​
He appeared many times to His disciples and conversed with them.
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[312]
The Ascension of Christ Our Lord
Acts 1, 1 – 12
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First Point
After He had manifested Himself for forty days to the Apostles, and had given them many proofs, and worked many miracles, and had spoken to them of the Kingdom of God, He commanded them to await in Jerusalem the promise of the Holy Spirit.
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Second Point
He led them to Mt. Olivet “and He was lifted up before their eyes and a cloud received Him out of their sight.”
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Third Point
While they were gazing up into heaven, the angels said to them: “Men of Galilee, why stand ye looking up into heaven? This Jesus who hath been taken up from you into heaven will come after the same manner wherein ye have beheld him going up into heaven.”
Various Rules
Rules for the Discernment of Spirits
The First Week
​
Rules for understanding to some extent the different movements produced in the soul and for recognising those that are good to admit them, and those that are bad, to reject them. These rules are more suited to the first week
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[314]
I. In the case of those who go from one mortal sin to another, the enemy is ordinarily accustomed to propose apparent pleasures. He fills their imagination with sensual delights and gratifications, the more readily to keep them in their vices and increase the number of their sins.
​
With such persons the good spirit uses a method which is the reverse of the above. Making use of the light of reason, he will rouse the sting of conscience and fill them with remorse.
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[315]
II. In the case of those who go on earnestly striving to cleanse their souls from sin and who seek to rise in the service of God our Lord to greater perfection, the method pursued is the opposite of that mentioned in the first rule.
​
Then it is characteristic of the evil spirit to harass with anxiety, to afflict with sadness, to raise obstacles backed by fallacious reasonings that disturb the soul. Thus he seeks to prevent the soul from advancing.
​
It is characteristic of the good spirit, however, to give courage and strength, consolations, tears, inspirations, and peace. This He does by making all easy, by removing all obstacles so that the soul goes forward in doing good.
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[316]
III. Spiritual Consolation. I call it consolation when an interior movement is aroused in the soul, by which it is inflamed with love of its Creator and Lord, and as a consequence, can love no creature on the face of the earth for its own sake, but only in the Creator of them all. It is likewise consolation when one sheds tears that move to the love of God, whether it be because of sorrow for sins, or because of the sufferings of Christ our Lord, or for any other reason that is immediately directed to the praise and service of God. Finally, I call consolation every increase of faith, hope, and love, and all interior joy that invites and attracts to what is heavenly and to the salvation of one’s soul by filling it with peace and quiet in its Creator and Lord.
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[317]
IV. Spiritual Desolation. I call desolation what is entirely the opposite of what is described in the third rule, as darkness of soul, turmoil of spirit, inclination to what is low and earthly, restlessness rising from many disturbances and temptations which lead to want of faith, want of hope, want of love. The soul is wholly slothful, tepid, sad, and separated, as it were, from its Creator and Lord. For just as consolation is the opposite of desolation, so the thoughts that spring from consolation are the opposite of those that spring from desolation.
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V. In time of desolation we should never make any change, but remain firm and constant in the resolution and decision which guided us the day before the desolation, or in the decision to which we adhered in the preceding consolation. For just as in consolation the good spirit guides and counsels us, so in desolation the evil spirit guides and counsels. Following his counsels we can never find the way to a right decision.
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VI. Though in desolation we must never change our former resolutions, it will be very advantageous to intensify our activity against the desolation. We can insist more upon prayer, upon meditation, and on much examination of ourselves. We can make an effort in a suitable way to do some penance.
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[320]
VII. When one is in desolation, he should be mindful that God has left him to his natural powers to resist the different agitations and temptations of the enemy in order to try him. He can resist with the help of God, which always remains, though he may not clearly perceive it. For though God has taken from him the abundance of fervour and overflowing love and the intensity of His favours, nevertheless, he has sufficient grace for eternal salvation.
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VIII. When one is in desolation, he should strive to persevere in patience. This reacts against the vexations that have overtaken him. Let him consider, too, that consolation will soon return, and in the meantime, he must diligently use the means against desolation which have been given in the sixth rule.
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[322]
IX. The principal reasons why we suffer from desolation are three:
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The first is because we have been tepid and slothful or negligent in our exercises of piety, and so through our own fault spiritual consolation has been taken away from us.
​
The second reason is because God wishes to try us, to see how much we are worth, and how much we will advance in His service and praise when left without the generous reward of consolations and signal favours.
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The third reason is because God wishes to give us a true knowledge and understanding of ourselves, so that we may have an intimate perception of the fact that it is not within our power to acquire and attain great devotion, intense love, tears, or any other spiritual consolation; but that all this is the gift and grace of God our Lord. God does not wish us to build on the property of another, to rise up in spirit in a certain pride and vainglory and attribute to ourselves the devotion and other effects of spiritual consolation.
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[323]
X. When one enjoys consolation, let him consider how he will conduct himself during the time of ensuing desolation, and store up a supply of strength as defence against that day.
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[324]
XI. He who enjoys consolation should take care to humble himself and lower himself as much as possible. Let him recall how little he is able to do in time of desolation, when he is left without such grace or consolation.
​
On the other hand, one who suffers desolation should remember that by making use of the sufficient grace offered him, he can do much to withstand all his enemies. Let him find his strength in his Creator and Lord.
​
XII. The enemy conducts himself as a woman. He is a weakling before a show of strength, and a tyrant if he has his will. It is characteristic of a woman in a quarrel with a man to lose courage and take to flight if the man shows that he is determined and fearless. However, if the man loses courage and begins to flee, the anger, vindictiveness, and rage of the woman surge up and know no bounds. In the same way, the enemy becomes weak, loses courage, and turns to flight with his seductions as soon as one leading a spiritual life faces his temptations boldly, and does exactly the opposite of what he suggests. However, if one begins to be afraid and to lose courage in temptations, no wild animal on earth can be more fierce than the enemy of our human nature. He will carry out his perverse intentions with consummate malice.
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[326]
XIII. Our enemy may also be compared in his manner of acting to a false lover. He seeks to remain hidden and does not want to be discovered. If such a lover speaks with evil intention to the daughter of a good father, or to the wife of a good husband, and seeks to seduce them, he wants his words and solicitations kept secret. He is greatly displeased if his evil suggestions and depraved intentions are revealed by the daughter to her father, or by the wife to her husband. Then he readily sees he will not succeed in what he has begun. In the same way, when the enemy of our human nature tempts a just soul with his wiles and seductions, he earnestly desires that they be received secretly and kept secret. But if one manifests them to a confessor, or to some other spiritual person who understands his deceits and malicious designs, the evil one is very much vexed. For he knows that he cannot succeed in his evil undertaking, once his evident deceits have been revealed.
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XIV. The conduct of our enemy may also be compared to the tactics of a leader intent upon seizing and plundering a position he desires. A commander and leader of an army will encamp, explore the fortifications and defences of the stronghold, and attack at the weakest point. In the same way, the enemy of our human nature investigates from every side all our virtues, theological, cardinal and moral. Where he finds the defences of eternal salvation weakest and most deficient, there he attacks and tries to take us by storm.
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[328]
The Second Week
Further rules for understanding the different movements produced in the soul. They serve for a more accurate discernment of spirits and are more suitable for the second week
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[329]
I. It is characteristic of God and His Angels, when they act upon the soul, to give true happiness and spiritual joy, and to banish all the sadness and disturbances which are caused by the enemy.
​
It is characteristic of the evil one to fight against such happiness and consolation by proposing fallacious reasonings, subtilties, and continual deceptions.
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[330]
II. God alone can give consolation to the soul without any previous cause. It belongs solely to the Creator to come into a soul, to leave it, to act upon it, to draw it wholly to the love of His Divine Majesty. I said without previous cause, that is, without any preceding perception or knowledge of any subject by which a soul might be led to such a consolation through its own acts of intellect and will.
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[331]
III. If a cause precedes, both the good angel and the evil spirit can give consolation to a soul, but for a quite different purpose. The good angel consoles for the progress of the soul, that it may advance and rise to what is more perfect. The evil spirit consoles for purposes that are the contrary, and that afterwards he might draw the soul to his own perverse intentions and wickedness.
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[332]
IV. It is a mark of the evil spirit to assume the appearance of an angel of light. He begins by suggesting thoughts that are suited to a devout soul, and ends by suggesting his own. For example, he will suggest holy and pious thoughts that are wholly in conformity with the sanctity of the soul. Afterwards, he will endeavour little by little to end by drawing the soul into his hidden snares and evil designs.
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V. We must carefully observe the whole course of our thoughts. If the beginning and middle and end of the course of thoughts are wholly good and directed to what is entirely right, it is a sign that they are from the good angel. But the course of thoughts suggested to us may terminate in something evil, or distracting, or less good than the soul had formerly proposed to do. Again, it may end in what weakens the soul, or disquiets it; or by destroying the peace, tranquillity, and quiet which it had before, it may cause disturbance to the soul. These things are a clear sign that the thoughts are proceeding from the evil spirit, the enemy of our progress and eternal salvation.
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VI. When the enemy of our human nature has been detected and recognised by the trail of evil marking his course and by the wicked end to which he leads us, it will be profitable for one who has been tempted to review immediately the whole course of the temptation. Let him consider the series of good thoughts, how they arose, how the evil one gradually attempted to make him step down from the state of spiritual delight and joy in which he was, till finally he drew him to his wicked designs. The purpose of this review is that once such an experience has been understood and carefully observed, we may guard ourselves for the future against the customary deceits of the enemy.
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[335]
VII. In souls that are progressing to greater perfection, the action of the good angel is delicate, gentle, delightful. It may be compared to a drop of water penetrating a sponge.
​
The action of the evil spirit upon such souls is violent, noisy, and disturbing. It may be compared to a drop of water falling upon a stone.
​
In souls that are going from bad to worse, the action of the spirits mentioned above is just the reverse. The reason for this is to be sought in the opposition or similarity of these souls to the different kinds of spirits. When the disposition is contrary to that of the spirits, they enter with noise and commotion that are easily perceived. When the disposition is similar to that of the spirits, they enter silently, as one coming into his own house when the doors are open.
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[336]
VIII. When consolation is without previous cause, as was said, there can be no deception in it, since it can proceed from God our Lord only. But a spiritual person who has received such a consolation must consider it very attentively, and must cautiously distinguish the actual time of the consolation from the period which follows it. At such a time the soul is still fervent and favoured with the grace and aftereffects of the consolation which has passed. In this second period the soul frequently forms various resolutions and plans which are not granted directly by God our Lord. They may come from our own reasoning on the relations of our concepts and on the consequences of our judgements, or they may come from the good or evil spirit. Hence, they must be carefully examined before they are given full approval and put into execution.
Rules for the Distribution of Alms
In the ministry of distributing alms the following rules should be observed
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[338]
I. If I distribute alms to my relatives or friends or persons to whom I am attached, there are four things that must be considered. Some of these were mentioned in treating the Choice of a Way of Life.
​
The first is that the love that moves me and causes me to give the alms must be from above, that is, from the love of God our Lord. Hence, I should be conscious within myself that God is the motive of the greater or less love that I bear toward these persons, and that God is manifestly the cause of my loving them more.
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[339]
II. I should place before my mind a person whom I have never seen or known, and whom I wish to be wholly perfect in the office and state of life which he occupies. Now the same standard of action that I would like him to follow in his way of distributing alms for the greater glory of God and the perfection of his soul I myself will observe, and do neither more nor less. The same rule I would like him to follow, and the norm I judge would be for the glory of God I shall abide by myself.
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[340]
III. I should picture myself at the hour of my death, and ponder well the way and norm I would then wish to have observed in carrying out the duties of my office. I will lay down the same rule for myself now, and keep it in my distribution of alms.
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[341]
IV. I should imagine myself before my judge on the last day, and weigh well the manner in which I would wish then to have done my duty in carrying out this office. The same rule that I would then wish to have observed I will keep now.
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[342]
V. When one finds that he is inclined or attached to some persons to whom he wishes to give alms, let him stop and ponder well the four rules given above. He must investigate and test his affection by them. He should not give the alms until in conformity with these rules he has completely put off and cast aside his inordinate attachment.
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[343]
VI. It is true that there is no wrong in receiving the goods of God our Lord for distribution if a person is called by God our Lord to such a service. Nevertheless, there may be question of a fault and excess in the amount he retains and applies to his own needs of what he holds to give to others. Hence one can reform his way of living in his state by the rules given above.
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[344]
VII. For these and many other reasons it will always be better and safer in all matters concerning himself and his household, if one is saving and cuts down expenses as much as possible, if he imitates as closely as he can our great High Priest, model, and guide, Christ our Lord.
​
It was in conformity with this doctrine that the Third Council of Carthage, at which St. Augustine was present, decided and decreed that the furniture of the bishop should be cheap and poor.
​
The same consideration applies to all stations in life, but attention must be given to adapting it to each one’s condition and rank.
​
In matrimony we have the example of St. Joachim and St. Anne. They divided their resources into three parts. The first they gave to the poor. The second they donated to the ministrations and services of the Temple. The third they used for the support of themselves and their household.
Some Notes Concerning Scruples
[345]
The following notes will aid us to understand scruples and the temptations of our enemy
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[346]
I. It is common for people to speak of something as a scruple though it has proceeded from their own judgement and free will, for example, when I freely decide that something is a sin which is not a sin. Thus, it may happen that after one has changed to step upon a cross formed by straws, he decides according to his own way of thinking that he has sinned. In reality, this is an erroneous judgement and not a real scruple.
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[347]
II. After I have stepped upon such a cross, or after anything else I may have thought, said, or done, the suggestion may come to me from without that I have sinned, and on the other hand, it may seem to me that I have not sinned. Then if I continue to be anxious about the matter, doubting and not doubting that I sinned, there is a real scruple properly so called and a temptation from our enemy.
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[348]
III. The kind of scruple mentioned in the first note should be much abhorred, since it is wholly erroneous. But the scruple described in the second note may for a while prove to be of no little advantage for a soul devoting itself to the spiritual life. It may in fact greatly purify and cleanse such a soul by doing much to free it from even the appearance of sin. St. Gregory has said: "It is characteristic of a devout soul to see a fault where there is none."
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[349]
IV. The enemy considers carefully whether one has a lax or a delicate conscience. If one has a delicate conscience, the evil one seeks to make it excessively sensitive, in order to disturb and upset it more easily. Thus, if he sees that one will not consent to mortal sin, or venial sin, or even to the appearance of deliberate sin, since he cannot cause him to fall in a matter that appears sinful, he strives to make the soul judge that there is a sin, for example, in a word or passing thought where there is no sin.
​
If one has a lax conscience, the enemy endeavours to make it more so. Thus, if before a soul did not bother about venial sin, the enemy will contrive that it make light of mortal sin. If before it paid some heed to venial sin, his efforts will be that now it cares much less or not at all.
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[350]
V. A soul that wishes to make progress in the spiritual life must always act in a manner contrary to that of the enemy. If the enemy seeks to make the conscience lax, one must endeavour to make it more sensitive. If the enemy strives to make the conscience delicate with a view to leading it to excess, the soul must endeavour to establish itself firmly in a moderate course so that in all things it may preserve itself in peace.
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VI. If a devout soul wishes to do something that is not contrary to the spirit of the Church or the mind of superiors and that may be for the glory of God our Lord, there may come a thought or temptation from without not to say or do it. Apparent reasons may be adduced for this, such as that it is motivated by vainglory or some other imperfect intention, etc. In such cases one should raise his mind to his Creator and Lord, and if he sees that what he is about to do is in keeping with God’s service, or at least not opposed to it, he should act directly against the temptation. According to St. Bernard, we must answer the tempter, "I did not undertake this because of you, and I am not going to relinquish it because of you."
Rules for Thinking with the Church
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The following rules should be observed to foster the true attitude of mind we ought to have in the church militant
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I. We must put aside all judgement of our own, and keep the mind ever ready and prompt to obey in all things the true Spouse of Christ our Lord, our holy Mother, the hierarchical Church.
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II. We should praise sacramental confession, the yearly reception of the Most Blessed Sacrament, and praise more highly monthly reception, and still more weekly Communion, provided requisite and proper dispositions are present.
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III. We ought to praise the frequent hearing of Mass, the singing of hymns, psalmody, and long prayers whether in the church or outside; likewise, the hours arranged at fixed times for the whole Divine Office, for every kind of prayer, and for the canonical hours.
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IV. We must praise highly religious life, virginity, and continency; and matrimony ought not be praised as much as any of these.
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V. We should praise vows of religion, obedience, poverty, chastity, and vows to perform other works of supererogation conducive to perfection. However, it must be remembered that a vow deals with matters that lead us closer to evangelical perfection. Hence, whatever tends to withdraw one from perfection may not be made the object of a vow, for example, a business career, the married state, and so forth.
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VI. We should show our esteem for the relics of the saints by venerating them and praying to the saints. We should praise visits to the Station Churches, pilgrimages, indulgences, jubilees, crusade indults, and the lighting of candles in churches.
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VII. We must praise the regulations of the Church with regard to fast and abstinence, for example, in Lent, on Ember Days, Vigils, Fridays, and Saturdays. We should praise works of penance, not only those that are interior but also those that are exterior.
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VIII. We ought to praise not only the building and adornment of churches, but also images and veneration of them according to the subject they represent.
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IX. Finally, we must praise all the commandments of the Church, and be on the alert to find reasons to defend them, and by no means in order to criticise them.
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X. We should be more ready to approve and praise the orders, recommendations, and way of acting of our superiors than to find fault with them. Though some of the orders, etc., may not have been praiseworthy, yet to speak against them, either when preaching in public or in speaking before the people, would rather be the cause of murmuring and scandal than of profit. As a consequence, the people would become angry with their superiors, whether secular or spiritual. But while it does harm in the absence of our superiors to speak evil of them before the people, it may be profitable to discuss their bad conduct with those who can apply a remedy.
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XI. We should praise both positive theology and that of the Scholastics.
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It is characteristic of the positive doctors, such as St. Augustine, St. Jerome, St. Gregory, and others, to rouse the affections so that we are moved to love and serve God our Lord in all things.
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On the other hand, it is more characteristic of the scholastic doctors, such as St. Thomas, St. Bonaventure, the Master of the Sentences, and others, to define and state clearly, according to the needs of our times, the doctrines that are necessary for eternal salvation, and that more efficaciously help to refute all errors and expose all fallacies.
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Further, just because scholastic doctors belong to more recent times, they not only have the advantage of correct understanding of Holy Scripture and of the teaching of the saints and positive doctors, but, enlightened by the grace of God, they also make use of the decisions of the Councils and of the definitions and decrees of our holy Mother Church.
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XI. We must be on our guard against making comparisons between those who are still living and the saints who have gone before us, for no small error is committed if we say: "This man is wiser than St. Augustine," "He is another St. Francis or even greater," "He is equal to St. Paul in goodness and sanctity," and so on.
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XII. If we wish to proceed securely in all things, we must hold fast to the following principle: What seems to me white, I will believe black if the hierarchical Church so defines. For I must be convinced that in Christ our Lord, the bridegroom, and in His spouse the Church, only one Spirit holds sway, which governs and rules for the salvation of souls. For it is by the same Spirit and Lord who gave the Ten Commandments that our holy Mother Church is ruled and governed.
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XIII. Granted that it be very true that no one can be saved without being predestined and without having faith and grace, still we must be very cautious about the way in which we speak of all these things and discuss them with others.
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XIV. We should not make it a habit of speaking much of predestination. If somehow at times it comes to be spoken of, it must be done in such a way that the people are not led into any error. They are at times misled, so that they say: "Whether I shall be saved or lost, has already been determined, and this cannot be changed whether my actions are good or bad." So they become indolent and neglect the works that are conducive to the salvation and spiritual progress of their souls.
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XV. In the same way, much caution is necessary, lest by much talk about faith, and much insistence on it without any distinctions or explanations, occasion be given to the people, whether before or after they have faith informed by charity, to become slothful and lazy in good works.
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XVI. Likewise, we ought not to speak of grace at such length and with such emphasis that the poison of doing away with liberty is engendered.
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Hence, as far as is possible with the help of God, one may speak of faith and grace that the Divine Majesty may be praised. But let it not be done in such a way, above all not in times which are as dangerous as ours, that works and free will suffer harm, or that they are considered of no value.
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XVII. Though the zealous service of God our Lord out of pure love should be esteemed above all, we ought also to praise highly the fear of the Divine Majesty. For not only filial fear but also servile fear is pious and very holy. When nothing higher or more useful is attained, it is very helpful for rising from mortal sin, and once this is accomplished, one may easily advance to filial fear, which is wholly pleasing and agreeable to God our Lord since it is inseparably associated with the love of Him.
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THE END OF THE BOOK
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SPIRITUAL EXERCISES
OF ST. IGNATIUS OF LOYOLA
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translated by
Louis J. Puhl, S.J.