HOME SOME THEMES IN ENGLISH SPIRITUAL EXERCISES SE1 SE2 SE3

136. THE FOURTH DAY

A MEDITATION ON TWO STANDARDS

The one of Christ, our Supreme leader and lord, the other of Lucifer, the deadly enemy of our human nature.

PRAYER. The usual preparatory prayer.

137. FIRST PRELUDE. This is the history. Here it will be that Christ calls and wants all beneath His standard, and Lucifer, on the other hand, wants all under his.

138. SECOND PRELUDE. This is a mental representation of the place. It will be here to see a great plain, comprising the whole region about 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.

139. THIRD PRELUDE. This is to ask for what I desire. Here it will be to ask for a knowledge of the deceits of the rebel chief and help to guard myself against them; and also to ask for a knowledge of the true life exemplified in the sovereign and true Commander, and the grace to imitate Him.

FIRST PART

THE STANDARD OF SATAN

140. FIRST POINT. Imagine you see the chief of all the enemy in the vast plain about Babylon, seated on a great throne of fire and smoke, his appearance inspiring horror and terror.

141. SECOND POINT. Consider how he summons innumerable demons, and scatters them, some to one city and some to another, throughout the whole world, so that no province, no place, no state of life, no individual is overlooked.

142. THIRD POINT. Consider the address he makes to them, how he goads them on to lay snares for men and bind them with chains.

First they are to tempt them to covet riches (as Satan himself is accustomed to do in most cases) that they may the more easily attain the empty honours of this world, and then come to overweening pride.

The first step, then, will be riches, the second honour, the third pride. From these three steps the evil one leads to all other vices.

SECOND PART

THE STANDARD OF CHRIST

143. In a similar way, we are to picture to ourselves the sovereign and true Commander, Christ our Lord.

144. FIRST POINT. Consider Christ our Lord, standing in a lowly place in a great plain about the region of Jerusalem, His appearance beautiful and attractive.

145. SECOND POINT. Consider how the Lord of all the world chooses to many people, apostles, disciples, etc., and sends them throughout the whole world to spread His sacred doctrine among all men, no matter what their state or condition.

146. THIRD POINT. Consider the address which Christ our Lord makes to all His servants and friends whom He sends on this enterprise, recommending to them to seek to help all, first by attracting them to the highest spiritual poverty, and should it please the Divine Majesty, and should He deign to choose them for it, even to actual poverty. Secondly, they should lead them to a desire for insults and contempt, for from these springs humility.

Hence, there will be three steps: the first, poverty as opposed to riches; the second insults or contempt as opposed to the honour of this world; the third, humility as opposed to pride. From these three steps, let them lead men to all other virtues.

147. COLLOQUY. A colloquy should be addressed to our Lady, asking her to obtain for me from her Son and Lord the grace to be received under His standard first in the highest spiritual poverty, and should the Divine Majesty be pleased thereby, and deign to choose and accept me, even in actual poverty; secondly, in bearing insults and wrongs, thereby to imitate Him better, provided only I can suffer these without sin on the part of another, and without offence of the Divine Majesty. Then I will say the Hail Mary.

SECOND COLLOQUY. This will be to ask her Son to obtain the same favours for me from the Father. Then I will say, Soul of Christ.

THIRD COLLOQUY. This will be to beg the Father to grant me the same graces. This I will say the Our Father.

148. NOTE.

This exercise will be made at 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.

THREE CLASSES OF MEN

This is a meditation for the same fourth day to choose that which is better.

PRAYER. The usual preparatory prayer.

150. FIRST PRELUDE. This is the history of the Three Classes of Men. Each of them has acquired ten thousand ducats, but not entirely as they should have, for the love of God. They all wish to save their souls and find peace in God our Lord by ridding themselves of the burden arising from the attachment to the sum acquired, which impedes the attainment of this end.

151. SECOND PRELUDE. This is a mental representation of the place. Here it will be to behold myself standing in the presence of God our Lord and of all His saints, that I may know and desire what is more pleasing to His Divine Goodness.

152. THIRD PRELUDE. This is to ask for what I desire. Here it will be to beg for the grace to choose what is more for the glory of His Divine Majesty and the salvation of my soul.

153. THE FIRST CLASS. They would like to rid themselves of the attachment they have to the sum acquired in order to find peace in God our Lord and assure their salvation, but the hour of death comes, and they have not made use of any means.

154. THE SECOND CLASS. They want to rid themselves of the attachment, but they wish to do so in such a way that they retain what they have acquired, so that God is to come to what they desire, and they do not decide to give up the sum of money in order to go to God, though this would be the better way for them.

155. THE THIRD CLASS. These want to rid themselves of the attachment, but they wish to do so in such a way that they desire neither to retain nor to relinquish the sum acquired. They seek only to will and not will as God our Lord inspires them, and as seems better for the service and praise of the Divine Majesty. Meanwhile, they will strive to conduct themselves as if every attachment to it had been broken. They will make efforts neither to want that, nor anything else, unless the service of God our Lord alone moves them to do so. As a result, the desire to be better able to serve God our Lord will be the cause of their accepting anything or relinquishing it.

156. THREEFOLD COLLOQUY. I will make use of the same three colloquies employed in the preceding contemplation on Two Standards.

157. Note

It should be noted that when we feel an attachment opposed to actual poverty or a repugnance to it, when we are not indifferent to poverty and riches, it will be very helpful in order to overcome the inordinate attachment, even though corrupt nature rebel against it, to beg our Lord in the colloquies to choose us to serve Him in actual poverty. We should insist that we desire it, beg for it, plead for it, provided, of course, that it be for the service and praise of the Divine Goodness.

158. FIFTH DAY

The contemplation on the journey of Christ our Lord from Nazareth to the river Jordan and His baptism C/f. #273.

NOTES

159. NOTE 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.

In each of these five exercises, there will be at the beginning, the preparatory prayer and the three preludes as was fully explained in the contemplations on the Incarnation and the Nativity. They will conclude with the three colloquies of the meditation on Three Classes of Men, or according to the note which follows this meditation.

160. NOTE II The Particular Examination of Conscience after dinner and after supper will be made upon the faults and negligences with regard to the exercises of the day and on the Additional Directions. The same will be observed on the subsequent days.

161. SIXTH DAY

The contemplation will be on Christ our Lord's departure from the river 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 C/f. # 275.

EIGHTH DAY

The Sermon on the Mount, which is on the eight beatitudes, C/f. # 278.

NINTH DAY

Christ our Lord appears to His disciples on the waves of the sea. C/f. # 280.

TENTH DAY

Our Lord preaches in the temple. C/f. # 288.

ELEVENTH DAY

The raising of Lazarus, C/f. # 285.

TWELFTH DAY

Palm Sunday, C/f. # 287.

NOTES

162. NOTE I. Every one, according to the time he wishes to devote to the contemplations of this Second Week, and according to his progress, may lengthen or shorten this Week.

If he wishes to lengthen it, let him take the mysteries of the Visitation of our Lady to Elizabeth, the Shepherds, the Circumcision of the Child Jesus, the Three Kings, and also others.

If he wishes to shorten the Week, he may omit even some of the mysteries that have been assigned. For they serve here to afford an introduction and method for better and more complete meditation later.

163. NOTE II. The treatment of the matter dealing with the Choice of a Way of Life will begin with the contemplation of our Lord's departure from Nazareth for the Jordan, taken inclusively, that is, on the Fifth Day, as is explained later.

164. NOTE III. Before entering upon the Choice of a Way of Life, in order that we may be filled with love of the true doctrine of Christ our Lord, it will be very useful to consider attentively the following Three Kinds of Humility. These should be thought over from time to time during the whole day, and the three colloquies should also be added as will be indicated further on.

THREE KINDS OF HUMILITY

165. THE FIRST KIND OF HUMILITY. This is necessary for salvation. It consists in this, that as far as possible I so subject and humble myself as to obey the law of God our Lord in all things, so that not even were I made lord of all creation, or to save my life here on earth, would I consent to violate a commandment, whether divine or human, that binds me under pain of mortal sin.

166. THE SECOND KIND OF HUMILITY. This is more perfect than the first. I possess it if my attitude of mind is such that I neither desire nor am I inclined to have riches rather than poverty, to seek honour rather than dishonour, to desire a long life rather than a short life, provided only in either alternative I would promote equally the service of God our Lord and the salvation of my soul. Besides this indifference, this second kind of humility supposes that not for all creation, nor to save my life, would I consent to commit a venial sin.

167. THE THIRD KIND OF HUMILITY.

This is the most perfect kind of humility. It consists in this. If we suppose the first and second kind attained, then whenever the praise and glory of the Divine Majesty would be equally served, in order to imitate and be in reality more like Christ our Lord, I desire and choose poverty with Christ poor, rather than riches; insults with Christ loaded with them, rather than honours; I desire to be accounted as worthless and a fool for Christ, rather than to be esteemed as wise and prudent in this world. So Christ was treated before me.

168. Note

If one desires to attain this third kind of humility, it will help very much to use the three colloquies at the close of the meditation on the three Classes of Men mentioned above. He should beg our Lord to deign to choose him for this third kind of humility, which is higher and better, that he may the more imitate and serve Him, provided equal or greater praise and service given to the Divine Majesty.

169. Introduction to making a choice of 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.

I must not subject and fit the end to the means, but the means to the end. Many first choose marriage, which is a means, and secondarily the service of God our Lord in marriage, though the service of God is the end. So also others first choose to have benefices, and afterwards to serve God in them. Such persons do not go directly to God, but want God to conform wholly to their inordinate attachments. Consequently, they make of the end a means, and of the means an end. As a result, what they ought to seek first, they seek last.

Therefore, my first aim should be to seek to serve God, which is the end, and only after that, if it is more profitable, to have a benefice or marry, for these are means to an end. Nothing must move me to use such means, or to deprive myself of them, save only the service and praise of God our Lord, and the salvation of my soul.

170. Matters about which a choice should be made

The purpose of this consideration is to afford information on the matters about which a choice should be made. It contains four points and a note.

First Point. It is necessary that all matters of which we wish to make a choice be either indifferent or good in themselves, and such that they are lawful within our Holy Mother, the hierarchical Church, and not bad or opposed to her.

171. Second Point. There are things that fall under an unchangeable choice, such as the priesthood, marriage, etc. There are others with regard to which our choice may be changed, for example, to accept or relinquish a benefice, to receive or renounce temporal goods.

172. Third Point. With regard to an unchangeable choice, once it has been made, for instance, by marriage or the priesthood, etc., since it cannot be undone, no further choice is possible. Only this is to be noted. If the choice has not been made as it should have been, and with due order, that is, if it was not made without inordinate attachments, one should be sorry for this, and take care to live well in the life he has chosen.

Since such a choice was inordinate and awry, it does not seem to be a vocation from God, as many erroneously believe. They make a divine call out of a perverse and wicked choice. For every vocation that comes from God is always pure and undefiled, uninfluenced by the flesh or any inordinate attachment.

173. Fourth Point. In matters that may be changed, if one has made a choice properly and with due order, without yielding to the flesh or the world, there seems to be no reason why he should make it over. But let him perfect himself as much as possible in the one he has made.

174. Note.

It is to be observed that if a choice in matters that are subject to change has not been made sincerely and with due order, then, if one desires to bring forth fruit that is worthwhile and most pleasing in the sight of God our Lord, it will be profitable to make a choice in the proper way.

175. Three Times when a correct and good choice of a way of life may be made

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.

176. Second Time. When much light and understanding are derived through experience of desolations and consolations and discernment of diverse spirits.

177. Third Time. This is a time of tranquillity. One considers first for what purpose man is born, that is, for the praise of God our Lord and for the salvation of his soul. With the desire to attain this before his mind, he chooses as a means to this end a kind of life or state within the bounds of the Church that will be a help in the service of his Lord and for the salvation of his soul.

I said it is time of tranquillity, that is, a time when the soul is not agitated by different spirits, and has free and peaceful use of its natural powers.

178. If a choice of a way of life has not been made in the first and second time, below are given:

Two ways of making a choice of a way of life in the third time.

First way of making a good and correct choice of a way of life

This contains six points

First Point. This is to place before my mind the object with regard to which I wish to make a choice, for example, an office, or the reception or rejection of a benefice, or anything else that may be the object of a choice subject to change.

179. Second Point. It is necessary to keep as my aim the end for which I am created, that is, the praise of God our Lord and the salvation of my soul. Besides this, I must be indifferent, without any inordinate attachment, so that I am not more inclined or disposed to accept the object in question than to relinquish it, nor to give it up than to accept it. I should be like a balance at equilibrium, without leaning to either side, that I might be ready to follow whatever I perceive is more for the glory and praise of God our Lord and for the salvation of my soul.

180. Third Point. I should beg God our Lord to design to move my will, and to bring to my mind what I ought to do in this matter that would be more for His praise and glory. Then I should use the understanding to weigh the matter with care and fidelity, and make my choice in conformity with what would be more pleasing to His most holy will.

181. Fourth Point. This will be to weigh the matter by reckoning the number of advantages and benefits that would accrue to me if I had the proposed office or benefice solely for the praise of God our Lord, and the salvation of my soul. On the other hand, I should weigh the disadvantages and dangers there might be in having it. I will do the same with the second alternative, that is, weigh the advantages and benefits as well as the disadvantages and danger of not having it.

182. Fifth Point. After I have gone over and pondered in this way every aspect of the matter in question, I will consider which alternative appears more reasonable. Then I must come to a decision in the matter under deliberation because of weightier motives presented to my reason, and not because of any sensual inclination.

183. Sixth Point. After such a choice or decision, the one who has made it must turn with great diligence to prayer in the presence of God our Lord, and offer Him his choice that the Divine Majesty may deign to accept and confirm it if it is for His greater service and praise.

184. SECOND WAY OF MAKING A CORRECT AND GOOD CHOICE OF A WAY OF LIFE.

This contains four rules and a note

First Rule. The love that moves and causes one to choose must descend from above, that is, from the love of God, so that before one chooses he should perceive that the greater or less attachment for the object of his choice is solely because of His Creator and Lord.

185. Second Rule. I should represent to myself a man whom I have never seen or known, and whom I would like to see practice all perfection. Then I should consider what I would tell him to do and choose for the greater glory of God our Lord and the greater perfection of his soul. I will do the same, and keep the rule I propose to others.

186. Third Rule. This is to consider what procedure and norm of action I would wish to have followed in making the present choice if I were at the moment of death. I will guide myself by this and make my decision entirely in conformity with it.

187. Fourth Rule. Let me picture and consider myself as standing in the presence of my judge on the last day, and reflect what decision in the present matter I would then wish to have made. I will choose now the rule of life that I would then wish to have observed, that on the day of judgment I may be filled with happiness and joy.

188. Note

Guided by the rules given above for my eternal salvation and peace, I will make my decision, and will offer it to God our Lord as directed in the sixth point of the First Way of Making a Choice of a Way of Life.

189. DIRECTIONS FOR THE AMENDMENT AND REFORMATION OF ONE'S WAY OF LIVING IN HIS STATE OF LIFE.

It must be borne in mind that some may be established in an ecclesiastical office, or may be married, and hence cannot make a choice of a state of life, or, in matters that may be changed and hence are subject to a choice, they may not be very willing to make one.

It will be very profitable for such persons, whether they possess great wealth or not, in place of a choice, to propose a way for each to reform his manner of living in his state by setting before him the purpose of his creation and of his life and position, namely, the glory and praise of God our Lord and the salvation of his soul.

If he is really to attain this end, during the Exercises and during the consideration of the ways of making a choice as explained above, he will have to examine and weigh in all its details how large a household he should maintain, how he ought to rule and govern it, how he ought to teach its members by word and example. So too he should consider what part of his means should be used for his family and household, how much should be set aside for distribution to the poor and other pious purposes.

Let him desire and seek nothing except the greater praise and glory of God our Lord as the aim of all he does. For every one must keep in mind that in all that concerns the spiritual life his progress will be in proportion to his surrender of self-love and of his own will and interests.

THIRD WEEK

190. FIRST DAY

THE FIRST CONTEMPLATION AT MIDNIGHT

Christ our Lord goes from Bethany to Jerusalem and the Last Supper. #289. It contains the preparatory prayer, three preludes, six points, and a colloquy.

PRAYER. The usual preparatory prayer.

191. FIRST PRELUDE. This is the history. Here it will be to recall that Christ our Lord sent two of disciples from Bethany to Jerusalem to prepare the Supper, and afterwards, He himself went there with His disciples. After they had eaten the Paschal Lamb and supped, He washed their feet, and gave His most Sacred Body and precious Blood to His disciples. When Judas had gone out to sell his Lord, Christ addressed His disciples.

192. SECOND PRELUDE. This is a mental representation of the place. Here it will be to consider the way from Bethany to Jerusalem, whether narrow or broad, whether level, etc; also the place of the Supper, whether great or small, whether of this or that appearance.

193. THIRD PRELUDE. This is to ask for what I desire. Here it will be to ask for sorrow, compassion, and shame because the Lord is going to His suffering for my sins.

194. FIRST POINT. This is to see the persons at the Supper, and to reflect upon myself, and strive to draw some profit from them.

SECOND POINT. This is to listen to their conversation, and likewise to seek to draw fruit from it.

THIRD POINT. This is to see what they are doing, and to seek to draw some fruit from it.

195. FOURTH POINT. This will be to consider what Christ our Lord suffers in His human nature, or according to the passage contemplated, what he desires to suffer. Then I will begin with great effort to strive to grieve, be sad, and weep. In this way I will labor through all the points that follow.

196. FIFTH POINT. This is to consider how the divinity hides itself; for example, it could destroy its enemies and does not do so, but leaves the most sacred humanity to suffer so cruelly.

197. SIXTH POINT. This is to consider that Christ suffers all this for my sins, and what I ought to do and suffer for Him.

198. COLLOQUY. Close with a colloquy to Christ our Lord, and at the end, say the Our Father.

199. NOTE

Attention must be called to the following point which was mentioned before and in part explained. In the colloquy, one should talk over motives and present petitions according to circumstances. Thus he may be tempted or he may enjoy consolation, may desire to have this virtue or another, may want to dispose himself in this or that way, may seek to grieve or rejoice according to the matter that he is contemplating. Finally, he should ask what he more earnestly desires with regard to some particular interests.

Following this advice, he may engage in only one colloquy with Christ our Lord, or, if the matter and his devotion prompt him to do so, he may use three colloquies, one with the Mother of our Lord, one with her Son, and one with the Father. If three colloquies are used, the same form should be followed that was given in the meditation on Two Standards, and the note that follows after the Three Classes of Men should be observed.

200. SECOND CONTEMPLATION

In the morning. From the Last Supper to the Agony in the Garden inclusive.

PRAYER. The usual preparatory prayer.

201. FIRST PRELUDE. This is the history of the mystery. Here it will be as follows: Christ our Lord descended with the eleven disciples from Mt. Sion, where the Supper was held, to the Valley of Jospahat. Eight of the disciples were left at a place in the valley, and the other three in a part of the garden. Then Jesus began His prayer, and His sweat became drops of blood. Three times He prayed to His Father and went to rouse His disciples from sleep. After His enemies had fallen to the ground at His word, and Judas had given Him the kiss, after St Peter had cut off the ear of Malchus, and Christ had healed it, Jesus was seized as a malefactor, and led down through the valley and again up the slope to the house of Annas.

202. SECOND PRELUDE This is to see the place. It will be here to consider the way from Mt Sion to the Valley of Josaphat, likewise the garden its breadth, its length, and appearance.

203. THIRD PRELUDE. This is to ask for what I desire. In the Passion it is proper to ask for sorrow with Christ in sorrow, anguish with Christ in anguish, tears and deep grief because of the great affliction Christ endures for me.

NOTES

204. NOTE I. In this second contemplation, after the preparatory prayer and the three preludes given above, the same way of proceeding in the points and colloquies is to be observed as was followed in the first contemplation on the Supper.

About the time of Mass and Vespers, two repetitions are to be made of the first and second contemplations. Before supper the Application of the Senses should be made on the subject matter of the two contemplations. The preparatory prayer, and the preludes, adapted to the subject of the exercise, are always to precede. The form to be observed is the same as that given and explained in the Second Week.

205. NOTE II. As far as age, health, and physical constitution permit the exercitant to do so, he will use five exercises each, or fewer.

206. NOTE III. In the Third Week some modification of the second and sixth Additional Directions is necessary.

The second will be that as soon as I awake I will call to mind where am going and the purpose. I will briefly summarise the contemplation on which I am about to enter. According to the subject matter, I will make an effort while rising and dressing to be sad and grieve because of the great sorrow and suffering of Christ our Lord.

The sixth Additional Direction will be changed as follows. I will take care not to bring up pleasing thoughts, even though they are good and holy, for example, of the Resurrection and the glory of heaven. Rather I will rouse myself to sorrow, suffering, and anguish by frequently calling to mind the labours, fatigue, and suffering which Christ our Lord endured from the time of His birth down to the mystery of the passion upon which I am engaged at present..

207. NOTE IV. The Particular Examination of Conscience should be made on the Exercises and the Additional Directions as applied to this Week, as was done in the past Week.

208. SECOND DAY

At midnight the contemplation will be on the events from the Garden to the house of Annas inclusive. C/f. # 291.

In the morning, from the house of Annas to the house of Caiphas inclusive. C/f. # 292.

There will be two repetitions and the Application of the Senses as explained above.

THIRD DAY

At midnight, from the house of Caiphas to the house of Pilate inclusive. C/f. # 293.

In the morning from Pilate to Herod inclusive. C/f. # 294.

Then the repetitions and the Application of the Senses in the same way as has been noted.

FOURTH DAY

At midnight, from Herod to Pilate, # 295, using for this contemplation only the first half of what occurred in the house of Pilate, and afterwards in the morning, the remaining part.

There will be two repetitions and the Application of the Senses as explained.

FIFTH DAY

At midnight, from the house of Pilate to the Crucifixion, # 296, and in the morning, from the raising of the cross to His death, # 297.

SIXTH DAY

At midnight from the taking down from the cross to the burial

exclusive, # 298, and in the morning from the burial inclusive to the house to which our Lady retired after the burial of her Son.

SEVENTH DAY

The contemplation of the whole passion in one exercise at midnight, and again in the morning.

In place of the two repetitions and the Application of the Senses, one should consider as frequently as possible throughout this whole day that the most Sacred Body of Christ our Lord remained separated from the soul, and the place and manner of burial. Let him consider, likewise, the desolation of our Lady, her great sorrow and weariness, and also that of the disciples.

209. Note

If one wishes to spend more time on the passion, he should use fewer mysteries in each contemplation, thus, in the first, only the Supper; in the second only the washing of feet; in the third, the institution of the Blessed Sacrament; in the fourth, Christ's parting address, and so on for the other contemplations and mysteries.

In like manner, after the passion is finished, he may devote one whole day to the consideration of the first half of the passion, and a second day to the other half, and a third day to the whole passion.

On the other hand, if he should wish to spend less time on the passion, he may take the Supper at midnight, the Agony in the Garden in the morning; about the time of Mass, Jesus before Annas; about the time of Vespers, Jesus before Caiphas; and instead of the Application of the Senses at the hour before supper, Jesus before Pilate. In this way, without repetitions or Applications of the Senses, there should be five exercises each day, using for each one a distinct mystery of the life of Christ our Lord. After he has finished the whole passion in this way, he may use another day to go through the entire passion, either in one exercise or in several, as is deemed best for his greater profit.

210. RULES WITH REGARD TO EATING

To secure for the future due order in the use of food.

FIRST RULE. There is less need of abstinence from bread, since it is not a food concerning which the appetite is wont to be so inordinate and temptation so insistent as with other kinds of food.

211. SECOND RULE. As to drink, abstinence seems to be more necessary than in eating bread. Hence, one should consider carefully what would be helpful, and therefore to be permitted; and what would be harmful, and to be avoided.

212. THIRD RULE. As to foods, greater and more complete abstinence is to be observed. For with regard to them the appetite tends more readily to be excessive, and temptation to be insistent. To avoid disorder concerning foods, abstinence may be practiced in two ways:

First, by accustoming oneself to eat coarser foods; Secondly, if delicacies are taken, to eat of them only sparingly.

213. FOURTH RULE. Provided care is taken not to fall sick, the more one retrenches from a sufficient diet, the more speedily he will arrive at the mean he should observe in the matter of food and drink. There are two reasons for this:

First, by thus using the means to dispose himself, he will often experience more abundantly within the soul lights, consolations, and divine inspirations by which the proper mean will become evident to him.

Secondly, if he perceives that with such abstinence he has not sufficient strength and health for the Spiritual Exercises, he will easily come to understand what is more suitable to sustain his body.

214. FIFTH RULE. While one is eating, let him imagine he sees Christ our Lord and His disciples at table, and consider how He eats and drinks, how He looks, how He speaks, and then strive to imitate Him. In this way, his mind will be occupied principally with our Lord, and less with the provision for the body. Thus he will come to greater harmony and order in the way he ought to conduct himself.

215. SIXTH RULE. While eating, one may also occupy himself with some other consideration, either of the life of the saints, or of some pious reflection, or of a spiritual work he has on hand. For when a person is attentive to anything of this kind, there will be less sensible gratification in the nourishment of the body.

216. SEVENTH RULE. Above all, let him be on his guard against being wholly intent upon what he is eating, and against being carried away by his appetite so as to eat hurriedly. Let him always be master of himself, both in the manner of eating and in the amount he eats.

217. EIGHTH RULE. To do away with what is inordinate, it will be very helpful after dinner or after supper, or at any time when one does not feel a desire for food, to arrange for the next dinner or supper, and so every day to fix the amount that is proper for him to eat. Let him not exceed this, no matter what his appetite or the temptation. Rather, to overcome better every disorderly appetite and temptation of the enemy, if he is tempted to eat more, let him eat less.

218. Fourth Week

FIRST CONTEMPLATION

The apparition of Christ our Lord to our Lady #299.

PRAYER. The usual preparatory prayer.

219. FIRST PRELUDE. This is the history. Here it is how after Christ expired on the cross His body remained separated from the soul, but always united with the divinity. His soul, likewise united with the divinity, descended into hell. There he sets free the souls of the just, then comes to the sepulchre, and rising, appears in body and soul to His Blessed Mother.

220. SECOND PRELUDE. This is a mental representation of the place. Here it will be to see the arrangement of the holy sepulchre and the place or house of our Lady. I will note its different parts, and also her room, her oratory, etc.

221. THIRD PRELUDE. This will be to ask for what I desire. Here it will be to ask for what I desire. Here it will be to ask for the grace to be glad and rejoice intensely because of the great joy and the glory of Christ our Lord.

222. THE FIRST, SECOND, AND THIRD POINTS. These will be the usual ones as presented in the contemplation on the Last Supper.

223. FOURTH POINT. This will be to consider the divinity, which seemed to hide itself during the passion, now appearing and manifesting itself so miraculously in the most holy Resurrection in its true and most sacred effects.

224. FIFTH POINT. Consider the office of consoler that Christ our Lord exercises, and compare it with the way in which friends are wont to console each other.

225. COLLOQUY. Close with a colloquy, or colloquies, as the circumstances suggest, and at the end say the Our Father

NOTES

226. NOTE I. In the subsequent contemplations, all the mysteries from the Resurrection to the Ascension inclusive are to be gone through in the manner indicated below. As for the rest, throughout the whole Week of the Resurrection, let the same form be used and the same method observed as were followed during the entire Week devoted to the passion.

The first contemplation on the Resurrection, given above, will serve as a guide. The preludes will be the same, but adapted to the matter being considered. The five points will be the same. The Additional Directions will be as given below. In all the rest, for example, with regard to the repetitions, the Application of the Senses, the shortening or lengthening of the mysteries, etc., the Week devoted to the passion may serve as a model.

227. NOTE II. Ordinarily, it is more in keeping with this Week than with those that have passed to have four exercises a day instead of five.

In that case the first will be on rising in the morning, the second about the time of Mass, or before dinner, in the place of the first repetition. The third, about the time of Vespers, will be in place of the second repetition. The fourth, before supper, will be the Application of the Senses to the matter of the three contemplations of the day.

In making the Application of the Senses, attention and more time is to be given to the more important parts and to points where the soul was more deeply moved and spiritual relish was greater.

228. NOTE III. Though in all the contemplations a definite number of points is given, say three, or five, etc., the one who is contemplating may make use of more or fewer as seems better for him. For this reason it will be very useful before entering on the contemplation to foresee and determine a definite number of points that are to be used.

229. NOTE IV. In the Fourth Week a change is to be made in the second, sixth, seventh, and tenth Additional Directions.

The second will be, as soon as I awake, to place before my mind the contemplation I am to enter upon, and then to strive to feel joy and happiness at the great joy and happiness of Christ our Lord.

The sixth will be to call to mind and think on what causes pleasure, happiness, and spiritual joy, for instance, the glory of heaven.

The seventh will be, as far as there is reason to believe that it might help us to rejoice in our Creator and Redeemer, to make use of the light and the pleasures of the seasons, for example, in summer of the refreshing coolness, in the winter of the sun and fire.

The tenth will be, instead of penance, to attend to temperance and moderation in all, except on days of fast and abstinence ordained by the Church, which must always be observed if there is no legitimate excuse.

CONTEMPLATION TO ATTAIN LOVE OF GOD

230. CONTEMPLATION TO ATTAIN THE LOVE OF GOD

NOTE. Before presenting this exercise it will be good to call attention to two points:

1. The first is that love ought to manifest itself in deeds rather than in words.

231. 2. The second is that love consists in a mutual sharing of goods, for example, the lover gives and shares with the beloved what he possesses, or something of that which he has or is able to give; and vice versa, the beloved shares with the lover. Hence, if one has knowledge, he shares it with the one who does not possess it; and so also if one has honours, or riches. Thus, one always gives to the other.

PRAYER. The usual prayer.

232. FIRST PRELUDE. This is the representation of the place, which here is to behold myself standing in the presence of God our Lord and of His angels and saints, who intercede for me.

233. SECOND PRELUDE. This is to ask for what I desire. Here it will be to ask for an intimate knowledge of the many blessings received, that filled with gratitude for all, I may in all things love and serve the Divine Majesty.

234. FIRST POINT. This is to recall to mind the blessings of creation and redemption, and the special favours I have received.

I will ponder with great affection how much God our Lord has done for me, and how much He has given me of what He possesses, and finally, how much, as far as far as He can, the same Lord desires to give Himself to me according to His divine decrees.

Then I will reflect upon myself, and consider, according to all reason and justice, what I ought to offer the Divine Majesty, that is, all I possess and myself with it. Thus, as one would do who is moved by great feeling, I will make this offering of myself:

TAKE, LORD, AND RECEIVE

Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will, all that I have and possess. Thou hast given all to me. To Thee, O Lord, I return it. All is Thine, dispose of it wholly according to Thy will. Give me Thy love and Thy grace, for this is sufficient for me.

235. SECOND POINT. This is to reflect how God dwells in creatures: in the elements giving them existence, in the plants giving them life, in the animals conferring upon them sensation, in man bestowing understanding. So He dwells in me and gives me being, life, sensation, intelligence; and makes a temple of me, since I am created in the likeness and image of the Divine Majesty.

Then I will reflect upon myself in the manner stated in the first point, or in some other way that may seem better.

The same should be observed with regard to each of the points given below.

236. THIRD POINT. This is to consider how God works and labours for me in all creatures upon the face of the earth, that is, He conducts Himself as one who labours. Thus, in the heavens, the elements, the plants, the fruits, the cattle etc., He gives being, conserves them, confers life and sensation, etc.

Then I will reflect on myself.

237. FOURTH POINT. This is to consider all blessings and gifts as descending from above. Thus, my limited power comes from the supreme and infinite power above, and so, too, justice, goodness, mercy, etc., descend from above as the rays of light descend from the sun, and as the waters flow from their fountains, etc.

Then I will reflect on myself, as has been said.

Conclude with a colloquy and the Our Father.

238. THREE METHODS OF PRAYER

THE FIRST METHOD OF PRAYER

The First Method of Prayer is on the Ten Commandments, the Seven Capital Sins, the three powers of the soul, and the five senses.

This manner of praying is not meant so much to provide a form and method of prayer properly so called, but rather to supply a way of proceeding and some practices by which the soul may prepare itself and profit so that its prayer may be acceptable to God.

I. ON THE TEN COMMANDMENTS

239. ADDITIONAL DIRECTIONS. First an equivalent of the second Additional Direction as given in the Second Week is to be observed, that is, before entering on the prayer I recollect myself for a while, and either seated or walking up and down, as may seem better, I will consider where I am going, and for what purpose. The same direction should be observed at the beginning of all the methods of prayer.

240. PRAYER. A preparatory prayer should be made, for example, I ask God Our Lord for grace to know how I have failed in the observance of the Ten Commandments, and also for grace and help to amend for the future. I will beg for a perfect understanding of them in order to observe them better and glorify and praise the Divine Majesty more.

241. METHOD. In this first method of prayer I should consider and think over the First Commandment, asking myself, how I have observed it, and in what I have failed. I will use as a measure of this consideration the space of time it takes to recite three times the Our Father and the Hail Mary. If during this time I find faults I have committed, I will ask forgiveness and say an Our Father. This same method will be followed with each of the Ten Commandments.

NOTES

242. NOTE I. If one comes to the consideration of a Commandment against which he is not in the habit of committing any sins, it is not necessary to delay so long on it. According as he finds that he sins more or less against a Commandment, he should devote more or less time to the examination and consideration of it. The same rule should be observed with regard to the Capital Sins.

243. NOTE II. After one has finished the consideration of all the Commandments as indicated above, and has accused himself of his faults, and asked for grace and help to amend for the future, he should close with a colloquy to God our Lord, adapted to the subject matter.

244. II. ON THE CAPITAL SINS

METHOD. With regard to the Seven Capital Sins, after the Additional Direction, the preparatory prayer should be made in the way prescribed, but with the modification that the object is the sins to be avoided, whereas before, it was the Commandments to be observed. In like manner the method prescribed, the regulation of the time, and the colloquy are to be observed.

245. NOTE. In order to understand better the faults committed that come under the Seven Capital Sins, let the contrary virtues be considered. So also, the better to avoid these sins, one should resolve to endeavour by devout exercises to acquire and retain the seven virtues contrary to them.

246. III ON THE THREE POWERS OF THE SOUL

METHOD. With regard to the three powers of the soul, observe the same method, measure of time, and additional direction as for the Commandments. As there, use a preparatory prayer and colloquy.

247. IV. ON THE FIVE SENSES OF THE BODY

METHOD. With regard to the five senses of the body, the same method should always be observed, only the subject matter is changed.

248. NOTE. If anyone wishes to imitate Christ our Lord in the use of the senses, he should recommend himself to His Divine Majesty in the preparatory prayer, and after the consideration of each sense say a Hail Mary or an Our Father.

If he wishes to imitate our Lady in the use of his senses, he should recommend himself to her in the preparatory prayer that she obtain for him this grace from her Son and Lord, and after the consideration of each sense say a Hail Mary.

249. SECOND METHOD OF PRAYER

This consists in contemplating the meaning of each word of a prayer.

250. ADDITIONAL DIRECTION. The same Additional Direction used in the First Method of Prayer should be used here also.

251. PREPARATORY PRAYER. This should be made according to the person to whom the prayer is addressed.

252. METHOD. This is as follows: One may kneel or sit, as may be better suited to his disposition and more conducive to devotion. He should keep his eyes closed or fixed in one position without permitting them to roam. Then let him say, "Father", and continue meditating upon this word as long as he finds various meanings, comparisons, relish, and consolation in the consideration of it. The same method should be followed with each word of the Our Father, or of any other prayer which he wishes to use for this method.

253. RULE I.. He should continue for an hour in the way described, going through the whole Our Father. When he has finished, let him say the Hail Mary, the Creed, Soul of Christ, and Hail Holy Queen vocally or mentally, in the usual way.

254. RULE II. If in contemplation, say on the Our Father, he finds in one or two words abundant matter for thought and much relish and consolation, he should not be anxious to go on, though the whole hour be taken up with what he has found. When the hour is over, let him say the rest of the Our Father in the usual way.

255. RULE III. If he has occupied with one or two words of the Our Father for a whole hour, when he wishes to pray on another day, let him say those words in the ordinary way, and commence to contemplate as stated in the second rule with the words that follow immediately after them.

256. NOTE I. After one or more days, when he has finished the Our Father, he should use the Hail Mary for prayer in the same way, then other forms of prayer, so that for some time he is always engaged with one of them.

257. NOTE II. At the end of the prayer, he should turn to the person to whom the prayer is directed, and in a few words ask for the virtues or graces which he sees he needs most.

258. THIRD METHOD OF PRAYER

A Measured Rhythmical Recitation

ADDITIONAL DIRECTION. The same Additional Direction will be observed here as in the First and Second Methods.

PRAYER. The preparatory prayer will be as in the Second Method of Prayer.

METHOD. This is as follows: With each breath or respiration, one should pray mentally while saying a single word of the Our Father, or other prayer that is being recited, in such a way that from one breath to another a single word is said. For this same space of time, the attention is chiefly directed to the meaning of the word, to the person who is addressed, to our own lowliness, or the difference between the greatness of the person and our own littleness. In this way, observing the same measure of time, he should go through the other words of the Our Father. Let the other prayers, the Hail Mary, the Soul of Christ, The Creed, and the Hail Holy Queen, be recited in the ordinary way.

259. RULE I. On another day, or at some other time, when he wishes to pray, he may recite the Hail Mary in this measured rhythm, and the other prayers in the ordinary way.

260. RULE II. He who wishes to spend more time in this measured prayer, may say all the prayers mentioned above, or a part of them in this way. But let him keep the same method of a breath for the measure as has been explained above.

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