The spiritual exercises of St. Ignatius

MEDITATION I
On the Desire of Perfection

1st Prelude. Hear Christ, in the Sermon on the Mount, saying to His disciples: “Be ye perfect as also your heavenly Father is perfect” (St. Matth. v, 48).

2nd Prelude. Beg for an earnest desire of perfection.

POINT I. One great hindrance to attain perfection is the want of desire to attain it, a want of proper appreciation of this exalted privilege. This state of mind is:

1. Very unreasonable, unwise. It is like the deplorable disposition of many college boys, whom we blame and despise, because they have not sense enough to value their opportunity to acquire an education. Their fault is palliated by their youth; they will be sorry afterwards. There is no such excuse for religious. They ought to know better. Striving after perfection is the main duty of their state.

2. Very inexpedient for their happiness even in this world.

“The heart of man is made for God! nothing but God can make it happy,” says St. Augustine. A lax religious is less happy than a fervent one; he does not enjoy that peace of mind which the world cannot give; he worries, frets at many things, unlike the fervent.

3. Inexpedient for the next life, causing immense loss of merit and future glory, exchanged for trifles.

4. Injurious to our neighbor, whose salvation depends to a great extent on our holiness.

POINT II. A second hindrance to the attainment of perfection consists in a want of confidence of attaining it. Some imagine that perfection, desirable as it is in itself, is out of the question for them, they are unworthy of aspiring to it. Now distrust of self is excellent, but we must not distrust God, either His power or His love for us. God is not like the man condemned in the Gospel who began to build and could not carry the building to completion. He has invited us to aim at perfection; for that is the nature of the religious life. We have accepted His invitation; it is now for Him to furnish us copious means to attain perfection. The die is cast; we are pledged to strive after perfection, and God has pledged Himself to provide. Father Lallemant, so enlightened in spiritual matters, has left written that the holiness to which every Jesuit is called surpasses all imagination, and that, if any one could see the amount of grace that God has prepared for each of us, he would conclude they were destined for no less a Saint than an Ignatius or a Xavier (Spiritual Doctrine, page 29).

We ought confidently to say with St. Paul: “I can do all things in him who strengtheneth me,” Omnia possum in eo qui me confortat (Phil. iv, 13), and with the Psalmist: “If armies in camp should stand together against me, my heart shall not fear,” “Si consistant adversum me castra, non timebit cor meum” (Ps. 26).

POINT III. Some religious say they know not how to attain perfection. The way is plain enough, if only we make up our mind to follow it. It requires:

1. The faithful observance of our rules: whoever observes them perfectly is a real saint. We all observe most of them; let us observe all of them.

2. Much good prayer, performing our spiritual exercises faithfully and fervently. In particular let us perform this triduum to the best of our power.

What is required for this purpose?

a. Silence and recollection;

b. Earnest meditations;

c. Spiritual readings that speak to our hearts;

d. Careful examinations of our spiritual progress.

Colloquy with our dear Lord, asking for a thorough renovation of Spirit.

MEDITATION II
In What Perfection Consists

1st Prelude. See God enthroned in Heaven, and all the Saints lovingly looking up to Him.

2nd Prelude. Beg grace to understand in what perfection really consists.

POINT I. A thing is good if it answers fairly well the purpose for which it is made; it is perfect if it answers that purpose as well as is desirable. Thus a pen is perfect if it is every way suitable to write with, a watch is perfect if it always keeps time. Now man is made to love God; he is therefore perfect if he devotes himself entirely to the love of God. That perfection consists formally in Charity is expressly stated by St. Paul, who writes to the Colossians: “Above all things have charity, which is the bond of perfection” (iii, 14).

To attain perfection, therefore, we must accustom ourselves to be totally taken up with God and God’s interests, for God’s sake. This is the main purpose aimed at by Father Faber in his excellent book “All for Jesus.” Read for instance, pages 48, 49. Much of this may be in many men merely sentimental, or poetical. To make it actual in us, real in our conduct and the dispositions of our will, seeking God in all things, is true sanctity. At this we must steadily aim. It is in fact the motto of our Society: Ad Majorem Dei Gloriam, “To the Greater Glory of God.” A perfect man is a man of one idea, the idea of the greater glory of God.

POINT II. Such devotedness to God requires detachment from all creatures; this detachment is not itself perfection, but it is a necessary condition to attain this entire devotedness, in which perfection consists. We must act like the man who had found a treasure hidden in a field, who to secure it went and sold all he had to buy that field; and like him who, to buy the precious pearl, went and sold all he had (St. Matth. xiii, 44-46). We must be detached. Our hearts are so narrow that we cannot give a part of them to one object without detracting from our love for another, except only if we love the former solely for the sake of the latter. Thus we should love all for God. Therefore we start on the road to perfection by leaving all things to follow Him. It must not prevent us from taking interest in many things, else we become wooden saints. With a St. Ignatius, a St. Francis Xavier, a St. Catherine of Sienna, etc., we must cherish eager desires of many projects, but only in as much as they promote God’s glory and the salvation of souls.

POINT III. In particular the study of perfection requires constant efforts: 1. To adorn our soul with more and more virtue, 2. To correct our faults, 3. For this purpose, to labor earnestly at our particular examen, our confessions, 4. To direct our spiritual readings and meditations to the purposes of the illuminative way, returning to the purgative way if there arises some special need of it. Keep weeding, planting, binding. The chief point in this triduum is to see whether we have been of late seriously laboring at the acquisition of perfection as we now understand it: in particular whether we are attached to any creature so as to retard our progress, or habituated to commit any faults, which must be corrected; also how we profit by our Holy Communions, our meditations, etc., so as to promote steady progress in virtue.

Colloquy. Ask for the special graces of which you see a present need.

1st Prelude. See Christ carrying His cross, and saying: “If any man will come after me, let him deny himself, and take up his cross and follow me” (St. Matth. xvi, 24).

2nd Prelude. Ask for grace to follow Christ faithfully.

POINT I. Consider the consoling truth that Christ has really made Himself our guide. He is such by word and example. We could not have a nobler nor safer guide. He has led millions before us to the highest happiness. In this text He invites us to follow Him. Let us thank Him for this gracious offer and eagerly accept it. He is to us what the Angel Raphael was to Tobias. True, Tobias could see the Angel, but he did not know who he was; we cannot see Christ, but we know who He is and how He has acted. Our Society undertakes to follow Him in all the details of our lives. In this following consists perfection. We are actually following Him; but how earnestly? how generously? Can we not improve in many respects?

POINT II. Consider the words: “Let him deny himself.” Christ denied Himself: His ease, His health and life, His honor. In trying to follow Him we made a good beginning when we left our parents and all earthly possessions; to crown the work we must leave ourselves: 1st. Our ease, by hard work, without repining, with joy and perseverance. Many seculars work much harder than we do, but many do so grudgingly. Not so Christ; we must do like Him.

2nd, Our health and life, leaving all this in God’s hands, with proper care indeed, but no solicitude. Oh, if we could die in His service! It would be the greatest happiness. We may have that good fortune if we never shirk any duty. 3, Our honor. Christ willingly made Himself “A worm and no man, the reproach of men and the outcast of the people” (Ps. 21). The lowest on earth at first, He is now the highest in Heaven, and He invites us to follow Him. When we experience loss of ease, of health, of honor, how do we take it?

POINT III. Consider the words: “and take up his cross.” What is our cross? It is not so heavy as Christ’s. Our cross is: 1st, Our daily tasks. Perform them faithfully, zealously, cheerfully. 2nd, Our afflictions, sufferings, failures, disappointments. Be patient, do not despond: “Sufficient for the day is the evil thereof” (St. Matth. vi, 34). Trust in God: “No one hath hoped in the Lord and hath been confounded” (Ecclus. ii, 11).

3rd, Our passions; we must keep them in check by unremitting efforts.

4th, The conduct of others: “Blessed are ye when they shall revile you—Be glad and rejoice for your reward is very great in heaven” (St. Matth. v, 11). “The sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us” (Rom. viii, 18).

POINT IV. Consider the words: “And follow me.” Keep your eyes on Jesus carrying His cross. Notice: 1. His exterior behavior. Do we properly observe our rules of modesty? 2. His interior sentiments. Like His Sacred Heart, is our heart at peace? Kind to all? Conformable to God’s will? “Take up my yoke upon you, and learn of me, because I am meek and humble of heart, and you shall find rest to your souls” (St. Matth. xi, 29).

Colloquy. “Master, I will follow thee whithersoever thou shall go” (St. Matth. viii, 19).

MEDITATION IV
The Need of Prayer to Attain Perfection

1st Prelude. See the Apostles around Christ, and saying: “Lord teach us to pray” (St. Luke xi, 1).

2nd Prelude. Beg earnestly to become a man of prayer.

POINT I. No perfection is attainable without much fervent prayer. For perfection consists in charity, the love of God, and this love is not natural to man. Men naturally view everything as related to themselves, to their earthly advantages of business, ease, pleasure, honor, etc. Perfection substitutes God for self. This, being altogether supernatural, requires much grace, and the ordinary means to obtain grace is prayer.

Those who enter on the way to perfection must be trained to the pursuit of it. All religious Orders use for this purpose a copious supply of prayer. Our Society in particular has constant recourse to this means: the long retreats, the yearly octiduums, the triduums, the daily meditations, holy masses, holy communions, daily litanies, examinations of conscience, the Divine Office, the beads, visits to the Blessed Sacraments, etc. Most of these exercises are to be continued during life.

By all this prayer we get to realize practically what worldlings know only in theory: God’s love, mercy, majesty, holiness, justice, eternity, providence, etc., His incarnation, the Blessed Sacrament, the power and love of Mary, etc.

POINT II. When are we men of prayer? When we have learned to refer all things explicitly to God. Cardinal Bellarmin points out three degrees of prayer:

1st, Some speak to God, but hear no answer, like the populace in the street crying to a distant king.

2nd, Others receive some token that they are attended to, like men admitted to an audience and allowed to file a petition.

3rd, Others converse with God and He with them; they hear more than they say, and, like courtiers, can approach their Lord frequently. How is it with us? Are we accustomed to turn to God readily, confidently, lovingly? Some have the gift of prayer before they enter the novitiate, some get it during their early years of religious life and ever increase it, some partly lose it amid active duties, some get it at their ordination, some during their third year of probation, while others never acquire it to any great extent. It can be obtained by earnest petition and fidelity in the practice of devout prayer.

POINT III. What difference does it make in a man? He may be a religious, but not a good one unless he becomes a man of prayer; nor is he safe meanwhile. For one cannot lead the life of a fervent and faithful religious unless he possess considerable command over his passions, and he cannot maintain this self-mastery without much good prayer. Yet he may do so without attaining the third degree of prayer. But when he reaches that, he becomes a different man, a special friend of God, enlightened, strengthened, not impeccable, yet pretty safe; a powerful means for the salvation of souls. Such have been all the models proposed by holy Church for our imitation.

POINT IV. What chance have we Jesuits of becoming men of prayer? An excellent chance. The third degree of prayer is a common gift of God in our Society. It is the obvious tendency of our frequent retreats. The Spiritual Exercises of St. Ignatius aim directly to produce this fruit, and the Lord has entrusted the direction of them to our Fathers, whose duty it is to give them to priests and the laity, even to members of the most contemplative Orders. Many of our ascetic writers exhibit this gift in a conspicuous degree. Am I a man of prayer? What can I do to improve in this important matter?

Colloquy. Earnest petition for the gift of prayer, and for light and grace to take the proper measures to procure progress.

1st Prelude. Imagine you are listening to Christ at the Sermon on the Mount while He says: “Ask and it shall be given you, seek and you shall find, knock and it shall be opened to you” (St. Matth. vii, 7).

2nd Prelude. Ask earnestly to obtain great confidence in prayer.

POINT I. Prayer is a spiritual gold mine. When gold is discovered on a piece of arid land, the owners have at once at their disposal the means of becoming very rich. Similarly the soul that begins to understand the efficacy of prayer can obtain by its means a copious supply of actual graces, by which Heaven and perfection are easily secured. For Providence has so disposed that grace is readily obtained by prayer, and some holy Doctors therefore call it the key to the treasury of God. The riches of that treasury are inexhaustible. They are intended for us and put at our disposal. It was by prayer that a St. Aloysius, a St. Stanislaus and countless others became saints in their childhood, that St. Ignatius, St. Francis Xavier, etc., etc., were led from a worldly to a holy life. All of us have the same means at our disposal.

POINT II. Listen to Christ’s own invitation and promises.

Read St. Matth. vii, 7-11, St. John xvi, 23, 24.

Notice that these promises do not suppose great virtue in him who prays. For Christ addresses them to sinners, saying: “If you being evil know how to give good gifts to your children, how much more will your Father who is in heaven give good things to them that ask him?” (St. Matth. vii, 11). We are most readily heard when we ask for spiritual favors. This is clearly stated by the Saviour, for He says: “How much more will your Father from heaven give the good Spirit to them that ask him?” (St. Luke xi, 13).

POINT III. Why are we not always heard in prayer? Because we do not fulfil the required conditions. 1. We must ask what is really good for us. For St. James writes: “You ask and receive not; because you ask amiss, that you may consume it on your concupiscences” (iv, 3).

2. We must ask with great confidence. We go to draw the waters of grace from a rich fountain, but the vessel of our confidence may be so small that we can carry off but little. While the multitudes pressed upon Jesus on all sides, one afflicted woman was cured because she touched Him with great confidence; and He said: “Somebody hath touched me, for I know that virtue is gone out from me.... But He said to her: Daughter, thy faith hath made thee whole” (St. Luke viii, 46-48).

3. We must ask with proper reverence and attention.

For how could we expect God to mind our petitions if we do not attend to them ourselves? If we pray thus He may say: “This people honoreth me with their lips, but their heart is far from me” (St. Matth. xv, 8).

4. We must pray with perseverance, as Christ teaches by the parable of the importunate man who came to ask for aid during the night, and obtained it because he persevered in his importunity (St. Luke xi, 5-8).

5. We must pray with resignation to God’s will, as Christ Himself did in His agony, saying: “My Father, if it be possible, let this chalice pass from me. Nevertheless not as I will, but as thou wilt” (St. Matth. xxvi, 39). We must be full of confidence that no good prayer ever goes up to Heaven which does not obtain a grace; but God knows best what grace will benefit us most, and He deals with us as a loving father with his children.

Colloquy. Ask eagerly for great confidence in the power of prayer.

MEDITATION VI
The Aid of Mary to Attain Perfection

1st Prelude. See the Blessed Virgin Mary in Heaven, surrounded by the Saints of our Society.

2nd Prelude. Ask for a fervent devotion to her.

POINT I. Consider what part God has assigned to her, in the salvation and sanctification of mankind.

The first promise of the Redeemer referred to her as destined to crush the serpent’s head. The work of the redemption began with her at the Annunciation. At her voice Elizabeth and her child were filled with the Holy Ghost. As through Mary Jesus was given to the world, so through her He is given to His servants individually. As she was with Jesus all through His life on earth, so Mary is ever ready to aid each one of us all through our earthly pilgrimage. On Calvary all of us were committed to her care in the person of St. John. In her company the disciples received the Holy Ghost. She has been bodily taken up to Heaven to intercede for us with the Lord, and to beckon us on to follow her. She is daily co-operating for the sanctification of numberless souls through her multifarious religious Orders and Congregations, her Rosary and Scapular Societies and divers other Confraternities, etc., St. Liguori and various other Doctors say that every grace given to men passes through her hands and that a true child of Mary is never lost.

POINT II. Consider what the Blessed Virgin Mary has been to our Society in particular. She appeared to St. Ignatius at Loyola, set the seal on his conversion and freed him once for all from temptations of the flesh; she made him her devoted Knight at Mont-Serrat; she aided him in composing his Spiritual Exercises at Manresa; she received the first vows of the little band at Montmartre on the feast of her Assumption. She figures most conspicuously in the lives of all our Saints; of St. Stanislaus, St. Aloysius, St. John Berchmans, St. Alphonsus, Blessed Baldinucci, etc., etc. She has given us the direction of her Sodalities, and by its means has helped us to promote piety and purity among countless numbers of her clients. Thank her warmly for all she has done in our favor, and ask an increase of sanctity for yourself and for all your religious brethren.

POINT III. Let each one consider what favors he personally owes to the Blessed Virgin. Retrace in mind your practices of devotion to her from your early childhood to the present day. Offer once more all you have ever done in her honor. Think of the protection she has afforded you with a mother’s love, her probable influence on your vocation to the Society, on your novice fervor, on all your religious life up to the present day. Is there any devotion which you ever practised in her honor and which you have since discontinued? With what fervor do you daily honor her? Could you do more to honor or to please her? either by your own conduct or by your influence over others?

Colloquy. Speak to Mary confidently and lovingly, asking for light and grace to improve further in your zeal for her glory.