Archive for the ‘Ignatian spirituality’ Category
 CONTEMPLATION TO GAIN LOVE
Note. First, it is well to remark two things: the first is that love ought to be shown more in deeds than in words.
 The second, love consists of an interchange between the two parties; that is to say in the lover’s giving and communicating to the beloved what he or she has or out of what one has or can have; and so also the beloved to the lover. Thus if the one has knowledge, one gives to the other who lacks it. The same of honors, of riches; and so the one to the other.
 Preparatory Prayer. To pray to God: Lord, grant me the grace that all my intentions, actions, and operations may be ordered purely to the service and praise of Thy Divine Majesty.
 First Prelude. The first Prelude is a composition, which is here to see how I am standing before God our Lord, and the Angels and the Saints who are interceding for me.
 Second Prelude. The second, to ask for what I want. Here that will be to ask for interior knowledge of such great good received, so that, being moved to profound gratitude, I may be able in all to love and serve His Divine Majesty.
 First Point. The First Point is to bring to memory the benefits received, of Creation, Redemption, and particular gifts, pondering with much feeling how much God our Lord has done for me, and how much He has given me of what He has; and then the same Lord desires to give me Himself as much as He can, according to His Divine design.
And with this to reflect, within myself, considering with much reason and justice what I ought on my part to offer and give to His Divine Majesty, namely all things I possess and myself with them, saying as one who makes an offering with much feeling:
Take, Lord, and receive all my liberty, my memory, my understanding, and all my will — all that I have and possess. Thou gavest it to me: to Thee, Lord, I return it! All is Thine, dispose of it according to Thy will. Give me Thy love and grace, for that is enough for me.
 Second Point. The second, to look how God dwells in creatures, in the elements, giving them being, in the plants vegetating, in the animals feeling in them, in men giving them to understand: and so in me, giving me being, animating me, giving me sensation and making me to understand; likewise making a temple of me, being created in the image and likeness of His Divine Majesty; reflecting as much on myself in the way which is said in the first Point, or in another which I feel to be better. The same will be done for each of the following Points.
 Third Point. The third, to consider how God works and labors for me in all things created on the face of the earth — that is, behaves like one who labors — as in the heavens, elements, plants, fruits, cattle, etc., giving them being, preserving them, giving them vegetation and sensation, etc.
Then to reflect on myself.
 Fourth Point. The fourth, to look how all the good things and gifts descend from above, as my limited power from the supreme and infinite power from above; and so justice, goodness, piety, mercy, etc.; as from the sun descend the rays, from the fountain the waters, etc.
Then to finish reflecting on myself, as has been said.
I will end with a Colloquy and an Our Father.
 Colloquy. The Colloquy is made, properly speaking, as one friend speaks to another, or as a servant to his master; now asking some grace, now blaming oneself for some misdeed, now communicating one’s affairs, and asking advice in them.
from the Spiritual Exercies of St. Ignatius Loyola. Fr. Elder Mullan SJ, translator and editor. New York: 1914. [Note: I may have changed a word here and there, based on the original Spanish version.]
A newer and more beautiful translation of the Spiritual Exercises may be found here:
Paul Zalonski posted this excellent encyclopedia article (and picture) on his blog, Communio:
The spirit of Saint Ignatius was Pauline, — intrepid yet tender; motivated by two great principles,–love of Jesus Christ and zeal for the salvation of souls. These two principles were brought together in his motto: A. M. D. G., “Omnia ad Majorem Dei Gloriam” (All for the greater glory of God). It was this spirit, which breathed in “The Spiritual Exercises,” a method of asceticism, that is the very soul of the constitutions and activities of the Society of Jesus.
This little book is said to have converted more souls than it contains letters.
Certainly the results it has produced down the centuries cannot be exaggerated. The importance of its method is proved by the mere fact that 292 Jesuit writers have commented on the whole work. The purpose of the Exercises is definite and scientific upbuilding of the reason, will and emotions, by meditation and contemplation on the fundamental principles of the spiritual life and by other exercises of the soul. First, God is rated rightly as the soul’s end and object.
Reason is convinced that God is the end for which the soul is created, and all things else are only means to bring the soul to God; hence it follows that that is good which leads the soul Godward, and that is evil which leads the soul awayward from God.
The soul’s awaywardness from God results in sin; so sin is studied both in itself and in its consequences to the soul. Secondly, Jesus Christ is put in His place in the soul, by meditations on His ideals and contemplations on His private and public life.
The soul now aspires to the very height of enthusiastic and personal love to Him; and to the most self-sacrificing generosity in following the evangelical counsels.
Thirdly, the high resolves of the soul are confirmed by the imitation of Christ in His passion. Lastly, the soul rises to a sublime and unselfish joy, purely because of the glory of its risen Lord; and leaps with rapturous exultation into the realms of unselfish and perfect love of God, such as Saint Paul evinced when he cried out: “To me, to live is Christ; to die were gain” (Philippians 1, 21).
Fr Walter Drum, SJ
The Encyclopedia Americana, 1919
From the life of Saint Ignatius from his own words by Luis Gonzalez
Put inward experiences to the test to see if they come from God
Ignatius was passionately fond of reading worldly books of fiction and tales of knight-errantry. When he felt he was getting better, he asked for some of these books to pass the time. But no book of that sort could be found in the house; instead they gave him a life of Christ and a collection of the lives of saints written in Spanish.
By constantly reading these books he began to be attracted to what he found narrated there. Sometimes in the midst of his reading he would reflect on what he had read. Yet at other times he would dwell on many of the things which he had been accustomed to dwell on previously. But at this point our Lord came to his assistance, insuring that these thoughts were followed by others which arose from his current reading.
While reading the life of Christ our Lord or the lives of the saints, he would reflect and reason with himself: “What if I should do what Saint Francis or Saint Dominic did?” In this way he let his mind dwell on many thoughts; they lasted a while until other things took their place. Then those vain and worldly images would come into his mind and remain a long time. This sequence of thoughts persisted with him for a long time.
But there was a difference. When Ignatius reflected on worldly thoughts, he felt intense pleasure; but when he gave them up out of weariness, he felt dry and depressed. Yet when he thought of living the rigorous sort of life he knew the saints had lived, he not only experienced pleasure when he actually thought about it, but even after he dismissed these thoughts, he still experienced great joy.
Yet he did not pay attention to this, nor did he appreciate it until one day, in a moment of insight, he began to marvel at the difference. Then he understood his experience: thoughts of one kind left him sad, the others full of joy. And this was the first time he applied a process of reasoning to his religious experience. Later on, when he began to formulate his spiritual exercises, he used this experience as an illustration to explain the doctrine he taught his disciples on the discernment of spirits.
– from the Roman Catholic breviary, 31 July 2009
First Rules for the Discernment of Spirits (from the Spiritual Exercises of St. Ignatius)
Second Rules, for More Probing Discernment of Spirits (from the Spiritual Exercises of St. Ignatius)
On Ignatian Discernment of Spirits. Chapter 12 of All My Liberty, by Fr. John A. Hardon SJ