Mary’s School of Sanctity                   

Lesson #32 The Spiritual Exercises of St. Ignatius – VARIOUS TOPICS: MAKING RESOLUTIONS, AND ST. IGNATIUS’ TREATMENT OF SCRUPLES

Due to limited space, we have decided to defer giving St. Ignatius’s additional meditation points until our next lesson.  This current lesson may be considered as really a combination of instructions that we decided to put at the end of our course on the Spiritual Exercises because we did not want to break up the of flow of the progression of the Exercises especially our study of Our Lord’s Life and Death.

Making resolutions —

After concluding the Spiritual Exercises, it is very profitable for us to make some concrete resolutions to help ourselves to amend our lives in earnest.  The following are some practical resolutions we can all make:

1) Have the spirit of penance as Our Lord admonishes us to do to help us refrain from sin and to make reparation for our past sins.[1]  We must practice penance, both passive penance and active penance.

Passive penance is simply patiently accepting circumstances as they occur in our daily lives, whether we experience some illness or some calamity, etc.  There are plenty of crosses in our daily lives that the Good Lord lovingly sends us in order to teach us virtue.  These crosses are more meritorious than self-imposed penances.

Active penance is a self-imposed penance.  Examples of these are almsgiving and additional fasting.  Practicing mortification of our eyes, our ears, our tongues, (in fact, all of our senses) is an excellent form of active penance.  The saints did many different kinds of penances, including wearing hair-shirts and chains, or flagellations called the “discipline”.  However, there are more ordinary penances that, often, we should embrace, e.g., taking cold showers, refraining from condiments on our food, etc.

By practicing active penances we can help curb our flesh, our self-love, and our fallen human nature, all of which are easily attracted to worldly pleasures.  We must fight against these enemies of our salvation by being constantly vigilant and mortifying ourselves because we are prone to selfishness.

Fr. Hurter has some practical advice on how to be cautious about our souls.  He says we must have a “newness” of heart, tongue, and action. [2]

The newness of our hearts is obtained by focusing on purity, avoiding, of course, mortal sin and also voluntary venial sin, and bridling our passions.  To obtain this newness of heart, the heart “must be new by its right direction to God, by purifying our intentions and motives.”  This newness of heart also entails that we have an increase in fervor, and in this way have a greater zeal in our service of God.  This includes a dedication to “repairing the losses caused by our past negligence.”[3]

When speaking about the newness of tongue, Fr. Hurter recommends that we put five bridles on our tongue, a fivefold silence, and by doing so avoid many faults.

1. The silence of charity. By the use of our tongue we so easily offend against the love of our neighbor.  We scarcely open our mouth without committing sins of the tongue.  We criticize people, make their faults known, or attribute ignoble motives to them; we often begin well by praising a brother: soon, however, the praise turns to blame.  Even pious souls easily forget themselves.  We wish to amuse ourselves, spread news, make ourselves important and interesting, and before we are fully aware of it, we have sinned.  Let us hold on to two golden rules which will be of great use to us.  First rule: “Thou shalt love thy neighbor as thyself.” (Matt. 19:19) What I do not wish another to say about me, that I ought not to say about him.  Second rule: What I would not say in his presence because it might offend, mortify, or humiliate him, that I ought not to say in his absence.” [4]

2. The silence of patience.”[5] In this type of silence Fr. Hurter explains how we are apt to complain about whatever suffering we experience.  In this complaining, we offend God, our superiors, and our neighbor.   We offend God because we show that we are not resigned to His will.  We offend our superiors because we readily blame them as being severe and unjust.  We offend our neighbor by blaming him for his lack of consideration of us.[6]

We offend by exaggeration, spiteful expressions, rash judgments, and frequently condemning the most innocent doings of others; urging our friends to make similar complaints, and thus cause dissension and discord.  In order to learn this silence of patience, let us often think of Our Divine Savior, Who was accused, calumniated, mocked, and ridiculed before the tribunals, but even in the most agonizing pain did not open His mouth to complain.[7]

3. The silence of humility.  This we practice when we keep silent about our real or supposed advantages, when we do not willingly speak about ourselves, and do not, except for grave reasons, talk about our good works, mindful of the words of Our Lord: “When thou dost an almsdeed, sound not a trumpet before thee, as hypocrites do in the synagogues….Amen I say to you, they have received their reward.” (Matt. 6:2)[8]

4. The silence of purity.” Here Fr. Hurter addresses how our speech must be free from all uncleanness.  In general, as members of society it is appropriate to have proper decorum and decency, but all the more so for those who intend to be true followers of Our Lord Jesus Christ.[9]

5. The silence of prudence.  If we wish to escape vexation, we must be prudent in our speech.  How often is not something said without consideration, then told to others; and then depression, misunderstanding, discord, and enmity spring up.  It often takes weeks and months before the tension is broken and friendly relations are again restored.  We should be careful when giving our opinion about others, and not be too trustful, for even “walls have ears,” as the significant proverb says.  What we believe has been said in private will soon be heralded from the housetops.  Therefore we should always speak so that we need not be afraid of publicity.  Be not hasty in speaking, but deliberate and careful, if you wish to live in peace.  Let us diligently observe this fivefold silence.  We shall never regret having been silent; but we are often sorry for having spoken carelessly.[10]

In his discussion of a newness of action, Fr. Hurter makes three main points:

1. Our actions should all proceed from faith; and as its fruit, they should be ennobled by the motives of faith.  Only what proceeds from faith is pleasing to God: “Without faith it is impossible to please God.”(Heb. 11:6)

2. We must strive to make our actions faultless and our works perfect: “In all thy works keep the preeminence.” (Eccl. 33:23)  We do not offer decayed fruit to an honored guest; much less should we offer as an homage to the Most High works that are defective.  Rather should we endeavor to deserve the praise which the good people gave to Our Lord: “He hath done all things well.” (Mark 7:27)

3. We must be generous towards God.  We must not be satisfied with doing that to which we are bound under pain of mortal, or at least venial sin.  We must do more than strict duty calls for out of pure love.  A heartfelt love among men often performs great deeds; surely then our love of God should not be niggardly and narrow-minded.  Self-interest ought to urge us to be generous towards God, for God will not be outdone in generosity; that would be unworthy of His infinite goodness.[11]

One consoling aspect to keep in our minds at the end of doing all the Spiritual Exercises and in setting about making resolutions to strengthen our desire to serve God well is that the Exercises and our resolutions should engender peace in our souls.

Fr. Hurter gives many considerations about St. Augustine’s explanation concerning true interior peace.  St. Augustine says that four things are required: (1) serenity of mind; (2) tranquility of soul; (3) simplicity of heart and (4) a bond of peace based on brotherly love. 

SERENITY OF MIND

A serene mind results from seeing by faith that God is our loving Father Who provides for us, and knowing that “for those who love God, all things work for the good.” (Rom.8:28)  Therefore, in whatever state of life we have, we can serve God and become perfect and holy.[12] 

The devil tries to get us to distort reality and imagine that we are in a storm, that is, in some calamity.  He would have us blow a situation way out of proportion so we will lose our confidence and peace.  Then, our imagination urges us on to be suspicious of the motives of others, and our emotions follow suit and bad consequences follow.[13]

At other times, he clouds our perspective by blinding us to our own failings or minimizing them, and instead exaggerating faults of others.  When we are like this we do not take corrections well and we see the one correcting us as harsh and severe.  Our soul becomes dark.[14]

Indeed, our imagination often leads us off course.  If we want to retain cheerfulness of spirit, we must not give our imagination too much play, but rather let the Holy Ghost waft over our interior.[15]

TRANQUILITY OF SOUL[16]

 There are three ways that our tranquility of soul may be disturbed.  Dwelling on the past, dwelling on the present, and being anxious about the future.

Many people fret about the past.  They are scrupulous about their past contrition.  They second guess everything.  We must remember that uneasiness without a good reason comes from the devil.  (See St. Ignatius’s notes concerning scruples below.) As long as we can say, “I honestly examined my conscience”, we can be at peace.  We must trust in the Good Lord because we know that He lovingly cares for us.

Present events can also be alarming to us.  Our predominant passions and unregulated inclinations readily cause a storm to rise in the soul.  Hence, self-control must be acquired by a vigilant examination of conscience.

We must also acquire indifference in regards to our inclinations.  If we are not mortified then there will be excitement and disturbances as soon as we meet with something which is opposed to our inclinations.  Furthermore, if we act in a stormy and hasty manner, we can scarcely maintain our interior peace.  We must remember, too, that there is a very close connection between the interior and exterior man.

Another source of undue alarm is when we meddle in other people’s business which does not concern us at all. We must be concerned with our present duty and not concerned about things that we cannot control.

We sometimes allow ourselves to be disturbed by too much anxiety about the future.  The first step in counteracting this is to be childlike in our confidence in the providence of God.

If we picture to ourselves future difficulties, we become sad and discouraged.  We soon find out that when the time comes, the difficulties have vanished.  The things we dread do not come to pass.  If there is a question of something that may concern us in the distant future, we should quiet ourselves with the thought: “God will provide!”

We must be on guard when the imagination pictures improbable events and thus disturbs us with useless anxiety.  If God permits something extraordinary to happen, He will also us give the necessary graces in due time.  For fictitious cases, He need not give grace.  No wonder that we do not know how we should act in such cases.  Let us be calm and satisfied in submitting to the Sacred Heart.[17]

SIMPLICITY OF HEART

This means that one is direct in his meaning and not a hypocrite.

Whoever has such a contradiction between the dictates of his conscience and his external conduct cannot enjoy true peace because true peace consists in perfect harmony.  Simplicity of heart therefore seeks only to please God, and has no other motives.  It is not guided by the principles of this world, or by the wisdom of the flesh, does not lend a willing ear to sensuality, but strives to bring all into unison with the enlightened principles of Our Divine Savior.  Also, He gives us a beautiful example by His mode of life, which is so pure, so noble, so enlightened, so simple, so captivating, and so capable of winning the hearts of men.[18]

THE BOND OF PEACE[19]

This mark of true peace is cordial agreement with one’s brethren and neighbors. Just as Our Lord said, “This is My commandment, that you love one another as I have loved you.”  Our Lord is compelling us to love with an unconditional love.  He does not want us to count the cost. 

The mutual love that He wanted His apostles to have towards each other He wanted to be an outward sign, a mark. “By this shall all men know that you are My disciples, if you have love one for another.”  (John 13:35)  Likewise, we should earnestly ask ourselves if we have this mark on us, and appreciate it highly.

We can show our love for Our Lord by showing love to our neighbor.  Our Lord tells us that what we do for the least of our brethren, He considers done unto Him. 

This love strengthens our prayers.  Indeed, Our Lord tells us that, “For where there are two or three gathered together in My Name, there I am in the midst of them.” (Matt 18:20) Therefore, we should appreciate prayers said in the company of others.

We should then endeavor to make every effort to acquire this heavenly peace simply because this peace is a foretaste of heaven.

St. Ignatius’ Notes concerning Scruples

The following notes will be of help in discerning and understanding scruples and the snares of our enemy:

1. The name “scruple” is ordinarily given to that which proceeds from our judgment and free will; for example, when I freely judge something to be a sin which is not a sin.  This might happen when someone, after having accidentally stepped on a cross formed by two straws, of his own accord judges that he has sinned.  This is in reality an erroneous judgment and not a real scruple.

2. After I have stepped upon that cross, or after I have thought, said, or done some other thing, the thought comes to me from without that I have sinned. On the other hand, it seems to me that I have not sinned.  Nevertheless, I am disturbed in this matter, doubting and not doubting that I have sinned.  This is truly a scruple and a temptation from the enemy.

3. The first scruple, mentioned in the first note should be much abhorred because it is completely erroneous.  But the second type of scruple mentioned in the second note, is for a certain period of time of no little advantage to the soul that devotes itself to spiritual exercises.  It may even greatly purify and cleanse such a soul, separating it far from all appearance of sin, according to that saying of St. Gregory: “It is a mark of good souls there to recognize a fault when there is none.”

4. The enemy observes very carefully whether one has a delicate or lax conscience.  If the conscience is delicate he strives to make it excessively so in order to disturb and ruin it more easily.  For example, if the enemy sees that a soul consents to no sin, since he cannot make the soul fall into what has the appearance of sin, he strives to make it judge that there is sin where there is none, as in some insignificant word or thought.

If the conscience is lax, the enemy strives to make it still more lax.  Thus, if before it took no account of venial sins, he will strive to have it take no account of mortal sins.  If before, it did take some account of them, now he will strive that it cares much less or not at all about them.

5.  The soul that desires to advance in the spiritual life must always take a course contrary to that of the enemy.  If the enemy seeks to make the conscience lax, he must strive to make it delicate “to excess”; the soul must strive to establish itself solidly in moderation so that it may better maintain its tranquility.

6.  When such a good soul wishes to say or do something that is acceptable to the Church and to the mind of our superiors, something that may be for the glory of God Our Lord, there may come to it from without, a thought or temptation not to say or do it because it is motivated by vainglory or some other specious reason.  On such occasions one must raise his mind to his Creator and Lord, and if he sees that the action is for God’s service, or at least not contrary to it, he ought to act in a manner diametrically opposed to the temptation, as St. Bernard answered a like temptation: “I did not begin this because of you, nor because of you will I desist.”

In our next lesson, we will give St. Ignatius’ additional meditation points on the life of Our Lord.

                    Mary’s School of Sanctity                   

Lesson #31  The Spiritual Exercises of St. Ignatius — EXPLANATION ON A METHOD FOR MAKING CHOICES AND ON HOW TO DO A SPECIAL EXAMINATION OF CONSCIENCE AND HIS NOTES ON PENANCE

Having finished the last meditation set out by St. Ignatius, we would now like to share some of his additional gems, namely, his words of advice concerning how one should make choices; his method on how one can make a special examination of one’s conscience geared to the exercitant during a thirty-day retreat; and likewise on the penance he recommends during the retreat.

First let us address St. Ignatius’s advice concerning making choices.  He says:

INTRODUCTION TO MAKING A CHOICE OF A WAY OF LIFE

In every good choice, in so far as it depends upon us, the direction of our intention should be simple.  I must look only to the end for which I am created, that is, for the praise of God Our Lord and for the salvation of my soul.  Therefore, whatever I choose must have as its purpose to help me to this end.  I must not shape or draw the end to the means, but the means to the end.  Many, for example, first choose marriage, which is a means, and secondarily to serve God Our Lord in the married state, which service of God is the end.  Likewise, there are others who first desire to have benefices [an ecclesiastical office], and afterward to serve God in them.  These individuals do not go straight to God, but want God to come straight to their inordinate attachments.  Acting thus, they make a means of the end, and an end of the means, so that what they ought to seek first, they seek last.  My first aim, then, should be my desire to serve God, which is the end, and after this, to seek a benefice or to marry if it is more fitting for me, for these things are but means to an end.  Thus, nothing should move me to use such means or to deprive myself of them except it be only the service and praise of God Our Lord and the eternal salvation of my soul.

Next, St. Ignatius gives:

A CONSIDERATION TO OBTAIN INFORMATION ON THE MATTERS IN WHICH A CHOICE SHOULD BE MADE

This contains four points and a note:

First point: All matters in which we wish to make a choice must be either indifferent or good in themselves.  They must meet with the approbation of our Holy Mother, the hierarchical Church, and not be bad or repugnant to her.

Second point: There are some things that are the objects of an immutable choice, such as the priesthood, matrimony, etc.  There are others in which the choice is not immutable, as for example, accepting or relinquishing a benefice, accepting or renouncing temporal goods.

Third point: Once an immutable choice has been made there is no further choice, for it cannot be dissolved, as is true with marriage, the priesthood, etc.  It should be noted only that if one has not made this choice properly, with due consideration, and without inordinate attachments, he should repent and try to lead a good life in the choice that he has made.  Since this choice was ill-considered and improperly made, it does not seem to be a vocation from God as many err in believing, wishing to interpret an ill-considered or bad choice as a divine call.  For every divine call is always pure and clean without any admixture of flesh or other inordinate attachments.

Fourth point: If one has made a proper and well-considered choice that is mutable, and has not been influenced either by the flesh or the world, there is no reason why he should make a new choice.  But he should perfect himself as much as possible in the choice he has made.

NOTE

It is to be noted that if this mutable choice is not well-considered and sincerely made, then it will be profitable to make the choice anew in the proper manner if one wishes to bring forth fruits that are worthwhile and pleasing to God Our Lord.

Then St. Ignatius sets forth when a wise choice can be made by the following:

THREE OCCASIONS WHEN A WISE AND GOOD CHOICE CAN BE MADE

THE FIRST OCCASION is when God Our Lord moves and attracts the will so that the devout soul, without question and without desire to question, follows what has been manifested to it.  St. Paul and St. Matthew did this when they followed Christ Our Lord.

THE SECOND OCCASION is present when one has developed a clear understanding and knowledge through the experience of consolations and desolations and the discernment of diverse spirits.

THE THIRD OCCASION is in a time of tranquility.  Here one considers first for what purpose man is born, which is to praise God Our Lord and to save his soul.  Since he desires to attain this end, he chooses some life or state within the bounds of the Church that will help him in the service of God Our Lord and the salvation of his soul.  I said “a time of tranquility,” when the soul is not agitated by diverse spirits, and is freely and calmly making use of its natural powers.

IF A CHOICE HAS NOT BEEN MADE ON THE FIRST OR SECOND OCCASION, BELOW ARE GIVEN TWO METHODS OF MAKING IT DURING THE THIRD OCCASION

The first method of making a wise and good choice contains six POINTS:

THE FIRST POINT: To place before my mind’s eye the thing about which I wish to make a choice.  It may be an office or a benefice to be accepted or refused, or anything else that is the object of a mutable choice.

THE SECOND POINT: I must have as my aim the end for which I am created, which is the praise of God Our Lord and the salvation of my soul.  At the same time I must remain indifferent and free from any inordinate attachments so that I am not more inclined or disposed to take the thing proposed than to reject it, nor to relinquish it rather than to accept it.  I must rather be like the equalized scales of balance, ready to follow the course which I feel is more for the glory and praise of God Our Lord and the salvation of my soul.

THE THIRD POINT: I must ask God Our Lord to deign to move my will and to reveal to my spirit what I should do to best promote His praise and glory in the matter of choice.  After examining the matter thoroughly and faithfully with my understanding, I should make my choice in conformity with His good pleasure and His most holy will.

THE FOURTH POINT: I will use my reason to weigh the many advantages and benefits that would accrue to me if I held the proposed office or benefice solely for the praise of God Our Lord and the salvation of my soul.  I will likewise consider and weigh the disadvantages and dangers that there are in holding it.  I will proceed in like manner with the other alternative, that is, examine and consider the advantages and benefits as well as the disadvantages and dangers in not holding the proposed office or benefice.

THE FIFTH POINT:  After having thus weighed the matter and carefully examined it from every side, I will consider which alternative appears more reasonable.  Acting upon the stronger judgment of reason and not on any inclination of the senses, I must come to a decision in the matter that I am considering.

THE SIXTH POINT: After such a choice or decision has been reached I should turn with great diligence to prayer in the presence of God Our Lord and offer Him this choice that His Divine Majesty may deign to accept and confirm it, if it be to His greater service and praise.

The second method of making a wise and good choice contains four RULES and a note:

THE FIRST RULE is that the love which moves me and causes me to make this choice should come from above, that is from the love of God, so that before I make my choice I will feel that the greater or lesser love that I have for the thing chosen is solely for the sake of my Creator and Lord.

THE SECOND RULE is to consider some man that I have never seen or known, and in whom I wish to see complete perfection.  Now 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 act in like manner myself, keeping the rule that I proposed for another.

THE THIRD RULE is to consider that if I were at the point of death, what form and procedure I would wish to have observed in making this present choice.  Guiding myself by this consideration, I will make my decision on the whole matter.

THE FOURTH RULE is to examine and consider how I shall be on the Day of Judgment, to think how I shall then wish to have made my decision in the present matter.  The rule which I should then wish to have followed, I will now follow, that I may on that day be filled with joy and delight.

NOTE

Taking the above-mentioned rules as my guide for eternal salvation and peace, I will make my choice and offer myself to God Our Lord, following the sixth point of the first method for making a choice (above).

Here is a method St. Ignatius explains as to how the exercitant can make a special examination of conscience while making his thirty-day retreat.

PARTICULAR EXAMINATION OF CONSCIENCE TO BE MADE EVERY DAY [geared to be done during a thirty-day retreat, but this can be adapted for outside of retreat]

This Exercise is performed at three different times, and there are two examinations to be made.

THE FIRST TIME: As soon as he arises in the morning the exercitant should resolve to guard himself carefully against the particular sin or defect which he wishes to correct or amend.

THE SECOND TIME: After the noon meal he should ask God Our Lord for what he desires, namely, the grace to remember how many times he has fallen into the particular sin or defect, and to correct himself in the future. Following this he should make the first examination demanding an account of his soul regarding that particular matter which he proposed for himself and which he desires to correct and amend.  He should review each hour of the time elapsed from the moment of rising to the moment of this examination.  He should make note on the first line (of a chart that he keeps for himself) and make a mark for each time that he has fallen into the particular sin or defect.  He should then renew his resolution to improve himself until the time of the second examination that he will make.

THE THIRD TIME: After the evening meal he will make a second examination, reviewing each hour from the first examination to this second one, and on the second line (of his chart), he will again make a mark for each time that he has fallen into the particular fault or defect.

          FOUR ADDITIONAL DIRECTIONS

The following directions will help to remove more quickly the particular sin or defect.

1) Each time that one falls into the particular sin or defect, he should place his hand on his breast, repenting that he has fallen.  This can be done even in the presence of many people without their noticing it.

2) Since the first line of the chart represents the first examination, the second line, the second examination, at night the exercitant should observe whether there is an improvement from the first line to the second, that is, from the first examination to the second.

3) He should compare the second day with the first, that is to say , the two examinations of the present day with the two examinations of the preceding day, and see if there is a daily improvement.

4) He should also compare one week with another and see if there is a greater improvement during the present week than in the past week. 

Fr. Hurter gives a more extensive explanation of the purpose of this particular examen:

Everyone has a more or less characteristic fault into which he falls more frequently than into others; it is more noticed by his companions than his other faults; it is the root of many other faults, and if it be eradicated, the faults which sprang from it will cease.  A man’s capital fault may be compared to the capital of an enemy’s country, which is the key entry point that an experienced general would use to enter into the entire region in time of war.  Thus, a person will make great progress in perfection if he attacks and overcomes his capital faults.  He digs out the fertile roots of many other faults.  If we have succeeded in doing away with our more noticeable faults, we can change our particular examen and aim at cultivating the more necessary virtues.[1]

Fr. Hurter explains the importance of being strict with oneself when fighting his particular fault.  St. Ignatius suggests one good way to do this is to strike one’s breast and say an ejaculation such as, “My Jesus, mercy,” when one becomes aware of having fallen into the fault.  He says that we have to make a firm resolution to combat the particular fault and direct our daily meditations and other prayers to this actual battle in order to strengthen our efforts.  He says, “By the attentive use of the means we shall gradually mend our ways with regard to the more radical faults, and plant the most beautiful virtues in the garden of our heart, thereby reaching the basic virtues and great purity of soul.”[2]

The above advice is designed to be used while the exercitant is on retreat; however, one can use these methods to conquer his predominant fault at any time.  It is a great blessing to discover one’s predominant fault and if one has not found it, he should earnestly entreat God to enlighten him so he may find it.  Once one has found his predominant fault, he should try with all of his might to conquer it, of course, with God’s all-powerful aid.

Now let us turn to what St. Ignatius says about penances done during retreat.

ST. IGNATIUS’S DIRECTIONS ON PENANCES

He first addresses the importance of keeping silence. In general, he speaks about keeping exterior and interior silence when making the Spiritual Exercises.  These Exercises were designed to be done for the period of a month.  The exercitant keeps exterior silence including restraining his eyes and keeping a guard of himself, remaining in a serious frame of mind.  For example, he can even go so far as to deprive himself of light in his room when he is trying to excite feelings of pain, sorrow, and tears for his sins.  The exercitant refrains from speaking to anyone besides the retreat master.

The interior silence is kept by the exercitant focusing on the subjects of the meditations and not allowing his mind to wander from the topic at hand.  This interior silence is intended to help the exercitant stay recollected so he can make the Exercises better and they can assist him in finding what he desires for his soul.   

In addition to his instructions on silence, St. Ignatius speaks of interior penance as follows:

The interior penance is sorrow for one’s sins and a firm resolution to not commit them.  Exterior penance is a fruit of interior penance, and is the punishment we inflict upon ourselves for the sins we have committed. We perform these penances in three ways:

a. Regarding food.  It will be noted that when we deny ourselves what is superfluous, it is not penance but temperance.  It is penance when we deny ourselves what it is proper for us to have, and the more we deny ourselves, the greater and better is the penance, provided we do not harm ourselves or cause ourselves serious illness.

b. Regarding sleeping.  Here again it is not penance when we deny ourselves the superfluity of delicate and soft things.  But it is penance when we deny ourselves what is suitable for us.  Again, the more we deny ourselves, the greater is the penance, provided we cause ourselves no injury or serious illness.  Nor should we deny ourselves our due amount of sleep unless we have the bad habit of sleeping too much.  It may then be done to arrive at a proper mean.

c. By chastising the flesh, thereby causing sensible pain.  [Here St. Ignatius mentions particular austerities.]

What seems the most suitable and safest thing in doing penance is for the pain to be felt in the flesh, without penetration to the bones, thus causing pain but not illness.

OBSERVATIONS ON PENANCE

1. Exterior penances are performed principally to produce three effects:

          a. To satisfy for past sins.

          b. To overcome ourselves, so that sensuality will be obedient to reason and our lower inclinations be subject to higher ones.

          c. To seek and find some grace or gift that we obtain, as for instance, a deep sorrow for our sins and to grieve for them for the pains and sufferings that Our Lord endured in His passion, or for the solution of some doubt that is troubling us.

When St. Ignatius discusses the types of exterior penances, he stresses doing the penance that obtains for the exercitant the desired goal, whether it be tears of compunction or the curbing of one’s passions, etc., and that the exercitant should alternate penances as needed in order to obtain the desired goal.  It should be noted, though, that he advises that the penances which refer to the chastising of the body are not to be done in public.

RULES TO BE OBSERVED IN THE FUTURE IN THE MATTER OF FOOD

1. There is less need to abstain from bread for it is not the kind of food over which the appetite is usually inclined to be uncontrolled, or over which temptation is so insistent as with other kinds.

2. Abstinence is more appropriate with regard to drink than in eating bread.  Therefore, one must consider carefully what would be beneficial to him and therefore permissible, and also what would be harmful, and so to be avoided.

3. With regard to foods, greater and more complete abstinence must be practiced because here temptation is likely to be more insistent and the appetite inclined to be excessive.  In order to avoid overindulgence, abstinence may be observed in two ways: by accustoming oneself to eat coarse foods, or if delicacies are taken, to eat them sparingly.

4. While taking care not to become sick, the more one abstains in the quantity of food suited to him, the sooner he will arrive at the mean he should observe in eating and drinking. There are two reasons for this: first, by thus helping and disposing himself he will more frequently feel the interior directions, consolations, and divine inspirations that will show him the mean that is proper for him.  Secondly, if he finds that with such abstinence he lacks sufficient health and strength for the Spiritual Exercises, he will easily be able to judge what is more suitable for sustaining his body.

5. While one is eating, he may consider that he sees Christ Our Lord at table with His Apostles, how He eats and drinks; how He looks and how He speaks, and he will strive to imitate Him.  He will thus keep his understanding occupied principally with Our Lord, and less with the sustenance of his own body.  Thus, he may adopt a better method and order in the manner in which he should govern himself.   

6. At other times, while eating, he may consider the lives of the saints or some other pious contemplation, or he may consider some spiritual work that he has to perform.  If he is occupied with such matters, he will take less delight and sensual pleasure in the nourishment of his body.

7. Above all, he must take care that his mind is not entirely occupied in what he is eating, and that he is not carried away by his appetite into eating hurriedly.  Let him rather master himself both in the way that he eats and the amount that he takes.

8. To avoid excess, it is very useful after dinner or after supper, or at another time when one feels no desire to eat, to make a determination for the next dinner or supper, and so for the subsequent days, on the amount of food that is proper for him to eat.  Let him not exceed this amount, no matter how strong his appetite or the temptation.  Rather, it is the better to overcome every disorderly appetite and temptation of the enemy.  If he is tempted to eat more, he should less.

Although these eight rules are meant for the duration of a retreat, they can be adapted for outside of a retreat.

In our next lesson we will complete our treatment of St. Ignatius’s Spiritual Exercises, which include his advice concerning scruples and his additional meditation points on the life of Our Lord.  We will also include some thoughts about resolutions we can take based on the Spiritual Exercises.

Mary’s School of Sanctity

Lesson #30 The Spiritual Exercises of St. Ignatius –—FOURTH WEEK –CONTEMPLATION ON THE ATTAINMENT OF DIVINE LOVE

This meditation is the final one that St. Ignatius gives in his Spiritual Exercises.  One could almost see this meditation as the grand finale.  So much could be said about the concepts that he gave us for this meditation.  We will give some considerations after sharing what St. Ignatius set forth.

Initially, St. Ignatius gives two points to be noted.  The first point is that love ought to be manifested in deeds rather than in words.

The second point is that love consists in a mutual interchange by the two parties, that is to say, that the lover give to and share with the beloved all that he has or can attain, and that the beloved act toward the lover in like manner.  Thus, if he has knowledge, he shares it with the one who does not have it.  In like manner they share honors, riches, and all things.

The preparatory prayer is the same as usual, I ask God Our Lord the grace that all my intentions, actions, and works may be directed purely to the service and praise of the Divine Majesty.

The FIRST PRELUDE is the mental representation of the place.  Here it is to see how I stand in the presence of God Our Lord and of the angels and saints, who intercede for me.            

The SECOND PRELUDE is to ask for what I desire.  Here it will be to ask for a deep knowledge of the many blessings I have received, that I may be filled with gratitude for them, and in all things love and serve the Divine Majesty.

The FIRST POINT is to call to mind the benefits that I have received from creation, redemption, and the particular gifts I have received.  I will ponder with great affection how much God Our Lord has done for me, and how many of His graces He has given me.  I will likewise consider how much the same Lord wishes to give Himself to me in so far as He can, according to His divine decrees.  I will then reflect within myself, and consider that I, for my part, with great reason and justice, should offer and give to His Divine Majesty, all that I possess, and myself with it, as one who makes an offering with deep affection, saying:

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

The SECOND POINT is to consider how God dwells in His creatures: in the elements, giving them being; in the plants, giving them life; in the animals, giving them sensation; in men giving them understanding.  So, He dwells in me, giving me being, life, sensation, and intelligence, and making a temple of me, since He created me to the likeness and image of His Divine Majesty.  Then I will reflect upon myself in the manner stated in the first point, or in any other way that may seem more beneficial.

The same procedure should be observed in each of the points that follow.

The THIRD POINT is to consider how God works and labors for me in all created things on the face of the earth, that is, He conducts  Himself as one Who labors; in the heavens, the elements, plants, fruits, flocks, etc.  He gives them being, preserves them, grants them growth, sensation, etc.  Then I will reflect on myself.

The FOURTH POINT is to consider how all blessings and gifts descend from above.  My limited power, for example, comes from the supreme and infinite power from above.  In like manner justice, goodness, pity, mercy, etc. descend from above just as the rays from the sun, the waters from the spring, etc.  Then I will reflect upon myself, as explained above, and conclude with a colloquy and the “Our Father.”  

We now will share what Fr. Hurter gives to us about the above four points in what he calls four motives, or reasons for loving God, and then we’ll add a brief note for each one.

The First Motive for Loving God

God is our greatest benefactor.  Love shows itself by benefactions.  God simply overwhelmed us with benefits.  Think but of the gifts of nature: body and soul, health and the use of the senses, food and clothing, beloved parents and benefactors, general and special benefits.  All this we owe to God, and these benefits He has conferred on us daily and hourly for many years.  We are but a composition of benefits.  “What hast thou that thou hast not received?” (I Corinthians., 4:7)

We come now to the still more precious gifts of the supernatural order, the order of graces: our redemption by the sufferings and death of the Son of God, our creation into this world after the coming of Our Lord.  Recall all the gifts of faith, of the true Church, of the sacraments; that the Lord, by sanctifying grace, has made us His adopted children, that He is so near to us by His Sacred Body in Holy Communion, the repeated remission of our sins, the many means of graces which accompanied us from the day of our birth to this day:[1] so that in gratitude we must acknowledge: “He hath not done in like manner to every nation, and His judgments He hath not made manifest to them.” (Ps. 147:20)  To thousands and thousands he has not been as generous as He has been to us.

Let us cast a glance into the hereafter, on the blessings of heaven.  What is the Lord in His goodness not willing to give?  Himself in all His glory. “I am thy reward exceeding great.” (Gen. 15:5)

If giving presents is a proof of love, and the Lord has showered benefits down upon us poor human beings, how He must love us!  “What shall I render to the Lord, for all the things that He hath rendered to me?” (Ps. 115: 12) If beggars for a few cents love their benefactors, how shall we requite God’s love for us?  What love then do we owe to God?  But love must show itself in deeds.  What can we give to the Lord?  All that we have belongs to Him.  But the Lord is so good that He takes His own benefits as presents if we but offer them as a sacrifice.  Therefore, we shall confirm our love for the Lord by an act of consecration.  We must say with a grateful, willing and cheerful heart: “Take, O Lord, and receive my entire liberty, my memory, my understanding, and my whole will. All that I am and have Thou hast given me, and I give it back again to Thee, to be disposed of according to Thy good pleasure.  Give me only Thy love and Thy grace; with these I am rich enough and ask no more.”[2]

Additional note about the First Motive

Yes, indeed, we need nothing more than God.  He must be for us our all and everything.  From the very first meditation in the Spiritual Exercises, we have been taught by St. Ignatius that God must be our number one priority and our highest love.  In this first motive for loving God, we are really addressing the most important reasons that we owe God gratitude and love.  What could be more important than the gift of the Catholic Faith and all that comes with the Faith?  We cannot thank God enough for it.  Seeing how precious the gift of Faith is, and how vulnerable we are in that we are incapable of keeping the Faith without God’s help, helps us to be more grateful to God.  With gratitude comes humility and love.

Fr. Hurter continues:

The Second Motive for Loving God

God in His love for us wants to be near us always.  Love shows itself in this: that it is fond of being with the person it loves.  Lovers like to see each other.  How does God answer this demand?   He is everywhere near us, distributing favors in the whole of nature.  In this eagerness to be still nearer to us, the son of God came down from heaven to visit us in our homes: “And the Word was made flesh and dwelt among us.” (John 1:14)  To perpetuate this visit, He instituted the most holy Sacrament of the Altar, to be wherever even a few Christians assemble.  There He is day and night in the midst of them; and He rather waits for us there, that we should have to wait for His coming and visit.  If we cannot come to Him, He has Himself brought to us, even if our dwelling be ever so poor, a mere hut, a stable, a prison.  The Holy Ghost makes us His temple, in which He desires to dwell.  “Know you not,” writes St. Paul, “that you are the temple of God, and that the Spirit of God dwelleth in you?” (I Cor. 3:16)  Furthermore, Our Divine Savior in His love for us wants us to be with Him forever. “Father, I will that where I am, they also whom Thou hast given Me may be with Me.” (John 17:14)  To Him, therefore, the words apply: “My delights were to be with the children of men.” (Prov. 8:31)

Such love, such condescension, calls for a return, and since a lover is fond of being near the person he loves, we will show our love of God by being with Him in thought, as a child away from home often thinks of its dear parents, and by visits which we can easily make to the Blessed Sacrament.[3]  We should be glad to converse with Him all the more because it is an honor that God deigns to associate with us poor creatures, and because these visits are always so rich in graces.[4]

Additional note about the Second Motive

Our Lord referred to Himself as the heavenly Bridegroom.  This is the most intimate friendship He could give to humans.  How loving of Him to want to be so close to us!  St. Thomas Aquinas explains to us that Goodness is self-diffusive.  We see this is so true especially when we consider the plan of God to dwell physically among us.  He gives Himself to us in a beautiful divine friendship.  Even when the Mystical Body has suffered persecutions in history, Our Lord always sustained His Flock.  For He said, “I will not leave you orphans, I will come to you…In that day you shall know, that I am in My Father, and you in Me, and I in you.” (John 14:18 & 20) What a wonderful truth to know that the Trinity wills to dwell in us!

Fr. Hurter continues:

The Third Motive for Loving God

Love is strengthened not only by presents and visits but especially by deeds when it is active and generous in favor of the one beloved.  Thus, a mother’s love for her child shows itself not so much when she gives it fine clothes as when she works and stints herself for it, spends many a sleepless night at its bedside to nurse it in its sickness, and denies herself in many ways that she may take care of her child; when from early morning to late at night she suffers and makes sacrifices for its welfare.  So, too, does God show His love for us by being active for, in and about us.  He is everywhere active in nature for our benefit.  He gives growth and ripening to plants for our sustenance.  He lights the sun to give us light and heat.  He preserves, governs, and directs the universe, that it may be at our service.  Yes, the Son of God went still further for our sake.  He worked for us, bore painful sacrifices for us, even suffered to save us.

St. Bernard writes:

My reparation after the fall was not as my creation.  He spoke and the universe was created. (Ps. 148:5)  But He Who by a single word created me, has said much, done wonderful things, suffered severely, not only severely, but even what humiliated Him, to bring about my reparation.  ‘What shall I render to the Lord for all the things that He hath rendered to me?’ (Ps. 115:12)   In creation He made a present of me to myself, in redemption He gave Himself up for me, and thereby gave me back to myself.  Hence by creation and redemption I owe myself for myself.  What then shall I give to God for Himself?  Were I to make a sacrifice of myself a thousand times, what am I compared with God?

I must therefore show and confirm my love by working, making sacrifices, and suffering for God.  “Therefore, whether you eat or drink, or whatsoever you do, do all to the glory of God.” (I Cor. 10:31)[5]

Additional note about the Third Motive

What more could Our Lord have done for us than He did?  He suffered and died for us.  Even more importantly, He showed us by the cruel suffering and insults He endured how much He loved His heavenly Father.  At the same time, He showed how malicious sin is and how we should rather die than to offend God.  In very fact, He showed us how to love the Father.  We ought to imitate Him for He is always Our Model of perfect love.

Fr. Hurter continues:

The Fourth Motive for Loving God

The amiability of God.  That this glorious and exalted motive may enkindle in us a fervent love, let us consider how often a mere shadow of beauty, a drop of perfection found in creatures, draws our heart, charms and enraptures us.  What love, then, will the infinite beauty of God, the fountain of all perfection, enkindle in us?  If, therefore, creatures approach you with their beauty and loveableness to draw you to themselves, to fetter and imprison you, cry out to them: “I would be a fool were I to run after a drop and give myself to a shadow, when I can have the sum-total of all beauty and glory.  No, I will give my heart to the Infinite Being, Who alone can make me perfectly happy.”

Creatures with their beauty shall be to me as a guide directing me and telling me to “Love God!”  To Him my whole heart shall belong.  And therefore, creatures are so beautiful that they may remind me “how much the Lord to them is more beautiful than they, for the first author of beauty made all those things.” (Wis. 13:3)

Rightly does St. Augustine say: “Heaven and earth and all that is in the universe cry out to me from all directions that I, O God, must love Thee.  And they do not cease to cry out to all, so that they have no excuse.”

And if I furthermore consider that this infinitely beautiful, exalted, and perfect Being is mindful of me, and watches over me, and loves me, although He has no need of me whatever;  that He wants my love and longs for it, and rejoices when I love Him—how we must consider ourselves pressed to comply with His wish, and dazzled with His beauty and loveableness, be entirely consumed in His love, love Him with our whole heart, and with our whole soul, and with our whole mind, and with our whole strength, as He commanded us to do.  (Mark 12:30)                                     

Let us ask Our Lord by His precious Blood for such a love; and let it be the most beautiful fruit of these spiritual exercises.  Let us willingly repeat the beautiful petition of St. Augustine: “That I may know myself and know Thee, that I may love Thee and despise myself.”[6]

Additional note about the Fourth Motive

There is nothing higher than God.  We learn in our Catechism that He is the Supreme Being.  He has all perfections.  If we ponder His attributes, which we humans can only do one at a time, we soon grow in admiration of Him.  We are overawed by His immense qualities.  We were naturally made to love God.  If we follow our nature as we ought, our hearts desire God and are attracted to Him.  As St. Augustine said, “Our hearts were made for Thee O Lord and are restless until they rest in Thee.”  Since He is our final end, we can never be truly satisfied until we possess God completely.  Our natural inclination is to soar up to God.  These thoughts lead us to our colloquy.

Colloquy:  O Infinite and Divine Majesty, how can I, a poor creature, ever thank Thee enough for all the many blessings Thou hast showered upon me?  Thou hast created me rational and with an immortal soul.  Would that I could even appreciate these two aspects alone!  But in addition to these priceless gifts, Thou hast given me Thy Divine Son to be my soul’s Spouse and intimate Friend.  This is the utmost treasure that any human could want!  But alas, I am such a poor wretch who has not been grateful as I ought.  I beg Thee, Dear Trinity, to help me study Thee and all Thy truths so I can learn to appreciate Thee and grow in an ever-deeper love of Thee.  Help me to remain ever faithful to Thee so my soul can be Thy bride in time and in eternity. (I will end my colloquy with an Our Father.)

In our next lesson we will address St. Ignatius’s method for making a choice and his recommendations on penance.

Catholic Candle note: Below is the 29^th part of this guide to the Spiritual Exercises of St. Ignatius of Loyola.

                    Mary’s School of Sanctity                   

Lesson #29  The Spiritual Exercises of St. Ignatius – Apparition to the Two Disciples At Emmaus

In our last lesson, we considered the suitability of Our Lord appearing to His Mother first to console her who is the Mother of Sorrows.  Since she was so closely united to her Son all during His life on earth and especially while He hung on the Cross, she should be the first to join with Him in the triumph of His Resurrection.

We turn our thoughts to the other apparitions of Our Lord after His Resurrection.   In our last lesson we listed several of these apparitions and we encourage the exercitant to meditate on as many of these apparitions as his time permits.  In our current lesson, we wish to give an example of how one of these apparitions can be put into the framework that St. Ignatius gave us for Our Lord’s apparition to Our Lady.  The other apparitions can be done in a similar manner.  The apparition we are now considering is Our Lord’s apparition to the two disciples on their way to Emmaus.

The preparatory prayer is the same as usual: I ask God Our Lord for the grace that all my intentions, actions, and works may be directed purely to the service and praise of the Divine Majesty.

The FIRST PRELUDE: the history.  Recall to mind Our Lord upon His Resurrection appeared in Body and Soul to His Blessed Mother.  Subsequently He appeared to various others.

The SECOND PRELUDE: the mental representation of the place.  Here it will be to see the two disciples travelling to Emmaus, discussing the events, and Our Lord meeting up with them and continuing the journey with them.

The THIRD PRELUDE: to ask for what I desire.  Here it will be to request the grace that I may feel intense joy and gladness for the great glory and joy of Christ Our Lord.

The first, second, and third points are the same that we have had in the contemplation on the Last Supper of Christ Our Lord.

The FIRST POINT is to visualize the persons at the supper, {here Our Lord with the two disciples} and reflecting within myself, to strive to gain some profit from them.

The SECOND POINT is to listen to what they say, and likewise to draw some profit from it.

The THIRD POINT is to observe what they are doing and to draw some fruit from it.

The FOURTH POINT is to consider that the Divinity which seemed to hide Itself during the Passion, now appears and manifests Itself so miraculously in the most holy Resurrection by its true and most holy effects.

The FIFTH POINT is to consider the office of consoler that Christ Our Lord exercises, comparing it with the way that friends are wont to console one another.

The COLLOQUY:  Conclude with one or more colloquies according to the subject matter and then with “Our Father.”

Before giving the considerations for this meditation we give the Scriptural account: [The following are verses from St. Luke 24:13-46]

And behold, two of them went, the same day, to a town which was sixty furlongs[1] from Jerusalem, named Emmaus.  And they talked together of all these things which had happened.  And it came to pass that while they talked and reasoned with themselves, Jesus Himself also, drawing near, went with them.  But their eyes were held, that they should not know Him.  And He said to them: What are these discourses that you hold one with another as you walk and are sad?  And the one of them, whose name was Cleophas, answering, said to Him: Art thou only a stranger in Jerusalem, and hast not known the things that have been done there in these days?  To whom He said: What things? And they said: Concerning Jesus of Nazareth, who was a prophet, mighty in work and word before God and all the people.  And how our chief priests and princes delivered Him to be condemned to death and crucified him. But we hoped that it was He that should have redeemed Israel.  And now besides all this, to-day is the third day since these things were done.  Yea and certain women also of our company affrighted us who, before it was light, were at the sepulcher.   And not finding his body, came, saying that they had all seen a vision of angels, who say that he is alive.  And some of our people went to the sepulcher and found it so as the women had said: but Him they found not.

Then He said to them: O foolish and slow of heart to believe in all things, which the prophets have spoken.  Ought not Christ to have suffered these things and so, to enter into his glory?

And beginning at Moses and all the prophets, he expounded to them in all the scriptures the things that were concerning him.   And they drew nigh to the town whither they were going: and He made as though He would go farther.  But they constrained Him, saying: Stay with us, because it is towards evening and the day is now far spent.  And He went in with them.

And it came to pass, whilst He was at table with them, He took bread and blessed and brake and gave to them.  And their eyes were opened: and they knew Him.   And He vanished out of their sight.

 And they said one to the other: Was not our heart burning within us, whilst He spoke in the way and opened to us the scriptures?

And rising up, the same hour, they went back to Jerusalem: and they found the eleven gathered together, and those that were with them, saying: The Lord is risen indeed and hath appeared to Simon.  And they told what things were done in the way: and how they knew Him in the breaking of bread.

Now, whilst they were speaking these things, Jesus stood in the midst of them and saith to them: Peace be to you. It is I: Fear not.  But they being troubled and frightened, supposed that they saw a spirit.  And he said to them: Why are you troubled, and why do thoughts arise in your hearts?  See my hands and feet, that it is I Myself.  Handle, and see: for a spirit hath not flesh and bones, as you see Me to have.

And when He had said this, He shewed them His hands and feet.  But while they yet believed not and wondered for joy, He said: Have you here anything to eat?  And they offered Him a piece of a broiled fish and a honeycomb.

And when He had eaten before them, taking the remains, He gave to them.

And He said to them: These are the words which I spoke to you  while I was yet with you, that all things must needs be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning Me.

Then He opened their understanding, that they might understand the scriptures.

And He said to them: Thus, it is written, and thus, it behoved Christ to suffer and to rise again from the dead, the third day.

Painting the Scene and Giving Considerations for the Points Above.

Imagine the scene.  Consider the frame of mind of the two disciples.  They were still recovering from the grief of Our Lord’s death, when they heard seemingly bizarre tales.  They had never really expected that Our Lord was truly God.  To them everything seemed hopeless on Good Friday and to be told on Sunday that Jesus of Nazareth was not in His tomb and was alive, was not believable.

Our Lord comes along almost out of nowhere and joins them in their journey.  He surprises them with His question about the Christ.    

Then Our Lord gave them instruction of all the Scriptures which were fulfilled in Him.  He showed them how the Redeemer would have to die to make satisfaction to the Father.  They began to see how God’s providence ties all things together beautifully. 

Finally, when they reached their destination they longed to have Him stay with them because they respected His wisdom.  They were eager to hear more instructions from Him.  When He blessed the bread at their meal and broke it, they recognized what He had done at the multiplication of the loaves.  He allowed their eyes to be opened and then He disappeared.

They were so excited that they went all the way back to the Cenacle in Jerusalem.  They related to the Apostles what had occurred.  Then Our Lord surprises them a second time by appearing to them all.  Again, all present could not believe their eyes and thought they saw a ghost.  Our Lord ate some fish in front of them to prove that He was indeed not a ghost.  He had compassion on them and instructed them how the Scriptures were fulfilled perfectly.

Father Hurter tells us that Our Lord hearing the disciples in their discourses on their journey to Emmaus, shows us that when we are feeling most bewildered, Our Lord is always nigh.  He desires to help us unravel whatever problem or difficulty we may have.  Our Lord has compassion on us.   He instructs and encourages us.  He doesn’t want us to be in the dark.[2]  This also teaches us that we have to be careful to keep our conversations edifying.[3]

Another aspect that Fr. Hurter points out is that despondency and excessive sadness dimmed the vision of the disciples, “their eyes were held that they should not know Him.”  In addition to this, their despondency and dejection caused them to forget the many consoling promises of God.[4]

Our Lord rebuked them for being “foolish and slow of heart to believe.”  He lovingly consoles them by opening their eyes to the way the Holy Scriptures have been fulfilled in Him.  He was patient with them and set us a good example of being patient with the weak of mind or body.[5]

The two disciples are eager to listen to what Our Lord explained to them.  This is an edifying example for us.  Furthermore, in this apparition, when Our Lord suddenly disappears shows us that when consolations come, they are not long lasting.  Thus, we must prepare for a coming storm when we are in consolation.   In the same vein, we must not fret when we are in desolation, because this too will pass and we must humble ourselves and wait for the next consolation.   In short, we must be humble and submit to whatever Our Lord sends our way.[6]

The disciples hurrying back to Jerusalem showed their eagerness to spread the good news to others.  They wanted to share their joy of having seen the Risen Lord.

When the disciples saw Our Lord again that night, after their return to Jerusalem, they were among the others who thought that they saw a ghost.  Our Lord showed that He is very patient with us indeed and that He is willing to satisfy our intellects; thus, He proved to them that what they saw was really He.

COLLOQUY: [7]

To Our Lord: I, too, O Lord am slow of heart, and need to be rebuked by Thee.  I thank Thee for Thy patience with me and Thy loving mercy that you have always shown me.  I beg Thee to continue to be merciful with me, a wretched sinner.  Make my heart desire to have Thee near always.  Help me to serve Thee with a generous heart.

Please teach me O Lord, for I am eager to learn Thy ways and Thy Truth.

To God the Father: I thank Thee, O heavenly Father for the Resurrection of Thy Son.  May my heart ever yearn to learn more about Thee and Thy Son and Thy wondrous ways.  Please help me spread the truths of the Holy Catholic Church.

In our next lesson we will study St. Ignatius’s Contemplation to Attain Divine Love.