Mary’s School of Sanctity                   

Lesson #25 – The Spiritual Exercises of St. Ignatius – SECOND WEEK – EXPLANATION ON THE THREE MODES OF HUMILITY

This part of the Spiritual Exercises is not, strictly speaking, set up in the form of a meditation.  But one could certainly adapt this information into a meditation.  One would take the information given by St. Ignatius and ponder these points and make the suggested colloquies.   One could structure the information like St. Ignatius does.  Below we will first set out the explanation as St. Ignatius gives it and then we will set forth a structure which one could use if he were going to meditate on the information.

THE THREE MODES OF HUMILITY

The first mode of humility is necessary for eternal salvation. This requires that I humble and abase myself as much as is possible for me, in order that I may obey in all things the law of God Our Lord.  Accordingly, I would not give consideration to the thought of breaking any commandment, divine or human, that binds me under pain of mortal sin, even though this offense would make me master of all creation or would preserve my life on earth.

The second mode of humility is more perfect than the first. I am in possession of it if my state of mind is such that I neither desire nor even prefer to have riches rather than poverty, to seek honor rather than dishonor, to have a long life rather than a short one, provided that here be the same opportunity to serve God Our Lord, and to save my soul.  Nor would I, for the sake of all creation or the purpose of saving my life, consider committing a single venial sin.

The third mode of humility is the most perfect.  This exists when the first and second forms are already possessed, and the praise and glory of the Divine Majesty being equally served, I desire and choose poverty with Christ poor[1] rather than riches, in order to be more like Christ Our Lord; [and] when I choose reproaches with Christ,[2] thus, [choosing] suffering rather than honor, and when I am willing to be considered as worthless and a fool for Christ Who suffered such treatment before me, rather than to be esteemed as wise and prudent in this world.

If one desires to attain this third form of humility, it will be very profitable for him to make the three colloquies on the three classes of men (mentioned earlier).  He should implore Our Lord to be pleased to choose him for this third form of humility, which is greater and more perfect, so that he may better imitate and serve Him, provided it be for the equal or greater service and praise of His Divine Majesty.

Now We Set Up this Information as a Meditation.

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: is to think of the three degrees of humility that St. Ignatius sets out for us.

The SECOND PRELUDE: to ask for the grace that I desire.  Here it will be to ask of Our Lord the grace that I may attain to the third degree of humility.

The FIRST POINT: THE 1^ST MODE OF HUMILITY requires that one stay out of mortal sin.

The SECOND POINT: THE 2^ND MODE OF HUMILITY requires one to stay out of venial sin.

The THIRD POINT: THE 3^RD MODE OF HUMILITY requires one to imitate Our Lord by choosing poverty and to suffer reproaches like Our Lord did.

The COLLOQUY: We make the same type of colloquies that we made to Our Lady, Our Lord, and Our Heavenly Father in the meditation on the Two Standards.  Here I will beg for the third mode of humility which I am so unworthy of and which I need in order to have the most intimate friendship with the Holy Trinity.

Do we really desire humility?

We can well remember Our Lord’s words, “Amen I say to you, unless you be converted, and become as little children, you shall not enter the kingdom of heaven.  Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven.” [St. Matthew’s Gospel, 18:3-4]

How humble is humble enough?  If we find ourselves asking this question, then we might well wonder if we lack magnanimity of soul.  For magnanimity requires that we want to do the most we can to serve God Our Creator and Heavenly Father.

Our Lord is telling us that no one gets to heaven without having humility.  St. Ignatius explains to us three modes of humility and that if we possess at least one of these modes of humility we can indeed save our souls.  Yet, we must keep in mind that his explanation is given to us in order that we can examine ourselves and see how important humility is to us, and furthermore, to truly examine how much we love Christ.  Are we truly willing to imitate Christ, especially His humility?   St. Ignatius would invite us to ponder these three modes of humility so closely as to turn our pondering into a meditation bearing the fruit of begging Christ to increase our humility and our love for Him.  Indeed, St. Ignatius would have us learn so much about our own lack of humility and subsequent lack of ardor for Christ, that we will then greatly yearn for the third mode of humility and we will earnestly beg Our Lord to give us the third mode.  Now let us study the three modes of humility in order to increase our desiring the best for our souls and to foster the deepest and most beautiful friendship with Christ we can have. 

Considerations for the FIRST POINT: Those who possess the first mode of humility never want to commit a mortal sin.

St. Ignatius tells us that the souls who fall into this first mode are those souls who do not want to offend God by mortal sin.  They truly have a fear of committing mortal sin.  Yet this is the lowest degree of humility and we cannot save our souls without at least this grade of humility.  In order to preserve this degree, we must follow Our Lord’s precept to pray and be vigilant, “Watch ye, and pray that ye enter not into temptation.” [St. Matthew’s Gospel, 26:41]

It is so important to consider that to shoot for such a minimum of humility is not very generous.  What friend would we be to someone if we said to him, “We love you enough to not want to kill you”?  Surely, our love should be far greater than this!

True friends do not want to hurt each other in any way.  Therefore, we should not want to hurt Our Lord by anything that would displease Him.

The practical reality of someone being content to attain only this mode of humility is that he most likely will not be able to maintain this and will likely fall into mortal sin.  If we keep in mind how fragile our fallen human nature is, we can clearly see how easily one can fall into sin and lose his soul.  Think of the angels who were created with high intellects and fell.  Think of our first parents, who were dwelling in Paradise and fell.  Add to this the fact that King David, a man according to the heart of God, fell.  Further remember Solomon, who was endowed by God with extraordinary wisdom but fell.  Finally think of how even St. Peter, especially chosen by Our Lord to lead His apostles and His Church, yet he fell when he denied Our Lord three times.  Should we not have a great fear of becoming lukewarm and settling for mediocrity in our souls?  We should want to stay far away from any thing and any occasion which would not be Christ-like or that He would see as a danger to our souls.  May this be strong enough evidence to convince us not to be satisfied with having this mode of humility!

Considerations for the SECOND POINT: Those who possess the second mode of humility never want to commit a venial sin.

St. Ignatius tells us that the soul in this mode has reached a degree of detachment from creatures.  This soul has attained such holy indifference to temporal things, such as honor and dishonor, wealth and poverty, health and sickness, a long life or a short life.  This soul wants to avoid venial sin and all occasions of sin.

Although this soul is noble in its aspirations, where exactly does this soul stand?  Fr. Hurter gives us these self-examination questions regarding this mode of humility:

Have we attained this degree?  How easily we are deceived if we look at our good resolution and trust our frequent confessions.  But whence the many relapses into venial sin?  Why our many complaints when adversity strikes us, when the Lord is in earnest and takes us at our word, when He sends us humiliations, privations and sufferings?  Whence that craving within us, which rules us completely, for honors, comforts, and worldly joys?  Whence this dread of sacrifice, mortification, and self-abnegation?  Are we striving with all our strength to submit to the will of God?  For it is self-evident, on attentive consideration, that this is necessary if we would remain in the second degree.  “He that contemneth small things shall fall little by little.” [Eccl. 19:1]  However, we must strive for a still higher perfection.[3]

Yes, we must be on our guard constantly to work with all our efforts to despise all venial sin, especially deliberate venial sin.  We must work tirelessly to avoid those venial sins committed through weakness by recognizing our human frailty and begging heaven’s assistance in striving to please God in all things and accepting all crosses and inconveniences.

As edifying as this mode of humility is described here, we must climb ever higher.  For the tenderest friendship with Christ demands still more of us.  The holy union with Christ which He expects us to seek requires everything from us.  Remember, our God is a jealous God and wants us to love Him with our whole heart, and with our whole soul, and with our whole mind.[4] He insists on us giving Him everything.  He must be all in all to us.  This is what true charity and Divine Friendship requires.  Thus, St. Ignatius explains to us the highest level of humility to which we will now turn our attention.

Considerations for the THIRD POINT:  Those who possess the third mode of humility seek to imitate Christ in all things, even accepting poverty and reproaches for the praise and glory of the Divine Majesty.

This mode of humility is the highest.  Let us reflect on Fr. Hurter’s inspiring words to help us desire this mode of humility which leads to perfection.

This degree does not stop at indifference to poverty or riches, honor or dishonor, but provided the honor of God claims nothing else, this degree of humility actually decides in favor of that which the Savior chose as His portion, that is, poverty, shame, and suffering. What a grand, noble, and exalted disposition of the soul!  To come to such a conclusion the following motives should persuade us:

1) The love of our dear Divine Redeemer.  Indeed, we promised Him, “I will follow thee whithersoever thou goest.”

2) The conviction that whatever the Lord, Who is wisdom itself, chooses, is the best, the most perfect, and will be the most useful for us.

3) The example of the saints, who were encouraged and drawn by the example of Our Divine Savior, and entered upon this road, seeking, loving, and choosing poverty, contempt, and suffering.

4) Even the example of the children of this world, who in their love of a human being, as of a child or a bride, or in their hopes of temporal gain or passing reward, even for carrying out their evil intentions, make great sacrifices, lead a very troublesome life, and take upon themselves great hardships.  Think of the soldier, the miner, the railroad-man.  Their lives are often harder than the mortified life of the penitent in the desert or the members of the strictest religious orders.

5) Glance at the reward given, not only in the hereafter, but already in this life.  There ensues even here below, as a result of a such a disposition of mind, a peace which the world does not and cannot give, and a joy of the kind which the Apostles experienced when they had been scourged. “And they indeed went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus.” [Acts 5:41] “I am,” declares St. Paul, “filled with comfort; I exceedingly abound with joy in all our tribulation.” No wonder that such souls have a taste of joy, in fact, are filled with joy; they are even now elevated above the things of earth, and can say with the Apostle of the gentiles: “But the things that were a gain to me, the same have I counted loss for Christ.  Furthermore, I count all things to be but loss for the excellent knowledge of Jesus Christ my Lord.” [Phil. 3:7]

6) The blessing which rests on them for such a disposition of mind, and on the labors for the salvation of the souls of others.  Truly Apostolic men are indeed apt instruments in the hands of Christ.  They prefer sacrifices, self-denial, and suffering.  They do not seek themselves, but the greater honor of God.  Hence, we see the real followers of Our Divine Savior on the way to the cross rendering great service in the conversion of sinners.[5]

This third mode of humility is so perfecting and beautiful we should desire with all our hearts to have it!  We should strive after this exalted degree of humility with the help of Our Lady and her Divine Son.  Let us implore God to elect and elevate us to it. Let us prepare ourselves by degrees for this grade of humility.

But exactly what is necessary to reach this mode of humility?

·         Let us resolve not only to avoid all mortal sin but to despise all venial sin, indeed to despise the very shadow of sin!

 

·         Let us resolve to make good use of the daily opportunities for mortification and self-denial, to become accustomed to patiently bear rebukes, slights, and humiliations.

 

·         Let us strive to be masters of ourselves and endeavor to be faithful followers and imitators of Christ Himself.

 

·         Let us purify our intentions, and please Our Lord as the Mystical Spouse of our souls.[6]

There is nothing higher for the soul to aspire to than the Mystical Marriage with Our Lord, the heavenly Bridegroom.[7]  Our Lord refers to Himself as the Bridegroom many times in the Gospels, for indeed, He intends that every elect soul be His spouse.  Hence, St. Ignatius tells us to implore Our Lord to choose us for this mode of humility so we can better imitate Him and serve Him in our lives.  What better result can be gotten from our cooperation in what we set out to accomplish from the first meditations on the Principle and Foundation?  What noble friendship with Our Dear Lord Jesus Christ!!

Concluding thoughts:

Now we find that we can turn our thoughts to our begging colloquies that St. Ignatius recommended to those who desire to attain this third form of humility—for only this third form should satisfy our soul’s hunger for Christ!

COLLOQUY:[8]

[Addressing Our Lady as St. Ignatius advised us to do.] O, my mother Mary, I desire with all my heart to have this third degree of humility.  Thou, tender Mother and excellent model of humility, were uniquely fashioned by God to help me, thy poor child to learn humility.  I place myself in thy maternal hands.  Please assist me to despise all sin and all things which are displeasing to Thy Son.  Please aid me, dearest, tenderest, Mother, to embrace all suffering, both moral and physical, so I can better learn to imitate thy Divine Son.  The Divine Bridegroom is attractive to me and I need thy help, O Mary, to properly dispose my soul for Him.  I beg thee, dearest Mother Mary, to guide me and teach me all I need to know in order to please thy Son. I will say a Hail Mary.

[Then St. Ignatius has us address Our Lord with a similar colloquy.] O my dearest Lord Jesus Christ, I love Thee and I need Thee.  I beg Thee to help me by giving me this third mode of humility.  I know I am so unworthy of having this tremendous gift, and yet, I beg Thee from the bottom of my heart to grant me this deep humility.  O my sweet Jesus, Thy humility is so attractive and charming to me!  O how I long to imitate Thy humility!  Alas, I am so weak and inexperienced in imitating Thee that I have no real idea how to begin.  But I know that Thou will not despise my petition because Thou hast Thyself invited me when Thou said, “Learn from Me for I am meek and humble of heart,” and “Ask and you shall receive.”  I throw myself at Thy Feet and beg Thee to keep Thy countless examples of humility ever before my mind so I can ponder them and endeavor to imitate them. Close with an Anima Christi.

[Then I will address the Father with a similar colloquy.] O almighty Father, Thou hast given Thy Dear Son to us to be our Model of virtue. I beg Thee to help me follow Thy Son’s examples and imitate Him in all things.  Help me to faithfully use every circumstance as a golden opportunity to imitate Thy Divine Son.  Help me to have the strength to suffer whatever Thou art pleased to send me, both moral and physical suffering, even poverty and bearing the reproaches others inflict upon me. 

Help me to always see that nothing is more important than faithful service to Thee.  Likewise, help me to ever remember that whatever Thou hast chosen for my life and its circumstances, is because of Thy Providential care.  Thou hast loved me from all eternity and thus, all things are for my good and for Thy Divine Honor and Glory.  Let me delight in seeing Thee glorified in all things.  Also, I beg Thee to help me be ever grateful to Thee for all Thou dost in time and in eternity. Close with an Our Father.    

We have studied the Three Modes of Humility and have hopefully acquired a great desire to be of the third mode.  In our next two lessons we will study intimately Our Dear Lord’s Passion which will further help us pour out our hearts to beg Him to help us imitate His profound humility.  By our faithful imitation of Him we hope to better dispose our souls to receive the wonderful gift of the third mode of humility.   We hope to grow this noble heart-felt desire in these upcoming lessons/contemplations on the Passion of Our Lord.

                    Mary’s School of Sanctity                   

Lesson #24 – The Spiritual Exercises of St. Ignatius – SECOND WEEK – MEDITATION ON THE THREE CLASSES OF MEN

In this lesson we study St. Ignatius’s famous meditation called the Three Classes of Men.  This meditation is a more subtle one and we must strive to understand the key message that St. Ignatius is giving us in this meditation.

His message harkens back to the proper use of creatures from our meditation on the Principle and Foundation Part II which was Lesson #11.[1]  There we discussed how creatures are supposed to be used solely for the service of God and to help us save our souls.  When one discovers there is a creature that is not useful for his salvation and the service of God, then he must rid himself of it. 

In this current meditation, St. Ignatius wants us to make a close examination of our own particular use of creatures.  We, no doubt, have some attachment to a creature which is an obstacle to our perfect service of God and to our salvation.  We must be convinced, like the third class of men (discussed below) that we must be completely detached from any obstacle which is between us and God.  When we are actually doing this meditation, it is often the case that we see more directly to which creature we are inordinately attached and we fortify our resolve to give up that attachment because we want to love God completely. 

This meditation helps us discover the demonic tricks which hinder us from ridding ourselves of inordinate attachments to creatures.  In this meditation we will consider the various inordinate attachments men typically have.  We will consider the consequences of delaying to get rid of bad attachments.  We will then discuss what happens if we try to retain our bad attachments by rationalizing that our attachment is not a problem after all.  Lastly, we will discuss the peace and harmony a person has within his soul when he truly renounces all inordinate attachments so he can serve God as He wills us to serve Him.

Before setting out our intended considerations, let us first see the material St. Ignatius gives for this meditation.

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 history.  Here it is to consider three classes of men.  Each of them has acquired ten thousand ducats, but not purely, as they should have, for the love of God.  These men all wish to save their souls and find peace in God Our Lord by freeing themselves of the serious impediment arising from their attachment to this acquired money.

The SECOND PRELUDE: is the mental representation of the place.  Here I will behold myself standing in the presence of God Our Lord and all His saints, that I may desire and know what is most pleasing to His Divine Goodness.

The THIRD PRELUDE: I will ask for the grace that I desire.  Here it will be to beg for the grace to choose what is for the greater glory of His Divine Majesty and the salvation of my soul.

The FIRST class: They would like free themselves of the attachment they have for the money they acquired, in order to find peace in God Our Lord, and to be able to save their souls, but up to the hour of death they do not take the means.

The SECOND class: They want to free themselves of the attachment, but they wish to do so in such a way as to retain what they have acquired.  They want God to come to what they desire, and they do not resolve to give up the money in order to go to God, even though this would be the better state for them.

The THIRD class: They wish to free themselves of the attachment, but in such a way that their inclination will be neither to retain the thing acquired nor not to retain it, desiring to act only as God Our Lord shall inspire them and as it shall seem better to them for the service and praise of His Divine Majesty.  Meanwhile they wish to consider that they have in their hearts broken all the attachments, striving not to desire that thing nor anything else, unless it be only the service of God Our Lord that prompts their action.  Thus, the desire of being able to serve God Our Lord better will move them either to accept things or to give them up.   

The COLLOQUY:  we can make the same colloquies that were made in the previous contemplation or the Two Standards.

This meditation focuses on what to do when we discover that we have inordinate attachments to creatures.  Let us realize that as humans it is a given fact that we all have some inordinate attachment to one or more creatures.  This is a consequence of our fallen human nature.

What sort of things are we inordinately attached to?  Some typical examples are given below.

What are we supposed to do with inordinate attachments?  We get rid of them.

We all have things/creatures in our lives that are not good for our salvation.  We must discover what they are and be completely determined to rid ourselves of them without compromise or reservation.

Not only does our salvation depend on our complete detachment from creatures, but the mystical union which Our Lord intends to have with each Catholic is hindered by the obstacles we place between ourselves and the Bridegroom of our souls.[2]

Therefore, it is crucial that we be truly detached from creatures and only use them according to the will of God.

Yet, when we come to the point of getting rid of them, humans often do one of three things and these three things correspond to the three classes of men. 

1.    The first class men are those who delay giving up the inordinate attachment(s).

2.    The second class men are those who try to rationalize that the inordinate attachment(s) is (are) somehow not really inordinate.
   

3.    The third class men are those who when they realize that the inordinate attachment(s) is (are) a danger to their salvation, they simply rid themselves of it (them). 

Let us firstly examine the typical attachments that we humans have and then analyze the way we humans commonly react to these types of attachments.   In this way we will be considering the substance of St. Ignatius’s meditation and then see how we can increase our desire to be truly like the third class of men and acquire holy indifference.

Typical obstacles in our human condition:

False human respect:

We humans often worry too much about what others think of us and our actions.  We do not want to stand out and look different.  There are strong temptations to go along with the world in its fashions, and worldly activities. 

We often worry that if we have Mary-like modesty or moral standards that please Our Lord and King, then we will be considered weird or prudish.  We worry what our extended families or friends will think of us when we should really be concerned about what Our Lord and Our Lady will think about us.

What does Our Lord say about our being too concerned about what our relatives think about us? “He that loveth father or mother more than Me, is not worthy of Me; and he that loveth son or daughter more than Me, is not worthy of Me.” (St. Matthew’s Gospel, 10:37). 

Our Lord does not want us to have inordinate attachments to people, especially if they are bad companions for us.

Further, when our worldly friends and acquaintances are hostile to us because we put Christ first, He consoles us in these words: “If they have persecuted Me, they will also persecute you.”  (St. John’s Gospel, 15:20). 

If we are worried about people not liking our principled stand on Catholic Faith and Morals, we do well to remember these precious words of Our Lord and take courage and strength from them. 

Some additional consoling words are: “If the world hate you, know ye that it hath hated Me before you.”  (St. John’s Gospel, 15:18).  “In the world you will have distress: but have confidence, I have overcome the world.”  (St. John’s Gospel, 16:33).

The Book of Wisdom teaches that worldlings despise the just.  Therefore, we must expect reproach and scorn from those who are worldly.  They will never agree with us and if we are trying to please Our Lord and Our Lady, we will necessarily be a thorn in the side of the worldly.  Our Dear Lord and His Mother suffered greatly from the worldly of their time, so we must not be surprised if we are misunderstood and held in contempt if we are imitating Our Lord and His Mother.

Comforts:

Here we must examine how we view our comforts both physical and spiritual.  Do we squawk when we encounter physical discomfort, e.g., it’s too warm or it’s too cold?  What do we do when we have some physical ailment or pain?  What do we do when we don’t feel like delving into intellectual work?   Are we prone to want to relax and take it easy?  Am I attached to some favorite clothes, shoes, or accessories?  

Gadgets:

Here we must examine our use of technology.  Do we have to have the latest electronic equipment?   How much time do we spent focused on our modern equipment?  

Pleasures:

Here we examine what delights us.  How do we spend our time?  Do we occupy our time with things that are wholesome and pleasing to God?  Are we attached to shallow and worldly amusements, travel, dining out, etc.?  Are we attached to some particular food(s) or beverage(s)?

Conveniences:

Here we examine how we use the things which make our life easier.  How do we handle circumstances when one of these useful things is not available to us at a given time?  Do we get upset?  Do we think the situation is a horrible cross?  Do we tell ourselves that we cannot manage without this object?  Now is a good time to examine how we handle circumstances, in general, that do not go favorably for us.  Are we so attached to having our own way that we do not readily accept things that come to us?  (Are we too attached to our selfish will?)

Property:

Here we examine how we view our property.  Do we have the spirit of poverty when it comes to our belongings?  If something were to happen to our property, what would our reaction be?  Is there something we own that would be considered by Our Lord or Our Lady as a worldly luxury?  Is there something we own which we use only to pamper ourselves?

People:

Here we examine our friendships and acquaintances.  Do they help us save our souls?  Do they help us increase in virtue?  By contrast, do they “drag us down”?

A sign to help us identify inordinate attachments:

One clear indication that we have a dangerous attachment to a person, place, or thing is to ask ourselves if something were to happen to [fill-in-the-blank], what would my reaction be?  Our reaction should be, “Whatever God wants is what I want”.

Like Job, we should say:

The Lord gave and the Lord hath taken away: as it hath pleased the Lord so is it done: blessed be the name of the Lord.

 Job, 1:21.

If this is not our reaction, then we have an inordinate attachment.

Having found an inordinate attachment, how do humans react?

The first class of men delays getting rid of the inordinate attachment.

Men who fall into the first class do want to save their souls and yet they do not actually do what they know they should in order to save their souls.

We can truly consider how men in this class neglect to think about, let alone ponder, the Principle and Foundation.  They are considered by St. Ignatius to be procrastinators for they always tell themselves that they will take the means to save their souls later.  They put off until tomorrow what ought to be done today. They do not worry about the fact that man is created to praise, revere, and serve God and that he is to use creatures only insofar as they help him to obtain his end.  They do not weigh all of their actions in light of eternity.  Therefore, they do not have an eternal perspective.  

If they are not fulfilling the principle and foundation, what are they doing?   Fr. Hurter describes the focus of men who delay ridding themselves of their inordinate attachments:

The principles of the world rule and guide their judgment; they are not penetrated by the sentiments of Our Divine Savior.  They strive for comfort, honors, dignities, prestige and praise, not for the greater honor of God and the salvation of souls.  They have a passion for entertainments and amusements, but dread self-denial and mortification.  Spiritual exercises not binding under pain of mortal sin they neglect.  If, for some reason or other, they do attend spiritual exercises, they may indeed make some good resolutions, but without permanent results.  There is no earnest endeavor to reduce them to practice, for old customs and long-established habits choke the sprouting seeds (or correct desire to be rid of inordinate attachments).[3]

These are sufficient considerations to warn us about the danger of falling into this class.  Now let consider the second class of men.

The second class of men rationalizes and tries to make it look like the inordinate attachment is not a danger to salvation.

When a second-class man realizes that he has an inordinate attachment, he rationalizes so that he can keep the object to which he is inordinately attached.  The devil seeks to trick people to keep their inordinate attachment under the appearance of good.  The person tells himself that he could do so much good by keeping the thing he is inordinately attached to.

For example,

Ø  “I should keep associating the those (bad) companions (that are still a danger to my soul) because I can be a good example for them.”

Ø  “I should stay in that (compromise) group because I can influence them for the good from within.”

Ø  “I should receive those (compromise) sacraments because I need to get my children in the habit of receiving the sacraments.”

Ø  “I should keep my (worldly) media-streaming device because it will help me save my soul by watching (so-called) ‘holy’ movies.”

Ø  “I should not do extra penance because it will ruin my good health.” 

The devil also tempts us to think that we have a real need for something and that we cannot function without it.  When we find an attachment and we suspect it is an inordinate one, if we find ourselves coming up with a string of apparent reasons why we need the object, this is a very big clue that we have an inordinate attachment to the object.  Then it is important that we use Ignatian discernment to weigh whether at our deathbed we will have wished that we had rid ourselves of that object.  If we can see that we would regret at our particular judgment that we kept the object in our life, then we know that we have an inordinate attachment to the object.  We know what to do – detach ourselves from it!

God does not try to trick us.  Our reason must be used to weigh how we use creatures.  God expects us to use our reason to make a proper choice on how to use objects and which objects are dangerous to our salvation.  In other words, God expects us to be able to figure out whether something is an obstacle to our salvation or not.

We, therefore, have to be on our guard to not rationalize about things that we desire.   We must make our hearts docile to the Holy Ghost and to be willing to give up whatever diminishes our love of God.  We must be willing to give ourselves unconditionally to God.

Now that we have probed the subtle snares of the devil which draw men to be in the second class, let us turn our thoughts to the third class of men.

The third class of men gets rid of the inordinate attachment because he loves God and does not want to perish for all eternity.

This class of men includes those who truly want to be friends of Christ and please Him in all things.  The saints in heaven were in this class of men.  These souls did not count the cost of their sacrifices to God.  They gave Him all.  They wanted to love God above all things and would never want to offend Him in any way.  They did not want to place any obstacles between God and themselves.

This leads us back to the Ignatian holy indifference which we discussed in detail in Lesson #11.   We must be indifferent to our own wants and desires if these be opposed to God in any way.  In other words, we must be detached from ourselves.  With self-knowledge, we can easily detect if our own will is emerging and we are beginning to veer from trying to seek God’s Will.  We must pray hard to keep the will of God first and foremost in our minds.  We must watch carefully to see the circumstances and discern what God’s will actually is.  One rule of thumb to remember is that if something is out of our control, then we know that it is God’s will for us.  Then we strive to lovingly accept it and persevere in doing God’s will.

COLLOQUY:  

[Addressing Our Lady as St. Ignatius advised us to do.] O, my mother Mary, help me to root out anything in me that is displeasing to Thy Son.  Assist me to immediately cast out any inordinate attachment I have.   Please do not let the folly of procrastination enter into my soul, for I will surely perish eternally if this spirit is in me.  Help me, dear Mother, to want to focus entirely on thy Divine Son and never let any obstacle obscure my gaze on Him Who is most worthy of my love.

[Then St. Ignatius has us address Our Lord with a similar colloquy.] O my dearest Lord Jesus Christ, I love Thee and I need Thee.  I beg Thee to help me to have no attachment to things of this earth.  I want Thee to ever be my first priority in my life and for all eternity.  The sly fox, the devil, will ever try to distract me from the love of Thee.  He will tempt me with countless things to obscure my mind from thinking of my eternal end.  I need Thee, O my Savior, to guide me and keep me faithful to thee.  I never want anything to be an obstacle to my union with Thee.

[Then I will address the Father with a similar colloquy.]  O most almighty Father, I beg Thine assistance to help me see the proper use of Thy creatures.  Help me to not let any obstacle get in the way of the service and praise that I owe to Thee.  I want Thee with my whole heart.  Please grant me the grace to ever see if I am becoming attached to any creature.  Please give me the fortitude to ruthlessly detach myself immediately from such a creature.  Suffer me not to love any creature more than Thee and not to delay ridding myself from such a dangerous attachment.  Let me give myself entirely to Thee without compromise or reservation.  O be Thou King and Center of my poor heart forever in time and in eternity.

This meditation nicely complements the next lesson which is an explanation of the Three Modes of Humility.  This next lesson will also help us probe ourselves to find out how willing we truly are to suffer for Christ.

                    Mary’s School of Sanctity                   

Lesson #23 – The Spiritual Exercises of St. Ignatius – SECOND WEEK – THE MEDITATION ON THE TWO STANDARDS

In the last several lessons we have been using St. Ignatius’ method for a special way of meditating which is to focus on the sights, sounds, and actions of those we are considering.  This method is very profitable and helps us draw many conclusions with which to subsequently gain spiritual strength. This meditation which we now undertake will use this same method in a more in-depth manner.

This is the famous meditation on the Two Standards and it is especially beneficial for our spiritual life.  We will use our imagination to become familiar with this most momentous battle that takes place here on earth, namely, the battle between Christ and Satan.  Ever since the Fall of Adam this battle has been intense and will continue until the end of time.  If we truly want to be happy for all eternity, then it is crucial for us to study all the aspects of this battle.

Let us go forward, then, and take a detailed and careful look at the two sides engaged in this battle.  We cannot withstand our enemy if we do not know him and his tactics.  Also, we cannot be faithful Soldiers of Christ if we do not have an intimate knowledge of Him.  So let us study what we need to know to be valiant warriors in the Church Militant.

St. Ignatius first shows us the leader of each camp, then he elaborates the plan of each one, and lastly, he describes how each implements his plan. 

First, we set out what St. Ignatius gives us for this meditation, and then as usual we will give some possible considerations on those points that he lays out for us.

A Meditation on Two Standards

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 is the history of the subject matter.  Here it will be how Christ Our Lord calls and wants all men beneath His standard, and how Lucifer, on the contrary, wants all men under his.

The SECOND PRELUDE is the mental representation of the place. Here it will be to see a vast plain covering all the region about Jerusalem, where the supreme Leader of the good is Christ Our Lord; and another plain in the region of Babylon, where the evil chieftain of the enemy is Lucifer.

The THIRD PRELUDE: I will ask for the grace that I desire.  Here it will be to ask for a knowledge of the deceits of the evil chieftain and help to guard myself against them, and a knowledge of the true life which the supreme and true Leader reveals, and for the grace to imitate Him.

The FIRST POINT is to imagine how the evil chieftain of all the enemy is seated in the center of the vast plain of Babylon, on a great throne of fire and smoke—a horrible and terrible sight to behold.

The SECOND POINT is to consider how he calls together countless demons, and how he scatters them, some to one city, some to another, throughout the whole world, missing no province, no place, no state of life, nor even any single person.

The THIRD POINT is to listen to the harangue which he delivers to them, how he spurs them on to ensnare men and to bind them in chains.  He bids them first to tempt men with the lust of riches (as he is most accustomed to do), that they may thereby more easily gain the empty honor of the world, and then come to unbounded pride.  The first step in his snare is that of riches, the second honor, and the third pride.  From these three steps Satan leads on to all other vices.

In like manner, we are to imagine on the other hand, the supreme and true Leader, Who is Christ the Lord.

The FIRST POINT is to consider how Christ Our Lord takes His stand in a lowly place, in that great plain about Jerusalem, and He is beautiful and gracious to behold.

The SECOND POINT is to see how the Lord of the entire world chooses so many persons, apostles, disciples, etc., and sends them throughout the world to spread His sacred doctrine among men of every state and condition.

The THIRD POINT is to listen to the discourse which Christ Our Lord makes to all His servants and friends whom He sends on this mission, charging them that they should seek to help all men; first, by encouraging them to embrace the most perfect spiritual poverty, and if it should please His Divine Majesty, to choose them for it, also to embrace actual poverty. Secondly, by encouraging them to desire insults and contempt, for from these two things come humility.  So then there are three steps: the first, poverty opposed to riches; the second, scorn and contempt, opposed to worldly honor; the third, humility, opposed to pride.  From these three steps, let them lead men to all virtues.  

The COLLOQUY: I will now address a colloquy to Our Lady and I will ask her to obtain for me from her Son and Lord the grace that I may be received under His standard, first, in the most perfect spiritual poverty, and should it so please His Divine Majesty to choose me, also in actual poverty; secondly in bearing reproaches and offenses, thus imitate Him more perfectly, provided only I can suffer them without sin on the part of any other person or displeasure to His Divine Majesty.  Afterwards, I will say the “Hail Mary.”  I will ask the Son to obtain for me the same graces from the Father, and I will then recite the “Anima Christi.”

I will also ask the Father to grant me the same graces, and I will then say the “Our Father.”

The Two Leaders and Their Corresponding Standards

The Standard of Satan

Considerations for the FIRST POINT: we make a mental representation of the plain of Babylon with the devil on his fiery throne.

Once again, we can find help from Fr. Hurter’s setting forth the meat of the meditation.

a. Holy Writ depicts the evil spirit as the prince of darkness (Eph. 6:12; Col. 1:13) and the father of lies. (John 8:44).  As such he deceives and confuses, stirs up dust so that one cannot see, awakens doubt, leads to unbelief, and brings on fickleness of character.   Wherever we notice these traits, there is the smoke of hell and the evil spirit is at work.

b. According to Holy Writ he is a peace-disturber, who sows cockle (Matt 13:25) and the seeds of discord.   As such a turbulent being he causes unrest, excitement, tears hearts asunder, and shows a restless and violent demeanor.  Where that is to be found, there the smoke of hell is rising and the evil spirit is in the background.

c. He is the prince of hell, where despair is prevalent.  Hell is “a land of misery and darkness, where the shadow of death, and not order, but everlasting horror dwelleth.” (Job 10:22)   As prince of hell he causes sadness, disappointment, despondency, makes the heart to ache, and then to despair.  Where this frame of mind is prevalent, there is the smoke of hell, and there breathes the evil spirit.

d. He is the rebel, who from the beginning of the world rose up against God and through whom the spirit of revolt invaded paradise and now pervades the whole world.  As such, he naturally urges men on to stubbornness and obstinacy, awakens in them pride, and drives them to insubordination and rebellion against authority.  Where such fruits ripen, the smoke of hell is noticeable; there the evil spirit has already gained a considerable influence.[1]

Yes, let us see this horrific scene.  Look at Babylon – the place where the people conceitedly thought that they could build a tower to reach heaven.  But God confounded them by having them speak in different tongues.  How fitting for the proud evil one to pick this place to have his pompous fiery throne.

See how the devil with his unbounded pride pretends to be so very powerful.  He presumes that he has more knowledge than he really has.  He makes a big “show of strength” and pretends to be in charge of the world—as if he has control of everything!  In this way he tries to entice us to discouragement and despair.

He displays smoke, which represents the darkness of hell.  This smoke causes confusion everywhere.  This smoke also causes fear—that age old satanic tactic used as an attempt to overcome souls!! 

Remember to consider how the devil uses this same smoke as a means to hide his deceptions and his sowing of half-truths.

Look at the fire, too!  That fires dazzles brilliantly and plays on the senses.  It excites the senses not only to pleasures but also to fear as well.  It causes noise and movement in order to agitate the soul and make the soul extremely restless.

Indeed, the devil’s attack is a subtle one.  He hates God with all his might and attacks maliciously, ferociously, and unceasingly.  Furthermore, we must never forget that he cannot force us to sin and cannot do anything to us unless God permits it.  Remember, too, that we have powerful weapons against Satan.  In fact, St. Vincent de Paul tells us that, “the most powerful weapon with which to overcome the devil is humility; because not knowing how to use it, he does not even know how to defend himself from it.”[2]

Now that the scene is set in our imagination, let us study the wretched plan of action the devil has.

Considerations for the SECOND POINT: the devil expounds his plans

We will allow Fr. Hurter’s words to paint the vivid scene for us:  

In the council of war, which he holds with his partisans, Lucifer unfolds the following plea:

Awaken in the hearts of men a love, an attachment, and a passion for earthly goods.  When they are once engrossed by worldly riches they will run, work and strive for them, forget heaven and things eternal, and neglect the salvation of their souls.  Having met with some success, they become conceited, look down upon others, seek for flimsy honors and esteem, and then become ambitious.  When they have compassed distinction, they are captured by pride: and no sooner has pride obtained the mastery of the heart of men then they will take no advice, submit to no authority, however sacred, and they will make light of every commandment.  Thus, the way is cleared to self-deification, and the evil spirit is implicated in our rebellion against God.  The way to it, therefore, is avarice, ambition, and pride.[3]

Considerations for the THIRD POINT: the devil puts his plans into action

We see in the following quotes how Fr. Hurter describes how the devil puts his plans into action:

1. The prince of darkness, to carry his cunningly devised plan into effect, sends his spirits into every land and into all places.  No one can escape their promptings and temptation.  They are bent on carrying out the orders given them so eagerly that St. Peter warns the faithful: “Be sober, and watch, because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour.” {1 Peter 5:8}

It is sad, indeed, to see that thousands and thousands of men give themselves up to the devil as his assistants and tools to found and spread his kingdom upon earth, to plant his standard everywhere, and to entice their brethren into his net.  These aiders and abettors are more dangerous than the evil spirit himself.  They make use of every imaginable weapon, science, power, astuteness, deduction, threats and enticements.  They are always on the alert and work indefatigably for the ruin of souls, sparing no effort or sacrifice.  And of the terrible results the history of the world is an evident attestation.  How successful the craftiness of the evil spirit is!  What a scramble, what a striving and chasing after things of this earth!  Avarice and greed dominate the ways and doings of men.  What plans of ambition do they not pursue in all things!  How pride, emancipation from God, and self-deification of human society has increased![4]

It is obvious that the devil doesn’t miss anyone in his plan to devour souls.  He goes after both laity and religious. 

Fr. Hurter also relates how the devil attacks priests and religious in a more subtle way than he attacks the laity.  Firstly, the devil will divert religious from striving for perfection to the seeking of something for themselves in the way of bodily comforts and attachment to creatures.  In this manner the religious will become a less useful instrument in the hands of God and will not work for the salvation of souls.  The religious is then easily led to want the esteem of others, to think highly of himself and desire promotions.  Fr. Hurter gives us more insights about the cunning traps the devil lays for those consecrated to God:

He [the devil] will induce us [priests and religious] to have a high opinion of our talents and ability, to be prepossessed in our own favor, and consequently to seek preferments and places of honor, to feel easily slighted and offended, and to become jealous of others.  If he succeeds in this, our zeal for souls shall have been spoiled and we shall belong to those of whom the Apostle says: “For all seek the things that are their own, not the things that are Jesus Christ’s.” {Phil. 2:21}  He will tempt us to take any liberties by which we withdraw ourselves from the restraint of obedience, emancipate ourselves and become willful.  And thus, pride is nourished and the striving after real virtue and the following of Christ are undermined.[5]

St. Teresa of Avila gives us a similar warning about these dangers by saying, “It seems to me that honors and riches always go together: he who loves honor never hates riches, while he who hates riches seeks no honors.”[6]  

We see plainly how we must abhor riches because they are so dangerous to our salvation.  Listen to how St. Teresa of Avila is very frank when she gives a strong warning to her spiritual daughters in religion:

If poverty is real, it guards purity and all other virtues better than do fine buildings.  Keep to this, I beg of you by the love of God and His Blood.  If, with a good conscience, I could wish that the day you build a costly dwelling it may fall and kill you all – I say, if I could do so with good conscience – I would wish it and beg God to grant it.  It looks very ill, my daughters, to build fine houses with needy men’s alms!  God forbid it!  Ours should be poor and mean in every way.  Let us to this extent at least resemble our King.  He had no home except the stable of Bethlehem where He was born, and the Cross where He died.  Within these houses few luxuries could be found![7]

Because riches lead one to seek the praise of others, riches directly lead to the deadly sin of pride.  People tend to praise the rich because, in the weakness of fallen human nature, they seek to acquire benefits from the rich.  They pretend to be ‘friends’ of the rich person.  Indeed, how often is the case that if a rich person should happen to lose his riches, he is abandoned by everyone in a heartbeat! 

Rich people are impelled to feel empowered by their wealth because so many throng after them.  They commonly lord their wealth over others and soon become despotic.  This is indeed Satan’s plan.

The wealthy are incited to do anything to keep their wealth and Satan wants this aspect, too.  So obsessed does one become with money and material goods that he completely forgets and abandons God.  Satan would have every man, woman, and child on earth entrapped in this scheme if he could.

He sends his minions to capture as many souls as possible.  The lesser devils only obey Lucifer because they are afraid of him.  They hate him and they hate souls.  We must not think that the devils are perfectly united; they argue and fight among themselves as they work hard at dragging souls in their miserable direction.

As we shudder to imagine such a horrific scene, and as we acknowledge our constant danger, let us now turn to look at Our dear Lord Who will never abandon us poor exiles of this earth.

The Standard of Christ

Considerations for the FIRST POINT: we make a mental representation of the plain about Jerusalem.

The following inspiring text from Fr. Hurter shows us indeed the stark contrast between Satan and Christ:

How different is the physiognomy of Our Divine Savior, how lovely He appears in the light of the Gospel![8]

a. He is the true Light.  “I am the light of the world.” {John 8:12} As the light, He enlightens and transfigures everything, broadens the view, clears the sky, and produces serenity.  In that soul in which the sky is serene, which looks at all things in supernatural light, which is entirely filled with the light of faith, there breaks the spirit of Jesus Christ. [9]

b. Jesus by preference calls Himself the Son of man, and as such he comes forward most unassumingly, most condescendingly, and most mildly.  He is cordiality itself.  Condescension, mildness, cordiality are manifestations of the spirit of Jesus Christ.  Where we find these, we can easily conclude that it is His spirit.

c. Christ is our Savior.  “Thou shalt call His name Jesus,” said the angel to Mary in announcing His birth.  As Savior He expands the heart, sets men free from the bonds of sin, from the chains of passion and from the snares of the world; and inspires them with courage and confidence.  When one, even after mortal sin, rises quickly, does not lose courage, and confidently betakes himself to the feet of the Savior to seek forgiveness and reconciliation, there moves the spirit of Christ; there one can exclaim with Martha: “The Master is here, He calls you.” {John 11:28}

d. Jesus is the Prince of Peace.  Among the names of the future Emmanuel, the Prophet Isaias also mentions this one.  And indeed, He came to bring peace with God, with your neighbor, and with yourself.  As Prince of Peace He calms, comforts, pacifies.  If therefore, we feel within ourselves a true peace, elevated above the storms of passion, and if a friendly disposition suffuses our exterior, then we may conclude from this that the spirit of Christ dwells within us.[10]

Fr. Hurter enlightens us further on the amazing contrast between the followers of Satan and the followers of Christ:

The spirit of Jesus Christ is stamped upon the lives of the saints, whereas the spirit of the evil one marks the wicked.  The satellites of Satan are proud and full of conceit in appearance; arrogant and bold in speech; vehement and boisterous in manners; dark in expression of countenance and repulsive toward others, especially hard and heartless towards the poor.  They are real types of the hellish spirit! The saints are in appearance modest and unassuming; in their intercourse with others friendly and loving!  A heavenly peace suffuses their exterior; innocence and purity of heart beam forth from their eyes; cheerfulness transfigures their whole being.  Here it will be well for us to test our exterior and our manners, to see whether we are entirely penetrated by the spirit of Jesus Christ, or whether there is not something of the breath of the evil one upon us.[11]

Considerations for the SECOND POINT: Our Lord expounds His plan.

Fr. Hurter explains Our Lord’s beautiful plans:

What plan does our Divine Savior unfold?

He teaches His disciples and friends to warn people not to become attached to earthly things, but to be ever mindful of the fact that “we have not here a lasting city, but seek one that is to come.” {Heb. 13:14}

We are wanderers and pilgrims, and it is foolish to become altogether absorbed in earthly things which death will surely snatch away, and to forget things eternal.  They should instruct us how dangerous it is to pursue creatures that lead us away from God and our eternal destiny, and should always insist that “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” {Matt 5:3} This poverty in spirit is the first step in the following of Christ on the road to perfection.  When this is attained, it will be easier to renounce worldly honors, and to be indifferent to abuse and contempt.  When one has come thus far, the fear of God will gain the upper hand, and with it, real humility.  Where humility rules, all the other virtues thrive.  The way then to Christian perfection is poverty in spirit, contempt of the world, and humility.[12]

The quote we gave above from St. Teresa of Avila encourages us to hate honors and thereby hate riches.  She continues this theme saying:

I think that a thirst for honor always carries with it some regard for property and money; it is strange to see a poor man honored by the world, for however much he may deserve it he generally remains unnoticed. True poverty, undertaken for the sake of God, bears with it a certain dignity in that he who professes it need seek to please no one but Him, and there is no doubt that the man who asks no help has many friends, as events have taught me. [13]

 She exhorted her spiritual daughters with this sobering truth regarding the physical building(s) of their convent,

Remember, they must all fall down at the Day of Judgment, and who knows how soon that may be?  It would not look well if the house of thirteen poor women made much noise when it tumbled, for the real poor make no commotion – they must be silent or none will pity them. [14]

Considerations for the THIRD POINT: Our Lord puts His plans into action.

Once again, we find fruitful instruction regarding this point from Fr. Hurter:

2. Let us, on the other hand, cast a glance at Christ.  He sends His disciples into all the world to spread and carry out His program.  During the course of centuries, a countless number of noble souls have attached themselves to Him, and by word and example they invite us to become animated by the spirit of the Lord and follow Him.  Their virtues, their activity, their burning zeal, will edify us, and we too shall enlist under the standard of the Lord.  The zeal of His enemies will spur us on to remain true to Him and to carry out His directions courageously.

Since we have become acquainted with the spirit and strategy of the evil spirit, and on the other hand with the spirit of Our Divine Savior, His plans and views, we should, with the help of Mary, appeal to Jesus to shield us from the spirit and protect us from the snares of the evil one, to fill us with His own spirit and make us partakers of His sentiments.[15]

The Good Lord gives us the edifying examples of the saints to further hearten us.  For example, St. Teresa of Avila encouraged her spiritual daughters to embrace poverty with ripe good will, she told them:

“Life lasts but two hours: their reward is immense, but, even without that, by following the counsels of Our Lord the very imitating His Majesty in any way would be an ample recompense.[16]

We must not forget that Our Lord wants us so much!  He lived His life in poverty. Even in His Public Life, He lived in perfect poverty.  He wants us to follow His examples.  He gives us countless inspirations daily.   He wants us to have a divine friendship with Him so He may become the Spouse of our souls.

He wants us to be apostles of love who spread the knowledge of Him and His Standard.  He was thirsty for souls; He wants us to also be thirsty for souls.  He was held in contempt, “the reproach of men and the outcast of the people”, and He wants us to be willing to accept being held in scorn by others for the love of Him.  For this is the only way to learn to be meek and humble of heart as Our Lord was and is always.  Thus, He reminds us, “If they have persecuted Me, they will also persecute you” [St. John 15:20].   Truly, one can find all three marks of His Standard, that is, poverty as opposed to riches; being ready to be scorned as opposed to honors, and humility to oppose pride.  What are these three but the imitation of Christ!   
 

Concluding thoughts:

This meditation contains the guidelines for imitating Christ.  Let us study Him and see how His Life was a supreme example of His Standard.  If we imitate Him faithfully then we will be completely on His side in the battle.  Of course, Our Lord is completely attractive and draws us to want to be under His Standard. 

COLLOQUY:[17]  [Addressing Our Lady as St. Ignatius advised us to do.] Our Lady, my Queen, I will gladly fight under Thy Son’s Standard.  Oh, but strengthen me, especially because you know, sweet Queen, the evil one has overwhelming tricks.  I need you O Mary to help me be ever watchful and on my guard against anything that would displease Thy Son!  Help me to despise riches, material goods, and worldliness.  Help me to disregard being held in esteem by others.  Let me bear the scoffs and scorn of the worldlings who think I am crazy to try to imitate Thy Son.  Do help me remember that to love and please Him is all that matters!  Increase my love of Thy Divine Son.  I will say a Hail Mary.  

[Then St. Ignatius has us address Our Lord with a similar colloquy.]  O dearest Jesus, my Lord and Redeemer, I love Thee.  I beg Thee to help me serve Thee faithfully.  Keep me safe from the evil influences of the world with all its pomps and empty honors.  Help me to embrace Thee, O Lord, and be completely satisfied with nothing else but Thee.  Help me, O Divine Master, to spread the truth and bring souls to Thee.   Close with an Anima Christi.

[Then I will address the Father with a similar colloquy.]  O tender heavenly Father, I thank Thee for preserving me and teaching me the noble standard of Thy Divine Son.  Help me by Thy grace to be loyal and loving to Thy Son.  Help me not to be afraid of persecution but to lean on Thy paternal support.  Close with an Our Father.

 With our understanding of the crucial life-long battle now improved, and armed with the tools of this meditation, we are in a better position to go on to our next lesson.  Our next lesson is St. Ignatius’ well-known meditation called the Three Classes of Men.

                    Mary’s School of Sanctity                   

Lesson #22 – The Spiritual Exercises of St. Ignatius – SECOND WEEK – THE 3^rd, 4^th, and 5th CONTEMPLATIONS – THE TRIALS OF THE HOLY FAMILY

St. Ignatius has the exercitant study Our Lord’s life in detail.  

St. Ignatius tells us to repeat the first and second contemplation and use these as our third and fourth contemplation.  However, in his fifth contemplation/meditation, he wants the exercitant to put as much of his five senses into the imagining of the circumstances and scenes as possible.  St. Ignatius tells us that just as we use our imagination to see and hear the subjects of our contemplation, we should now try to use our sense of smell, taste and touch as well.  How do we do this in our imagination?  He tells us to smell the infinite fragrance and taste the sweetness of the Divinity, and the virtues of the persons of whom we are contemplating.  Also, he suggests to us to use our sense of touch by ‘walking’ in the places of the persons we are contemplating about and likewise to embrace and kiss the venerable places we are visiting in our imagination during these contemplations.   In this way, St. Ignatius wants us to draw more and more fruit out of each meditation.  He wants us to make many considerations from pondering Our Lord’s Life so we can come to conclusions and thereby imitate Our Lord better.

For our purposes here, we will endeavor to set up the contemplations in the similar manner that we used in the first two contemplations of the Incarnation and the Nativity.  We encourage the reader to include his other senses by applying his imagination as St. Ignatius suggests above.  Then the Spiritual Exercises become our personal pilgrimage into the Life of Our Lord as we follow in His Footsteps and make our study of His Virtues in His Hidden Life and then later on in these Exercises for His Public Life.

We must keep in mind that St. Ignatius has set out the Spiritual Exercises to be done over a period of a month with the different meditations to be done in various times during the day and some of them to be actually done during the night.  However, for our treatment of the Exercises here, we intend to give the substance of the various meditations and the reader, being the exercitant, can plan his schedule to do the Exercises when he sees fit.

So, in the second week of the Spiritual Exercises we can see how St. Ignatius has us go through several scenes of Our Lord’s Life.  We can take topics from the Gospel of Our Lord’s Life before He began His Public Life.  For this particular lesson we will set out the contemplation/meditation of the Trials of the Holy Family.  Of course, a separate meditation could be done on each of the Trials.  We will consider the Flight into Egypt, the Return from Egypt and the Finding of the Child Jesus in the Temple.  First, we will set out the topics in the same manner St. Ignatius gave us for the Incarnation and Nativity.  Then we will give the actual Scriptural accounts of these three trials and lastly, we will give some possible considerations one could use when meditating on these trials.  Thus, this lesson will be basically the substance of three separate meditations given one after another.

The Flight into Egypt

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: I will to recall to mind the history of the subject I am about to contemplate.  Here it will be how the Holy Family had to flee to Egypt in order to save the Life of Our Lord who was threatened at the hands of Herod.  

The SECOND PRELUDE: I will ask for the grace that I desire.  Here I will ask for an intimate knowledge of Our Lord, Who wants me to imitate Him, that I may love and follow Him better.  I also will ask for the grace that I may follow the holy examples of Our Infant Lord, Our Blessed Mother, and St. Joseph, the foster father of Our Lord.

The FIRST POINT: First, I will SEE the three kings making inquiries about the birth of Our Lord, the King of the Jews.  I will likewise SEE Herod’s reaction and the events surrounding the visit of the three kings to the King of kings.  Then I will SEE how, after being warned in sleep, the kings took a different route back to their native lands.  I will SEE the angel warning St. Joseph in his sleep to flee.  Immediately following this, I will SEE St. Joseph awaking Mary and the Holy Family fleeing immediately.  I will SEE how Herod is incensed with anger when he perceived that he was fooled by the holy kings.  Further I will SEE the results of Herod’s rage.  I will SEE the Holy Family all during their exile in Egypt, their journey there being sorrowful while they know many innocent little ones will be murdered as substitutes for the Infant King, etc.

The SECOND POINT: I will HEAR the excited and troubled crowds witnessing the coming of the foreign kings.  I will HEAR the hurried confusion of the people as the soldiers hunt down the infant boys two years old and younger.  Especially I will LISTEN to the wailing and lamenting as Herod’s soldiers butcher all of the Holy Innocents.   

The THIRD POINT: I will CONSIDER the actions of St. Joseph and Our Lady.  I will consider the angel telling St. Joseph in his sleep what God’s will is for him and the Holy Family.  

The COLLOQUY: I will now think of what I should say to the Infant Jesus, St. Joseph, and Our Lady.   I will ask help according to the need that I feel within myself, so that I may more closely follow and imitate Our Lord Who as an Infant is already suffering the malice of His creatures and has just fled into Egypt as an exile from His homeland.  I will close with the “Our Father” 

Let us begin by reviewing the Scriptural Text regarding this event.  [These verses are from St. Matthew 2:1-18]

When Jesus therefore was born in Bethlehem of Judah, in the days of king Herod, behold, there came wise men from the East to Jerusalem, saying: Where is he that is born king of the Jews? For we have seen his star in the East, and are come to adore him.

And king Herod hearing this, was troubled, and all Jerusalem with him. And assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born.  But they said to him: In Bethlehem of Judah. For so it is written by the prophet:  And thou Bethlehem the land of Judah art not the least among the princes of Judah: for out of thee shall come forth the captain that shall rule my people Israel.

Then Herod, privately calling the wise men learned diligently of them the time of the star which appeared to them; And sending them into Bethlehem, said: Go and diligently inquire after the child, and when you have found him, bring me word again, that I also may come and adore him.

Who having heard the king, went their way; and behold the star which they had seen in the East, went before them, until it came and stood over where the child was.  And seeing the star they rejoiced with exceeding great joy.  And entering into the house, they found the child with Mary his mother, and falling down they adored him: and opening their treasures, they offered him gifts; gold, frankincense, and myrrh.

And having received an answer in sleep that they should not return to Herod, they went back another way into their country.  And after they were departed, behold an angel of the Lord appeared in sleep to Joseph, saying: Arise, and take the child and his mother, and fly into Egypt: and be there until I shall tell thee. For it will come to pass that Herod will seek the child to destroy him.

Who arose, and took the child and his mother by night, and retired into Egypt: and he was there until the death of Herod:  That it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called my son.

Then Herod perceiving that he was deluded by the wise men, was exceeding angry: and sending, killed all the men children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.

Then was fulfilled that which was spoken by Jeremias the prophet, saying:  A voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not.

Considerations for the FIRST POINT: to use the sense of sight:

·          SEE all of Jerusalem being disturbed because of the entourage of the three kings.  They do not know what to do about these kings.

·         SEE how upset Herod is.  He cannot rest until he has removed all perceived ‘threats’ to his throne.

Let us set out some background facts and briefly see the events.  Then we will add more details as we describe what we would hear and the actions we should consider.

We must keep in mind that Herod is not a Jew and he was the first foreigner to be appointed king of the Jewish nation.[1]  With fallen human nature it is easy to see why Herod was anxious not to lose his position which was given him by the Romans. 

Also, it is sad to consider that the people were not enthused to have their Savior born.  Scripture says that all Jerusalem was troubled along with Herod.  We must not forget that these poor people were not informed properly by their leaders and were not given good examples of piously awaiting the Messiah.

The three kings came with their train of servants and camels.  They had been studying the heavens and had been following a very unusual star.  Providence had the circumstances be such that the kings who had been following this star for such a long distance, now lost the star and therefore believed that they needed to make inquiries of the local king.  Providence knew that Herod would get upset by their news of what they had seen and were now seeking.  Indeed, God wanted Herod to know this information because God knew that Herod would become enraged in his jealousy and ruthlessly seek to kill the first Martyrs in the New Testament – the Holy Innocents.

The star then appeared again and pointed the kings to the house where the Infant King was.  Of course, the three kings did not hesitate to pay homage to the Messiah of mankind.

We can imagine the kings adoring Our Infant Lord and giving His parents gold, frankincense, and myrrh.  The Blessed Mother and St. Joseph know the significance of three precious gifts: Gold to honor the Divine Royalty of Our Lord; frankincense to adore Him as their God made Man; and myrrh to prepare Him for His redemptive Sacrifice.  

Upon leaving to return to their respective native countries the three kings were warned in a dream not to return to give Herod any information regarding this Holy Infant.  Also, St. Joseph was awakened by an angel and told to flee at once in order to rescue Jesus from the hands of a jealous earthly king, namely, Herod.

We watch in our imagination as St. Joseph meekly awakens Mary to tell her they must depart at once.  We can observe them gathering what few possessions they have and leaving quickly.

Imagine the scene as the Holy Innocents are butchered.  See the bloody swords of Herod’s henchmen, his soldiers, carrying out his attempted Deicide.

Considerations for the SECOND POINT: HEAR the people conversing in excitement about the kings being in town.  They are disturbed about the rumor that these kings are seeking the King of the Jews who has now been born.  These people are not interested in the King of kings.  Hear also what the angel is telling St. Joseph.  Then try to imagine what St. Joseph is telling Mary.

Imagine the hubbub and noise in the small town where gossip spreads quickly.  The crowds were naturally curious about the foreign kings that arrived.  When they heard the three kings were seeking a new king of the Jews, they were bewildered as to what this could mean.

Contrast in your imagination this confusion with the sweet and respectful visit the three kings made to Our Infant King.  Perhaps there was not much conversation but surely devout reverence was paid to Our Dear Lord, for Scripture tells us that they fell down and adored Him.    

Imagine the angel giving St. Joseph the urgent warning about the threat to the life of the Divine Infant.  

Imagine St. Joseph gently waking Mary and telling her of the warning of the angel.  They do not speak much but make all haste to get away.

As the Scripture tells us, after the three kings were informed by the angel to not revisit Herod, they decided to return to their native lands by a different way.  Herod, because he was a vicious man, began to suspect that the three kings deceived him.  He was in a fury!

Imagine his angry outburst to his court and soldiers as he ordered that all the male children two years old and younger should be killed in Bethlehem and in all the surrounding areas.  He wanted to take precautions because he wanted absolutely no rivals for his throne.

We can also imagine the great lamentations that occurred in all those homes where this massacre of the Holy Innocents occurred.  The soldiers grabbed the little ones out of the arms of their wailing mothers.  What must it have been like for all those women when they heard what was happening all over town and the countryside and then knowing and anticipating what awaited their own infant sons?  Imagine all those grieving mothers and fathers witnessing the horrifying death of their little ones.  Imagine their grief was made so much worse because they didn’t understand why Herod had commanded this dastardly thing to be done.

Considerations for the THIRD POINT: Consider of the Holy Family’s flight into a foreign land full of pagans.   Consider the Holy Family imagining the fury of Herod and murdering so many male infants in his blood-thirsty attempt to kill the Babe he perceived to be the rival to his throne.

Now we must put our scene together and consider all the actions of all of those involved.  Since we have painted the sights and sounds about Herod and the townsfolk so graphically above, we leave it to the exercitant to fill in the details in his imagination.  We now turn our thoughts more particularly to the Holy Family.

First, let us think about the terrifying escape in the night.  Then we will reflect upon some other aspects of the sufferings of the Holy Family.

While he was sleeping, St. Joseph received the command to leave.  He arose at once and was prompt in his obedience to the angel.  As Fr. Hurter puts it, “Yet in that very night St. Joseph rises at once and with a heavy heart wakes Mary who needed sleep.  God calls; that was enough for him to obey at once.”[2]

Fr. Hurter points out four basic, poignant aspects. 

But what consoled them, what comforted them?

a. The thought—it is the will of God; and that will they esteemed above everything.

b. The thought—our heavenly Father watches over us, guides and directs us.

c. The thought—it is done for Jesus to save His life; and for doing that no sacrifice was too great for them, no effort too much, no suffering too severe.

d. The thought – Jesus is with us.  The consciousness of this sweetened everything for them.  One look at the dear little infant Jesus and fatigue vanished and hardships were forgotten.  With this fourfold thought we also should try to console ourselves in our sufferings and little crosses.[3]

Yes, the danger was real and great.  If they tarry the Infant would be destroyed by Herod’s command.

This hasty departure into exile leads us to ponder another aspect in the fact that God wanted the Holy Family to suffer privations.  We can consider why Our Lord wanted to suffer still more and to practice poverty more strictly—to have to go to a foreign land and suffer still greater wants.  Oh, how Our Lord loves poverty! 

We must remember that St. Joseph left his carpentry work in Nazareth in order to obey the decree to go back to the city of David.  Hence, Our Lord was forced to be born in dire poverty in a stable.  And now the command comes for the Holy Family to leave their homeland and go into exile.  What an additional bitter cross!

Yet, Our Lord chose this cross for Himself and His parents so they could be an example for us of being completely detached from things of this world.  Plus, the Holy Family’s suffering is meant to teach us to trust in God’s loving Paternal care of us.  We must not complain but accept God’s Will no matter what comes.  We must work and do what we can but must also know that God will provide for us when we do His Will.

Therefore, St. Joseph did not murmur but accepted this cross which was a heavier one due to the fact that the future was unknown.  How should he get to Egypt?  He had never been there before.  It was the dark of night and very dangerous to be travelling to an unknown place and over dark, potentially thief-infested, roads.

Also, St. Joseph was a prudent planner for the future needs of his family.  He must have pondered what kind of carpentry prospects he would have in Egypt, as they hastily left Bethlehem to go there. 

We must bear in mind, too, that Egypt is a pagan country.  No doubt Our Lady and St. Joseph were considering the spiritual heartache that awaited them where Satan was worshipped in the form of idols.  This land of Egypt was full of foolish superstition and massive confusion.  Indeed, it is a land and people hostile to the descendants of the Israelites. 

Although St. Joseph and Mary must have wondered what they will do in such a pagan land, they humbly submit to God’s Will.  What heroic obedience!  What humble trust in God!

One additional heartache both Mary and St. Joseph must have suffered was the thought that Herod, being such a wicked man, would stop at nothing to get what he desired.  The angel did say, “For it will come to pass that Herod will seek the child to destroy him.”  In fact, Herod was truly capable of any sort of malice.  Most likely they knew Scripture predicted that there would be a mass murder of children in Rama.  Hence, Mary and St. Joseph would feel such compassion on all those families who would be afflicted by Herod’s malice.  They knew that those children were killed in the place of Christ.  They prayed for those families.

Concluding thoughts:

So, carrying their precious Bundle, Our Infant Savior, they flee as quickly as they can on the dark obscure road which leads to the foreign pagan land.  They are ready to accept whatever God has in store for them.  They cling to Jesus, knowing that they are rescuing Him, but also that He, as God, is holding them safely in His Hands.

The COLLOQUY:  Dearest Infant being swept away from Herod’s danger by Thy dear Parents, I thank Thee for such marvelous examples of charity, humility, and long-suffering.  Please assist me to imitate Thy virtues for I am so weak.

Dear St. Joseph, I thank thee for thine example of calmly doing thy duties.  Thou art such a model of leadership.  I want to follow thy example of complete resignation to the will of God.  Please intercede for me and guide me.

Oh, tender Mother Mary, I thank thee for thine example of complete submission to God through thy humble submission to St. Joseph.  I admire your patience in all the hardships that thou hast endured.  Please teach me patience in suffering.

Oh, Holy Family, help me work out my salvation.  Guide and protect me.

Oh, dear sweet innocent victims of Herod’s jealousy, you have spilled your blood as victims in substitution for Him Who in thirty-three years will shed His innocent blood for your Redemption.  How precious it is to me to ponder all of you waiting in the Limbo of the Fathers until the day when Our Savior brings you into heaven with Him.  Your precious martyrdoms are a hope for me.  Pray for me, oh Holy Innocents, for I am still a sojourner in this confusing world.

The Return from Egypt

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: I will recall to mind the history of the subject I am about to contemplate.  Here it will be how the Holy Family finding out that Herod was dead and St. Joseph being informed in a dream to settle in Nazareth.

The SECOND PRELUDE: I will ask for the grace that I desire.  Here I will ask for an intimate knowledge of Our Lord, Who wants me to imitate Him, that I may love and follow Him better.  I also will ask for the grace that I may follow the holy examples of Our Blessed Mother and St. Joseph, the foster father of Our Lord.

The FIRST POINT: First, I will SEE the Holy Family returning to their native country after having been in exile for some considerable length of time.

The SECOND POINT: I will HEAR what St. Joseph and Our Lady may be saying to one another.

The THIRD POINT: I will CONSIDER all of the hardships of this move back to Israel and settling anew in their native country. 

The COLLOQUY: I will now think of what I should say to the Child Jesus, St. Joseph, and Our Lady.   I will ask help according to the need that I feel within myself, so that I may more closely follow and imitate Our Lord Who has just returned from the sad exile in Egypt. I will close with the “Our Father”

Let us review the Scriptural Text for this next trial of the Holy Family.  [These verses are from St. Matthew 2:19-23]

But when Herod was dead, behold an angel of the Lord appeared in sleep to Joseph in Egypt, saying: Arise, and take the child and his mother, and go into the land of Israel. For they are dead that sought the life of the child.  Who arose, and took the child and his mother, and came into the land of Israel. 

But hearing that Archelaus reigned in Judea in the room of Herod his father, he was afraid to go thither: and being warned in sleep retired into the quarters of Galilee.  And coming he dwelt in a city called Nazareth: that it might be fulfilled which was said by the prophets: That he shall be called a Nazarene.

Considerations for the FIRST POINT: to use the sense of sight

SEE St. Joseph being informed in a dream again to return back to his homeland.

Fr. Hurter informs us that, “Despite all precaution, death soon put an end to the reign of Herod. He promised himself decades of years, but the vengeance of God soon overtook him.”[4]

The Church historian Bishop Eusebius tells us how Herod was struck by a sickness which consumed him.  He had a mild fever which corrupted his innards and gave him an overpowering desire for food, ulcers in his intestines and gangrene to his male organs which produced worms.  He eventually stabbed himself and, as he lay dying, he ordered the death of his third son, Antipater.  Upon giving this dreadful command he died instantly in agonizing pains.[5]  Truly a fitting end for such a vicious man!

St. Joseph was then informed again by the angel to make a journey – this time, back to Israel.  Imagine St. Joseph once again obeying the command of God, without murmuring and with promptitude.  He and Mary and the young Child Jesus gathered their few belongings and began their track back.  This meant that once more, despite any home they were able to make or carpentry business that Joseph had established, they leave all of that behind and start back to Israel.

They trusted in God when they left Israel, trusted Him the whole time they were in exile, and now they do not hesitate to trust in Him as they return.

St. Joseph being always cautious and prudent deliberated about where he should take his family to live.  He had heard that Archelaus, the son of Herod, was now ruling.  This made him wonder if living in Bethlehem would be safe.  The angel now instructed St. Joseph to settle in Galilee.

Now that we have painted the rough sketch of events, let us try to reflect on what was said.

Considerations for the SECOND POINT: HEAR what St. Joseph and Mary might say during their journey back with the young Child Jesus.

 St. Joseph tells Mary what he has learned from the angel of God.  She does not doubt St. Joseph and docilely prepares for their departure back to Israel.  They no-doubt would say prayers of thanksgiving that the danger from Herod is past.  So, they make their journey back in much quiet prayer and reflection.

Fr. Hurter gives us these words to reflect upon:

Mary and Joseph waited with patience and resignation in a strange land, until the angel came with the glad tidings: “Arise and take the child and his mother, and go into the land of Israel.”

Let us persevere in patience and resignation under the crosses which the Lord sends us, because he wills it, as long as He will it, and as he wills it. May the dear little infant Jesus breathe His spirit into us that after His example we must submit to trials, practice patience, and persevere for as long as He wishes.[6]

Considerations for the THIRD POINT: CONSIDER THE ACTIONS of the Holy Family as they fulfill God’s Will in returning to Israel, namely, settling in Nazareth in order to fulfill Scripture.

Let us now penetrate deeper into the hardship of having to move again.  St. Joseph, as the head of a family, knew how difficult it would be to basically have to start his business afresh.  It has been a long period of time since he and Mary departed Nazareth to travel to the town of David.  What would the people back in Nazareth think of the Holy Family?  Would they wonder why this couple never returned after the census?  This couple abandoned their tiny house and no one has heard anything about them.  The carpentry shop was abandoned too.  This was indeed very strange.

Then, suddenly, this couple returns with a young Child.  What would the townspeople think of this event?

And yet, St. Joseph and Mary accept all of the perhaps cruel gossip that had been told about them. They do not try to explain what has happened.  They would quietly set about picking up their former life in Nazareth.

Concluding thoughts:

What great admiration do we not owe to the Holy Family, for their fortitude and patience in all that God had sent to them!  We frail humans are so far from such resignation and virtue!  Instead, we wretched humans complain, so often, at least internally when inconveniences come our way.   So many lessons we can learn from the dear Holy Family!  They were extremely blest and also extremely tried.  God wanted them to grow in virtue and be a model for all of us.  How truly edifying they are!

They lived in want and poverty and strict obedience to the commandments of God.  It is as if we cannot have enough esteem for them!

COLLOQUY: With what an overflowing heart do I now address Thee, O Holy Child!  I see with what Providence Thy Heavenly Father has cared for Thee!  Help me O Divine Child to trust in God always.

Dear Holy Parents, teach me how to imitate thy trust in God and thy fortitude. When my life is full of trials, I will reflect how mine are nothing in comparison with yours. Guide me and teach me in all things.

The Finding of the Child Jesus in the Temple

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: I will recall to mind the history of the subject I am about to contemplate.  Here it will be how Our Lord’s Parents found Him in the Temple when He was twelve years old.

The SECOND PRELUDE:  I will ask for the grace that I desire.  Here I will ask for an intimate knowledge of Our Lord, Who wants me to imitate Him, that I may love and follow Him better.  I also will ask for the grace that I may follow the holy examples of Our Blessed Mother and St. Joseph, the foster father of Our Lord.

The FIRST POINT: First, I will SEE St. Joseph and the Blessed Mother bewildered when they discover that the Boy Jesus had stayed behind in Jerusalem.  I will accompany them as they return in their anguish to look for Him.

The SECOND POINT: I will HEAR what they may be saying and what the doctors in the Temple are possibly discussing with the Boy Jesus in the Temple.

The THIRD POINT: I will OBSERVE and CONSIDER what the Holy Parents are doing, suffering and their joy in finding their Divine Son in the midst of the Doctors. 

The COLLOQUY: I will now think of what I should say to each to the members of the Holy Family, starting with Our Lord, the boy Jesus, St. Joseph, the head of the Holy Family, and Our Dear Blessed Mother, the refuge of sorrowing parents who seek the salvation of their children.  I will ask help according to the need that I feel within myself, so that I may more closely follow and imitate Our Lord.  I will close with the “Our Father”

Let us review the Scriptural Text for this third trial of the Holy Family that we are studying in this lesson.  [These verses are from St. Luke 2:41-52]

St. Luke ch.2: 41-52

And the child grew and waxed strong, full of wisdom: and the grace of God was in him.  And his parents went every year to Jerusalem, at the solemn day of the Pasch. And when he was twelve years old, they going up into Jerusalem, according to the custom of the feast, and having fulfilled the days, when they returned, the child Jesus remained in Jerusalem. And his parents knew it not.

And thinking that he was in the company, they came a day’s journey and sought him among their kinsfolks and acquaintance. And not finding him, they returned into Jerusalem, seeking him.

And it came to pass, that, after three days, they found him in the temple, sitting in the midst of the doctors, hearing them and asking them questions. And all that heard him were astonished at his wisdom and his answers.

And seeing him, they wondered. And his mother said to him: Son, why hast thou done so to us? Behold thy father and I have sought thee sorrowing. And he said to them: How is it that you sought me? Did you not know that I must be about my father’s business?

And they understood not the word that he spoke unto them. And he went down with them and came to Nazareth and was subject to them. And his mother kept all these words in her heart. And Jesus advanced in wisdom and age and grace with God and men.

 Considerations for the FIRST POINT: I will SEE St. Joseph and Blessed Mary on their journey home and discovering that the Child Jesus is not among their kinfolk.  Also SEE them returning back to Jerusalem in haste to look for the Child Jesus.  SEE them entering the Temple and witnessing their dear Son discoursing with the wise ancients. SEE Our Lord meekly returning home with His parents. 

Before delving into the details of this trial of the Holy Family, there is some important background information to understand. We will allow Fr. Hurter to help us paint the scene.  Fr. Hurter tells us, “The hidden life of Our Lord was simple and uniform.  He passed His time in prayer and work.”[7]

The only change to their routine was the yearly visit to Jerusalem for the great holy days.  In fact, this yearly journey was a big sacrifice for the Holy Family.  We must be mindful that St. Joseph was faithful in keeping the law.  It should make a deep impression on us to remember how Our Lord did not exempt Himself from the law. Furthermore, we see how Mary also was zealous for the honor of God.  

Fr. Hurter has the following moving description of the Holy Family:

[This was] a real pilgrimage of prayer, silence and many privations.  Observe with what reverence they enter the temple, with what fervor they pray, with what heartfelt devotion they make the prescribed offerings.  Consider the sentiments which filled our Divine Savior, Mary and Joseph at their appearance before the Most High, and how long they persevered there in prayer until finally the time came for them to return.  Let us dwell on this touching sight for our edification.[8] 

An interesting comment that Fr. Hurter makes is that when the feast days were over, Blessed Mary and St. Joseph returned home with heavy hearts because they did not have the temple in Nazareth, and they loved this holy place so much.  This was how intensely they loved the service to God!

And so this heartache was with them yet another time.  However, this time they depart from Jerusalem, and without knowing it, they leave the source of all their love, the Child Jesus Himself, behind.

We see them travel “a day’s journey” (as Sacred Scripture says) and only then do they come to realize that the Child Jesus is not in the travelling group.  Of course, they hurry back to Jerusalem.

Then three days of anguish are their portion as they hunt for Him everywhere.  It is only after these days pass that they find Him in the Temple amidst the doctors. Imagine their delight at seeing Him and their amazement in hearing Him discoursing with these wise men.

His Mother speaks with Him briefly.  Then we see the Holy Family quietly withdraw and leave Jerusalem to head for home.  The Holy Son is subservient to His Mother and Foster Father.  We see Him ever meek and humble of heart.

Considerations for the SECOND POINT: HEAR what St. Joseph and Blessed Mary might say as they inquire everywhere concerning their dear Son.  HEAR the fascinating questions and answers that the ancients are discussing with the Divine Child.

Having set the scenes of this great trial of St. Joseph and Our Lady, let us spend some moments pondering the words spoken. What did the holy parents say to each other when at the end of the first day’s journey they met and realized that the Holy Child was neither of them?  They did not rebuke each other or blame each other for this mishap.  They soberly resolved to go back to Jerusalem.

They spend three days looking longingly for Our Lord.  We can well imagine them asking many people if they had seen a boy of Our Lord’s description.  Their sorrow grew with each answer in the negative.

Finally, they search one last time at the Temple, and this time they hear a Voice that they recognize—it is the Lord!  Imagine their surprise when they heard the doctors of the Law asking questions of Someone and the response of their young Son is heard in the room.  They look in the direction of the Voice and see the Child Jesus speaking in succinct answers explaining the Law and Scriptures to the group of learned men.  Imagine their delight at finding Our Lord safe.  They knew the Scriptures that the Son of Man must be put to death and yet they did not know when this would happen.  Recalling the horrific malice of Herod, perhaps they thought while they searched, that now might be the time that someone would try to kill the Child Jesus.  How very relieved they are that they found Him!

Listen to Our Blessed Mother as she asks, “Son, why hast Thou done so to us? Behold thy father and I have sought Thee sorrowing?”

This is not to be thought of as a complaint, but merely the anguish of her Immaculate Heart.  The words of Simeon have been echoing in her heart these three days, “And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed.”[9] Yes, God wanted her to feel this intense sorrow of having lost her Son so that parents who lament the loss of a wayward child would be all the more willing to fly to Holy Mary’s heart, begging the assistance of one who knew well this exquisite spiritual suffering. 

Then His reply to her question was not meant as a disrespectful rebuke to His Mother, but a statement of a fact about Providence. “How is it that you sought Me; did you not know I must be about My Father’s business?”

This mysterious answer shows that God’s Providence is often hidden from us but the faithful Mother will keep and treasure His Words in her heart, pondering them again and again.  She is not angry.  He is Divine and she is not.  His Father’s business must have been urgent and she humbly submits to the Divine Will.

Considerations for the THIRD POINT: CONSIDER THE ACTIONS of the Holy Family as they fulfill God’s Will in returning to Jerusalem to do their part to look for the Child Jesus.  Consider the surprise of St. Joseph and Blessed Mary when they find Our Lord in the Temple.  Consider their relief to find Him alive and unharmed. Consider the humility in which they heard the solemn words of the Child Jesus stating that He was doing His Father’s business.

At this point we will strive to appreciate the depths of Providence’s mysterious Plans.  By reviewing the events of this momentous trial, we can get a better view of this most distinguished couple of all human history.  Let us look at their actions and the actions of Our Lord to get a better understanding of the virtues possessed and which were augmented in this trial.  Not only did Providence send this suffering to St. Joseph and Blessed Mary, but He wanted us to study them and learn how to suffer the most grievous crosses humbly and virtuously.

Now is a fitting time to share some piquant points from Fr. Hurter.

In investigating why God manifested His Will in this way, we see clearly that God wanted St. Joseph and Blessed Mary to have these sufferings to teach us the following lessons as Fr. Hurter says:

But our Divine Savior, at the bidding of His Heavenly Father, remained in the temple without letting His mother and foster father know, although He foresaw their sorrow.  But when God calls, human consideration must be set aside, and we must not consult flesh and blood; we must make sacrifices.[10]

We can also believe that Our Lord did not concern Himself with either food or shelter on these three days.

 And yet another lesson about how Providence sometimes acts:

Consider furthermore how our Divine Savior withdraws even from good and pious souls without a fault of theirs, to their great sorrow.  He withdraws sometimes in punishment for venial sins, because of sloth that has crept in, because of too great attachment to creatures, with whom He does not wish to divide His rule.  And sometimes He withdraws, but for no fault whatever, as in the present case.  Neither Mary nor Joseph was to blame that the Child remained behind.  Why does the Lord withdraw even from holy souls so that they do not perceive His presence and feel entirely abandoned and disconsolate?  It is to try them; to give them opportunities for many good works, and to ground them more and more in virtue.[11]

Another lesson which applies to how we poor sinners should react to Providence:

When Mary and Joseph realize that Our Lord is not with them, “they search for Him among relatives and acquaintances, but they do not find Him.” So too, if the Lord withdraws from us and takes away His consolation, we shall not find Him among creatures, among flesh and blood, and in entertainments.  We must go back to Jerusalem, to the temple, have recourse to the tabernacle; there in prayer we shall find Jesus the Lord, our lost consolation.[12]

A further lesson showing Our Lord’s humility:

“What modesty does not our Divine Savior manifest?  He could have put the Scribes to confusion and made His superiority felt, but He did not step out of the role of a boy and only asked and answered questions.  Let us take to heart the significant words He spoke to Mary: “Did you not know that I must be about My Father’s business?”  That should be the program of the priest.  He should be intent on the honor of God, which he should try to promote everywhere.[13]

After Our Lord had complied with the extraordinary command of His Heavenly Father, He returned to the quite-hidden life of Nazareth. 

We too must do Our Heavenly Father’s business.  Let us ask our Divine Savior for light, grace, and the strength to follow God’s Will faithfully and to make it effective in our lives.[14]

Concluding thoughts:

Yes, indeed, God chastises those He loves.  We see that He loved St. Joseph and Blessed Mary intensely because He gave them the unspeakable dignity of being the parents of the Incarnate Word, and still, He gave them most painful crosses.  He wanted to not only give us valuable examples and models of Catholic marriage and parenting, but He also wanted St. Joseph and Blessed Mary to have more merits.  Therefore, He gave them the choicest crosses! 

COLLOQUY: Sweet Child Jesus, I thank Thee for Thy wonderful examples of humility and obedience to Thy Heavenly Father and to Thy earthly parents.  Help me to lovingly obey Thy commandments. 

O St. Joseph, model of husbands and fathers, I thank God for giving you to me.  Help guide us all, especially in imitating thy complete surrender to God’s holy will and trust in His Paternal solicitude for His children.

O my Mother Mary, thy heart pierced with the sword of sorrow lies open for me to see, and I cannot help being overwhelmed with thy tender mercy for thy children.  Keep filling our hearts with confidence in thy gentle care for us and God’s never-failing love for us.  Keep us faithful to Him and never allow us to abandon Him.

With the contemplations we have set forth above, there is plenty of material for the exercitant to do three separate Ignatian contemplations/meditations on these trials of the Holy Family.  In this important manner we can increase our knowledge of Our Lord and His virtues.  In our next lesson we will apply what we have learned about Our Lord when we set out to do the well-known Spiritual Exercise called the Meditation on the Two Standards.