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Full text of "The Spiritual Exercises of St. Ignatius of Loyola"



■00^ 




The Spiritual Exercises 

of 

St. Ignatius of Loyola 



TRANSLATED FROM 

THE AUTOGRAPH 
BY 

FATHER ELDER MULLAN, S.J. 



I. H. S. ^.^t**-"- - 



^:a 



5^i 



NEW YORK V't^n 

P. J. KENEDY & SONS 

PRINTERS TO THE HOLY APOSTOLIC SEE 



Facultatem concedimus ut liber cui titulus "The Spirit- 
ual Exercises of St. Ignatius of Loyola translated from 
the Autograph by Father Elder Mullan, S. J.," typis 
edatur, si iis ad quos spectat ita videbitur. 

Franciscus Xav. Wernz 
Praepositus Generalis Societatis Jesu. 



mi^il 2D6)3tat 

Remigius Lafort, S.T.D., 
Censor 

Jmprimatur 

John Cardinal Farley, 

Archiepiscopus Neo-Eboracensis, 

Neo-Eboraci 

Die 25 Aprilis, 19 14. 

Jmprimatut 

Fr. Albert Lepidi, O.P., 

Mag. Sac. Pal. 

Imprimatur 

Joseph Ceppetelli, 

Patriarcha Constantinop. 
Vicesgerens 



COPYRIGHT, 1914 

BY P. J. KENEDY & SONS 



OCT 2 9 1952 



APPROBATION OF THE LATIN TEXTS 

The Exercises were offered for ecclesiastical 
censure at Rome. The text submitted was 
not, however, the one which is here reproduced, 
but two Latin translations, one in more pol- 
ished Latin — since called the Fulgate Version 
— and one a literal rendering. The opinions 
expressed on these versions, as also the formal 
approval of Paul III, are given here, as apply- 
ing quite entirely to the text from which the 
translations were made. 

VULGATE VERSION 

We have read everything compiled in the 
volume: it has greatly pleased us and seemed 
remarkably conducive to the salvation of 
souls. 

The Cardinal of Burgos 

We grant leave to print the work; it is 
worthy of all praise and very profitable to 
the Christian profession. 

Philip, Vicar. 

Such holy Exercises cannot but afford the 
greatest profit to any one who studies them. 



VI APPROBATION OF THE LATIN TEXTS 

They should therefore be received with open 
arms. 

Fr. Aegidius Foscararius, 

Master of the Sacred Palace 

LITERAL VERSION 

We have read these Spiritual Exercises. 
They greatly please us and we judge them 
worthy of being received and highly esteemed 
by all who practise the orthodox faith. 

The Cardinal of Burgos 

We grant leave to print this work; it is 
worthy of all praise and very profitable to the 
Christian profession. 

Philip, Vicar 

As the Christian religion cannot long subsist 
without some spiritual exercises and med- 
itations — for the Psalmist says: In my med- 
itation a fire flames out — I think none more 
appropriate than these, which undoubtedly 
have had their source in the study of the Scrip- 
tures and in long experience. 

Fr. Aegidius Foscararius, 

Master of the Sacred Palace 



APPROBATION OF THE LATIN TEXTS Vll 

PAUL III, POPE 
FOR A PERPETUAL REMEMBRANCE 

The cares of the pastoral charge of the whole 
flock of Christ entrusted to Us and Our devo- 
tion to the glory and praise of God impel Us 
to embrace what helps the salvation of souls 
and their spiritual profit, and cause Us to 
hearken to those who petition Us for what 
can foster and nourish piety in the faithful. 

So Our beloved son, Francis de Borgia, 
Duke of Gandia, has lately brought it to Our 
notice that Our beloved son Ignatius de Loy- 
ola, General of the Society of Jesus, erected 
by Us in Our beloved City and confirmed by 
Our Apostolic authority, has compiled cer- 
tain instructions, or Spiritual Exercises, drawn 
from Holy Writ and from experience in the 
spiritual life, and has reduced them to an order 
which is excellently adapted to move piously 
the souls of the faithful, and that they are very 
useful and wholesome for the spiritual conso- 
lation and profit of the same. This the said 
Duke Francis has come to know by report 
from many places and by clear evidence at 
Barcelona, Valencia and Gandia. 

Hence he has humbly begged Us to cause the 
aforesaid instructions and Spiritual Exercises 
to be examined, so that their fruit may be 



Vlll APPROBATION OF THE LATIN TEXTS 

more spread, and more of the faithful may be 
induced to use them with greater devotion. 
And he has begged Us, should We find them 
worthy, to approve and praise them and out 
of Our Apostolic goodness to make other pro- 
vision in the premisses. 

We, therefore, have caused these instructions 
and Exercises to be examined, and by the tes- 
timony of and report made to Us by Our 
beloved son John Cardinal Priest of the Title 
of St. Clement, Bishop of Burgos and Inquis- 
itor, Our venerable Brother Philip, Bishop of 
Saluciae, and Our Vicar General in things 
spiritual at Rome, and Our beloved son Aegid- 
ius Foscararius, Master of Our Sacred Palace, 
have found that these Exercises are full of 
piety and holiness and that they are and will 
be extremely useful and salutary for the spir- 
itual profit of the faithful. 

We have, besides, as We should, due regard 
to the rich fruits which Ignatius and the afore- 
said Society founded by him are constantly 
producing everywhere in the Church of God, 
and to the very great help which the said Exer- 
cises have proved in this. 

Moved, then, by this petition, with the 
aforesaid authority, by these presents, and of 
Our certain knowledge. We approve, praise, 
and favor with the present writing the afore- 



APPROBATION OF THE LATIN TEXTS IX 

said instructions and Exercises and all and 
everything contained in them, and We ear- 
nestly exhort all and each of the faithful of 
both sexes ever5rwhere to employ instructions 
and Exercises so pious and to be instructed 
by them. 

{Here follow regulations Jar the diffusion of 
the book, and then confirmatory clauses.] 

Given at St. Mark's in Rome under the seal 
of the Fisherman, 31 July, 1548, in the 14th 
year of Our Pontificate. 

Blo. El. Fulginen. 



PREFACE 

The present translation of the Exercises 
of St. Ignatius has been made from the 
Spanish Autograph of St. Ignatius. The 
copy so designated is not indeed in the 
handwriting of the Saint, but has a good 
number of corrections made by him and 
is known to have been used by him in giv- 
ing the Exercises. 

St. Ignatius of Loyola was a man with- 
out any great pretensions to education at 
the time he wrote this book. His native 
language was not Spanish, but Basque. 
His lack of education and his imperfect 
acquaintance with pure Spanish are enough 
to make it clear that a refined use of any 
language, and more especially of the 
Spanish, or, in general, anything hke a 
finished or even perfectly correct, style is 
not to be expected in his work. Literary 
defects he removed to some extent, 
perhaps, as he continued to use and apply 
the book, but he is known never to have 
been fearful of such faults. His correc- 



XU PREFACE 

tions found in this text are clearly made 
with a view to precision more than to any- 
thing else. 

The Autograph of St. Ignatius was 
translated by Father General Roothaan 
into Latin and was reproduced by Father 
Rodeles in his edition of the Spanish text. 
But the original was not available to 
ordinary students. In 1908, however, 
Father General Wernz allowed the entire 
book to be phototyped, and in this way it 
was spread throughout the Society of 
Jesus in a large number of copies. It is 
one of these which has been chiefly em- 
ployed by the present translator, who has, 
besides, made frequent use of the Manu- 
script itself. 

After considerable study of the matter, 
it seemed best to make this translation as 
faithful and close a reproduction of the 
Spanish text as could be. To do so it 
was necessary at times to sacrifice the 
niceties of style, but it was thought that 
those who would use the book would easily 
forego the elegancies of diction if they 
could feel sure they were reading the very 
Words of St. Ignatius. Any other form of 



PREFACE XIU 

translation than the one adopted could 
hardly be kept from being a partial ex- 
pansion, illustration or development of 
the original, and would therefore have 
proved, to some extent, a commentary as 
well as a translation. This the translator 
has earnestly sought to avoid, preferring 
to leave the further work of commentary 
to another occasion or to other hands. 

Another reason for aiming at absolute 
fidelity rather than style was the fact that 
the Exercises are mostly read, not contin- 
uously for any time, but piecemeal and 
meditatively. Literary finish would there- 
fore not be much sought or cared for in 
the book, but accuracy is. For this a 
certain neglect of style seemed pardonable 
in the translation, if only the real meaning 
of the writer could be made clear. Per- 
haps some may even find a charm in the 
consequent want of finish, seeing it re- 
produces more completely the style of 
St. Ignatius. 

The process of translating in this way 
the Autograph text is not as simple as it 
might seem. The first difficulty is to 
make sure of the exact meaning of St. 



XIV PREFACE 



Ignatius. This is obscured, at times, by 
his language being that of nearly 400 
years ago and being not pure Spanish. 
Occasionally, in fact, the Saint makes new 
Spanish words from the Latin or Italian, 
or uses Spanish words in an Itahan or Latin 
sense, or employs phrases not current 
except in the Schools, and sometimes even 
has recourse to words in their Latin form. 
To be sure, then, of the meaning, one must 
often go to other languages and to the terms 
adopted in Scholastic Philosophy or The- 
ology. The meaning clear, the further 
difficulty comes of finding an exactly 
equivalent English word or phrase. 

In accomplishing his task, the trans- 
lator has made free use of other transla- 
tions, especially of that of Father General 
Roothaan into Latin, that of Father 
Venturi into Italian, and that of Father 
Jennesseaux into French, and has had the 
use of the literal translation into Latin 
made, apparently, by St. Ignatius himself, 
copied in 1541, and formally approved by 
the Holy See in 1548. 

Besides the last-mentioned Manuscript 
and printed books, the translator has to 



PREFACE XV 



acknowledge, as he does very gratefully, 
his obligations to the Very Rev. Pather 
Mathias Abad, Father Achilles Gerste 
and particularly Father Mariano Lecina, 
Editor of the Ignatiana in the Monumenta 
HiSTORiCA S. J., for aid in appreciating 
the Spanish text, to Fathers Michael 
Ahern, Peter Cusick, Walter Drum, Fran- 
cis Kemper and Herbert Noonan for 
general revision of the translation, and 
above all to Father Aloysius Frumveller 
for an accurate collation of the transla- 
tion veith the original. 

In conclusion, it is well to warn the 
reader that the Spiritual Exercises of St. 
Ignatius are not meant to be read cur- 
sorily, but to be pondered word for word 
and under the direction of a competent 
guide. Read straight on, it may well 
appear jejune and unsatisfactory; studied 
in the actual making of the Exercises, 
the very text itself cannot fail to yield ever 
new material for thought and prayer. 

ELDER MULLAN, S. J. 
German College, Rome, 
Feast of St. Ignatius, iQog. 



CONTENTS 

Approbation of the Latin Text v 

Preface xi 

General Note xx 

Prayer of Father Diertins xxi 

Annotations 3 

Presupposition 15 

First Week 17 

Principle and Foundation 19 

Particular and Daily Examen 21 

General Examen 25 

General Confession with Communion 33 

Meditation on the First, the Second, and the 

Third Sin 35 

Meditation on Sins 40 

First Repetition 43 

Second Repetition 43 

Meditation on Hell 44 

Note 46 

Additions 47 

Second Week S3 

The Call of the Temporal King 55 

Notes 58 

First Day 58 

The Incarnation 58 

The Nativity 62 

Notes 66 



XVlll CONTENTS 



Second Week — Continued 

Second Day 69 

Note 69 

Third Day 69 

Preamble to Consider States 71 

Fourth Day 73 

Two Standards 73 

Note 77 

Three Pairs of Men 77 

Note 79 

Fifth Day 80 

Sixth -Tenth Day 81 

Eleventh - Twelfth Day 82 

Notes 82 

Three Manners of Humility 83 

Note 84 

Prelude for Making Election 85 

Matter of Election 86 

Note 88 

Times for Making Election 88 

First Time 88 

Second Time 88 

Third Time 88 

First Way 89 

Second Way 91 

Note 93 

To Amend and Reform one's own Life and State 93 

Third Week 95 

First Contemplation 97 

Note 99 

Second Contemplation 100 

Notes loi 



CONTENTS XIX 



Third Week — Continued 

Second - Fourth Day 103 

Fifth - Seventh Day 104 

Note 105 

Eating 107 

Fourth Week iii 

First Contemplation 113 

Notes 114 

Contemplation to Gain Love 117 

Three Methods of Prayer 123 

First Method 123 

Second Method 126 

Third Method 129 

Mysteries of THE Life of Christ our Lord ... 131 

Rules 169 

Rules for Perceiving the Movements Caused 

in the Soul 169 

First Week 169 

Second Week 177 

Rules for Distributing Alms 181 

J^ Notes on Scruples and Persuasions of the 

Enemy 185 

^ Rules to have the True Sentiment in the 

Church 189 

General Index 195 



GENERAL NOTE 

In the reproduction of the text in English: 

1. No change whatever is made in the wording. The 
proper corrections, however, of the two unimportant sHps 
in quotation have been indicated in itahcs. 

It may be remarked in passing that the text of Holy 
Scripture is not seldom given in the Spiritual Exercises 
in wording somewhat different from that of the Vulgate. 
Such divergences have not been noted in this translation. 
It will be remembered that, when the book was written, 
the Council of Trent had not yet put its seal on the Vulgate. 

2. The head lines and the rubrics have been kept as 
they stand in the Manuscript. Where they were wanting, 
they have been supplied in italics. 

3. Abbreviations have been filled out. 

4. Wherever italics are used, the words in this character 
belong to the translator and not to St. Ignatius. 

5. In the use of small and capital letters, and in the 
matter of punctuation and the division into paragraphs 
the practice of the copyist has usually not been followed. 
Various kinds of type, also, are used independently of the 
Manuscript. 

6. As a matter of convenience, in citations from Holy 
Scripture, the modern method by chapter and verse is 
substituted for that of the Mss. chapter and letter. 
Besides, quotations are indicated by quotation marks m 
place of the parentheses of the Mss. 

Elder Mullan, S. J. 



PRAYER 

OF FATHER DIERTINS 

ROUSE up, O Lord, and foster the 
spirit of the Exercises which Blessed 
Ignatius labored to spread abroad, that 
we, too, may be filled with it and be zeal- 
ous to love what he loved and do what he 
taught ! Through Christ our Lord. 

Amen. 



SPIRITUAL EXERCISES OF 
ST. IGNATIUS 



IH S 

ANNOTATIONS 

TO GIVE SOME UNDERSTANDING OF THE 
SPIRITUAL EXERCISES WHICH FOLLOW, 
AND TO ENABLE HIM WHO IS TO GIVE 
AND HIM WHO IS TO RECEIVE THEM 
TO HELP THEMSELVES 

First Annotation. The first Annotation 
is that by this name of Spiritual Exercises 
is meant every way of examining one's con- 
science, of meditating, of contemplating, of 
praying vocally and mentally, and of perform- 
ing other spiritual actions, as will be said later. 
For as strolling, walking and running are bodily 
exercises, so every way of preparing and dis- 
posing the soul to rid itself of all the disordered 
tendencies, and, after it is rid, to seek and find 
the Divine Will as to the management of one's 
life for the salvation of the soul, is called a 
Spiritual Exercise. 

Second Annotation.^ The second is that 
the person who gives to another the way and 

1 The word Annotation does not occur in the original 
after the first time. The same is true of similar cases in 
the Mss. 



4 SPIRITUAL EXERCISES OF ST. IGNATIUS 

order in which to meditate or contemplate, 
ought to relate faithfully the events of such 
Contemplation or Meditation, going over the 
Points with only a short or summary develop- 
ment. For, if the person who is making the 
Contemplation, takes the true groundwork 
of the narrative, and, discussing and consider- 
ing for himself, finds something which makes 
the events a little clearer or brings them a 
little more home to him — whether this comes 
through his own reasoning, or because his 
intellect is enlightened by the Divine power — 
he will get more spiritual relish and fruit, than 
if he who is giving the Exercises had much 
explained and amplified the meaning of the 
events. For it is not knowing much, but 
realising and relishing things interiorly, that 
contents and satisfies the soul. 

Third Annotation. The third: As in all 
the following Spiritual Exercises, we use acts 
of the intellect in reasoning, and acts of the 
will in movements of the feelings: let us re- 
mark that, in the acts of the will, when we are 
speaking vocally or mentally with God our 
Lord, or with His Saints, greater reverence is 
required on our part than when we are using 
the intellect in understanding. 

Fourth Annotation. The fourth: The fol- 
lowing Exercises are divided into four parts: 



ANNOTATIONS 



First, the consideration and contemplation 
on the sins; 

Second, the Hfe of Christ our Lord up to 
Palm Sunday inclusively; 

Third, the Passion of Christ our Lord; 

Fourth, the Resurrection and Ascension, 
with the three Methods of Prayer. 

Though four weeks, to correspond to this 
division, are spent in the Exercises, it is not to 
be understood that each Week has, of necessity, 
seven or eight days. For, as it happens that 
in the First Week some are slower to find what 
they seek — namely, contrition, sorrow and 
tears for their sins — and in the same way some 
are more diligent than others, and more acted 
on or tried by different spirits; it is necessary 
sometimes to shorten the Week, and at other 
times to lengthen it. The same is true of all 
the other subsequent Weeks, seeking out the 
things according to the subject matter. How- 
ever, the Exercises will be finished in thirty 
days, a little more or less. 

Fifth Annotation. The fifth: It is very 
helpful to him who is receiving the Exercises 
to enter into them with great courage and 
generosity towards his Creator and Lord, 
offering ^ Him all his will and liberty, that His 

^ Offering is in St. Ignatius' handwriting, correcting 
giving or presenting, which is crossed out. 



6 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Divine Majesty may make use of his person and 
of all he has according - to His most Holy Will. 

Sixth Annotation. The sixth: When he 
who is giving the Exercises sees that no spir- 
itual movements, such as consolations or 
desolations, come to the soul of him who is 
exercising himself, and that he is not moved 
by different spirits, he ought to inquire care- 
fully of him about the Exercises, whether he 
does them at their appointed times, and how. 
So too of the Additions, whether he observes 
them with diligence. Let him ask in detail 
about each of these things. 

Consolation and desolation are spoken of 
on p. 170; the Additions on p. 22. 

Seventh Annotation. The seventh: If he 
who is giving the Exercises sees that he who is 
receiving them is in desolation and tempted, 
let him not be hard or dissatisfied with him, 
but gentle and indulgent, giving him courage 
and strength for the future, and laying bare 
to him the wiles of the enemy of human nature, 
and getting him to prepare and dispose himself 
for the consolation coming. 

Eighth Annotation. The eighth: If he who 
is giving the Exercises sees that he who is 

^ May make use of . . . according is in the Saint's hand- 
writing, correcting some word erased. 



ANNOTATIONS 



receiving them is in need of instruction about 
the desolations and wiles of the enemy — and 
the same of consolations — he may explain 
to him, as far as he needs them, the Rules 
of the First and Second Weeks for recognising 
different spirits, (p. 177). 

Ninth Annotation. The ninth is to notice, 
when he who is exercising himself is in the 
Exercises of the First Week, if he is a person 
who has not been versed in spiritual things, 
and is tempted grossly and openly — having, 
for example, suggested to him obstacles to 
going on in the service of God our Lord, such 
as labors, shame and fear for the honor of the 
world — let him who is giving the Exercises 
not explain to him the Rules of the Second 
Week for the discernment of spirits. Because, 
as much as those of the First Week will be help- 
ful, those of the Second will be harmful to him, 
as being matter too subtle and too high for him 
to understand. 

Tenth Annotation. The tenth : When he 
who is giving the Exercises perceives that 
he who is receiving them is assaulted and 
tempted under the appearance of good, then 
it is proper to instruct him about the Rules 
of the Second Week already mentioned. For, 
ordinarily, the enemy of human nature tempts 
under the appearance of good rather when the 



8 SPIRITUAL EXERCISES OF ST. IGNATIUS 

person is exercising himself in the Illuminative 
Life, which corresponds to the Exercises of the 
Second Week, and not so much in the Purga- 
tive Life, which corresponds to those of the 
First. 

Eleventh Annotation. The eleventh: It is 
helpful to him who is receiving the Exercises 
in the First Week, not to know anything of 
what he is to do in the Second, but so to labor 
in the First to attain the object he is seeking 
as if he did not hope to find in the Second any 
good. 

Twelfth Annotation, The twelfth: As he 
who is receiving the Exercises is to give an hour 
to each of the five Exercises or Contemplations 
which will be made every day, he who is giving 
the Exercises has to warn him carefully to 
always see that his soul remains content in 
the consciousness of having been a full hour 
in the Exercise, and rather more than less. 
For the enemy is not a little used to try and 
make one cut short the hour of such contem- 
plation, meditation or prayer. 

Thirteenth Annotation. The thirteenth: It 
is likewise to be remarked that, as, in the time 
of consolation, it is easy and not irksome to 
be in contemplation the full hour, so it is very 
hard in the time of desolation to fill it out. 



ANNOTATIONS 



For this reason, the person who is exercising 
himself, in order to act against the desolation 
and conquer the temptations, ought always 
to stay somewhat more than the full hour; 
so as to accustom himself not only to resist 
the adversary, but even to overthrow him. 

Fourteenth Annotation. The fourteenth: If 
he who is giving the Exercises sees that he who 
is receiving them is going on in consolation 
and with much fervor, he ought to warn him 
not to make any inconsiderate and hasty 
promise or vow: and the more light of charac- 
ter he knows him to be, the more he ought to 
warn and admonish him. For, though one 
may justly influence another to embrace the 
religious life, in which he is understood to make 
vows of obedience, poverty and chastity, 
and, although a good work done under vow 
is more meritorious than one done without 
it, one should carefully consider the circum- 
stances and personal qualities of the individ- 
ual and how much help or hindrance he is 
likely to find in fulfilling the thing he would 
want to promise. 

Fifteenth Annotation. The fifteenth: He 
who is giving the Exercises ought not to in- 
fluence him who is receiving them more to 
poverty or to a promise, than to their oppo- 
sites, nor more to one state or way of life than 



lO SPIRITUAL EXERCISES OF ST. IGNATIUS 

to another. For though, outside the Exer- 
cises, we can lawfully and with merit influence 
every one who is probably fit to choose con- 
tinence, virginity, the religious life and all 
manner of evangelical perfection, still in the 
Spiritual Exercises, when seeking the Divine 
Will, it is more fitting and much better, that 
the Creator and Lord Himself should commu- 
nicate Himself to His devout soul, inflaming it 
with His love and praise, and disposing it for 
the way in which it will be better able to serve 
Him in future. So, he who is giving the Exer- 
cises should not turn or incline to one side 
or the other, but standing in the centre like 
a balance, leave the Creator to act imme- 
diately with the creature, and the creature with 
its Creator and Lord. 

Sixteenth Annotation. The sixteenth: For 
this — namely, that the Creator and Lord may 
work more surely in His creature — it is very 
expedient, if it happens that the soul is attached 
or inclined to a thing inordinately, that one 
should move himself, putting forth all his 
strength, to come to the contrary of what he 
is wrongly drawn to. Thus if he inclines to 
seeking and possessing an oflfice or benefice, 
not for the honor and glory of God our Lord, 
nor for the spiritual well-being of souls, but 
for his own temporal advantage and interests, 



ANNOTATIONS II 



he ought to excite his feehngs to the contrary, 
being instant in prayers and other spiritual 
exercises, and asking God our Lord for the con- 
trary, namely, not to want such office or bene- 
fice, or any other thing, unless His Divine 
Majesty, putting his desires in order, change 
his first inclination for him, so that the motive 
for desiring or having one thing or another be 
only the service, honor, and glory of His 
Divine Majesty. 

Seventeenth Annotation. The seventeenth: 
It is very helpful that he who is giving the Exer- 
cises, without wanting to ask or know from him 
who is receiving them his personal thoughts 
or sins, should be faithfully informed of the 
various movements and thoughts which tht 
different spirits put in him. For, according as 
is more or less useful for him, he can give him 
some spiritual Exercises suited and adapted 
to the need of such a soul so acted upon. 

Eighteenth Annotation. The eighteenth: 
The Spiritual Exercises have to be adapted to 
the dispositions of the persons who wish to 
receive them, that is, to their age, education 
or ability, in order not to give to one who is 
uneducated or of little intelligence things he 
cannot easily bear and profit by. 

Again, that should be given to each one by 
which, according to his wish to dispose himself. 



12 SPIRITUAL EXERCISES OF ST. IGNATIUS 



he may be better able to help himself and to 
profit. 

So, to him who wants help to be instructed 
and to come to a certain degree of contentment 
of soul, can be given the Particular Examen, 
p. 21, and then the General Examen, p. 25; also, 
for a half hour in the morning, the Method 
of Prayer on the Commandments, the Deadly 
Sins, etc., p. 125. Let him be recommended, 
also, to confess his sins every eight days, and, if 
he can, to receive the Blessed Sacrament every 
fifteen days, and better, if he be so moved, 
every eight. This way is more proper for il- 
literate or less educated persons. Let each 
of the Commandments be explained to them; 
and so of the Deadly Sins, Precepts of the 
Church, Five Senses, and Works of Mercy. 

So, too, should he who is giving the Exer- 
cises observe that he who is receiving them has 
Httle ability or little natural capacity, from 
whom not much fruit is to be hoped, it is more 
expedient to give him some of these easy Ex- 
ercises, until he confesses his sins. Then let 
him be given some Examens of Conscience 
and some method for going to Confession 
oftener than was his custom, in order to pre- 
serve what he has gained, but let him not go 
on into the matter of the Election, or into 
any other Exercises that are outside the 
First Week, expecially when more progress 



ANNOTATIONS I3 



can be made in other persons and there Is 
not time for every thing. 

Nineteenth Annotation. The nineteenth: A 
person of education or abihty who is taken up 
with pubHc aflPairsor suitable business, may tak^ 
an hour and a half daily to exercise himself. 

Let the end for which man is created be ex- 
plained to him, and he can also be given for 
the space of a half-hour the Particular Examen 
and then the General and the way to confess 
and to receive the Blessed Sacrament. Let 
him, during three days every morning, for the 
space of an hour, make the meditation on the 
First, Second and Third Sins, pp. 37, 38; then, 
three other days at the same hour, the medi- 
tation on the statement of Sins, p. 40; then, 
for three other days at the same hour, on the 
punishments corresponding to Sins, p. 45. 
Let him be given in all three meditations the 
ten Additions, p. 47. 

For the mysteries of Christ our Lord, let 
the same course be kept, as is explained below 
and in full in the Exercises themselves. 

Twentieth Annotation. The twentieth: To 
him who is more disengaged, and who desires 
to get all the profit he can, let all the Spiritual 
Exercises be given in the order in which they 
follow. 

In these he will, ordinarily, more benefit 



14 SPIRITUAL EXERCISES OF ST. IGNATIUS 



himself, the more he separates himself from all 
friends and acquaintances and from all earthly 
care, as by changing from the house where he 
was dwelling, and taking another house or 
room to live in, in as much privacy as he can, 
so that it be in his power to go each day to 
Mass and to Vespers, without fear that his 
acquaintances will put obstacles in his way. 

From this isolation three chief benefits, 
among many others, follow. 

The first is that a man, by separating him- 
self from many friends and acquaintances, 
and likewise from many not well-ordered 
affairs, to serve and praise God our Lord, 
merits no little in the sight of His Divine 
Majesty. 

The second is, that being thus isolated, and 
not having his understanding divided on many 
things, but concentrating his care on one only, 
namely, on serving his Creator and benefiting 
his own soul, he uses with greater freedom his 
natural powers, in seeking with diligence what 
he so much desires. 

The third: the more our soul finds itself 
alone and isolated, the more apt it makes itself 
to approach and to reach its Creator and Lord, 
and the more it so approaches Him, the more 
it disposes itself to receive graces and gifts 
from His Divine and Sovereign Goodness. 



SPIRITUAL EXERCISES 

TO CONQUER ONESELF AND REGULATE ONe's 
LIFE WITHOUT DETERMINING ONESELF 
THROUGH ^ ANY TENDENCY THAT IS DIS- 
ORDERED 

PRESUPPOSITION 

In order that both he who is giving the 
Spiritual Exercises, and he who is receiving 
them, may more help and benefit themselves, 
let it be presupposed that every good Chris- 
tian is to be more ready to save his neighbor's 
proposition than to condemn it. If he cannot 
save it, let him inquire how he means it; and 
if he means it badly, let him correct him with 
charity. If that is not enough, let him seek 
all the suitable means to bring him to mean 
it well, and save himself. 

1 Without determining oneself through is in the Saint's 
hand, the words being inserted between life and tendency, 
the word without being cancelled. 



FIRST WEEK 



PRINCIPLE AND FOUNDATION 

Man is created to praise, reverence, and 
serve God our Lord, and by this means 
to save his soul. 

And the other things on the face of the 
earth are created for man and that they 
may help him in prosecuting the end 
for which he is created. 

From this it follows that man is to use 
them as much as they help him on to his 
end, and ought to rid himself of them so 
far as they hinder him as to it. 

For this it is necessary to make ourselves 
indifferent to all created things in all that 
is allowed to the choice of our free will and 
is not prohibited to it; so that, on our part, 
we want not health rather than sickness, 
riches rather than poverty, honor rather 
than dishonor, long rather than short 
life, and so in all the rest; desiring and 
choosing only what is most conducive for 
us to the end for which we are created. 



PARTICULAR AND DAILY EXAMEN 

It contains in it three times, and two to 
examine oneself. 

The first time is in the morning, imme- 
diately on rising, when one ought to pro- 
pose to guard himself with diligence against 
that particular sin or defect which he 
wants to correct and amend. 

The second time is after dinner, when 
one is to ask of God our Lord what one 
wants, namely, grace to remember how 
many times he has fallen into that par- 
ticular sin or defect, and to amend himself 
in the future. Then let him make the 
first Examen, asking account of his soul 
of that particular thing proposed, which 
he wants to correct and amend. Let him 
go over hour by hour, or period by period, 
commencing at the hour he rose, and 
continuing up to the hour and instant of 
the present examen, and let him make 
in the first line of the G = as many 

dots as were the times he has fallen into 
that particular sin or defect. Then let him 



22 SPIRITUAL EXERCISES OF ST. IGNATIUS 

resolve anew to amend himself up to the 
second Examen which he will make. 

The third time: After supper, the second 
Examen will be made, in the same way, 
hour by hour, commencing at the first 
Examen and continuing up to the present 
(second) one, and let him make in the 
second line of the same G = as 

many dots as were the times he has fallen 
into that particular sin or defect. 

FOUR ADDITIONS 

FOLLOW TO RID ONESELF SOONER OF THAT 
PARTICULAR SIN OR DEFECT 

First Addition. The first Addition is that 
each time one falls into that particular sin or 
defect, let him put his hand on his breast, 
grieving for having fallen: which can be done 
even in the presence of many, without their 
perceiving what he is doing. 

Second Addition. The second: As the first 
line of the G — means the first Examen, 

and the second line the second Examen, let 
him look at night if there is amendment from 
the first line to the second, that is, from the 
first Examen to the second. 

Third Addition. The third: To compare 
the second day with the first; that is, the two 



PARTICULAR AND DAILY EXAMEN 23 

Examens of the present day with the other two 
Examens of the previous day, and see if he has 
amended himself from one day to the other. 

Fourth Addition. The fourth Addition: To 
compare one week with another, and see if he 
has amended himself in the present week over 
the week past. 

Note. It is to be noted that the first (large) 
G ^^ which follows means the Sunday: 

the second (smaller), the Monday: the third, 
the Tuesday, and so on. 



G 



GENERAL EXAMEN OF CONSCIENCE 

TO PURIFY ONESELF AND TO MAKE ONe's 
CONFESSION BETTER 

I presuppose that there are three kinds 
of thoughts in me: that is, one my own, 
which springs from my mere Hberty and 
will; and two others, which come from 
without, one from the good spirit, and the 
other from the bad. 

THOUGHT 

There are two ways of meriting in the 
bad thought which comes from without, 
namely: 

First Way. A thought of committing 
a mortal sin, which thought I resist imme- 
diately and it remains conquered. 

Second Way. The second way of merit- 
ing is: When that same bad thought 
comes to me and I resist it, and it returns 
to me again and again, and I always resist, 
until it is conquered. 

This second way is more meritorious 
than the first. 



26 SPIRITUAL EXERCISES OF ST. IGNATIUS 

A venial sin is committed when the same 
thought comes of sinning mortally and one 
gives ear to it, making some little delay, 
or receiving some sensual pleasure, or when 
there is some negligence in rejecting such 
thought. 

There are two ways of sinning mortally: 

First Way. The first is, when one gives 
consent to the bad thought, to act after- 
wards as he has consented, or to put it 
in act if he could. 

Second Way. The second way of sin- 
ning mortally is when that sin is put in 
act. 

This is a greater sin for three reasons: 
first, because of the greater time; second, 
because of the greater intensity; third, 
because of the greater harm to the two 
persons. 

WORD 

One must not swear, either by Creator or 
creature, if it be not with truth, necessity 
and reverence. 

By necessity I mean, not when any truth 
whatever is affirmed with oath, but when 



GENERAL EXAMEN OF CONSCIENCE 27 



it is of some importance for the good of 
the soul, or the body, or for temporal 
goods. 

By reverence I mean when, in naming 
the Creator and Lord, one acts with con- 
sideration, so as to render Him the honor 
and reverence due. 

It is to be noted that, though in an idle oath 
one sins more when he swears by the Creator 
than by the creature, it is more difficult to 
swear in the right way with truth, necessity 
and reverence by the creature than by the Crea- 
tor, for the following reasons. 

First Reason. The first: When we want to 
swear by some creature, wanting to name the 
creature does not make us so attentive or cir- 
cumspect as to telling the truth, or as to affirm- 
ing it with necessity, as would wanting to name 
the Lord and Creator of all things. 

Second Reason. The second is that in 
swearing by the creature it is not so easy to 
show reverence and respect to the Creator, as 
in swearing and naming the same Creator and 
Lord, because wanting to name God our Lord 
brings with it more respect and reverence than 
wanting to name the created thing. There- 
fore swearing by the creature is more allowable 



28 SPIRITUAL EXERCISES OF ST. IGNATIUS 

to the perfect than to the imperfect, because 
the perfect, through continued contempla- 
tion and enhghtenment of intellect, consider, 
meditate and contemplate more that God our 
Lord is in every creature, according to His 
own essence, presence and power, and so in 
swearing by the creature they are more apt and 
prepared than the imperfect to show respect 
and reverence to their Creator and Lord. 

Third Reason. The third is that in con- 
tinually swearing by the creature, idolatry is 
to be more feared in the imperfect than in the 
perfect. 

One must not speak an idle w^ord. By 
idle M^ord I mean one which does not 
benefit either me or another, and is not 
directed to that intention. Hence v^ords 
spoken for any useful purpose, or meant 
to profit one's own or another's soul, the 
body or temporal goods, are never idle, 
not even if one were to speak of something 
foreign to one's state of life, as, for instance, 
if a religious speaks of wars or articles of 
trade; but in all that is said there is merit 
in directing well, and sin in directing 
badly, or in speaking idly. 

Nothing must be said to injure another's 



GENERAL EXAMEN OF CONSCIENCE 29 

character or to find fault, because if I 
reveal a mortal sin that is not public, I 
sin mortally; if a venial sin, venially; and 
if a defect, I show a defect of my own. 

But if the intention is right, in two 
ways one can speak of the sin or fault 
of another: 

First Way. The first: When the sin 
is public, as in the case of a public pros- 
titute, and of a sentence given in judgment, 
or of a public error which is infecting the 
souls with whom one comes m contact. 

Second Way. Second: When the 
hidden sin is revealed to some person that 
he may help to raise him who is in sin — 
supposing, however, that he has some prob- 
able conjectures or grounds for thinking 
that he will be able to help him. 

ACT 

Taking the Ten Commandments, the 
Precepts of the Church and the recommen- 
dations of Superiors, every act done 
against any of these three heads is, accord- 
ing to its greater or less nature, a greater or 
a lesser sin. 



30 SPIRITUAL EXERCISES OF ST. IGNATIUS 

By recommendations of Superiors I 
mean such things as Bulls de Cruzadas 
and other Indulgences, as for instance for 
peace, granted under condition of going 
to Confession and receiving the Blessed 
Sacrament. For one commits no little sin 
in being the cause of others acting contrary 
to such pious exhortations and recommen- 
dations of our Superiors, or in doing so 
oneself. 

METHOD FOR MAKING THE GENERAL 

EXAMEN 

It contains in it five Points. 

First Point. The first Point is to give 
thanks to God our Lord for the benefits 
received. 

Second Point. The second, to ask 
grace to know our sins and cast them out. 

Third Point. The third, to ask account 
of our soul from the hour that we rose up 
to the present Examen, hour by hour, or 
period by period: and first as to thoughts, 
and then as to words, and then as to acts, 
in the same order as was mentioned in the 
Particular Examen. 



GENERAL EXAMEN OF CONSCIENCE 3I 

Fourth Point. The fourth, to ask 
pardon of God our Lord for the faults. 

Fifth Point. The fifth, to purpose 
amendment with His grace. 
Our Father. 



GENERAL CONFESSION WITH 
COMMUNION 

Whoever, of his own accord, wants to make 
a General Confession, will, among many other 
advantages, find three in making it here. 

First. The first: Though whoever goes to 
Confession every year is not obliged to make a 
General Confession, by making it there is 
greater profit and merit, because of the greater 
actual sorrow for all the sins and wickedness 
of his whole life. 

Second. The second: In the Spiritual 
Exercises, sins and their malice are understood 
more intimately, than in the time when one was 
not so giving himself to interior things. Gain- 
ing now more knowledge of and sorrow for 
them, he will have greater profit and merit 
than he had before. 

Third. The third is: In consequence, 
having made a better Confession and being 
better disposed, one finds himself in condition 
and prepared to receive the Blessed Sacrament: 
the reception of which is an aid not only not 
to fall into sin, but also to preserve the increase 
of grace. 

This General Confession will be best made im- 
mediately after the Exercises of the First Week 



' 



FIRST EXERCISE 

IT IS A MEDITATION WITH THE THREE 
POWERS ON THE FIRST, THE SECOND 
AND THE THIRD SIN 

It contains in it, after one Preparatory 
Prayer and two Preludes, three chief 
Points and one Colloquy. 

Prayer. The Preparatory Prayer is to 
ask grace of God our Lord that all my 
intentions, actions and operations may be 
directed purely to the service and praise 
of His Divine Majesty. 

First Prelude. The First Prelude is a 
composition, seeing the place. 

Here it is to be noted that, in a visible con- 
templation or meditation — as, for instance, 
when one contemplates Christ our Lord, Who 
is visible — the composition will be to see with 
the sight of the imagination the corporeal place 
where the thing is found which I want to con- 
template. I say the corporeal place, as for 
instance, a Temple or Mountain where Jesus 



36 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Christ or Our Lady is found, according to what 
I want to contemplate. In an invisible con- 
templation or meditation — as here on the 
Sins — the composition will be to see with the 
sight of the imagination and consider that my 
soul is imprisoned in this corruptible body, 
and all the compound in this valley, as exiled 
among brute beasts: I say all the compound 
of soul and body. 

Second Prelude. The second is to ask 
God our Lord for what I want and desire. 

The petition has to be according to the sub- 
ject matter; that is, if the contemplation is 
on the Resurrection, one is to ask for joy 
with Christ in joy; if it is on the Passion, he 
is to ask for pain, tears and torment with Christ 
in torment. 

Here it will be to ask shame and con- 
fusion at myself, seeing how many have 
been damned for only one mortal sin, and 
how many times I deserved to be con- 
demned forever for my so many sins. 

Note. Before all Contemplations or Medi- 
tations, there ought always to be made the 
Preparatory Prayer, which is not changed, and 
the two Preludes already mentioned, which 



FIRST EXERCISE 37 



are sometimes changed, according to the sub- 
ject matter. 

First Point. The first Point will be to 
bring the memory on the First Sin, which 
was that of the Angels, and then to bring 
the intellect on the same, discussing it; 
then the will, wanting to recall and under- 
stand all this in order to make me more 
ashamed and confound me more, bringing 
into comparison with the one sin of the 
Angels my so many sins, and reflecting, 
while they for one sin were cast into Hell, 
how often I have deserved it for so many. 

I say to bring to memory the sin of the 
Angels, how they, being created in grace, 
not wanting to help themselves with their 
liberty to reverence and obey their Creator 
and Lord, coming to pride, were changed 
from grace to malice, and hurled from 
Heaven to Hell; and so then to discuss 
more in detail with the intellect: and then 
to move the feelings more with the will. 

Second Point. The second is to do 
the same — that is, to bring the Three 
Powers — on the sin of Adam and Eve, 
bringing to memory how on account of 



38 SPIRITUAL EXERCISES OF ST. IGNATIUS 

that sin they did penance for so long a 
time, and how much corruption came on 
the human race, so many people going the 
way to Hell. 

I say to bring to memory the Second 
Sin, that of our First Parents; how after 
Adam was created in the field of Damascus 
and placed in the Terrestrial Paradise, 
and Eve was created from his rib, being 
forbidden to eat of the Tree of Knowledge, 
they ate and so sinned, and afterwards 
clothed in tunics of skins and cast from 
Paradise, they lived, all their life, without 
the original justice which they had lost, 
and in many labors and much penance. 
And then to discuss with the understand- 
ing more in detail; and to use the will 
as has been said. 

Third Point. The third is likewise to 
do the same on the Third particular Sin 
of any one who for one mortal sin is gone 
to Hell — and many others without 
number, for fewer sins than I have com- 
mitted. 

I say to do the same on the Third par- 
ticular Sin, bringing to memory the gravity 
and malice of the sin against one's Creator 



FIRST EXERCISE 39 

and Lord; to discuss with the understand- 
ing how in sinning and acting against the 
Infinite Goodness, he has been justly 
condemned forever; and to finish with the 
will as has been said. 

Colloquy. Imagining Christ our Lord 
present and placed on the Cross, let me 
make a Colloquy, how from Creator He 
is come to making Himself man, and from 
life eternal is come to temporal death, and 
so to die for my sins. 

Likewise, looking at myself, what I 
have done for Christ, what I am doing 
for Christ, what I ought to do for Christ. 

And so, seeing Him such, and so nailed 
on the Cross, to go over that which will 
present itself. 

The Colloquy is made, properly speaking, 
as one friend speaks to another, or as a servant 
to his master; now asking some grace, now 
blaming oneself for some misdeed, now com- 
municating one's affairs, and asking advice 
in them. 

And let me say an Our Father. 



40 SPIRITUAL EXERCISES OF ST. IGNATIUS 



SECOND EXERCISE 

IT IS A MEDITATION ON THE SINS AND CON- 
TAINS IN IT AFTER THE PREPARATORY 
PRAYER AND TWO PRELUDES, FIVE 
POINTS AND ONE COLLOQUY 

Prayer. Let the Preparatory Prayer 
be the same. 

First Prelude. The First Prelude will 
be the same composition. 

Second Prelude. The second is to ask 
for what I want. It will be here to beg 
a great and intense sorrow and tears for 
my sins. 

First Point. The first Point is the state- 
ment of the sins; that is to say, to bring to 
memory all the sins of life, looking from 
year to year, or from period to period. 
For this three things are helpful: first, 
to look at the place and the house where 
I have lived; second, the relations I have 
had with others; third, the occupation 
in which I ha^ 




SECOND EXERCISE 41 

Second Point. The second, to weigh 
the sins, looking at the foulness and the 
malice which any mortal sin committed 
has in it, even supposing it were not for- 
bidden. 

Third Point. The third, to look at who 
I am, lessening myself by examples: 

First, how much I am in comparison to 
all men; 

Second, what men are in comparison to 
all the Angels and Saints of Paradise; 

Third, what all Creation is in comparison 
to God: ( — Then I alone, what can I 
be?) 

Fourth, to see all my bodily corruption 
and foulness; 

Fifth, to look at myself as a sore and 
ulcer, from which have sprung so many 
sins and so many iniquities and so very 
vile poison. 

Fourth Point. The fourth, to consider 
what God is, against Whom I have sinned, 
according to His attributes; comparing 
them with their contraries in me — His 
Wisdom with my ignorance; His Omnip- 
otence with my weakness; His Justice 



42 SPIRITUAL EXERCISES OF ST. IGNATIUS 

with my iniquity; His Goodness with my 
maHce. 

Fifth Point. The fifth, an exclamation 
of wonder with deep feehng, going through 
all creatures, how they have left me in 
life and preserved me in it; the Angels, 
how, though they are the sword of the 
Divine Justice, they have endured me, 
and guarded me, and prayed for me; the 
Saints, how they have been engaged in 
interceding and praying for me; and the 
heavens, sun, moon, stars, and elements, 
fruits, birds, fishes and animals — and 
the earth, how it has not opened to swallow 
me up, creating new Hells for me to suffer 
in them forever! 

Colloquy. Let me finish with a Collo- 
quy of mercy, pondering and giving 
thanks to God our Lord that He has 
given me life up to now, proposing amend- 
ment, with His grace, for the future. 

Our Father. 



THIRD EXERCISE 43 



THIRD EXERCISE 

IT IS A REPETITION OF THE FIRST AND 
SECOND EXERCISE, MAKING THREE 
COLLOQUIES 

After the Preparatory Prayer and two 
Preludes, it will be to repeat the First 
and Second Exercise, marking and dwell- 
ing on the Points in which I have felt 
greater consolation or desolation, or greater 
spiritual feeling. 

After this I will make three Colloquies 
In the following manner: 

First Colloquy. The first Colloquy to 
Our Lady, that she may get me grace from 
Her Son and Lord for three things: first, 
that I may feel an interior knowledge of my 
sins, and hatred of them; second, that I 
may feel the disorder of my actions, so 
that, hating them, I may correct myself 
and put myself in order; third, to ask 
knowledge of the world, in order that, 
hating it, I may put away from me worldly 
and vain things. 

And with that a Hail Mary. 



44 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Second Colloquy. The second: The 
same to the Son, begging Him to get it 
for me from the Father. 

And with that the Soul of Christ. 

Third Colloquy. The third: The same 
to the Father, that the Eternal Lord 
Himself may grant it to me. 

And with that an Our Father. 
FOURTH EXERCISE 

IT IS A SUMMARY OF THIS SAME THIRD 

I said a summary, that the understand- 
ing, without wandering, may assiduously 
go through the memory of the things con- 
templated in the preceding Exercises. 

I will make the same three Colloquies. 

FIFTH EXERCISE 

IT IS A MEDITATION ON HELL 

It contains in it, after the Preparatory 
Prayer and two Preludes, five Points and 
one Colloquy: 

Prayer. Let the Preparatory Prayer 
be the usual one. 



FIFTH EXERCISE 45 

First Prelude. The first Prelude is the 
composition, which is here to see with the 
sight of the imagination the length, breadth 
and depth of Hell. 

Second Prelude. The second, to ask 
for what I want: it will be here to ask 
for interior sense of the pain which the 
damned suffer, in order that, if, through 
my faults, I should forget the love of the 
Eternal Lord, at least the fear of the pains 
may help me not to come into sin. 

First Point. The first Point will be to 
see with the sight of the imagination the 
great fires, and the souls as in bodies of 
fire. 

Second Point. The second, to hear 
with the ears waitings, bowlings, cries, 
blasphemies against Christ our Lord and 
against all His Saints. 

Third Point. The third, to smell with 
the smell smoke,sulphur, dregs and putrid 
things. 

Fourth Point. The fourth, to taste 
with the taste bitter things, like tears, 
sadness and the worm of conscience. 



46 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Fifth Point. The fifth, to touch with the 
touch; that is to say, how the fires touch 
and burn the souls. 

Colloquy. Making a Colloquy to Christ 
our Lord, I will bring to memory the souls 
that are in Hell, some because they did 
not believe the Coming, others because, 
believing, they did not act according to 
His Commandments; making three divi- 
sions : 

First, Second, and Third Divisions. The 
first, before the Coming;! the second, 
during His life; the third, after His life 
in this world; and with this I will give 
Him thanks that He has not let me fall in- 
to any of these divisions, ending my life. 

Likewise, I will consider how up to now 
He has always had so great pity and mercy 
on me. 

I will end with an Our Father, 

Note. The first Exercise will be made at 
midnight; the second immediately on rising 
in the morning; the third, before or after Mass; 
in any case, before dinner; the fourth at the 
hour of Vespers; the fifth, an hour before 
supper. 



ADDITIONS 47 



This arrangement of hours, more or less, 
I always mean in all the four Weeks, according 
as his age, disposition and physical condition 
help the person who is exercising himself to 
make five Exercises or fewer. 

ADDITIONS 

TO MAKE THE EXERCISES BETTER AND TO FIND 
BETTER WHAT ONE DESIRES 

First Addition. The first Addition is, after 
going to bed, just when I want to go asleep, 
to think, for the space of a Hail Mary, of the 
hour that I have to rise and for what, making 
a resume of the Exercise which I have to make. 

Second Addition. The second: When I 
wake up, not giving place to any other 
thought, to turn my attention immediately 
to what I am going to contemplate in the first 
Exercise, at midnight, bringing myself to 
confusion for my so many sins, setting ex- 
amples, as, for instance, if a knight found him- 
self before his king and all his court, ashamed 
and confused at having much offended him, 
from whom he had first received many gifts 
and many favors: in the same way, in the 
second Exercise, making myself a great sinner 
and in chains; that is to say going to appear 
bound as in chains before the Supreme Eternal 



48 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Judge; taking for an example how prisoners 
in chains and already deserving death, appear 
before their temporal judge. And I will dress 
with these thoughts or with others, according 
to the subject matter. 

Third Addition. The third: A step or two 
before the place where I have to contemplate 
or meditate, I will put myself standing for the 
space of an Our Father, my intellect raised 
on high, considering how God our Lord is 
looking at me, etc.; and will make an act of 
reverence or humility. 

Fourth Addition. The fourth: To enter on 
the contemplation now on my knees, now 
prostrate on the earth, now lying face upwards, 
now seated, now standing, always intent on 
seeking what I want. 

We will attend to two things. The first is, 
that if I find what I want kneeling, I will not 
pass on; and if prostrate, likewise, etc. The 
second; in the Point in which I find what I 
want, there I will rest, without being anxious 
to pass on, until I content myself. 

Fifth Addition. The fifth: After finishing 
the Exercise, I will, during the space of a 
quarter of an hour, seated or walking leisurely, 
look how it went with me in the Contemplation 
or Meditation; and if badly, I will look for 
the cause from which it proceeds, and having so 



ADDITIONS 49 



seen it, will be sorry, in order to correct myself 
in future; and if well, I will give thanks to 
God our Lord, and will do in like manner an- 
other time. 

Sixth Addition. The sixth: Not to want to 
think on things of pleasure or joy, such as 
heavenly glory, the Resurrection, etc. Because 
whatever consideration of joy and gladness 
hinders our feeling pain and grief and shedding 
tears for our sins: but to keep before me that 
I want to grieve and feel pain, bringing to 
memory rather Death and Judgment. 

Seventh Addition. The seventh: For the 
same end, to deprive myself of all light, closing 
the blinds and doors while I am in the room, 
if it be not to recite prayers, to read and eat. 

Eighth Addition. The eighth: Not to laugh 
nor say a thing provocative of laughter. 

Ninth Addition. The ninth: To restrain 
my sight, except in receiving or dismissing 
the person with whom I have spoken. 

Tenth Addition. The tenth Addition is 
penance. 

This is divided into interior and exterior. 
The interior is to grieve for one's sins, with a 
firm purpose of not committing them nor any 
others. The exterior, or fruit of the first, 



50 SPIRITUAL EXERCISES OF ST. IGNATIUS 

is chastisement for the sins committed, and is 
chiefly taken in three ways. 

First Way. The first is as to eating. That 
is to say, when we leave off the superfluous, 
it is not penance, but temperance. It is pen- 
ance when we leave off from the suitable; and 
the more and more, the greater and better — 
provided that the person does not injure him- 
self, and that no notable illness follows. 

Second Way. The second, as to the manner 
of sleeping. Here too it is not penance to leave 
off the superfluous of delicate or soft things, 
but it is penance when one leaves off from the 
suitable in the manner: and the more and 
more, the better — provided that the person 
does not injure himself and no notable illness 
follows. Besides, let not anything of the suit- 
able sleep be left off, unless in order to come 
to the mean, if one has a bad habit of sleeping 
too much. 

Third Way. The third, to chastise the flesh, 
that is, giving it sensible pain, which is given 
by wearing haircloth or cords or iron chains 
next to the flesh, by scourging or wounding 
oneself, and by other kinds of austerity. 

Note. What appears most suitable and most 
secure with regard to penance is that the pain 
should be sensible in the flesh and not enter 



ADDITIONS 51 



within the bones, so that it give pain and not 
illness. For this it appears to be more suitable 
to scourge oneself with thin cords, which give 
pain exteriorly, rather than in another way 
which would cause notable illness within. 

First Note. The first Note is that the ex- 
terior penances are done chiefly for three ends: 

First, as satisfaction for the sins committed; 

Second, to conquer oneself — that is, to 
make sensuality obey reason and all inferior 
parts be more subject to the superior; 

Third, to seek and find some grace or gift 
which the person wants and desires; as, for 
instance, if he desires to have interior contri- 
tion for his sins, or to weep much over them, 
or over the pains and sufferings which Christ 
our Lord suffered in His Passion, or to settle 
some doubt in which the person finds himself. 

Second Note. The second: It is to be noted 
that the first and second Addition have to be 
made for the Exercises of midnight and at 
daybreak, but not for those which will be made 
at other times; and the fourth Addition will 
never be made in church in the presence of 
others, but in private, as at home, etc. 

Third Note. The third: When the person 
who is exercising himself does not yet find 
what he desires — as tears, consolations, etc., 



52 SPIRITUAL EXERCISES OF ST, IGNATIUS 

— it often helps for him to make a change in 
food, in sleep and in other ways of doing 
penance, so that he change himself, doing 
penance two or three days, and two or three 
others not. For it suits some to do more 
penance and others less, and we often omit 
doing penance from sensual love and from an 
erroneous judgment that the human system 
will not be able to bear it without notable 
illness; and sometimes, on the contrary, we 
do too much, thinking that the body can bear 
it; and as God our Lord knows our nature 
infinitely better, often in such changes He gives 
each one to perceive what is suitable for him. 
Fourth Note. The fourth: Let the Particu- 
lar Examen be made to rid oneself of defects 
and negligences on the Exercises and Additions. 
And so in the Second, Third and Fourth 
Weeks. 



SECOND WEEK 



THE CALL OF THE TEMPORAL KING 

IT HELPS TO CONTEMPLATE THE LIFE OF THE 
KING ETERNAL 

Prayer. Let the Preparatory Prayer 
be the usual one. 

First Prelude. The first Prelude is a 
composition, seeing the place: it will 
be here to see with the sight of the imagina- 
tion, the synagogues,^ villages and towns 
through which Christ our Lord preached. 

Second Prelude. The second, to ask 
for the grace which I want: it will be here 
to ask grace of our Lord that I may not 
be deaf to His call, but ready and diligent 
to fulfill His most Holy Will. 

First Point. The first Point is, to put 
before me a human king chosen by God 
our Lord, whom all Christian princes and 
men reverence and obey. 

Second Point. The second, to look how 
this king speaks to all his people, saying: 
*Tt is my Will to conquer all the land of 

' Synagogues is in the Saint's hand, replacing Temples, 
tvhich is crossed out. 



56 SPIRITUAL EXERCISES OF ST. IGNATIUS 

unbelievers. Therefore, whoever would 
like to come with me is to be content \.o 
eat as I, and also to drink and dress, etc., 
as I : likewise he is to labor like me ^ in the 
day and watch in the night, etc., that so 
afterwards he may have part with me in 
the victory, as he has had it in the labors." 
Third Point. The third, to consider 
what the good subjects ought to answer 
to a King so liberal and so kind, and hence, 
if any one did not accept the appeal of 
such a king, how deserving he would be of 
being censured by all the world, and held 
for a mean-spirited knight. 

IN PART 2 

The second part of this Exercise con- 
sists in applying the above parable of the 
temporal King to Christ our Lord, con- 
formably to the three Points mentioned. 

First Point. And as to the first Point, 
if we consider such a call of the temporal 
King to his subjects, how much more 
worthy of consideration is it to see Christ 
our Lord, King eternal, and before Him 

1 It is doubtful whether these words are like me or witK 
me. 



THE CALL OF THE TEMPORAL KING 57 

all the entire world, which and each one 
in particular He calls, and says: "It is 
My will to conquer all the world and all 
enemies and so to enter into the glory of 
My Father; therefore, whoever would 
like to come with Me is to labor with Me, 
that following Me in the pain, he may 
also follow Me in the glory." 

Second Point. The second, to consider 
that all those who have judgment and 
reason will offer their entire selves to the 
labor. 

Third Point. The third, those who 
will want to be more devoted and signalise 
themselves in all service of their King 
Eternal and universal Lord, not only 
will offer their persons to the labor, but 
even, acting against their own sensuality 
and against their carnal and worldly love, 
will make offerings of greater value and 
greater importance, saying: 

"Eternal Lord of all things, I make 
my oblation with Thy favor and help, 
in presence of Thy infinite Goodness and 
in presence of Thy glorious Mother and of 
all the Saints of the heavenly Court; that 



58 SPIRITUAL EXERCISES OF ST. IGNATIUS 



I want and desire, and it is my deliberate 
determination, if only it be Thy greater 
service and praise, to imitate Thee in bear- 
ing all injuries and all abuse and all poverty 
of spirit, and actual poverty, too, if Thy 
most Holy Majesty wants to choose and 
receive me to such life and state." 

First Note. This Exercise will be made twice 
in the day; namely, in the morning on rising 
and an hour before dinner or before supper. 

Second Note. For the Second Week and 
so on, it is very helpful to read at intervals in 
the books of the Imitation of Christ, or of the 
Gospels, and of lives of Saints. 

THE FIRST DAY AND FIRST CONTEMPLATION 

IT IS ON 

THE INCARNATION 

AND CONTAINS THE PREPARATORY PRAYER, 

THREE PRELUDES, THREE POINTS 

AND ONE COLLOQUY 

Prayer. The usual Preparatory Prayer. 

First Prelude. The first Prelude is to 
bring up the narrative of the thing which 
I have to contemplate. 



THE INCARNATION 59 

Here, it is how the Three Divine Persons 
looked at all the plain or circuit of all the 
world, full of men, and how, seeing that 
all were going down to Hell, it is determined 
in Their Eternity, ^ that the Second 
Person shall become man to save the 
human race, and so, the fullness of times 
being come,^ They sent the Angel St. Ga- 
briel to Our Lady (p. 133). 

Second Prelude. The second, a com- 
position, seeing the place: here it will 
be to see the great capacity and circuit of 
the world, in which are so many and such 
different people: then likewise, in partic- 
ular, the house and rooms of Our Lady 
in the city of Nazareth, in the Province 
of Galilee. 

Third Prelude. The third, to ask for 
what I want: it will be to ask for interior 
knowledge of the Lord, Who for me has 
become man, that I may more love and 
follow Him. 

^ In Their Eternity is in St. Ignatius' hand, replacing 
among Them, which is cancelled. 

^ And so, the fullness of times being come is in the 
Saint's hand, and being crossed out. 



6o SPIRITUAL EXERCISES OF ST. IGNATIUS 

Note. It is well to note here that this same 
Preparatory Prayer, without changing it, as 
was said in the beginning, and the same three 
Preludes, are to be made in this Week and in 
the others following, changing the form accord- _ 
ing to the subject matter. I 

First Point. The first Point is, to see 
the various persons: and first those on 
the surface of the earth, in such variety, 
in dress as in actions: some white and 
others black; some in peace and others 
in war; some weeping and others laughing; 
some well, others ill; some being born 
and others dying, etc. 

2. To see and consider the Three Divine 
Persons, as on their royal throne or seat 
of Their Divine Majesty, how They look 
on all the surface and circuit of the earth, 
and all the people in such blindness, and 
how they are dying and going down to 
Hell. 

3. To see Our Lady, and the Angel who 
is saluting her, and to reflect in order to 
get profit from such a sight. 

Second Point. The second, to hear 
what the persons on the face of the earth 



THE INCARNATION 6l 

are saying, that is, how they are talking 
with one another, how they swear and 
blaspheme, etc.; and likewise what the 
Divine Persons are saying, that is: "Let 
Us work the redemption of the Human 
race," etc.; and then what the Angel and 
Our Lady are saying; and to reflect then 
£o as to draw profit from their words. 

Third Point. The third, to look then at 
what the persons on the face of the earth 
are doing, as, for instance, killing, going 
to Heli, etc.; likewise what the Divine 
Persons are doing, namely, working out 
the most holy Incarnation, etc.; and like- 
wise what the Angel and Our Lady are 
doing, namely, the Angel doing his duty 
as ambassador, and Our Lady humbling 
herself and giving thanks to the Divine 
Majesty; and then to reflect in order to 
draw some profit from each of these 
things. 

Colloquy. At the end a Colloquy is 
to be made, thinking what I ought to say 
to the Three Divine Persons, or to the 
Eternal Word incarnate, or to our Mother 
and Lady, asking according to what I 



62 SPIRITUAL EXERCISES OF ST. IGNATIUS 

feel in me, in order more to follow and imi- 
tate Our Lord, so lately incarnate. 
I will say an Our Father. 



THE SECOND CONTEMPLATION 
IS ON 

THE NATIVITY 

Prayer. The usual Preparatory Prayer. 

First Prelude. The first Prelude is the 
narrative and it will be here how Our Lady 
went forth from Nazareth, about nine 
months with child, as can be piously 
meditated,^ seated on an ass, and accom- 
panied by Joseph and a maid, taking an 
ox, to go to Bethlehem to pay the tribute 
which Caesar imposed on all those lands 

(P- 135)- 

Second Prelude. The second, a com- 
position, seeing the place. It will be here 
to see with the sight of the imagination the 
road from Nazareth to Bethlehem; con- 
sidering the length and the breadth, and 

^ As can be piously meditated is in St. Ignatius' hand- 
writing and is inserted before seated. 



THE NATIVITY 63 



whether such road is level or through 
valleys or over hills; likewise looking 
at the place or cave of the Nativity,^ 
how large, how small, how low, how high, 
and how it was prepared. 

Third Prelude. The third will be the 
same, and in the same form, as in the pre- 
ceding Contemplation. 

First Point. The first Point is to see 
the persons; that is, to see Our Lady and 
Joseph and the maid, and, after His Birth, 
the Child Jesus, I making myself a poor 
creature and a wretch of an unworthy slave, 
looking at them and serving them in their 
needs, with all possible respect and rev- 
erence, as if I found myself present; and 
then to reflect on myself in order to draw 
some profit. 

Second Point. The second, to look, 
mark and contemplate what they are say- 
ing, and, reflecting on myself, to draw some 
profit. 

Third Point. The third, to look and 
consider what they are doing, as going a 

^ The place or cave of the Nativity is in the Saint's 
hand, correcting the inn, which is crossed out. 



64 SPIRITUAL EXERCISES OF ST. IGNATIUS 

journey and laboring, that the Lord may be 
born in the greatest poverty; and as 
a termination of so many labors — of 
hunger, of thirst, of heat and of cold, of 
injuries and affronts — that He may die 
on the Cross; and all this for me: then 
reflecting, to draw some spiritual profit. 

Colloquy. I will finish with a Colloquy 
as in the preceding Contemplation, and 
with an Our Father. 



THE THIRD CONTEMPLATION 

WILL BE A REPETITION OF THE FIRST AND 
SECOND EXERCISE 

After the Preparatory Prayer and the 
three Preludes, the repetition of the first 
and second Exercise will be made, noting 
always some more principal parts, where 
the person has felt some knowledge, con- 
solation or desolation, making likewise 
one Colloquy at the end, and saying an 
Our Father. 

In this repetition, and in all the follow- 
ing, the same order of proceeding will 
be taken as was taken in the repetitions 



THE FIFTH CONTEMPLATION 65 

of the First Week, changing the matter 
and keeping the form. 



THE FOURTH CONTEMPLATION 

WILL BE A REPETITION OF THE FIRST AND 
SECOND 

In the same way as was done in the 
above-mentioned repetition. 



THE FIFTH CONTEMPLATION 

WILL BE TO BRING THE FIVE SENSES ON THE 
FIRST AND SECOND CONTEMPLATION 

Prayer. After the Preparatory Prayer 
and the three Preludes, it is helpful to 
pass the five senses of the imagination 
through the first and second Contempla- 
tion, in the following way: 

First Point. The first Point is to see 
the persons with the sight of the imagina- 
tion, meditating and contemplating in 
particular the details about them and 
drawing some profit from the sight. 



66 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Second Point. The second, to hear 
with the hearing what they are, or might 
be, talking about and, reflecting on one- 
self, to draw some profit from it. 

Third Point. The third, to smell and 
to taste with the smell and the taste the 
infinite fragrance and sweetness of the 
Divinity, of the soul, and of its virtues, 
and of all, according to the person who is 
being contemplated; reflecting on oneself 
and drawing profit from it. 

Fourth Point. The fourth, to touch 
with the touch, as for instance, to embrace 
and kiss the places where such persons put 
their feet and sit, always seeing to my 
drawing profit from it. 

Colloquy. One has to finish with one 
Colloquy as in the first and second Con- 
templation, and with an Our Father. 

First Note. The first note is to remark 
for all this and the other following Weeks, 
that I have only to read the Mystery of the 
Contemplation which I have immediately to 
make, so that at any time I read no Mystery 
which I have not to make that day or at that 
hour, in order that the consideration of one 



THE FIFTH CONTEMPLATION 67 

Mystery may not hinder the consideration of 
the other. 

Second Note. The second: The first Ex- 
ercise, on the Incarnation, will be made at 
midnight; the second at dawn; the third at 
the hour of Mass; the fourth at the hour of 
Vespers, and the fifth before the hour of supper, 
being for the space of one hour in each one of 
the five Exercises; and the same order will be 
taken in all the following. 

Third Note. The third: It is to be remarked 
that if the person who is making the Exercises 
is old or weak, or, although strong, has become 
in some way less strong from the First Week, 
it is better for him in this Second Week, at least 
sometimes, not rising at midnight, to make one 
Contemplation in the morning, and another 
at the hour of Mass, and another before dinner, 
and one repetition on them at the hour of 
Vespers, and then the Application of the Senses 
before supper. 

Fourth Note. The fourth: In this Second 
Week, out of all the ten Additions which were 
mentioned in the First Week, the second, 
the sixth, the seventh and in part the tenth 
have to be changed. 

In the second it will be, immediately on 
waking up, to put before me the contempla- 
tion which I have to make, desiring to know 



68 SPIRITUAL EXERCISES OF ST. IGNATIUS 

more the Eternal Word incarnate, in order to 
serve and to follow Him more. 

The sixth will be to bring frequently to mem- 
ory the Life and Mysteries of Christ our Lord, 
from His Incarnation down to the place or 
Mystery which I am engaged in contemplating. 

The seventh will be, that one should manage 
as to keeping darkness or light, making use of 
good weather or bad, according as he feels that 
it can profit and help him to find what the 
person desires who is exercising himself. 

And in the tenth Addition, he who is exer- 
cising himself ought to manage himself accord- 
ing to the Mysteries which he is contemplating; 
because some demand penance and others 
not. 

All the ten Additions, then, are to be made 
with great care. 

Fifth Note. The fifth note: In all the Exer- 
cises, except in that of midnight and in that 
of the morning, the equivalent of the second 
Addition will be taken in the following way: — 
Immediately on recollecting that it is the time 
of the Exercise which I have to make, before I 
go, putting before myself where I am going and 
before Whom, and summarizing a little the 
Exercise which I have to make, and then 
making the third Addition, I will enter into 
the Exercise. 



THE FIFTH CONTEMPLATION 69 



THE SECOND DAY 

Second Day. For first and second Con- 
templation to take the Presentation in the 
Temple (p. 137) and the Fhght to Egypt as 
into exile (p. 138), and on these two Con- 
templations will be made two repetitions 
and the Application of the Five Senses to 
them, in the same way as was done the 
preceding day. 

Note. Sometimes, although the one who is 
exercising himself is strong and disposed, it 
helps to make a change, from this second day 
up to the fourth inclusively, in order better 
to find what he desires, taking only one Con- 
templation at daybreak, and another at the 
hour of Mass, and to repeat on them at the 
hour of Vespers and apply the senses before 
supper. 

THE THIRD DAY 

Third Day. How the Child Jesus was 
obedient to His Parents at Nazareth (p. 
139), and how afterwards they found Him 
in the Temple (p. 140), and so then to 
make the two repetitions and apply the 
five senses. 



PREAMBLE TO CONSIDER STATES 

First Preamble. The example which 
Christ our Lord, being under obedience 
to His parents, has given us for the first 
state, — which consists in the observance 
of the Commandments — having been now 
considered; and likewise for the second, 

— which is that of evangelical perfection, 

— when He remained in the Temple, 
leaving His adoptive father and His natural 
Mother, to attend to the pure service 
of His eternal Father; we will begin, at 
the same time contemplating His life, to 
investigate and to ask in what life or state 
His Divine Majesty wants to be served 
by us. 

And so, for some introduction of it, we 
will, in the first Exercise following, see the 
intention of Christ our Lord, and, on the 
contrary, that of the enemy of human 
nature, and how we ought to dispose our- 
selves in order to come to perfection in 
whatever state of life God our Lord would 
give us to choose. 



THE FOURTH DAY 
FOURTH 
jj^y MEDITATION ON 

TWO STANDARDS 

The one of Christ, our Commander-in- 
chief and Lord; the other of Lucifer, mor- 
tal enemy of our human nature. 

Prayer. The usual Preparatory Prayer. 

First Prelude. The First Prelude is the 
narrative. It will be here how Christ 
calls and wants all under His standard; 
and Lucifer, on the contrary, under his. 

Second Prelude. The second, a com- 
position, seeing the place. It will be here 
to see a great field of all that region of 
Jerusalem, where the supreme Commander- 
in-chief of the good is Christ our Lord; 
another field in the region of Babylon, 
where the chief of the enemy is Lucifer. 

Third Prelude. The third, to ask for 
what I want: and it will be here to ask 
for knowledge of the deceits of the bad 



74 SPIRITUAL EXERCISES OF ST. IGNATIUS 

chief and help to guard myself against 
them, and for knowledge of the true life 
which the supreme and true Captain 
shows and grace to imitate Him. 

First Point. The first Point is to imag- 
ine as if the chief of all the enemy seated 
himself in that great field of Babylon, 
as in a great ^ chair of fire and smoke, in 
shape horrible and terrifying. 

Second Point. The second, to consider 
how he issues a summons to innumerable 
demons and how he scatters them, some 
to one city and others to another, and so 
through all the world, not omitting any 
provinces, places, states, nor any persons 
in particular. 

Third Point. The third, to consider the 
discourse which he makes them, and how 
he tells them to cast out nets and chains; 
that they have first to tempt with a long- 
ing for riches — as he is accustomed to do 
in most cases ^ — that men may more 
easily come to vain honor of the world, 

1 Great is inserted, perhaps in the hand of St. Ignatius. 
^ As he is accustomed to do in most cases is inserted 
in the Saint's handwriting. 



TWO STANDARDS 75 

and then to vast pride. So that the first 
step shall be that of riches; the second, 
that of honor; the third, that of pride; 
and from these three steps he draws on 
to all the other vices. 

So, on the contrary, one has to imagine 
as to the supreme and true Captain, 
Who is Christ our Lord. 

First Point. The first Point is to con- 
sider how Christ our Lord puts Himself 
in a great field of that region of Jerusalem, 
in lowly place, beautiful and attractive. 

Second Point. The second, to consider 
how the Lord of all the world chooses so 
many persons — Apostles, Disciples, etc., 
— and sends them through all the world 
spreading His sacred doctrine through all 
states and conditions of persons. 

Third Point. The third, to consider 
the discourse which Christ our Lord 
makes to all His servants and friends whom 
He sends on this expedition, recommending 
them to want to help all, by bringing them 
first to the highest Sp-ritual poverty, 
and — if His Divine Majesty would be 
served and would want to choose them — 



76 SPIRITUAL EXERCISES OF ST. IGNATIUS 



no less to actual poverty; the second is 
to be of contumely and contempt; because 
from these two things humility follows. 
So that there are to be three steps; the 
first, poverty against riches; the second, 
contumely or contempt against worldly 
honor; the third, humility against pride. 
And from these three steps let them induce 
to all the other virtues. 

First Colloquy. One Colloquy to Our 
Lady, that she may get me grace from 
Her Son and Lord that I may be received 
under His standard; and first in the highest 
spiritual poverty, and — if His Divine 
Majesty would be served and would want 
to choose and receive me — not less in 
actual poverty; second, in suffering con- 
tumely and injuries, to imitate Him more 
in them, if only I can suffer them with- 
out the sin of any person, or displeasure 
of His Divine Majesty; and with that a 
Hail Mary. 

Second Colloquy. I will ask the same 
of the Son, that He may get it for me of 
the Father; and with that say the Soul 
OF Christ. 



THREE PAIRS OF MEN 77 

Third Colloquy. I will ask the same ot 
the Father, that He may grant it to me; 
and say an Our Father. 

Note. This Exercise will be made at mid- 
night and then a second time in the morning, 
and two repetitions of this same will be made 
at the hour of Mass and at the hour of Vespers, 
always finishing with the three Colloquies, to 
Our Lady, to the Son, and to the Father; and 
that on The Pairs which follows, at the hour 
before supper. 



THE SAME FOURTH DAY LET MEDITATION BE 
MADE ON 

THREE PAIRS OF MEN 

IN ORDER TO EMBRACE WHAT IS BEST 

Prayer. The usual Preparatory Prayer. 

First Prelude. The first Prelude is the 
narrative, which is of three pairs of men, 
and each one of them has acquired ten 
thousand ducats, not solely or as they 
ought 1 for God's love, and all want to save 

^ Not solely or as they ought is a correction of not only, 
which is crossed out. The correction is perhaps in the hand' 
writing of St. Ignatius. 



78 SPIRITUAL EXERCISES OF ST. IGNATIUS 



themselves and find in peace God our Lord, 
ridding themselves of the weight and 
hindrance to it which they have in the 
attachment for the thing acquired. 

Second Prelude. The second, a com- 
position, seeing the place. It will be here 
to see myself, how I stand before God our 
Lord and all His Saints, to desire and know 
what is more pleasing to His Divine Good- 
ness. 

Third Prelude. The third, to ask for 
what I want. Here it will be to ask grace 
to choose what is more to the glory of His 
Divine Majesty and the salvation of my 
soul. 

First Pair. The first Pair would want 
to rid themselves of the attachment which 
they have to the thing acquired, in order 
to find in peace God our Lord, and be able 
to save themselves, and they do not place 
the means up to the hour of death. 

Second Pair. The second want to rid 
themselves of the attachment, but want 
so to rid themselves of it as to remain with 
the thing acquired, so that God should 
come where they want, and they do not 



THREE PAIRS OF MEN 79 

decide to leave it in order to go to God, 
although it would be the best state for 
them 

Third Pair. The third want to rid them- 
selves of the attachment, but want so to 
rid themselves of it that they have even 
no liking for it, to keep the thing acquired 
or not to keep it, but only want to want 
it or not want it according as God our Lord 
will put in their will and as will appear to 
them better for the service and praise of 
His Divine Majesty ; and meanwhile they 
want to reckon that they quit it all in at- 
tachment, forcing themselves not to want 
that or any other thing, unless only the 
service of God our Lord move them: 
so that the desire of being better able to 
serve God our Lord moves them to take 
the thing or leave it. 

Three Colloquies. I will make the same 
three Colloquies which were made in the 
Contemplation preceding, on the Two 
Standards. 

Note. It is to be noted that when we feel 
a tendency or repugnance against actual pov- 
erty, when we are not indifferent to poverty 



8o SPIRITUAL EXERCISES OF ST. IGNATIUS 

or riches, it is very helpful, in order to crush 
such disordered tendency, to ask in the Collo- 
quies (although it be against the flesh) that 
the Lord should choose one to actual poverty, 
and that one wants, asks and begs it, if only 
it be the service and praise of His Divine 
Goodness. 

THE FIFTH DAY 

Fifth Day. Contemplation on the De- 
parture of Christ our Lord from Nazareth 
to the River Jordan, and how He was 
baptized (p. 140). 

First Note. This Contemplation will be 
made once at midnight and a second time in 
the morning, and two repetitions on it at the 
hour of Mass and Vespers, and the five senses 
will be applied on it before supper; in each ol 
these five Exercises, putting first the usual 
Preparatory Prayer and the three Preludes, 
as all this was explained in the Contemplation 
of the Incarnation and of the Nativity; and 
finishing with the three Colloquies of the three 
Pairs, or according to the note which follows 
after the Pairs. 

Second Note. The Particular Examen, 
after dinner and after supper, will be made on 
the faults and negligences about the Exercises 



THREE PAIRS OF MEN 8l 

and Additions of this day; and so in the days 
that follow. 

THE SIXTH DAY 

Sixth Day. Contemplation how Christ 
our Lord went forth from the River Jordan 
to the Desert inclusive, taking the same 
form in everything as on the fifth. 

THE SEVENTH DAY 

Seventh Day. How St. Andrew and 
others followed Christ our Lord (p. 142). 

THE EIGHTH DAY 

Eighth Day. On the Sermon on the 
Mount, which is on the Eight Beatitudes 
(p. 144). 

THE NINTH DAY 

Ninth Day. How Christ our Lord ap- 
peared to His disciples on the waves of the 
sea (p. 145). 

THE TENTH DAY 

Tenth Day. How the Lord preached in 
the^ Temple (p. 151). 

^ In the is in the Saint's hand, over a word erased. 



82 SPIRITUAL EXERCISES OF ST. IGNATIUS 
THE ELEVENTH DAY 

Eleventh Day. On the raising of Laz- 
arus (p. 149). 

THE TWELFTH DAY 

Twelfth Day. On Palm Sunday (p. 151). 

First Note. The first note is that in the 
Contemplations of this Second Week, accord- 
ing to the time each one wants to spend, or 
according as he gets profit, he can lengthen or 
shorten: if he lengthens, taking the Mysteries 
of the Visitation of Our Lady to St. EHzabeth, 
the Shepherds, the Circumcision of the Child 
Jesus, and the Three Kings, and so of others; 
and if he shortens, he can even omit some of 
those which are set down. Because this is to 
give an introduction and way to contemplate 
better and more completely afterwards. 

Second Note. The second: The matter of 
the Elections will be begun from the Contem- 
plation on Nazareth to the Jordan, taken in- 
clusively, which is the fifth day, as is explained 
in the following. 

Third Note. The third: Before entering 
on the Elections, that a man may get attach- 
ment to the true doctrine of Christ our Lord, 
it is very helpful to consider and mark the fol- 
lowing three Manners of Humility, reflecting 



THREE PAIRS OF MEN 83 

on them occasionally through all the day, and 
also making the Colloquies, as will be said 
later. 

First Humility. The first manner of 
Humility is necessary for eternal salvation; 
namely, that I so lower and so humble 
myself, as much as is possible to me, 
that in everything I obey the law of God, 
so that, even if they made me lord of all 
the created things in this world, nor for 
my own temporal life, I would not be in 
deliberation about breaking a Command- 
ment, whether Divine or human, which 
binds me under mortal sin. 

Second Humility. The second is more 
perfect Humility than the first; namely, 
if I find myself at such a stage that I do 
not want, and feel no inclination to have, 
riches rather than poverty, to want honor 
rather than dishonor, to desire a long 
rather than a short life — the service of 
God our Lord and the salvation of my soul 
being equal; and so not for all creation, 
nor because they would take away my 
life, would I be in deliberation about com- 
mitting a venial sin. 



84 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Third Humility. The third is most 
perfect Humihty; namely, when — includ- 
ing the first and second, and the praise 
and glory of the Divine Majesty being 
equal — in order to imitate and be more 
actually Hke Christ our Lord, I want and 
choose poverty with Christ poor rather 
than riches, opprobrium with Christ re- 
plete with it rather than honors; and to 
desire to be rated as worthless and a fool 
for Christ, Who first was held as such, 
rather than wise or prudent in this world. 

Note. So, it is very helpful for whoever 
desires to get this third Humility, to make 
the three already mentioned Colloquies of Thp 
Pairs, asking that Our Lord would be pleased 
to choose him to this third greater and better 
Humility, in order more to imitate and serve 
Him, if it be equal or greater service and praise 
to His Divine Majesty. 



PRELUDE FOR MAKING ELECTION 

First Point. In every good election, 
as far as depends on us, the eye of our in- 
tention ought to be simple, only looking 
at what we are created for, namely, the 
praise of God our Lord and the salvation 
of our soul. And so I ought to choose 
whatever I do, that it may help me for the 
end for which I am created, not ordering 
or bringing the end to the means, but the 
means to the end: as it happens that many 
choose first to marry — which is a means 
— and secondarily to serve God our Lord 
in the married life — which service of God 
is the end. So, too, there are others who 
first want to have benefices, and then to 
serve God in them. So that those do not 
go straight to God, but want God to come 
straight to their disordered tendencies, 
and consequently they make a means of the 
end, and an end of the means. So that 
what they had to take first, they take last; 
because first we have to set as our aim the 
wanting to serve God, — which is the end, 



86 SPIRITUAL EXERCISES OF ST. IGNATIUS 

' — and secondarily, to take a benefice, 
or to marry, if it is more suitable to us, 
— which is the means for the end. So, 
nothing ought to move me to take such 
means or to deprive myself of them, except 
only the service and praise of God our 
Lord and the eternal salvation of my 
soul. 

TO GET KNOWLEDGE AS TO WHAT MATTERS 
AN ELECTION OUGHT TO BE MADE 
ABOUT, AND IT CONTAINS FOUR POINTS 
AND ONE NOTE 

First Point. The first Point: It is 
necessary that everything about which we 
want to make an election should be in- 
different, or good, in itself, and should be 
allowed within our Holy Mother the hier- 
archical Church, and not bad nor opposed 
to her. 

Second Point. Second: There are some 
things which fall under unchangeable 
election, such as are the priesthood, mar- 
riage, etc. There are others which fall 
under an election that can be changed, such 
as are to take benefices or leave them, 



PRELUDE FOR MAKING ELECTION 87 

to take temporal goods or rid oneself of 
them. 

Third Point. Third: In the unchange- 
able Election which has already been once 
made — such as marriage, the priesthood, 
etc. — there is nothing more to choose, 
because one cannot release himself; only 
it is to be seen to that if one have not made 
his election duly and ordinately and with- 
out disordered tendencies, repenting let 
him see to living a good life in his election. 
It does not appear that this election is a 
Divine vocation, ^ as being an election out 
of order and awry. Many err in this, 
setting up a perverse or bad election as a 
Divine^ vocation; for every Divine vo- 
cation is always pure and clear, without 
mixture of flesh, or of any other inordinate 
tendency. 

Fourth Point. Fourth: If some one 
has duly and ordinately made election of 
things which are under election that can 
be changed, and has not yielded to flesh 

^ It does not appear that this election is a Divine voca- 
tion is in the Saint's hand, correcting we can not say that this 
election is His vocation. 

"^ Divine is added in St. Ignatius' hand. 



88 SPIRITUAL EXERCISES OF ST. IGNATIUS 

or world, there is no reason for his making 
election anew, but let him perfect himself 
as much as he can in that already chosen. 

Note. It is to be remarked that if such 
election that can be changed was not made 
sincerely and well in order, then it helps to 
make the election duly, if one has a desire that 
fruits notable and very pleasing to God our 
Lord should come from him. 

THREE TIMES 

FOR MAKING, IN ANY ONE OF THEM, A SOUND 

AND GOOD ELECTION 

First Time. The first time is, when 
God our Lord so moves and attracts the 
will, that without doubting, or being able 
to doubt, such devout soul follows what is 
shown it, as St. Paul and St. Matthew did 
in following Christ our Lord. 

Second Time. The second, when 
enough light and knowledge is received 
by experience of consolations and deso- 
lations, and by the experience of the dis- 
cernment of various spirits. 

Third Time. The third time is quiet, 
when one considers, first, for what man is 



PRELUDE FOR MAKING ELECTION 89 

born — namely, to praise God our Lord 
and save his soul — and desiring this 
chooses as means a life or state within the 
limits of the Church, in order that he may 
be helped in the service of his Lord and the 
salvation of his soul. 

I said time of quiet, when the soul is 
not acted on by various spirits, and uses 
its natural powers freely and tranquilly. 

If election is not made in the first or 
the second time, two ways follow as to 
this third time for making it. 

THE FIRST WAY 
TO MAKE A SOUND AND GOOD ELECTION 

It contains six Points. 

First Point. The first Point is to pur 
before me the thing on which I want tc 
make election, such as an office or benefice,, 
either to take or leave it; or any other 
thing whatever which falls under an elec- 
tion that can be changed. 

Second Point. Second: It is necessary 
to keep as aim the end for which I am 
created, which is to praise God our Lord 
and save my soul, and, this supposed, to 



go SPIRITUAL EXERCISES OF ST. IGNATIUS 

find myself indifferent, without any in- 
ordinate propensity; so that I be not more 
inclined or disposed to take the thing pro- 
posed than to leave it, nor more to leave 
it than to take it, but find myself as in the 
middle of a balance, to follow what I feel 
to be more for the glory and praise of God 
our Lord and the salvation of my soul. 

Third Point. Third : To ask of God our 
Lord to be pleased to move my will and put 
in my soul what I ought to do regarding 
the thing proposed, so as to promote more 
His praise and glory; discussing well and 
faithfully with my intellect, and choosing 
agreeably to His most holy pleasure and 
will. 

Fourth Point. Fourth: To consider, 
reckoning up, how many advantages and 
utilities follow for me from holding the 
proposed office or benefice for only the 
praise of God our Lord and the salvation 
of my soul, and, to consider likewise, on the 
contrary, the disadvantages and dangers 
which there are in having it. Doing the 
same in the second part, that is, looking 
at the advantages and utilities there are 



PRELUDE FOR MAKING ELECTION QI 

in not having it, and likewise, on the con- 
trary, the disadvantages and dangers in 
not having the same. 

Fifth Point. Fifth: After I have thus 
discussed and reckoned up on all sides 
about the thing proposed, to look where 
reason more inclines: and so, according to 
the greater inclination of reason, and not 
according to any inclination of sense, 
deliberation should be made on the thing 
proposed. 

Sixth Point. Sixth, such election, or 
deliberation, made, the person who has 
made it ought to go with much diligence 
to prayer before God our Lord and offer 
Him such election, that His Divine Majesty 
may be pleased to receive and confirm it, 
if it is to His greater service and praise. 

THE SECOND WAY 
TO MAKE A GOOD AND SOUND ELECTION 

It contains four Rules and one Note. 

First Rule. The first is that that love 
which moves me and makes me choose 
such thing should descend from above, 
from the love of God, so that he who 



92 SPIRITUAL EXERCISES OF ST. IGNATIUS 

chooses feel first in himself that that love, 
more or less, which he has for the thing 
which he chooses, is only for his Creator 
and Lord. 

Second Rule. The second, to set before 
me a man whom I have never seen nor 
known, and I^ desiring all his perfection, 
to consider what I would tell him to do 
and elect for the greater glory of God our 
Lord, and the greater perfection of his 
soul, and I, doing likewise, to keep the 
rule which I set for the other. 

Third Rule. The third, to consider, as 
if I were at the point of death, the form and 
measure which I would then want to have 
kept in the way of the present election, 
and regulating myself by that election, 
let me make my decision in everything. 

Fourth Rule. The fourth, looking and 
considering how I shall find myself on the 
Day of Judgment, to think how I would 
then want to have- deliberated about the 
present matter, and to take now the rule 
which I would then wish to have kept, 

1 I is added, perhaps in St. Ignatius' hand. 

2 To have is apparently in St. Ignatius' hand. 



PRELUDE FOR MAKING ELECTION 93 

in order that I may then find myself in 
entire pleasure and joy. 

Note. The above-mentioned rules for my 
eternal salvation and peace having been taken, 
I will make my election and offering to God 
our Lord, conformably to the sixth Point of 
the First Way of making election. 

TO AMEND AND REFORM ONe's OWN LIFE 
AND STATE 

It is to be noted that as to those who are 
settled in ecclesiastical office or in matri- 
mony — whether they abound much or 
not in temporal goods — when they have 
no opportunity or have not a very prompt 
will to make election about the things 
which fall under an election that can be 
changed, it is very helpful, in place of 
making election, to give them a form and 
way to amend and reform each his own 
Hfe and state. That is, putting his crea- 
tion, life and state for the glory and praise 
of God our Lord and the salvation of his 
own soul, to come and arrive at this end, 
he ought to consider much and ponder 
through the Exercises and Ways of Elec- 



94 SPIRITUAL EXERCISES OF ST. IGNATIUS 

tion, as has been explained, how large a 
house and household he ought to keep, 
how he ought to rule and govern it, how he 
ought to teach and instruct it by word and 
by example; likewise of his means, how 
much he ought to take for his household 
and house; and how much to dispense to 
the poor and to other pious objects, not 
wanting nor seeking any other thing except 
in all and through all the greater praise 
and glory of God our Lord. 

For let each one think that he will bene- 
fit himself in all spiritual things in pro- 
portion as he goes out of his self-love, 
will and interest. 



THIRD WEEK 



THE FIRST CONTEMPLATION 
AT MIDNIGHT IS 

HOW CHRIST OUR LORD WENT 
FIRST FROM BETHANY TO JERU- 
DAY SALEM TO THE LAST SUPPER 
INCLUSIVELY 

(p. 152); and it contains the Preparatory 
Prayer, three Preludes, six Points and one 
Colloquy. 

Prayer. The usual Preparatory Prayer. 

First Prelude. The first Prelude is to 
bring to memory the narrative; which 
is here how Christ our Lord sent two 
Disciples from Bethany to Jerusalem to 
prepare the Supper, and then He Him- 
self went there with the other Disciples; 
and how, after having eaten the Paschal 
Lamb, and having supped, He washed their 
feet and gave His most Holy Body and 
Precious Blood to His Disciples, and made 
them a discourse, after Judas went to sell 
his Lord. 



qS spiritual exercises of ST. IGNATIUS 

Second Prelude. The second, a com- 
position, seeing the place. It will be here 
to consider the road from Bethany to 
Jerusalem, whether broad, whether narrow, 
whether level, etc.; likewise the place of 
the Supper, whether large, whether small, 
whether of one kind or whether of another. 

Third Prelude. The third, to ask for 
what I want. It will be here grief, feel- 
ing and confusion because for my sins the 
Lord is going to the Passion. 

First Point. The first Point is to see 
the persons of the Supper, and, reflecting 
on myself, to see to drawing some profit 
from them. 

Second Point. The second, to hear 
what they are talking about, and likewise 
to draw some profit from it. 

Third Point. The third, to look at 
what they are doing, and draw some profit. 

Fourth Point. The fourth, to consider 
that which Christ our Lord is sufl^ering 
in His Humanity,^ or wants to suffer, ac- 
cording to the passage which is being con- 

^ In His Humanity is in St. Ignatius' hand, correcting 
the Humanity of before Christ. 



THE FIRST CONTEMPLATION 99 

templated, and here to commence with 
much vehemence and to force myself to 
grieve, be sad and weep, and so to labor 
through the other points which follow. 

Fifth Point. The fifth, to consider how 
the Divinity hides Itself, that is, how It 
could destroy Its enemies and does not 
do it, and how It leaves the most sacred 
Humanity to suffer so very cruelly. 

Sixth Point. The sixth, to consider how 
He suffers all this for my sins, etc.; and 
what I ought to do and suffer for Him. 

Colloquy. I will finish with a Colloquy 
to Christ our Lord, and, at the end, with 
an Our Father. 

Note. It is to be noted, as was explained 
before and in part, that in the Colloquies I 
ought to discuss and ask according to the sub- 
ject matter, that is, according as I find myself 
tempted or consoled, and according as I desire 
to have one virtue or another, as I want to 
dispose of myself in one direction or another, 
as I want to grieve or rejoice at the thing which 
I am contemplating; in fine, asking that which 
I more efficaciously desire as to any particular 
things. And in this way I can make one 
Colloquy only^ to Christ our Lord, or, if the 



lOO SPIRITUAL EXERCISES OF ST. IGNATIUS 

matter or devotion move me, three Colloquies, 
one to the Mother, another to the Son, another 
to the Father, in the same form as was said in 
the Second Week, in the meditation of the 
Three Pairs, with the Note which follows 
The Pairs. 



SECOND contemplation 

IN THE MORNING 

IT WILL BE 

SECOND PROM THE SUPPER TO THE 
°^^ GARDEN INCLUSIVELY 

Prayer. The usual Preparatory Prayer. 

First Prelude. The first Prelude is 
the narrative and it will be here how Christ 
our Lord went down with His eleven Dis- 
ciples from Mount Sion, where He made 
the Supper, to the Valley of Josaphat. 
Leaving the eight in a part of the Valley 
and the other three in a part of the Garden, 
and putting Himself in prayer. He sweats 
sweat as drops of blood, ^ and after He 
prayed three times to the Father and 

^ As drops of blood is in St. Ignatius' hand, replacing 
like a bloody sweat. 



THE SECOND CONTEMPLATION lOI 

wakened His three Disciples, and after the 
enemies at His voice fell down, Judas 
giving Him the kiss of peace, and St. Peter 
cutting off the ear of Malchus, and Christ 
putting it in its place; being taken as a 
malefactor, they lead Him down the valley, 
and then up the side, to the house of 
Annas. 

Second Prelude. The second is to see 
the place. It will be here to consider 
the road from Mount Sion to the Valley 
of Josaphat, and likewise the Garden, 
whether wide, whether large, whether of 
one kind, whether of another. 

Third Prelude. The third is to ask 
for what I want. It belongs to the Pas- 
sion to ask for grief with Christ in grief, 
anguish with Christ in anguish, tears and 
interior pain at such great pain which 
Christ suffered for me. 

First Note. In this second Contemplation, 
after the Preparatory Prayer is made, with the 
three Preludes already mentioned, the same 
form of proceeding will be kept through the 
Points and Colloquy as was kept in the first 
Contemplation, on the Supper. 



I02 SPIRITUAL EXERCISES OF ST. IGNATIUS 

And at the hour of Mass and Vespers two 
repetitions will be made on the first and.secund 
Contemplation, and then, before supper, the 
senses will be applied on the two above-said 
Contemplations, always prefixing the Prepara- 
tory Prayer and the three Preludes, according 
to the subject matter, in the same form as was 
said and explained in the Second Week. 

Second Note. According as age, disposi- 
tion and physical condition help the person who 
is exercising himself, he will make each day the 
five Exercises or fewer. 

Third Note. In this Third Week the second 
and sixth Additions will in part be changed. 

The second will be, immediately on awaking, 
to set before me where I am going and to what, 
and summing up a little the contemplation 
which I want to make, according as the Mystery 
shall be, to force myself, while I am getting up 
and dressing, to be sad and grieve over such 
great grief and such great suffering of Christ 
our Lord. 

The sixth will be changed, so as not to try 
to bring joyful thoughts, although good and 
holy, as, for instance, are those on the Resur- 
rection and on heavenly glory, but rather to 
draw myself to grief and to pain and anguish, 
bringing to mind frequently the labors, fatigues 
and pains of Christ our Lord, which He suffered 



THE SECOND CONTEMPLATION I03 

from the moment when He was born up to the 
Mystery of the Passion in which I find myself 
at present. 

Fourth Note. The Particular Examen on 
the Exercises and present Additions, will be 
made as it was made in the past Week. 

Second Day. The second day at mid- 
night, the Contemplation will be from the 
Garden to the house of Annas inclusive 
(p. 154), and in the morning from the house 
of Annas to the house of Caiphas inclusive 
(p. 155), and then the two repetitions and 
the application of the senses, as has been 
already said. 

Third Day. The third day, at midnight, 
from the house of Caiphas to Pilate, in- 
clusive (p. 155); and in the morning, from 
Pilate to Herod inclusive (p. 156); and then 
the repetitions and senses, in the same form 
as has been already said. 

Fourth Day. The fourth day, at mid- 
night, from Herod to Pilate (p. 157), doing 
and contemplating up to half through the 
Mysteries of the same house of Pilate, and 
then, in the Exercise of the morning, the 
other Mysteries which remained of the 



I04 SPIRITUAL EXERCISES OF ST. IGNATIUS 

same house; and the repetitions and the 
senses, as has been said. 

Fifth Day. The fifth day, at midnight, 
from the house of Pilate up to the Crucifix- 
ion (p. 1 58), and in the morning from His be- 
ing raised on the Cross until He expired (p. 
1 58), then the two repetitions, and the senses. 

Sixth Day. The sixth day, at midnight, 
from the Descent from the Cross to the 
Tomb, exclusive (p. 159) and in the morn- 
ing from the Tomb, inclusive, to the house 
where Our Lady was, after her Son was 
buried. 

Seventh Day. The seventh day, a 
Contemplation on the whole Passion to- 
gether, in the Exercise of midnight and of 
the morning, and in place of the two repe- 
titions and of the senses one will consider 
all that day, as frequently as he can, how 
the most holy Body of Christ our Lord 
remained separated and apart from the 
Soul: and where and how It remained 
buried. Likewise, one will consider the 
loneliness of Our Lady, whose grief and 
fatigue were so great: then, on the other 
side, the loneliness of the Disciples. 



THE SECOND CONTEMPLATION 105 



Note. It is to be noted that whoever wants 
to dwell more on the Passion, has to take in 
each Contemplation fewer Mysteries; that is 
to say, in the first Contemplation, the Supper 
only; in the second, the Washing of the Feet; 
in the third, the giving of the Blessed Sacrament 
to them; in the fourth, the discourse which 
Christ made to them; and so through the other 
Contemplations and Mysteries. 

Likewise, after having finished the Passion, 
let him take for an entire day the half of the 
whole Passion, and the second day the other 
half, and the third day the whole Passion. 

On the contrary, whoever would want to 
shorten more in the Passion, let him take at 
midnight the Supper, in the morning the 
Garden, at the hour of Mass the house of 
Annas, at the hour of Vespers the house of 
Caiphas, in place of the hour before supper 
the house of Pilate; so that, not making repe- 
titions, nor the Application of the Senses, he 
make each day five distinct Exercises, and in 
each Exercise take a distinct Mystery of Christ 
our Lord. And after thus finishing the whole 
Passion, he can, another day, do all the Passion 
together in one Exercise, or in different ones, 
as it will seem to him that he will be better 
able to help himself. 



RULES 
TO PUT ONESELF IN ORDER FOR THE FUTURE 

AS TO EATING 

First Rule. The first rule is that it is well 
to abstain less from bread, because it is not a 
food as to which the appetite is used to act so 
inordinately, or to which temptation urges as 
In the case of the other foods. 

Second Rule. The second: Abstinence 
appears more convenient as to drinking, than 
is to eating bread. So, one ought to look 
much what is helpful to him, in order to admit 
it, and what does him harm, in order to dis- 
card it. 

Third Rule. The third:' As to foods, one 
ought to have the greatest and most entire 
abstinence, because as the appetite is more 
ready to act inordinately, so temptation is 
more ready in making trial, on this headc 
And so abstinence in foods, to avoid disorder, 
can be kept in two ways, one by accustoming 
oneself to eat coarse foods; the other, if one 
takes delicate foods, by taking them in small 
quantity. 



Io8 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Fourth Rule. The fourth: Guarding 
against falling into sickness, the more a man 
leaves off from what is suitable, the more 
quickly he will reach the mean which he ought 
to keep in his eating and drinking; for two rea- 
sons: the first, because by so helping and dis- 
posing himself, he will many times experience 
more the interior knowledge, consolations and 
Divine inspirations to show him the mean which 
is proper for him; the second, because if the 
person sees himself in such abstinence not with 
so great corporal strength or disposition for 
the Spiritual Exercises, he will easily come 
to judge what is more suitable to his bodily 
support. 

Fifth Rule. The fifth: While the person is 
eating, let him consider as if he saw Christ 
our Lord eating with His Apostles, and how He 
drinks and how He looks and how He speaks; 
and let him see to imitating Him. So that 
the principal part of the intellect shall occupy 
itself in the consideration of Christ our Lord, 
and the lesser part in the support of the body; 
because in this way he will get greater system 
and order as to how he ought to behave and 
manage himself. 

Sixth Rule. The sixth: Another time, while 
he is eating, he can take another consideration, 
either on the life of Saints, or on some pious 



' 



AS TO EATING IO9 



Contemplation, or on some spiritual affair 
which he has to do, because, being intent on 
such thing, he will take less delight and feel- 
ing in the corporal food. 

Seventh Rule. The seventh: Above all, 
let him guard against all his soul being intent 
on what he is eating, and in eating let him not 
go hurriedly, through appetite, but be master 
of himself, as well in the manner of eating as in 
the quantity which he eats. 

Eighth Rule. The eighth: To avoid dis- 
order. It is very helpful, after dinner or after 
supper, or at another hour when one feels no 
appetite for eating, to decide with oneself 
for the coming dinner or supper, and so on, 
each day, the quantity which it is suitable that 
he should eat. Beyond this let him not go 
because of any appetite or temptation, but 
rather, in order to conquer more all inordinate 
appetite and temptation of the enemy, if he 
is tempted to eat more, let him eat less. 



FOURTH WEEK 



THE FIRST CONTEMPLATION 

HOW CHRIST OUR LORD APPEARED 
TO OUR LADY 

(p. 1 60); Prayer. The usual Preparatory 
Prayer. 

First Prelude. The first Prelude is the 
narrative, which is here how, after Christ 
expired on the Cross, and the Body, always 
united with the Divinity, remained sepa- 
rated from the Soul, the blessed Soul, 
likewise united with the Divinity, went 
down to Hell, and taking from there the 
just souls, and coming to the Sepulchre and 
being risen. He appeared to His Blessed 
Mother in Body and in Soul. 

Second Prelude. The second, a com- 
position, seeing the place; which will be 
here to see the arrangement of the Holy 
Sepulchre and the place or house of Our 
Lady, looking at its parts in particular; 
likewise the room, the oratory, etc. 

Third Prelude. The third, to ask for 
what I want, and it will be here to ask 



114 SPIRITUAL EXERCISES OF ST. IGNATIUS 

for grace to rejoice and be glad intensely 
at so great glory and joy of Christ our 
Lord. 

First Point, Second Point, and Third 
Point. Let the first, second and third 
Points be the same usual ones which we 
took in the Supper of Christ our Lord. 

Fourth Point. The fourth, to consider 
how the Divinity, which seemed to hide 
Itself in the Passion, now appears and 
shows Itself so marvellously in the most 
holy Resurrection by Its true and most 
holy effects. 

Fifth Point. The fifth is to consider the 
office of consoling which Christ our Lord 
bears, and to compare how friends are 
accustomed to console friends. 

Colloquy. I will finish with a Colloquy, 
or Colloquies, according to the subject 
matter, and an Our Father. 

First Note. In the following Contempla- 
tions let one go on through all the Mysteries 
of the Resurrection, in the manner which fol- 
lows below, up to the Ascension inclusive, 
taking and keeping in the rest the same form 
and manner in all the Week of the Resurrec- 



THE FIRST CONTEMPLATION II5 

tion which was taken in all the Week of the 
Passion. So that, for this first Contemplation, 
on the Resurrection, let one guide himself 
as to the Preludes according to the subject 
matter; and as to the five Points, let them be 
the same; and let the Additions which are 
below be the same; and so in all which remains, 
he can guide himself by the method of the Week 
of the Passion, as in repetitions, the five Senses, 
in shortening or lengthening the Mysteries. 

Second Note. The second note: Commonly 
in this Fourth Week, it is more suitable than 
in the other three past to make four Exercises, 
and not five: the first, immediately on rising 
in the morning; the second, at the hour of 
Mass, or before dinner, in place of the first 
repetition; the third, at the hour of Vespers, 
in place of the second repetition; the fourth, 
before supper, bringing the five Senses on the 
three Exercises of the same day, noting and 
lingering on the more principal parts, and 
where one has felt greater spiritual movements 
and relish. 

Third Note. The third: Though in all the 
Contemplations so many Points were given in 
certain number — as three, or five, etc., — 
the person who is contemplating can set more 
or fewer Points, according as he finds it better 
for him. For which it is very helpful, before 



Il6 SPIRITUAL EXERCISES OF ST. IGNATIUS 

entering on the Contemplation, to conjecture 
and mark in certain number the Points which 
he is to take. 

Fourth Note. In this fourth week, in all 
the ten Additions the second, the sixth, the 
seventh and the tenth are to be changed. 

The second will be, immediately on awaking, 
to put before me the Contemplation which I 
have to make, wanting to arouse feeling and 
be glad at the great joy and gladness of Christ 
our Lord. 

The sixth, to bring to memory and think 
of things that move to spiritual pleasure, 
gladness and joy, as of heavenly glory. 

The seventh, to use light or temporal com- 
forts — as, in summer, the coolness; and in 
winter, the sun or heat — as far as the soul 
thinks or conjectures that it can help it to be 
joyful in its Creator and Redeemer. 

The tenth: in place of penance, let one re- 
gard temperance and all moderation; except 
it is question of precepts of fasting or of ab- 
stinence which the Church commands; because 
those are always to be fulfilled, if there is no 
just impediment. 



CONTEMPLATION TO GAIN LOVE 



Note. First, it is well to remark two things: 
the first is that love ought to be put more in 
deeds than in words. 

The second, love consists in interchange 
between the two parties; that is to say in the 
lover's giving and communicating to the be- 
loved what he has or out of what he has or 
can; and so, on the contrary, the beloved to 
the lover. So that if the one has knowledge, 
he give to the one who has it not. The same 
of honors, of riches; and so the one to the 
other. 



CONTEMPLATION TO GAIN LOVE 

Prayer. The usual Prayer. 

First Prelude. The first Prelude is a 
composition, which is here to see how I 
am standing before God our Lord, and of 
the Angels and of the Saints interceding 
for me. 

Second Prelude. The second, to ask 
for what I want. It will be here to ask 
for interior knowledge of so great good 
received, in order that being entirely 
grateful, I may be able in all to love and 
serve His Divine Majesty. 

First Point. The First Point is, to bring 
to memory the benefits received, of Crea- 
tion, Redemption and particular gifts, 
pondering with much feeling how much 
God our Lord has done for me, and how 
much He has given me of what He has, 
and then the same Lord desires to give 
me Himself as much as He can, according 
to His Divine ordination. 



I20 SPIRITUAL EXERCISES OF ST. IGNATIUS 

And with this to reflect on myself, con- 
sidering with much reason and justice, 
what I ought on my side to ofi^er and give 
to His Divine Majesty, that is to say, 
everything that is mine, and myself with 
it, as one who makes an oflPering with much 
feeling: 

Take, Lord, and receive all my liberty, 
my memory, my intellect, and all my 
will — all that I have and possess. Thou 
gavest it to me: to Thee, Lord, I return it! 
All is Thine, dispose of it according to all 
Thy will. Give me Thy love and grace, 
for this is enough for me. 

Second Point. The second, to look 
how God dwells in creatures, in the ele- 
ments, giving them being, in the plants 
vegetating, in the animals feeling in them, 
in men giving them to understand: ^ and 
so in me, giving me being, animating me, 
giving me sensation and making me to 
understand; - likewise making a temple of 

^ Giving them to understand is an addition, very prob^ 
ably in Si. Ignatius' hatid. 

2 Making me to understand; likewise is in the Saint's 
handwriting, correcting a word erased, probably understand' 
ing. 



CONTEMPLATION TO GAIN LOVE 121 



me, being created to the likeness and 
image of His Divine Majesty; reflecting 
as much on myself in the way v^hich is 
said in the first Point, or in another w^hich 
I feel to be better. In the same manner 
will be done on each Point which follows. 

Third Point. The third, to consider 
how God works and labors for me in all 
things created on the face of the earth — 
that is, behaves like one who labors — as 
in the heavens, elements, plants, fruits, 
cattle, etc., giving them being, preserving 
them, giving them vegetation and sensa- 
tion, etc. 

Then to reflect on myself. 

Fourth Point. The fourth, to look how 
all the good things and gifts descend 
from above, as my poor power from the 
supreme and infinite power from above; 
and so justice, goodness, pity, mercy, etc.; 
as from the sun descend the rays, from the 
fountain the waters, etc. 

Then to finish reflecting on myself, as 
has been said. 

I will end with a Colloquy and an Our 
Father. 



THREE METHODS OF PRAYER 

AND FIRST ON THE COMMANDMENTS 
FIRST METHOD 

The first Method of Prayer is on the 
Ten Commandments, and on the Seven 
Deadly Sins, on the Three Powers of the 
Soul and on the Five Bodily Senses. This 
method of prayer is meant more to give 
form, method and exercises, how the soul 
may prepare itself and benefit in them, 
and that the prayer may be acceptable, 
rather than to give any form or way of 
praying. 

/. The Ten Commandments 

First let the equivalent of the second 
Addition of the Second Week be made; 
that is, before entering on the prayer, 
let the spirit rest a little, the person being 
seated or walking about, as may seem best 
to him, considering where he is going and 
to what. And this same addition will be 
made at the beginning of all Methods of 
Prayer. 



124 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Prayer. A Preparatory Prayer, as, for 
example, to ask grace of God our Lord 
that I may be able to know in what I have 
failed as to the Ten Commandments; and 
likewise to beg grace and help to amend in 
future, asking for perfect understanding 
of them, to keep them better and for the 
greater glory and praise of His Divine 
Majesty. 

For the first Method of Prayer, it is 
well to consider and think on the First 
Commandment, how I have kept it and 
in what I have failed, keeping to the rule 
of spending the space of time one says 
the Our Father and the Hail Mary three 
times; and if in this time I find faults 
of mine, to ask pardon and forgiveness for 
them, and say an Our Father. Let this 
same method be followed on each one of 
the Ten Commandments. 

First Note. It is to be noted that when one 
comes to think on a Commandment on which he 
finds he has no habit of sinning, it is not neces- 
sary for him to delay so much time, but ac- 
cording as one finds in himself that he stumbles 
more or less on that Commandment so he ought 
to keep himself more or less on the consider^ 



THREE METHODS OF PRAYER 1 25 

ation and examination of it. And the same is 
to be observed on the Deadly Sins. 

Second Note. After having finished the 
discussion already mentioned on all the Com- 
mandments, accusing myself on them and 
asking grace and help to amend hereafter, I 
qm to finish with a Colloquy to God our Lord, 
according to the subject matter. 

//. On Deadly Sins 

About the Seven Deadly Sins, after the 
Addition, let the Preparatory Prayer be 
made in the way already mentioned, only 
with the difference that the matter here is 
of sins that have to be avoided, and before 
of Commandments that have to be kept: 
and likewise let the order and rule already 
mentioned be kept, and the Colloquy. 

In order to know better the faults com- 
mitted in the Deadly Sins, let their con- 
traries be looked at: and so, to avoid 
them better, let the person purpose and 
with holy exercises see to acquiring and 
keeping the seven virtues contrary to them. 

///. On the Powers of the Soul 

Way. On the three powers of the soul 
let the same order and rule be kept as on 



126 SPIRITUAL EXERCISES OF ST. IGNATIUS 

the Commandments, making its Addition, 
Preparatory Prayer and Colloquy. 

IV. On the Bodily Senses 

Way. About the five bodily senses 
the same order always will be kept, but 
changing their matter. 

Note. Whoever wants to imitate Christ 
our Lord in the use of his senses, let him in 
the Preparatory Prayer recommend himself 
to His Divine Majesty, and after considering 
on each sense, say a Hail Mary or an Our 
Father. 

And whoever wants to imitate Our Lady 
in the use of the senses, let him in the Prepara- 
tory Prayer recommend himself to her, that she 
may get him grace from Her Son and Lord 
for it; and after considering on each sense, 
say a Hail Mary. 

SECOND METHOD OF PRAYER 

It is by contemplating the meaning of i 
each word of the Prayer. 

Addition. The same Addition which 
was in the First Method of Prayer will be i 
in this second. 



THREE METHODS OF PRAYER 127 

Prayer. The Preparatory Prayer will 
be made according to the person to whom 
the prayer is addressed. 

Second Method of Prayer. The Second 
Method of Prayer is that the person, 
kneeUng or seated, according to the greater 
disposition in which he finds himself and 
as more devotion accompanies him, keep- 
ing the eyes closed or fixed on one place, 
without going wandering with them, says 
Father, and is on the consideration of 
this word as long as he finds meanings, 
comparisons, relish and consolation in 
considerations pertaining to such word. 
And let him do in the same way on each 
word of the Our Father, or of any other 
prayer which he wants to say in this way. 

First Rule. The first Rule is that he will 
be an hour on the whole Our Father in the 
manner already mentioned. Which finished, 
he will say a Hail Mary, Creed, Soul of 
Christ, and Hail, Holy Queen, vocally or 
mentally, according to the usual way. 

Second Rule. The Second Rule is that, 
should the person who is contemplating the 
Our Father find in one word, or in two, matter 



128 SPIRITUAL EXERCISES OF ST. IGNATIUS 

SO good to think over, and relish and consola- 
tion, let him not care to pass on, although the 
hour ends on what he finds. The hour finished, 
he will say the rest of the Our Father in the 
usual way. 

Third Rule. The third is that if on one word 
or two of the Our Father one has lingered 
for a whole hour, when he will want to come 
back another day to the prayer, let him say 
the above-mentioned word, or the two, as he 
is accustomed; and on the word which imme- 
diately follows let him commence to contem- 
plate, according as was said in the second 
Rule. 

First Note. It is to be noted that, the Our 
Father finished, in one or in many days, the i 
same has to be done with the Hail Mary and 
then with the other prayers, so that for some 
time one is always exercising himself in one of 
them. 

Second Note. The second note is that, the 
prayer finished, turning, in few words, to the 
person to whom he has prayed, let him ask for 
the virtues or graces of which he feels he has 
most need. 



THREE METHODS OF PRAYER I2g 

THIRD METHOD OF PRAYER 

It will be by rhythm. 

Addition. The Addition will be the 
same as in the First and Second Methods 
of Prayer. 

Prayer. The Preparatory Prayer will 
be as in the Second Method of Prayer. 

Third Method of Prayer. The Third 
Method of Prayer is that with each breath 
in or out, one has to pray mentally, saying 
one word of the Our Father, or of another, 
prayer which is being recited: so that 
only one word be said between one breath 
and another, and while the time from one 
breath to another lasts, let attention be 
given chiefly to the meaning of such word, 
or to the person to whom he recites it, 
or to his own baseness, or to the difi^erence 
from such great height to his own so great 
lowness. And in the same form and rule 
he will proceed on the other words of the 
Our Father; and the other prayers, that 
is to say, the Hail Mary, the Soul of 
Christ, the Creed, and the Hail, HolV 
Queen, he will make as he is accustomed. 



^ 



I30 SPIRITUAL EXERCISES OF ST. IGNATIUS 

First Rule. The First Rule is, on the other 
day, or at another hour, that he wants to pray, 
let him say the Hail Mary in rhythm, and the 
other prayers as he is accustomed; and so on, 
going through the others. 

Second Rule. The second is that whoever 
wants to dwell more on the prayer by rhythm, 
can say all the above-mentioned prayers or 
part of them, keeping the same order of the 
breath by rhythm, as has been explained. 



THE MYSTERIES OF THE LIFE OF 
CHRIST OUR LORD 



Note. It is to be noted in all the following 
Mysteries, that all the words which are inclosed 
in parentheses ^ are from the Gospel itself and 
not those which are outside. 

And in each Mystery, for the most part, 
three Points will be found to meditate and con- 
template on with greater ease. 



* For the parentheses of the Mss. quotation marks have 
been substituted. 



OF THE ANNUNCIATION OF OUR 
LADY 

St. Luke writes in the first Chapter 
[26-39]. 

First Point. The first Point is that the 
Angel St. Gabriel, saluting Our Lady, 
announced to her the Conception of Christ 
our Lord. " The Angel entering where 
Mary was, saluted her saying: 'Hail 
full of grace. Thou shalt conceive in 
thy womb and shalt bring forth a son.' " 

Second Point. The second, the Angel 
confirms what he said to Our Lady, telling 
of the conception of St. John Baptist, 
saying to her: '''And behold thy cousin 
Elizabeth hath conceived a son in her 
old age. 



> >> 



Third Point. The third. Our Lady 
answered the Angel: " ' Behold the hand- 
maid of the Lord: be it done to me accord- 
ing to thy word!' " 



134 SPIRITUAL EXERCISES OF ST. IGNATIUS 

OF THE VISITATION OF OUR LADY TO 
ELIZABETH 

St. Luke speaks in the first Chapter 

[39-57]- 

First Point. First: As Our Lady vis- 
ited Elizabeth, St. John Baptist, being 
in his mother's womb, felt the visitation 
which Our Lady made. " And when Ehz- 
abeth heard the salutation of Our Lady, 
the infant leaped in her womb. And 
Elizabeth, full of the Holy Ghost, cried 
out with a loud voice, and said: 'Blessed 
be thou among women and blessed be the 
fruit of thy womb !' " 

Second Point. Second: Our Lady 
sings the canticle, saying: " * My soul 
doth magnify the Lord!'" 

Third Point. Third: "Mary abode with 
Elizabeth about three months: and then 
she returned to her house." 

OF THE BIRTH OF CHRIST OUR LORD 

St. Luke speaks in the second Chapter 
[1-15]. 



OF THE SHEPHERDS 135 



First Point. First: Our Lady and her 
husband Joseph go from Nazareth to Beth- 
lehem. "Joseph went up from Gahlee 
to Bethlehem, to acknowledge subjection 
to Caesar, with Mary his spouse and wife, 
already with child." 

Second Point. Second: "She brought 
forth her first-born Son and wrapped Him 
up with swaddling clothes and laid Him in 
the manger." 

Third Point. Third: "There came a 
multitude of the heavenly army, which 
said: ' Glory be to God in the heavens. ' " 

OF THE SHEPHERDS 

St. Luke writes in the second Chapter 
[8-21]. 

First Point. First: The birth of Christ 
our Lord is manifested to the Shepherds 
by the Angel. " ' I manifest to you great 
joy, for this day is born the Saviour of 
the world. ' " 

Second Point. Second: The Shepherds 
go to Bethlehem. " They came with 
haste and they found Mary and Joseph, 
and the infant put in the manger." 



136 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Third Point. Third: " The Shepherds re- 
turned glorifying and praising the Lord." 

OF THE CIRCUMCISION 

St. Luke writes in the second Chapter 
[21]. 

First Point. First: They circumcised 
the Child Jesus. 

Second Point. Second : " His Name was 
called Jesus, which was called by the 
Angel, before He was conceived in the 
womb." 

Third Point. Third: They gave back 
the Child to His Mother, who had com- 
passion for the Blood which came from her 
Son. 

OF THE THREE MAGI KINGS 

St. Matthew writes in the second Chap- 
ter [1-13]. 

First Point. First: The three Magi 
Kings, guiding themselves by the star, 
came to adore Jesus, saying: "'We have 
seen His star in the East and are come to 
adore Him.' " 



PRESENTATION OF THE CHILD JESUS 137 

Second Point. Second: They adored 
Him and offered gifts to Him. " Falling 
down on the earth, they adored Him, and 
they offered Him gifts, gold, frankincense 
and myrrh." 

Third Point. Third: "They received 
answer while sleeping that they should not 
return to Herod, and went back by another 
way to their country." 

OF THE PURIFICATION OF OUR LADY AND 
PRESENTATION OF THE CHILD JESUS 

St. Luke writes, Chapter 2 [23-39]. 

First Point. First: They bring the 
Child Jesus to the Temple, that He may be 
presented to the Lord as first-born; and 
they offer for Him " a pair of turtle doves 
or two young pigeons." 

Second Point. Second: Simeon coming 
to the Temple " took Him into his arms " 
saying: "'Now Thou dost dismiss Thy 
servant, O Lord, in peace!' " 

Third Point. Third: Anna "coming 
afterwards confessed to the Lord, and 
spoke of Him to all that were hoping for 
the redemption of Israel." 



138 SPIRITUAL EXERCISES OF ST. IGNATIUS 
OF THE FLIGHT TO EGYPT 

St. Matthew writes in the second Chap- 
ter [13-16]. 

First Point. First: Herod wanted to 
kill the Child Jesus, and so killed the Inno- 
cents, and before their death the Angel 
warned Joseph to fly into Egypt: " 'Arise 
and take the Child and His Mother, and 
fly to Egypt.' " 

Second Point. Second: He departed 
for Egypt. " Who arising by night de- 
parted to Egypt." 

Third Point. Third: He was there 
until the death of Herod. 

OF HOW CHRIST OUR LORD RETURNED 
FROM EGYPT 

St. Matthew writes in the second 
Chapter [19-23]. 

First Point. First: The Angel warns 
Joseph to return to Israel. " ' Arise and 
take the Child and His Mother and go to 
the land of Israel.' " 

Second Point. Second: Rising, he 
came to the land of Israel. 



COMING OF CHRIST TO THE TEMPLE 139 

Third Point. Third: Because Arche- 
laus, son of Herod, was reigning in Judea, 
he withdrew into Nazareth. 

OF THE LIFE OF CHRIST OUR LORD FROM 
TWELVE TO THIRTY YEARS 

St. Luke writes in the second Chapter 
[51* 52]. 

First Point. First: He was obedient to 
His parents: "He advanced in wisdom, 
age and grace." 

Second Point. Second: It appears 
that ^ He exercised the trade of carpenter, 
as St. Mark shows he means ^ in the sixth 
chapter. " ' Perhaps this is that car- 
penter?' " 

OF THE COMING OF CHRIST TO THE TEMPLE 

WHEN HE WAS OF THE AGE OF 

TWELVE YEARS 

St. Luke writes in the second Chapter 
[42-51]- 

^ It appears that is in the Saint's handwriting, inserted 
before He exercised. 

2 Shows he means is in the Saint's hand, correcting 
says. 



I40 SPIRITUAL EXERCISES OF ST. IGNATIUS 

First Point. First: Christ our Lord, 
of the age of twelve years, went up from 
Nazareth to Jerusalem. 

Second Point. Second: Christ our Lord 
remained in Jerusalem, and His parents 
did not know it. 

Third Point. Third: The three days 
passed, they found Him disputing in the 
Temple, and seated in the midst of the 
doctors, and His parents asking Him 
where He had been. He answered : " ' Did 
you not know that it behooves Me to be in 
the things which are My Father's.^ ' " 

OF HOW CHRIST WAS BAPTIZED 

St, Matthew writes in the third Chapter 

[13-17]- 

First Point. First: Christ our Lord, 
after having taken leave of His Blessed 
Mother, came from Nazareth to the River 
Jordan, where St. John Baptist was. 

Second Point. Second: St. John bap- 
tized Christ our Lord, and wanting to 
excuse himself, thinking himself unworthy 
of baptizing Him, Christ said to him; 



OF HOW CHRIST WAS TEMPTED 141 

" ' Do this for the present, for so it is neces- 
sary that we fulfill all justice.'" 

Third Point. Third : " The Holy Spirit 
came and the voice of the Father from 
heaven affirming: 'This is My beloved 
Son, in Whom I am well pleased.' " 

OF HOW CHRIST WAS TEMPTED 

St. Luke writes in the fourth Chapter 
[1-14] and St. Matthew fourth Chapter 
[1-12]. 

First Point. First: After being bap- 
tized, He went to the Desert, where He 
fasted forty days and forty nights. 

Second Point. Second: He was 
tempted by the enemy three times. " The 
tempter coming to Him said to Him: 
*If Thou be the Son of God, say that these 
stones be turned into bread.' 'Cast 
Thyself down from here.' 'If prostrate 
on the earth Thou wilt adore me, I will 
give Thee all this which Thou seest.' " 

Third Point. Third: " The Angels came 
and ministered to Him." 



142 SPIRITUAL EXERCISES OF ST. IGNATIUS 



OF THE CALL OF THE APOSTLES 

First Point. First: it seems that ^ 
St. Peter and St. Andrew were called three 
times: first, to some knowledge; this is 
clear from St. John in the first Chapter: 
secondly, to follow Christ in some way 
with the purpose of returning to possess 
what they had left, as St. Luke says in the 
fifth Chapter: thirdly, to follow Christ 
our Lord forever, as St. Matthew says in 
the fourth Chapter and St. Mark in the 
first. 

Second Point. Second: He called 
Phihp, as is in the first Chapter of St. 
John, and Matthew as Matthew himself 
says in the ninth Chapter. 

Third Point. Third: He called the 
other Apostles, of whose special call the 
Gospel does not make mention. 

And three other things also would be 
to be considered: 

The first, how the Apostles were of 
uneducated and low condition; 

^ It seems that is added in the hand of St. Ignatius. 



HOW CHRIST CAST OUT OF THE TEMPLE 143 

The second, the dignity to which they 
were so sweetly called; 

The third, the gifts and graces by which 
they were raised above all the Fathers of 
che New and Old Testaments. 

OF THE FIRST MIRACLE 
rERFORMED AT THE MARRIAGE OF CANA, GALILEE 

St. John writes Chapter 2 [1-12]. 
First Point. First: Christ our Lord was 
invited with His Disciples to the marriage. 

Second Point. Second: The Mother 
tells her Son of the failure of the wine, 
saying: "'They have no wine,'" and bade 
the servants: "'Whatsoever He shall 
say to you, do ye.' " 

Third Point. Third: "He changed the 
water into wine and manifested His glory, 
and His Disciples believed in Him." 

OF HOW CHRIST CAST OUT OF THE TEMPLE 
THOSE WHO WERE SELLING 

St. John writes Chapter 2 [13-18]. 

First Point. First: With a whip made of 
cords. He cast out of the Temple all those 
who were selling. 



144 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Second Point. Second: He turned over 
the tables and money of the rich bank- 
ers who were in the Temple. 

Third Point. Third: To the poor who 
sold doves, He mildly said: " 'Take these 
things from here, and make not My house 
a house of traffic' " 

OF THE SERMON WHICH CHRIST MADE ON 
THE MOUNT 

St. Matthew writes in the fifth Chapter 
[1-48]. 

First Point. First: To His beloved 
Disciples He speaks apart about the Eight 
Beatitudes: "'Blessed the poor of spirit, 
the meek, the merciful, those who weep, 
those who suffer hunger and thirst for 
justice, the clean of heart, the peaceful, 
and those who suffer persecution.' " 

Second Point. Second: He exhorts 
them to use their talents well: "'So let 
your light shine before men, that they may 
see your good works and glorify your 
Father Who is in the heavens.' " 

Third Point. Third: He shows Himself 
not a transgressor, but a perfector of the 



STILLING THE TEMPEST I4S 

law; explaining the precept of not killing, 
not committing fornication, not being 
guilty of perjury, and of loving enemies. 
" ' I say to you that you love your enemies 
and do good to them that hate you.' " 

OF HOW CHRIST OUR LORD MADE THE 
TEMPEST OF THE SEA BE CALM 

St. Matthew writes Chapter 8 [23-28]. 

First Point. First: Christ our Lord 
being asleep at sea, a great tempest^ 
arose. 

Second Point. Second: His Disciples, 
frightened, awakened Him. Whom He 
reprehends for the little faith which they 
had, saying to them: " ' What do you fear, 
ye of little faith ! ' " 

Third Point. Third: He commanded 
the winds and the sea to cease: and, so 
ceasing, the sea became calm: at which the 
men wondered, saying: "'Who is this 
whom the wind and the sea obey? 

^ Great tempest is in St. Ignatius' hand, correcting some 
u;ord erased. 



146 SPIRITUAL EXERCISES OF ST. IGNATIUS 
OF HOW CHRIST WALKED ON THE SEA 

St. Matthew writes Chapter 14 [22-34]. 

First Point. First: Christ our Lord 
being on the mountain, made His Dis- 
ciples go to the Httle boat. And having 
dismissed the multitude, He commenced 
to pray alone. 

Second Point. Second: The little boat 
was beaten by the waves. To which Christ 
came walking on the water; and the Dis- 
ciples thought it was an apparition. 

Third Point. Third: Christ saying to 
them: " ' It is I, fear not,' " St. Peter, by 
His command, came to Him walking on 
the water. Doubting, he commenced to 
sink, but Christ our Lord freed him and 
reprehended him for his little faith, and 
then, as He entered into the little boat, 
the wind ceased. 

OF HOW THE APOSTLES WERE SENT 
TO PREACH 

St. Matthew writes in the tenth Chapter 

[1-17]. 

First Point. First: Christ called His 
beloved Disciples and gave them powet 



OF THE CONVERSION OF MAGDALEN I47 

to cast out the demons from human bodies 
and to cure all the diseases. 

Second Point. Second: He teaches them 
of prudence and patience: "* Behold, I 
send you as sheep in the midst of wolves. 
3e ye therefore wise as serpents and simple 
as doves.' v"'' 

Third Point. Third : He gives them the 
way to go. " ' Do not want to possess 
gold nor silver: what you have freely 
received, freely give.' " And He gave them 
matter to preach. " ' Going you shall 
preach, saying: 'The Kingdom of Heaven 
has approached.' " 

OF THE CONVERSION OF MAGDALEN 

St. Luke writes in the seventh Chapter 
[36-50]. 

First Point. First: Magdalen enters 
where Christ our Lord is seated at the 
table in the house of the Pharisee. She 
bore a vase of alabaster full of ointment. 

Second Point. Second: Standing be- 
hind the Lord near His feet, she com- 
menced to wash them with tears and dried 



148 SPIRITUAL EXERCISES OF ST. IGNATIUS 

them with the hairs of her head, and kissed 
His feet and anointed them with ointment. 

Third Point. Third : When the Pharisee 
accused Magdalen, Christ speaks in her 
defence, saying: " ' Many sins are forgiven 
her because she loves much.' And He 
said to the woman: 'Thy faith hath made 
thee safe: go in peace.' " 

OF HOW CHRIST OUR LORD GAVE TO EAT 
TO FIVE THOUSAND MEN 

St. Matthew writes in the fourteenth 
Chapter [13-22]. 

First Point. First: The Disciples, as it 
was getting late, ask Christ to dismiss the 
multitude of men who were with Him. 

Second Point. Second: Christ our Lord 
commands that they bring Him bread, 
and commanded that they should be seated 
at the table, and blessed and broke and 
gave the bread to His Disciples, and the 
Disciples to the multitude. 

Third Point. Third: "They did eat and 
were filled and there were twelve baskets 
over. 



OF THE RESURRECTION OF LAZARUS 149 
OF THE TRANSFIGURATION OF CHRIST 

St. Matthew writes in the seventeenth 
Chapter [1-14]. 

First Point. First: Taking along His 
beloved Disciples, Peter, James, John, 
Christ our Lord was transfigured, and His 
face did shine as the sun, and His garments 
as the snow. 

Second Point. Second: He was speak- 
ing with Moses and Elias. 

Third Point. Third: St. Peter saying 
that they would make three tabernacles, 
a voice from heaven sounded, which 
said: "'This is My beloved Son, hear ye 
Him!'" When His Disciples heard this 
voice, they fell for fear on their faces; and 
Christ our Lord touched them and said 
to them: " 'Arise and fear not. Tell this 
vision to no one until the Son of Man be 
risen. 

OF THE RESURRECTION OF LAZARUS 

John, Chapter 11 [1-46]. 

First Point. First: Martha and Mary 
sent word to Christ our Lord of the illness 



150 SPIRITUAL EXERCISES OF ST. IGNATIUS 

of Lazarus. Knowing it, He delayed for 
two days, that the miracle might be more 
evident. 

Second Point. Second: Before Hfe 
raises him. He asks the one and the other 
to believe, saying: *' ' I am the resurrec- 
tion and Ufe; he who believeth in Me, 
although he be dead, shall hve.' " 

Third Point. Third: He raises him, 
after having wept and prayed. And the 
manner of raising him was by commanding: 
*' * Lazarus, come forth ! ' " 

OF THE SUPPER AT BETHANY 

Matthew, Chapter 26 [1-14]. 

First Point. First: The Lord sups in the 
house of Simon the Leper, along with 
Lazarus. 

Second Point. Second: Mary pours 
the ointment on the head of Christ. 

Third Point. Third: Judas murmurs, 
saying: " ' For what is this waste of oint- 
ment?'" But He a second time excuses 
Magdalen, saying: " 'Why are you trouble- 
some to this woman ? for she hath wrought 
a good work upon Me.' " 



OF THE PREACHING IN THE TEMPLE 151 



PALM SUNDAY 

Matthew, Chapter 21 [1-12]. 

First Point. First: The Lord sends 
for the ass and the foal, saying: "Loose 
them and bring them to Me, and if any 
one shall say anything to you, say ye that 
the Lord hath need of them, and forth- 
with he will let them go." 

Second Point. Second: He mounted 
upon the ass, which was covered with the 
garments of the Apostles. 

Third Point. Third: They went out to 
receive Him, strewing in the way their 
garments and the branches of the trees, 
saying: " ' Save us. Son of David, blessed 
is He that cometh in the name of the 
Lord: Save us in the heights ! ' " 

OF THE PREACHING IN THE TEMPLE 

Luke, Chapter 19 [47, 48]. 

First Point. First: He was every day 
teaching in the Temple. 

Second Point. Second: The preaching 
finished, since there was no one who would 



152 SPIRITUAL EXERCISES OF ST. IGNATIUS 

receive Him in Jerusalem, He used to re- 
turn to Bethany. 

OF THE SUPPER 

Matthew 26; John 13. 

First Point. First: He ate the Paschal 
Lamb with His twelve Apostles, to whom 
He foretold His death. "'In truth, I 
say to you that one of you is to sell 
Me.' " 

Second Point. Second: He washed the 
Disciples' feet, even those of Judas, com- 
mencing from St. Peter, who, considering 
the Majesty of the Lord and his own base- 
ness, not wanting to consent, said: "Lord, 
dost Thou wash my feet.?" But St. Peter 
did not know that in that He gave an 
example of humility, and for this He said: 
*' ' I have given you an example, that you 
may do as I did.' " 

Third Point. Third: He instituted the 
most sacred sacrifice of the Eucharist, 
to be the greatest mark of His love, saying: 
"'Take and eat.'" The Supper finished, 
Judas went forth to sell Christ our Lord. 



FROM THE SUPPER TO THE GARDEN 153 

OF THE MYSTERIES DONE FROM THE SUPPER 
TO THE GARDEN, INCLUSIVE 

Matthew, Chapter 26, and Mark, Chap- 
ter 14. 

First Point. First: The Supper finished, 
and singing the hymn, the Lord went 
to Mount Ohvet with His Disciples, who 
were full of fear; and leaving the eight 
in Gethsemani, He said: "'Sit ye here 
till I go yonder to pray.' " 

Second Point. Second: Accompanied 
by St. Peter, St. James and St. John, 
He prayed three times to the Lord, saying: 
" ' Father, if it be possible, let this chalice 
pass from Me. Nevertheless, let not My 
will be done, but Thine.'" And being in 
agony. He prayed the longer. 

Third Point. Third: He came into such 
fear, that He said: " ' My soul is sorrowful 
unto death,' " and He sweated blood so 
plentiful, that St. Luke says: "His sweat 
was as drops of blood which were running 
on the earth;" which supposes that the 
garments were already full of blood. 



154 SPIRITUAL EXERCISES OF ST. IGNATIUS 

OF THE MYSTERIES DONE FROM THE GARDEN 
TO THE HOUSE OF ANNAS, INCLUSIVE 

Matthew 26, Luke 22, Mark 15. 

First Point. First: The Lord lets Him- 
self be kissed by Judas and taken as a 
robber, to whom He said: "'You have 
come out as to a robber to apprehend Me 
with clubs and arms; when I was daily 
with you in the Temple teaching and you 
did not take Me.'" And He saying: 
"'Whom seek ye.^'" the enemies fell on 
the earth. 

Second Point. Second : St. Peterwounded 
a servant of the High Priest, and the meek 
Lord said to Peter: "'Return thy sword 
into its place,' " and He healed the wound 
of the servant. 

Third Point. Third: Left by His Dis- 
ciples, He is taken to Annas, where St, 
Peter, who had followed Him from afar, 
denied Him once, and a blow was given 
Christ by one saying to Him: " 'Answeresi 
Thou the High Priest so ? ' '* 



FROM CAIPHAS TO PILATE 1 55 



OF THE MYSTERIES DONE FROM THE HOUSE 
OF ANNAS TO THE HOUSE OF CAIPHAS, 
INCLUSIVE 

First Point. First: They take Him 
bound from the house of Annas to the 
house of Caiphas, where St. Peter denied 
Him twice, and looked at by the Lord, 
going forth he wept bitterly. 

Second Point. Second: Jesus was all 
that night bound. 

Third Point. Third: Besides, those who 
held Him captive mocked Him and struck 
Him and covered His face and gave Him 
bufFets and asked Him: '" Prophesy to 
us, who is he that struck Thee? ' " and hke 
things, blaspheming against Him. 

OF THE MYSTERIES DONE FROM THE HOUSE 
OF CAIPHAS TO THAT OF PILATE, IN- 
CLUSIVE 

Matthew 26, Luke 23, Mark 15. 
First Point. First: The whole multi- 
tude of the Jews ^ take Him to Pilate and 

1 The whole multitude of the Jews is inserted here in 
the handwriting of St. Ignatius, a phrase being erased ajter 
accuse. 



156 SPIRITUAL EXERCISES OF ST. IGNATIUS 

accuse Him before him, saying: "'We 
have found that this man tried to rain 
our people and forbade to pay tribute to 
Caesar. 

Second Point. Second: Pilate, after 
having examined Him once and again, 
said: "*I find no fault.'" 

Third Point. Third: The robber Ba- 
rabbas was preferred to Him. " They all 
cried, saying: 'Give us not this man, but 
Barabbas!' " 



OF THE MYSTERIES DONE FROM THE HOUSE 
OF PILATE TO THAT OF HEROD 

First Point. First: Pilate sent Jesus, 
a Galilean, to Herod, Tetrarch of Galilee. 

Second Point. Second: Herod, curious, 
questioned Him much and He answered 
him nothing, although the Scribes and 
Priests were accusing Him constantly. 

Third Point. Third: Herod despised 
Him with his army, clothing Him with a 
white garment. 



FROM HEROD TO PILATE I57 



OF THE MYSTERIES DONE FROM THE HOUSE 
OF HEROD TO THAT OF PILATE 

Matthew 26,1 Luke 23, Mark 15, and 
John 19. 

First Point. First: Herod sends Him 
back to Pilate. By this they were made 
friends, who before were enemies. 

Second Point. Second: Pilate took 
Jesus and scourged Him; and the soldiers 
made a crown of thorns and put it on His 
head, and they clothed Him with purple 
and came to Him and said: '"Hail, King 
of the Jews!'", and they gave Him 
buffets. 

Third Point. Third: He brought Him 
forth in the presence of all. " Then Jesus 
went forth crowned with thorns and 
clothed with a purple garment, and Pilate 
said to them: ' Here is the Man!'" and 
when the Priests saw Him, they shouted, 
saying: "'Crucify, crucify Him!'" 

* This should be 27. 



158 SPIRITUAL EXERCISES OF ST. IGNATIUS 



OF THE MYSTERIES DONE FROM THE HOUSE 
OF PILATE TO THE CROSS, INCLUSIVE 

John 19 [15-20]. 

First Point. First: Pilate, seated as 
judge, delivered Jesus to them to crucify 
Him, after the Jews had denied Him for 
king, saying: "'We have no king but 
Caesar!' " 

Second Point. Second: He took the 
Cross on His shoulders and not being able 
to carry it, Simon of Cyrene was con- 
strained to carry it after Jesus. 

Third Point. Third: They crucified 
Him between two thieves, setting this 
title: "Jesus of Nazareth, King of the 
Jews.'' 

OF THE MYSTERIES ON THE CROSS 

John 19 [25-37]- 

First Point. First: He spoke seven 
words on the Cross: He prayed for those 
who were crucifying Him; He pardoned 
the thief; He recommended St. John 
to His Mother and His Mother to St. John; 
He said with a loud voice: "'I thirst,'" 
and they gave Him gall and vinegar; 



i 



FROM THE CROSS TO THE SEPULCHRE 159 

He said that He was abandoned; He said: 
"It is consummated "; He said: "Father, 
into Thy hands I commend My spirit!" 

Second Point. Second: The sun was 
darkened, the stones broken, the graves 
opened, the veil of the Temple was rent in 
two from above below. ^ 

Third Point. Third: They blaspheme 
Him, saying: "'Thou wert He who de- 
stroyest the Temple of God; come down 
from the Cross.' " His garments were 
divided; His side, struck with the lance, 
sent forth water and blood. 

OF THE MYSTERIES FROM THE CROSS TO 
THE SEPULCHRE, INCLUSIVE 

Ibidem. 

First Point. First: He was let down 
from the Cross by Joseph and Nicodemus, 
in presence of His sorrowful Mother. 

Second Point. Second: The Body was 
carried to the Sepulchre and anointed and 
buried. 

Third Point. Third: Guards were set. 

^ Rent in two from above below is in St. Ignatius* 
handwriting, correcting torn in pieces, which is crossed out. 



l6o SPIRITUAL EXERCISES OF ST. IGNATIUS 



OF THE RESURRECTION OF CHRIST OUR 

LORD 
OF HIS FIRST APPARITION 

First Point. First: He appeared to the 
Virgin Mary. This, although it is not said 
in Scripture, is included in saying that He 
appeared to so many others, because 
Scripture supposes that we have under- 
standing,! as it is written: " 'Are you also 
without understanding? ' " 

OF THE SECOND APPARITION 

Mark, Chapter i6 [9]. 

First Point. First: Mary Magdalen, 
Mary, the mother of James, and Salome 
come very 2 early to the Sepulchre saying: 
" * Who shall lift for us the stone from the 
door of the Sepulchre?'" 

Second Point. Second: They see the 
stone lifted, and the Angel, who says: 
"'You seek Jesus of Nazareth. He is 
already risen, He is not here.' " 

1 Understanding is added, apparently in St. Ignatius' 
hand. 

2 Very is added, perhaps in Si. Ignatius' hand. 



OF THE FOURTH APPARITION l6l 

Third Point. Third: He appeared to 
Mary, who remained about the Sepulchre 
after the others had gone. 

OF THE THIRD APPARITION 

St. Matthew, last Chapter. 

First Point. First: These Maries go 
from the Sepulchre with fear and joy, 
wanting to announce to the Disciples the 
Resurrection of the Lord. 

Second Point. Second: Christ our Lord 
appeared to them on the way, saying to 
them: "Hail:" and they approached and 
threw themselves at His feet and adored 
Him. 

Thitd Point. Third: Jesus says to 
them : " ' Fear not ! Go and tell My breth- 
ren that they go into Galilee, for there 
they shall see Me.' " 

OF THE FOURTH APPARITION 

Last Chapter of Luke [12, 34]. 

First Point. First: Having heard from 
the women that Christ was risen, St. 
Peter went quickly to the Sepulchre. 



l62 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Second Point. Second: Entering into 
the Sepulchre, he saw only the cloths 
with which the Body of Christ our Lord 
had been covered, and nothing else. 

Third Point. Third: As St. Peter was 
thinking of these things, Christ appeared 
to Him, and therefore the Apostles said: 
" ' Truly the Lord has risen and appeared 
to Simon.' " 

OF THE FIFTH APPARITION 

In the last Chapter of St. Luke. 

First Point. First: He appeared to the 
Disciples who were going to Emmaus, 
talking of Christ. 

Second Point. Second: He reproves 
them, showing by the Scriptures that 
Christ had to die and rise again: "'O 
foolish and slow of heart to believe all that 
the Prophets have spoken ! Was it not 
necessary that Christ should suffer and so 
enter into His glory.? ' " 

Third Point. Third: At their prayer, 
He lingers there, and was with them until, 
in giving them Communion, He disap- 
peared. And they, returning, told the 



THE SEVENTH APPARITION 163 

Disciples how they had known Him in 
the Communion. 

OF THE SIXTH APPARITION 

John, Chapter 20 [19-24]. 

First Point. First: The Disciples, ex- 
cept St. Thomas, were gathered together 
for fear of the Jews. 

Second Point. Second: Jesus appeared 
to them, the doors being shut, and being 
in the midst of them. He says: "'Peace 
be with you!' " 

Third Point. Third : He gives them the 
Holy Ghost, saying to them: "'Receive 
ye the Holy Ghost: to those whose sins 
you shall forgive, to them they shall be 
forgiven.' " 

THE SEVENTH APPARITION 

John 20 [24-30]. 

First Point. First: St. Thomas, in- 
credulous because he was absent from the 
preceding apparition, says: "If I do not 
see Him, I will not believe." 

Second Point. Second: Jesus appears 
to them eight days from that, the doors 
being shut, and says to St. Thomas: 



164 SPIRITUAL EXERCISES OF ST. IGNATIUS 

" * Put here thy finger and see the truth; 
and be not incredulous, but believing.'" 

Third Point. Third: St. Thomas be- 
lieved, saying: "'My Lord and my 
God!'" Christ said to him: "'Blessed 
are those who have not seen and have 
believed.' " 

OF THE EIGHTH APPARITION 

John, last Chapter [1-24]. 

First Point. First: Jesus appears to 
seven of His Disciples ^ who were fishing, 
and had taken nothing all night; and 
spreading the net by His command, "They 
were not able to draw it out for the multi- 
tude of the fishes." 

Second Point. Second: By this miracle 
St. John knew Him and said to St. Peter: 
" ' It is the Lord ! ' " He cast himself into 
the sea and came to Christ. 

Third Point. Third: He gave them to 
eat part of a fish roasted, and a comb of 
honey,^ and recommended the sheep to 

* Of His Disciples is in the handwriting of St. Ignatius^ 
replacing a word erased. 

* These words are in St. Luke 24, 42. 



OF THE TENTH APPARITION 165 

St. Peter, having first examined him three 
times on charity, and says to him: " ' Feed 
My sheep ! ' " 



or THE NINTH APPARITION 

Matthew, last Chapter [i6-end]. 

First Point. First: The Disciples, by 
command of the Lord, go to Mt. Thabor. 

Second Point. Second: Christ appears 
to them and says: '"AH power is given 
to Me in heaven and on earth.' " 

Third Point. Third: He sent them 
through all the world to preach, saying: 
" ' Go and teach ye all nations, baptizing 
them in the name of the Father and of the 
Son and of the Holy Ghost.' " 



OF THE TENTH APPARITION 

In the First Epistle to the Corinthians, 
Chapter 15 [7]. "Afterwards He was 
seen by more than five hundred brethren 
together." 



l66 SPIRITUAL EXERCISES OF ST. IGNATIUS 



OF THE ELEVENTH APPARITION 

In the First Epistle to the Corinthians, 
Chapter 15 [7]. "Afterwards He ap- 
peared to St. James." 

OF THE TWELFTH APPARITION 

He appeared to Joseph of Arimathea, 
as is piously meditated and is read in the 
Hves of the Saints.^ 

OF THE THIRTEENTH APPARITION 

First Epistle to the Corinthians, Chapter 
15 [8]. He appeared to St. Paul after 
the Ascension. " ' Last of all, He appeared 
to me, as one born out of due time.' " 

He appeared also in soul to the Holy 
Fathers of Limbo, and after taking them 
out and having taken His Body again. 
He appeared to the Disciples many times, 
and dealt with them. 

1 Is piously meditated and is read in the lives of the 
Saints is in the hand of St. Ignatius, replacing words which 
were apparently says the Gospel of Judea. 



THE ASCENSION OF CHRIST OUR LORD 167 
OF THE ASCENSION OF CHRIST OUR LORD 

Acts I [1-12]. 

First Point. First: After He appeared 
for the space of forty days to the Apostles, 
giving many arguments and doing many 
signs, and speakmg of the kingdom of 
God, He bade them await in Jerusalem 
the Holy Ghost promised. 

Second Point. Second: He brought 
them out to Mt. Olivet, and in their pres- 
ence He was raised up and a cloud made 
Him disappear from their eyes. 

Third Point. Third: They looking to 
heaven, the Angels say to them: "'Men 
of Galilee, why stand you looking to 
heaven .f' This Jesus, Who is taken from 
your eyes to heaven, shall so come as you 
saw Him go into heaven.' " 



RULES 
FOR PERCEIVING AND KNOWING IN SOME MANNER 

THE DIFFERENT MOVEMENTS 
WHICH ARE CAUSED IN THE SOUL 

THE GOOD, TO RECEIVE THEM, AND THE BAD 
TO REJECT THEM. AND THEY ARE MORE 
PROPER FOR THE FIRST WEEK. 

First Rule. The first Rule: In the persons 
who go from mortal sin to mortal sin, the 
enemy is commonly used to propose to them 
apparent pleasures, making them imagine 
sensual delights and pleasures in order to hold 
them more and make them grow in their vices 
and sins. In these persons the good spirit 
uses the opposite method, pricking them and 
biting their consciences through the process 
of reason. 

Second Rule. The second: In the persons 
who are going on intensely cleansing their 
sins and rising from good to better in the ser- 
vice of God our Lord, it is the method con- 
trary to that in the first Rule, for then it is 
the way of the evil spirit to bite, sadden and 
put obstacles, disquieting with false reasons. 



170 SPIRITUAL EXERCISES OF ST. IGNATIUS 

that one may not go on; and it is proper to 
the good to give courage and strength, conso- 
lations, tears, inspirations and quiet, easing, 
and putting away all obstacles, that one may 
go on in well doing. 

Third Rule. The third: Of Spiritual Con- 
solation. I call it consolation when some in- 
terior movement in the soul is caused, through 
which the soul comes to be inflamed with love 
of its Creator and Lord; and when it can in 
consequence love no created thing on the face 
of the earth in itself, but in the Creator of 
them all. 

Likewise, when it sheds tears that move to 
love of its Lord, whether out of sorrow for one's 
sins, or for the Passion of Christ our Lord, 
or because of other things directly connected 
with His service and praise. 

Finally, I call consolation every increase of 
hope, faith and charity, and all interior joy 
which calls and attracts to heavenly things and 
to the salvation of one's soul, quieting it and 
giving it peace in its Creator and Lord. 

Fourth Rule. The fourth: Of Spiritual 
Desolation. I call desolation all the contrary 
of the third ^ rule, such as darkness ^ of soul, 

1 Third is in the Saint's hand, replacing first. 
^ Darkness is perhaps in the Saint's handwriting, re- 
placing blindness. 



RULES 171 

disturbance in it, movement to things low and 
earthly, the unquiet of different agitations and 
temptations, moving to want of confidence, 
without hope, without love, when one finds 
oneself all lazy, tepid, sad, and as if separated 
from his Creator and Lord. Because, as 
consolation is contrary to desolation, in the 
same way the thoughts which come from con- 
solation are contrary to the thoughts which 
come from desolation. 

Fifth Rule. The fifth: In time of desolation 
never to make a change; but to be firm and 
constant in the resolutions and determination 
in which one was the day preceding such deso- 
lation, or in the determination in which he 
was in the preceding consolation. Because, 
as in consolation it is rather the good spirit 
who guides and counsels us, so in desolation it 
is the bad, with whose counsels we cannot take 
a course to decide rightly. 

Sixth Rule. The sixth: Although in deso- 
lation we ought not to change our first resolu- 
tions, it is very helpful intensely to change 
ourselves against the same desolation, as by 
insisting more on prayer, meditation, on much 
examination, and by giving ourselves more 
scope in some suitable way of doing penance. 

Seventh Rule. The seventh: Let him who 
is in desolation consider how the Lord has left 



172 SPIRITUAL EXERCISES OF ST. IGNATIUS 

him in trial in his natural powers, in order to 
resist the different agitations and temptations 
of the enemy; since he can with the Divine 
help, which always remains to him, though he 
does not clearly perceive it: because the Lord 
has taken from him his great fervor, great love 
and intense grace, leaving him, however, 
grace enough for eternal salvation. 

Eighth Rule. The eighth: Let him who is 
in desolation labor to be in patience, which is 
contrary to the vexations which come to him: 
and let him think that he will soon be consoled, 
employing against the desolation the devices, 
as is said in the sixth Rule.^ 

Ninth Rule. The ninth: There are three 
principal reasons why we find ourselves desolate. 

The first is, because of our being tepid, lazy 
or negligent in our spiritual exercises; and so 
through our faults, spiritual consolation with- 
draws from us. 

The second, to try us and see how much 
we are and how much we let ourselves out in 
His service and praise without such great pay 
of consolation and great graces. 

The third, to give us true acquaintance and 
knowledge, that we may interiorly feel that it 
is not ours to get or keep great devotion, in- 

1 Sixth Rule is in ike handwriting of Si. Ignatius, re- 
placing fourth Rule. 



RULES 173 

tense love, tears, or any other spiritual conso- 
lation, but that all is the gift and grace of God 
our Lord, and that we may not build a nest 
in a thing not ours, raising our intellect into 
some pride or vainglory, attributing to us de- 
votion or the other things of the spiritual 
consolation. 

Tenth Rule. The tenth: Let him who is 
in consolation think how he will be in the 
desolation which will come after, taking new 
strength for then. 

Eleventh Rule. The eleventh: Let him 
who is consoled see to humbling himself and 
lowering himself as much as he can, thinking 
how little he is able for in the time of desola- 
tion without such grace or consolation. 

On the contrary, let him who is in desola- 
tion think that he can do much with the grace 
sufficient to resist all his enemies, taking 
strength in his Creator and Lord. 

Twelfth Rule. The twelfth: The enemy 
acts hke a woman, in being weak against 
vigor and strong of will. Because, as it is the 
way of the woman when she is quarrelling with 
some man to lose heart, taking flight when 
the man shows her much courage: and on the 
contrary, if the man, losing heart, begins to 
fly, the wrath, revenge, and ferocity of the 
woman is very great, and so without bounds; 



174 SPIRITUAL EXERCISES OF ST. IGNATIUS 

in the same manner, it is the way of the enemy 
to weaken and lose heart, his temptations tak- 
ing flight, when the person who is exercising 
himself in spiritual things opposes a bold front 
against the temptations of the enemy, doing 
diametrically the opposite. And on the con- 
trary, if the person who is exercising himself 
commences to have fear and lose heart in 
suffering the temptations, there is no beast so 
wild on the face of the earth as the enemy of 
human nature in following out his damnable 
intention with so great malice. 

Thirteenth Rule. The thirteenth: Like- 
wise, he acts as a licentious lover in wanting 
to be secret and not revealed. For, as the 
licentious man who, speaking for an evil pur- 
pose, solicits a daughter of a good father or a 
wife of a good husband, wants his words and 
persuasions to be secret, and the contrary 
displeases him much, when the daughter re- 
veals to her father or the wife to her husband 
his licentious words and depraved intention^ 
because he easily gathers that he will not be 
able to succeed with the undertaking begun: 
in the same way, when the enemy of human 
nature brings his wiles and persuasions to the 
just soul, he wants and desires that they be 
received and kept in secret; but when one 
reveals them to his good Confessor or to 



I 



RULES 175 

another spiritual person that knows his deceits 
and evil ends, it is very grievous to him, be- 
cause he gathers, from his manifest deceits 
being discovered, that he will not be able to 
succeed with his wickedness begun. 

Fourteenth Rule. The fourteenth: Like- 
wise, he behaves as a chief bent on conquering 
and robbing w'hat he desires: for, as a captain 
and chief of the army, pitching his camp, and 
looking at the forces or defences of a strong- 
hold, attacks it on the weakest side, in like 
manner the enemy of human nature, roaming 
about, looks in turn at all our virtues, theo- 
logical, cardinal and moral; and where he 
finds us weakest and most in need for our 
eternal salvation, there he attacks us and aims 
at taking us. 



RULES 
FOR THE SAME EFFECT WITH 

GREATER DISCERNMENT OF SPIRITS 

AND THEY HELP MORE FOR THE SECOND WEEK 

First Rule. The first: It is proper to God 
and to His Angels in their movements to give 
true spiritual gladness and joy, taking away 
all sadness and disturbance which the enemy 
brings on. Of this latter it is proper to fight 
against the spiritual gladness and consolation, 
bringing apparent reasons, subtleties and con- 
tinual fallacies. 

Second Rule. The second: It belongs to 
God our Lord to give consolation to the soul 
without preceding cause, for it is the property 
of the Creator to enter, go out and cause move- 
ments in the soul, bringing it all into love of 
His Divine Majesty. I say without cause: 
without any previous sense or knowledge of 
any object through which such consolation 
would come, through one's acts of understand- 
ing and will. 

Third Rule. The third: With cause, as 
wel^ the good Angel as the bad can console 



178 SPIRITUAL EXERCISES OF ST. IGNATIUS 

the soul, for contrary ends: the good Angel 
for the profit of the soul, that it may grow and 
rise from good to better, and the evil Angel, 
for the contrary, and later on to draw it to his 
damnable intention and wickedness. 

Fourth Rule. The fourth: It is proper to 
the evil Angel, who forms himself under the 
appearance of an angel of light, to enter with 
the devout soul and go out with himself: that 
is to say, to bring good and holy thoughts, 
conformable to such just soul, and then little 
by little he aims at coming out drawing the 
soul to his covert deceits and perverse inten- 
tions. 

Fifth Rule. The fifth: We ought to note 
well the course of the thoughts, and if the be- 
ginning, middle and end is all good, inclined 
to all good, it is a sign of the good Angel; but 
if in the course of the thoughts which he brings 
it ends in something bad, of a distracting ten- 
dency, or less good than what the soul had 
previously proposed to do, or if it weakens it 
or disquiets or disturbs the soul, taking away 
its peace, tranquillity and quiet, which it had 
before, it is a clear sign that it proceeds from 
the evil spirit, enemy of our profit and eternal 
salvation. 

Sixth Rule. The sixth: When the enemy 
of human nature has been perceived and known 



RULES 179 

by his serpent's tail and the bad end to which 
he leads on, it helps the person who was tempted 
by him, to look immediately at the course of 
the good thoughts which he brought him at 
their beginning, and how little by little he 
aimed at making him descend from the spir- 
itual sweetness and joy in which he was, so 
far as to bring him to his depraved intention; 
in order that with this experience, known and 
noted, the person may be able to guard for the 
future against his usual deceits. 

Seventh Rule. The seventh: In those who 
go on from good to better, the good Angel 
touches such soul sweetly, lightly and gently, 
like a drop of water which enters into a sponge; 
and the evil touches it sharply and with noise 
and disquiet, as when the drop of water falls 
on the stone. 

And the above-said spirits touch in a con- 
trary way those who go on from bad to worse. 

The reason of this is that the disposition of 
the soul is contrary or like to the said Angels. 
Because, when it is contrary, they enter per- 
ceptibly with clatter and noise; and when it 
is like, they enter with silence as into their 
own home, through the open door. 

Eighth Rule. The eighth: When the con- 
solation is without cause, although there be 
no deceit in it, as being of God our Lord alone, 



l8o SPIRITUAL EXERCISES OF ST. IGNATIUS 

as was said; still the spiritual person to whom 
God gives such consolation, ought, with much 
vigilance and attention, to look at and dis- 
tinguish the time itself of such actual conso- 
lation from the following, in which the soul 
remains warm and favored with the favor and 
remnants of the consolation past; for often 
in this second time, through one's own course 
of habits and the consequences of the concepts 
and judgments, or through the good spirit or 
through the bad, he forms various resolutions 
and opinions which are not given immediately 
by God our Lord, and therefore they have 
need to be very well examined before entire 
credit is given them, or they are put into 
effect. 



IN THE MINISTRY OF 

DISTRIBUTING ALMS 

THE FOLLOWING RULES SHOULD BE KEPT 

First Rule. The first: If I make the dis- 
tribution to relatives or friends, or to persons 
for whom I have an affection, I shall have four 
things to see to, of which mention was made, 
in part, in the matter of Election. 

The first is, that that love which moves me 
and makes me give the alms, should descend 
from above, from the love of God our Lord, 
so that I feel first in me that the love, more 
or less, which I have to such persons is for God; 
and that in the reason why I love them more, 
God appears. 

Second Rule. The second: I want to set 
before me a man whom I have never seen or 
known, and desiring all his perfection in the 
ministry and condition which he has, as I 
would want him to keep the mean in his manner 
of distributing, for the greater glory of God 
our Lord and the greater perfection of his soul; 
I, doing so, neither more nor less, will keep the 
rule and measure which I should want and 
judge to be right for the other. 



l82 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Third Rule. The third : I want to consider, 
as if I were at the point of death, the form 
and measure which then I should want to have 
kept in the office of my administration, and 
regulating myself by that, to keep it in the 
acts of my distribution. 

Fourth Rule. The fourth: Looking how I 
shall find myself on the Day of Judgment, to 
think well how then I should want to have 
used this office and charge of administration; 
and the rule which then I should want to have 
kept, to keep it now. 

Fifth Rule. The fifth: When some person 
feels himself inclined and drawn to some per- 
sons to whom he wants to distribute alms, 
let him hold himself back and ponder well the 
above-mentioned four Rules, examining and 
testing his affection by them; and not give 
the alms until, conformably to them, he has 
in all dismissed and cast out his disordered 
inclination. 

Sixth Rule. The sixth: Although there is 
no fault in taking the goods of God our Lord 
to distribute them, when the person is called 
by God our Lord to such ministry; still in the 
quantity of what he has to take and apply 
to himself out of what he has to give to others, 
there may be doubt as to fault and excess. 



DISTRIBUTING ALMS 183 

Therefore, he can reform in his life and condi- 
tion by the above-mentioned Rules. 

Seventh Rule. The seventh: For the 
reasons already mentioned and for many others, 
it is always better and more secure in what 
touches one's person and condition of life to 
spare more and diminish and approach more to 
our High Priest, our model and rule, who is 
Christ our Lord; conformably to what the 
third Council of Carthage, in which St. Augus- 
tine was, determines and orders — that the 
furniture of the Bishop be cheap and poor. 
The same should be considered in all manners 
of life, looking at and deciding according to 
the condition and state of the persons; as in 
married life we have the example of St. Joachim 
and of St. Ann, who, dividing their means into 
three parts, gave the first to the poor, and the 
second to the ministry and service of the 
Temple, and took the third for the support 
of themselves and of their household. 



THE FOLLOWING NOTES HELP TO PERCEIVE 
AND UNDERSTAND 

SCRUPLES 

AND PERSUASIONS OF OUR ENEMY 

First Note. The first: They commonly 
call a scruple what proceeds from our own 
judgment and freedom: that is to say, when 
I freely decide that that is sin which is not 
sin, as when it happens that after some one 
has accidentally stepped on a cross of straw, 
he decides with his own judgment that he has 
sinned. 

This is properly an erroneous judgment and 
not a real scruple. 

Second Note. The second: After I have 
stepped on that cross, or after I have thought 
or said or done some other thing, there comes 
to me a thought from without that I have 
sinned, and on the other hand it appears to 
me that I have not sinned; still I feel dis- 
turbance in this; that is to say, in as much as 
I doubt and in as much as I do not doubt. 

That is a real scruple and temptation which 
the enemy sets. 



l86 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Third Note. Third: The first scruple — 
of the first note — is much to be abhorred, 
because it is all error; but the second — of 
the second note — for some space of time is 
of no little profit to the soul which is giving 
itself to spiritual exercises; ^ rather in great 
manner it purifies and cleanses such a soul, 
separating it much from all appearance of sin: 
according to that saying of Gregory: "It be- 
longs to good minds to see a fault where there 
is no fault." 

Fourth Note. The fourth: The enemy 
looks much if a soul is gross or delicate, and if 
it is delicate, he tries to make it more delicate 
in the extreme, to disturb and embarrass it 
more. For instance, if he sees that a soul does 
not consent to either mortal sin or venial or any 
appearance of deliberate sin, then the enemy, 
when he cannot make it fall into a thing that 
appears sin, aims at making it make out sin 
where there is not sin, as in a word or very 
small thought. 

If the soul is gross, the enemy tries to make 
it more gross; for instance, if before it made 
no account of venial sins, he will try to have it 
make little account of mortal sins, and if be- 
fore it made some account, he will try to have 
it now make much less or none. 

^ Exercises is added by Si. Ignatius. 



' 



SCRUPLES 187 

Fifth Note. The fifth: The soul which 
desires to benefit itself in the spiritual life, 
ought always to proceed the contrary way to 
what the enemy proceeds; that is to say, if 
the enemy wants to make the soul gross, let 
it aim at making itself delicate. Likewise, if 
the enemy tries to draw it out to extreme fine- 
ness, let the soul try to establish itself in the 
mean, in order to quiet itself in everything. 

Sixth Note. The sixth: When such good 
soul wants to speak or do something within 
the Church, within the understanding of our 
Superiors, and which should be for the glory 
of God our Lord, and there comes to him a 
thought or temptation from without that he 
should neither say nor do that thing — bring- 
ing to him apparent reasons of vainglory or 
of another thing, etc., — then he ought to 
raise his understanding to his Creator and 
Lord, and if he sees that it is His due service, 
or at the least not contrary to it, he ought to 
act diametrically against such temptation, 
according to St. Bernard, answering the same: 
"Neither for thee did I begin, nor for thee wiU 
I stop." 



i 



TO HAVE THE TRUE SENTIMENT 

WHICH WE OUGHT TO HAVE IN THE CHURCH 

MILITANT 

Let the following Rules be observed. 

First Rule. The first: All judgment laid 
aside, we ought to have our mind ready and 
prompt to obey, in all, the true Spouse of 
Christ our Lord, which is our holy Mother 
the Church Hierarchical. 

Second Rule. The second: To praise con- 
fession to a Priest, and the reception of the 
most Holy Sacrament of the Altar once in the 
year, and much more each month, and much 
better from week to week, with the conditions 
required and due. 

Third Rule. The third: To praise the hear- 
ing of Mass often, likewise ^ hymns, psalms, 
and long prayers, in the church and out of it; 
likewise the hours set at the time fixed for each 
Divine Office and for all prayer and all Canon- 
ical Hours. 

Fourth Rule. The fourth: To praise much 
Religious Orders, virginity and continence, 
and not so much marriage as any of these. 

* Likewise is added in St. Ignatius' hand. 



igo SPIRITUAL EXERCISES OF ST. IGNATIUS 

Fifth Rule. The fifth: To praise vows of 
Religion, of obedience, of poverty, of chastity 
and of other perfections of supererogation. 
And it is to be noted that as the vow is about 
the things which approach to EvangeHcal per- 
fection, a vow ought not to be made in the 
things which withdraw from it, such as to be 
a merchant, or to be married, etc. 

Sixth Rule. To praise rehcs of the Saints, 
giving veneration to them and praying to the 
Saints; and to praise Stations, pilgrimages, 
Indulgences, pardons, Cruzadas, and candles 
lighted in the churches. 

Seventh Rule. To praise Constitutions 
about fasts and abstinence, as of Lent, Ember 
Days, Vigils, Friday and Saturday; likewise 
penances, not only interior, but also exterior. 

Eighth Rule. To praise the ornaments and 
the buildings of churches; likewise images, 
and to venerate them according to what they 
represent. 

Ninth Rule. Finally, to praise all precepts 
of the Church, keeping the mind prompt to 
find reasons in their defence and in no manner 
against them. 

Tenth Rule. We ought to be more prompt 
to find good and praise as well the Constitu- 
tions and recommendations as the ways of our 



TO HAVE THE TRUE SENTIMENT IQI 

Superiors. Because, although some are not 
ur have not been such, to speak against them, 
whether preaching in pubHc or discoursing 
before the common people, would rather give 
rise to fault-finding and scandal than profit; 
and so the people would be incensed against 
their Superiors, whether temporal or spiritual. 
So that, as it does harm to speak evil to the 
common people of Superiors in their absence, 
so it can make profit to speak of the evil ways 
to the persons themselves who can remedy 
them. 

Eleventh Rule. To praise positive and 
scholastic learning. Because, as it is more 
proper to the Positive Doctors, as St. Jerome, 
St. Augustine and St. Gregory, etc., to move 
the heart to love and serve God our Lord in 
everything; so it is more proper to the Scho- 
lastics, as St. Thomas, St. Bonaventure, and 
to the Master of the Sentences, etc., to define 
or explain for our times ^ the things necessary 
for eternal salvation; and to combat and ex- 
plain better all errors and all fallacies. For 
the Scholastic Doctors, as they are more 
modern, not only help themselves with the 
true understanding of the Sacred Scripture 
and of the Positive and holy Doctors, but also, 

1 Or explain for our times is added in the Saint's hand- 
writing. 



192 SPIRITUAL EXERCISES OF ST. IGNATIUS 

they being enlightened and clarified by the 
Divine virtue, help themselves by the Councils, 
Canons and Constitutions of our holy Mother 
the Church. 

Twelfth Rule. We ought to be on our guard 
in making comparison of those of us who are 
alive to the blessed passed away, because error 
is committed not a little in this; that is to say, 
in saying, this one knows more than St. Augus- 
tine; he is another, or greater than, St. Francis; 
he is another St. Paul in goodness, holiness, etc. 

Thirteenth Rule. To be right in everything, 
we ought always to hold that the white which 
I see, is black, if the Hierarchical Church so 
decides it, believing that between Christ our 
Lord, the Bridegroom, and the Church, His 
Bride, there is the same Spirit which governs 
and directs us for the salvation of our souls. 
Because by the same Spirit and our Lord Who 
gave the ten Commandments, our holy Mother 
the Church is directed and governed. 

Fourteenth Rule. Although there is much 
truth in the assertion that no one can save 
himself without being predestined and without 
having faith and grace; we must be very 
cautious in the manner of speaking and com- 
municating with others about all these things. 

Fifteenth Rule. We ought not, by way of 
custom, to speak much of predestination; 



TO HAVE THE TRUE SENTIMENT I93 

but if in some way and at some times one 
speaks, let him so speak that the common 
people may not come into any error, as some- 
times happens, saying: Whether I have to 
be saved or condemned is already determined, 
and no other thing can now be, through my 
doing well or ill; and with this, growing lazy, 
they become negligent in the works which lead 
to the salvation and the spiritual ^ profit of 
their souls. 

Sixteenth Rule. In the same way, we must 
be on our guard that by talking much and with 
much insistence of faith, without any distinc- 
tion and explanation, occasion be not given to 
the people to be lazy and slothful in works, 
whether before faith is formed in charity or 
after. 

Seventeenth Rule. Likewise, we ought not 
to speak so much with insistence on grace 
that the poison of discarding liberty be engen- 
dered. 

So that of faith and grace one can speak as 
much as is possible with the Divine help for 
the greater praise of His Divine Majesty, 
but not in such way, nor in such manners, 
especially in our so dangerous times, that works 
and free will receive any harm, or be held for 
nothing. 

* Spiritual is added in St. Ignatius' handwriting. 



194 SPIRITUAL EXERCISES OF ST. IGNATIUS 

Eighteenth Rule. Although serving God our 
Lord much out of pure love is to be esteemed 
above all; we ought to praise much the fear 
of His Divine Majesty, because not only 
filial fear is a thing pious and most holy, but 
even servile fear — when the man reaches 
nothing else better or more useful — helps 
much to get out of mortal sin. And when 
he is out, he easily comes to filial fear, which 
is all acceptable and grateful to God our Lord, 
as being at one with the Divine Love. 



GENERAL INDEX 

PAGE 

Abstinence, Constitutions about to be praised 190 

Adam, Sin of 37 

Addition, Second, in Second Week 68 

Additions, Changes in Fourth Week 116 

Changes in Second Week 67 

■ Changes in Third Week 102 

for Exercises 47 

for Particular Examen 22 

if observed diligently 6 

Alms, How to distribute 181 

Angel of light, Satan makes himself like 178 

Angel, See Satan 

Angels, Sin of 37 

Annotations 3 

Bed, before going to sleep in 47 

Blessed, No comparison of living persons with 192 

Bread, Rules for eating 107 

Candles in churches to be praised 190 

Christ as Man, Colloquy to 7^ 

Triple Colloquy of First Week to 44 

Christ, Description of 75 

Imitated in eating 108 

Church, Fourth Addition not to be made in 51 

ornaments and buildings to be praised 190 

precepts to be praised 190 

rules for thinking with 189 

same spirit as Christ 192 



iqS general index 

PAGE 

Colloquy, How made in 

of mercy, at end of Second Exercise , 42 

on Hell . 46 

on the Kingdom of Christ ce 

Triple 7g 

Triple, after Three Manners of Humility 84 

Triple, after Three Pairs 80 

• Triple, in First Week 43 

Triple, of the Two Standards 76 

Comforts, in Fourth Week 1 16 

Commandments, First Method of Prayer on the. ... 123 

Communion at end of First Week 33 

to be praised 189 

Composition of place. How to make 35 

Confession, General 33 

to be praised 189 

Consolation, How to act in 173 

if wanting in the Exercises 6 

office of Christ in Fourth Week 114 

Spiritual, description of 170 

to be prepared for in desolation 6 

When to explain Rules of discernment of spirits 

in 7 

without cause 177 

Contempt, Christ urges us to desire 76 

Continence to be praised 189 

Contumely, Christ urges us to desire 76 

Courage in beginning the Exercises 5 

under desolation 173 

Creatures, End of 19 

Cruzadas to be praised 190 

Daybreak, First and Second Additions at 51 

Death considered in distributing alms 182 

Election such as will please at point of 92 

Definition 3 



GENERAL INDEX I99 

PAGE 

Desolation, Causes of 172 

How to act in 171 

How to treat exercitant 6 

if absent in the Exercises 6 

Spiritual, description of 170 

When to explain Rules of discernment of spirits 

in 7 

Director, How to give Exercises 3 

' action of if there are no spiritual movements . . 6 

not to influence to vow or state of life 9 

to know spirits 10 

Discernment of spirits. Rules for 169 

When Rules are to be explained for 7 

Disposition determines Exercises to be given 11 

Doctors, Positive and Scholastic 191 

Drink, Rules for 107 

Eating, Penance in 50 

Rules for 107 

Education determines Exercises to be given Ii 

Election, Matters for 86 

Preamble to 71 

Prelude to 85 

sometimes made over again 87 

Times for making 88 

Ways for making 88 

When begun 82 

Ember Days fast to be praised 190 

End of man considered in distributing alms 181 

to be kept in view in determining reform 93 

to be kept in view in election 88 

Examen, General 2$ 

Particular 21 

Particular, in First and other Weeks 52 

Particular, in Third Week 130 

Particular, Subject of 80 



200 GENERAL INDEX 

PAGE 

Exercise, full hour given to 8 

over the hour in desolation 8 

Exercises, Duration of the, about thirty days 5 

hours after Three Pairs 80 

hours of in Second Week S'j 

how to be proposed by director 4 

■ lengthening and shortening of, in Third Week 105 

not to be concerned about future 8 

number of, in Fourth Week 115 

■ number of, in Third Week 102 

number of, just before Election 68 

Spiritual, meaning of 3 

to be suited to Exercitant II 

Eyes to be restrained 49 

Fasts, Constitutions about, to be praised 190 

Fear, filial and servile, helps 194 

Flesh, penance of 50 

Food, Quality and quantity of 107 

Foundation 19 

Generosity on beginning the Exercises 5 

God, comparison of myself with. What He is 39 

Good, What to do when tempted under appearance 

of 7 

Gospels, in Weeks after First 58 

Grace, How to talk about 193 

Hell, Meditation on 44 

Honor, a temptation to ambition 75 

Humility, Christ urges to 76 

how reached 76 

in consolation 172 

Three Manners of 82 

Hymns to be praised 189 

Idle words, when sinful 28 

Illuminative Life, Rules to Explain 8 



GENERAL INDEX 20I 

PAGE 

Images to be praised 19° 

Imitation of Christ, in Weeks after First 58 

Incarnation 5^ 

Indifference 19 

Indulgences to be praised 190 

Intellect, Exercises of the, in Meditation 37 

Judgment, Day of, to be considered in distributing 

alms 182 

Judgment, Election such as will please at Day of . . . . 92 

Kingdom of Christ 55 

Laughter, when not to be indulged in 49 

Learning, Positive and Scholastic to be praised 191 

Lenten fast to be praised 190 

Liberty not to be discarded in favor of grace 193 

Light, how to manage in Second Week 68 

to be shut out in First Week 49 

to be used in Fourth Week 116 

Love consists in interchange 118 

contemplation to gain 117 

Lucifer, description of 73 

Man, End of 19 

Marriage not to be praised as much as virginity 189 

Mary, Apparition to 113 

Blessed Virgin, Triple Colloquy of First Week 

to 43 

Colloquy to 76 

Imitation of 126 

Mass during Exercises 14 

hearing of to be praised 189 

Memory, Exercise of in Meditation 37 

Midnight, First and Second Additions at 51 

Meditation sometimes omitted in Second Week 67 

Mysteries 131 



202 GENERAL INDEX 

PAGE 

Nativity 62 

Oath, Kind allowed 27 

Office, Divine, to be praised 189 

Orders, Religious, to be praised 189 

Pairs, Three 77 

Patience to be practised in desolation 172 

Penance in Fourth Week 1 16 

• in Second Week 68 

' Kind and purpose of 49 

Penances to be praised 190 

Perfection to be praised 190 

Pilgrimages to be praised 190 

Points, extra, in Fourth Week I14 

extra, in Third Week 97 

how to be given 4 

in Second Week 60 

to be prearranged 1 16 

Posture in Meditation 48 

Poverty, Christ urges us to desire 75 

What to do in tendency against 79 

Powers, Three, how exercised 37 

Prayer, First Method of 123 

Second Method of 126 

Prayers, Long, to be praised 189 

Third Method of 129 

Three Methods of 123 

Predestination, How to talk about 192 

Prelude, First, How to make 35 

' Second, What to ask for 36 

Preludes in Weeks after First 60 

Preparatory Prayer before every meditation 36 

unchanged 58 

Presence of God, Act before meditation 48 

Presupposition 15 



GENERAL INDEX 203 

PAGE 

Pride a temptation 75 

Principle 19 

Psalms to be praised 189 

Purgative Life, Rules to explain 8 

Purpose of Exercises 15 

Reading not beyond matter of the time 66 

Reform, How to determine 93 

Relics to be praised 190 

Religious Life, caution about making vow during 

Exercises 9 

Repetition 64 

How to Make 43 

Repetition in Third Week lOO 

Repugnance to Poverty, What to do in 80 

Retreat during Exercises 14 

Reverence more called for in acts of the will 4 

Review of Exercise 48 

Rhythm, Third Method of Prayer 129 

Riches, a temptation 74 

Saints' lives considered 108 

in weeks after First 58 

Satan acting on souls 186 

attacks on weakest side 175 

fights against consolation 178 

Scruples, Rules for 185 

Secrecy to be avoided in desolation 174 

Self-love, Progress measured by abandoning 94 

Senses, Application of 65 

First Method of Prayer 126 

Sin, First, Second and Third, Exercise on 35 

Mortal and Venial 26 

Of Angels, Adam, Particular 37 

Sins, Exercise on personal 39 

First Method of Prayer on Deadly 125 



204 GENERAL INDEX 

PAGE 

Sleep, Before going to 47 

Penance in 50 

Solitude recommended 14 

Soul of Christ, Triple Colloquy of First Week 44 

Spirits, Discernment of 169 

Movement during Exercises 6 

When Rules of Discernment of to be explained. 7 

Spirit, What to do when tempted under appearance 

of good 7 

Standards, The Two 73 

States, Preamble to consider 71 

Stations to be praised 190 

Summary of a Meditation 44 

Superiors' Recommendations to be obeyed 29 

to be approved of 191 

Suscipe 1 20 

Temperance in Fourth Week 1 19 

Temptation, what to do in gross 7 

Tendencies, Disordered, to be got rid of 3 

Tendency against poverty 80 

disordered, absent from divine vocation 87 

in distributing alms 182 

to be opposed 9 

Thinking with the Church, Rules for 189 

Thought during Second Week 68 

Thought, Kindred, in Fourth Week 116 

in Second Week 68 

in Third Week 102 

to meditation on Waking 47 

Thought, Sin of 25 

Thoughts to be kindred to matter of Exercises 49 

Vespers during Exercises 14 

Vigils, fast of, to be praised 190 

Virginity to be praised 189 



GENERAL INDEX 20$ 

PAGE 

Vocation, divine, always clear and pure 87 

Vow, about what matter 190 

caution on, during Exercises 9 

Vows to be praised 19° 

Week, First, Matter of S 

Purpose of 5 

Fourth Ill 

Method of I IS 

Matter of 5 

Mysteries 160 



Second S3 

lengthening and shortening 82 

matter of S 

Mysteries I33 

Third 9S 

Matter of 5 

— Method of 97 

Mysteries ISS 

Weeks of the Exercises S 

Will, Exercise of in Meditation 37 

Reverence more called for in acts of 4 

Word, Sin of 26 

Works, How to talk about I93 



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snc 

Ignat i us , of Loy o 1 a , 
Saint, 1491-1556. 

The Spiritual Exercises 
of St . Ignat i us of 

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