ST. IGNATIUS OF LOYOLA
FORTH WEEK
THE FIRST CONTEMPLATION
HOW CHRIST OUR LORD APPEARED TO OUR LADY
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Prayer. The usual Preparatory Prayer
1 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 separated 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.
2 Second Prelude. The second, a composition, 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.
3 Third Prelude. The third, to ask for what I want, and it will be here to ask for grace to rejoice and be glad intensely at so great glory and joy of Christ our Lord.
4 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.
5 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.
6 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.
7 Colloquy. I will finish with a Colloquy, or Colloquies, according to the subject matter, and an Our Father.
8 First Note. In the following Contemplations let one go on through all the Mysteries of the Resurrection, in the manner which follows below, up to the Ascension inclusive, taking and keeping in the rest the same form and manner in all the Week of the Resurrection 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.
9 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.
10 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 entering on the Contemplation, to conjecture and mark in certain number the Points which he is to take.
11 Fourth Note. In this fourth week, in all the ten Additions the second, the sixth, the seventh and the tenth are to be changed.
12 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.
13 The sixth, to bring to memory and think of things that move to spiritual pleasure, gladness and joy, as of heavenly glory.
14 The seventh, to use light or temporal comforts -- 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.
15 The tenth: in place of penance, let one regard temperance and all moderation; except it is question of precepts of fasting or of abstinence which the Church commands; because those are always to be fulfilled, if there is no just impediment.
CONTEMPLATION TO GAIN LOVE
15 Note. First, it is well to remark two things: the first is that love ought to be put more in deeds than in words.
16 The second, love consists in interchange between the two parties; that is to say in the lover’s giving and communicating to the beloved 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
17 Prayer. The usual Prayer.
18 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.
19 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.
20 First Point. The First Point is, to bring to memory the benefits received, of Creation, Redemption and particular gifts, pondering with much feeling how much God our Lord has done for me, and how much He has given me of what He has, and then the same Lord desires to give me Himself as much as He can, according to His Divine ordination.
21 And with this to reflect on myself, considering with much reason and justice, what I ought on my side to offer and give to His Divine Majesty, that is to say, everything that is mine, and myself with it, as one who makes an offering with much feeling:
22 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.
23 Second Point. The second, to look how God dwells in creatures, in the elements, giving them being, in the plants vegetating, in the animals feeling in them, in men giving them to understand: and so in me, giving me being, animating me, giving me sensation and making me to understand; likewise making a temple of me, being created to the likeness and image of His Divine Majesty; reflecting as much on myself in the way which is said in the first Point, or in another which I feel to be better. In the same manner will be done on each Point which follows.
24 Third Point. The third, to consider how God works and labors for me in all things created on the face of the earth -- that is, behaves like one who labors -- as in the heavens, elements, plants, fruits, cattle, etc., giving them being, preserving them, giving them vegetation and sensation, etc.
25 Then to reflect on myself.
26 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.
27 Then to finish reflecting on myself, as has been said.
28 I will end with a Colloquy and an Our Father.
THREE METHODS OF PRAYER
AND FIRST ON THE COMMANDMENTS
FIRST METHOD
29 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.
I. The Ten Commandments
30 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.
31 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.
32 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.
33 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 necessary for him to delay so much time, but according 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 consideration and examination of it. And the same is to be observed on the Deadly Sins.
34 Second Note. After having finished the discussion already mentioned on all the Commandments, accusing myself on them and asking grace and help to amend hereafter, I am to finish with a Colloquy to God our Lord, according to the subject matter.
II. On Deadly Sins
35 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.
36 In order to know better the faults committed in the Deadly Sins, let their contraries 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.
III. On the Powers of the Soul
37 Way. On the three powers of the soul let the same order and rule be kept as on the Commandments, making its Addition, Preparatory Prayer and Colloquy.
IV. On the Bodily Senses
38 Way. About the five bodily senses the same order always will be kept, but changing their matter.
39 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.
40 And whoever wants to imitate Our Lady in the use of the senses, let him in the Preparatory 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
41 It is by contemplating the meaning of each word of the Prayer.
42 Addition. The same Addition which was in the First Method of Prayer will be in this second.
43 Prayer. The Preparatory Prayer will be made according to the person to whom the prayer is addressed.
44 Second Method of Prayer. The Second Method of Prayer is that the person, kneeling or seated, according to the greater disposition in which he finds himself and as more devotion accompanies him, keeping 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.
45 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.
46 Second Rule. The Second Rule is that, should the person who is contemplating the Our Father find in one word, or in two, matter so good to think over, and relish and consolation, 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.
47 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 immediately follows let him commence to contemplate, according as was said in the second Rule.
48 First Note. It is to be noted that, the Our Father finished, in one or in many days, the 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.
49 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.
THIRD METHOD OF PRAYER
50 It will be by rhythm.
51 Addition. The Addition will be the same as in the First and Second Methods of Prayer.
52 Prayer. The Preparatory Prayer will be as in the Second Method of Prayer.
53 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 difference 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, Holy Queen, he will make as he is accustomed.
54 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.
55 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
56 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.
57 And in each Mystery, for the most part, three Points will be found to meditate and contemplate on with greater ease.
OF THE ANNUNCIATION OF OUR
LADY
58 St. Luke writes in the first Chapter [26-39].
59 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.’"
60 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.’"
61 Third Point. The third, Our Lady answered the Angel: "‘Behold the handmaid of the Lord: be it done to me according to thy word!’"
OF THE VISITATION OF OUR LADY TO ELIZABETH
62 St. Luke speaks in the first Chapter [39-57].
63 First Point. First: As Our Lady visited Elizabeth, St. John Baptist, being in his mother’s womb, felt the visitation which Our Lady made. "And when Elizabeth 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!’"
64 Second Point. Second: Our Lady sings the canticle, saying: "‘My soul doth magnify the Lord!’"
65 Third Point. Third: "Mary abode with Elizabeth about three months: and then she returned to her house."
OF THE BIRTH OF CHRIST OUR LORD
66 St. Luke speaks in the second Chapter [1-15].
67 First Point. First: Our Lady and her husband Joseph go from Nazareth to Bethlehem. "Joseph went up from Galilee to Bethlehem, to acknowledge subjection to Caesar, with Mary his spouse and wife, already with child."
68 Second Point. Second: "She brought forth her first-born Son and wrapped Him up with swaddling clothes and laid Him in the manger."
69 Third Point. Third: "There came a multitude of the heavenly army, which said: ‘Glory be to God in the heavens.’"
OF THE SHEPHERDS
70 St. Luke writes in the second Chapter [8-21].
71 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."‘
72 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."
73 Third Point. Third: "The Shepherds returned glorifying and praising the Lord."
OF THE CIRCUMCISION
74 St. Luke writes in the second Chapter [21].
75 First Point. First: They circumcised the Child Jesus.
76 Second Point. Second: "His Name was called Jesus, which was called by the Angel, before He was conceived in the womb."
77 Third Point. Third: They gave back the Child to His Mother, who had compassion for the Blood which came from her Son.
OF THE THREE MAGI KINGS
78 St. Matthew writes in the second Chapter [1-13].
79 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.’"
80 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."
81 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
82 St. Luke writes, Chapter 2 [23-39].
83 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."
84 Second Point. Second: Simeon coming to the Temple "took Him into his arms" saying: "‘Now Thou dost dismiss Thy servant, O Lord, in peace!’"
85 Third Point. Third: Anna "coming afterwards confessed to the Lord, and spoke of Him to all that were hoping for the redemption of Israel."
OF THE FLIGHT TO EGYPT
86 St. Matthew writes in the second Chapter [13-16].
87 First Point. First: Herod wanted to kill the Child Jesus, and so killed the Innocents, and before their death the Angel warned Joseph to fly into Egypt: "‘Arise and take the Child and His Mother, and fly to Egypt.’"
88 Second Point. Second: He departed for Egypt. "Who arising by night departed to Egypt."
89 Third Point. Third: He was there until the death of Herod.
OF HOW CHRIST OUR LORD RETURNED
FROM EGYPT
90 St. Matthew writes in the second Chapter [19-23].
91 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.’"
92 Second Point. Second: Rising, he came to the land of Israel.
93 Third Point. Third: Because Archelaus, son of Herod, was reigning in Judea, he withdrew into Nazareth.
OF THE LIFE OF CHRIST OUR LORD FROM
TWELVE TO THIRTY YEARS
94 St. Luke writes in the second Chapter [51, 52].
95 First Point. First: He was obedient to His parents: "He advanced in wisdom, age and grace."
96 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 carpenter? ‘"
OF THE COMING OF CHRIST TO THE TEMPLE
WHEN HE WAS OF THE AGE OF
TWELVE YEARS
97 St. Luke writes in the second Chapter [42-51].
98 First Point. First: Christ our Lord, of the age of twelve years, went up from Nazareth to Jerusalem.
99 Second Point. Second: Christ our Lord remained in Jerusalem, and His parents did not know it.
100 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
101 St. Matthew writes in the third Chapter [13-17].
102 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.
103 Second Point. Second: St. John baptized Christ our Lord, and wanting to excuse himself, thinking himself unworthy of baptizing Him, Christ said to him: "Do this for the present, for so it is necessary that we fulfill all justice.’"
104 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
105 St. Luke writes in the fourth Chapter [1-14] and St. Matthew fourth Chapter [1-12].
106 First Point. First: After being baptized, He went to the Desert, where He fasted forty days and forty nights.
107 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.’"
108 Third Point. Third: "The Angels came and ministered to Him."
OF THE CALL OF THE APOSTLES
109 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.
110 Second Point. Second: He called Philip, as is in the first Chapter of St. John, and Matthew as Matthew himself says in the ninth Chapter.
111 Third Point. Third: He called the other Apostles, of whose special call the Gospel does not make mention.
112 And three other things also would be to be considered:
113 The first, how the Apostles were of uneducated and low condition;
114 The second, the dignity to which they were so sweetly called;
115 The third, the gifts and graces by which they were raised above all the Fathers of the New and Old Testaments.
OF THE FIRST MIRACLE
PERFORMED AT THE MARRIAGE OF CANA, GALILEE
116 St. John writes Chapter 2 [1-12].
117 First Point. First: Christ our Lord was invited with His Disciples to the marriage.
118 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.’"
119 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
120 St. John writes Chapter 2 [13-18].
121 First Point. First: With a whip made of cords, He cast out of the Temple all those who were selling.
122 Second Point. Second: He turned over the tables and money of the rich bankers who were in the Temple.
123 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
124 St. Matthew writes in the fifth Chapter [1-48].
125 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.’"
126 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.’"
127 Third Point. Third: He shows Himself not a transgressor, but a perfector of the 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
128 St. Matthew writes Chapter 8 [23-28].
129 First Point. First: Christ our Lord being asleep at sea, a great tempest arose.
130 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!’"
131 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?’"
OF HOW CHRIST WALKED ON THE SEA
132 St. Matthew writes Chapter 14 [22-34].
133 First Point. First: Christ our Lord being on the mountain, made His Disciples go to the little boat. And having dismissed the multitude, He commenced to pray alone.
134 Second Point. Second: The little boat was beaten by the waves. To which Christ came walking on the water; and the Disciples thought it was an apparition.
135 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
136 St. Matthew writes in the tenth Chapter
137 First Point. First: Christ called His beloved Disciples and gave them power to cast out the demons from human bodies and to cure all the diseases.
138 Second Point. Second: He teaches them of prudence and patience: "‘Behold, I send you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves.’"
139 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
140 St. Luke writes in the seventh Chapter [36-50].
141 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.
142 Second Point. Second: Standing behind the Lord near His feet, she commenced to wash them with tears and dried them with the hairs of her head, and kissed His feet and anointed them with ointment.
143 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 FIVE THOUSAND MEN
144 St. Matthew writes in the fourteenth Chapter [13-22].
145 First Point. First: The Disciples, as it was getting late, ask Christ to dismiss the multitude of men who were with Him.
146 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.
147 Third Point. Third: "They did eat and were filled and there were twelve baskets over."
OF THE TRANSFIGURATION OF CHRIST
148 St. Matthew writes in the seventeenth Chapter [1-14].
149 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.
150 Second Point. Second: He was speaking with Moses and Elias.
151 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].
152 First Point. First: Martha and Mary sent word to Christ our Lord of the illness of Lazarus. Knowing it, He delayed for two days, that the miracle might be more evident.
153 Second Point. Second: Before He raises him, He asks the one and the other to believe, saying: "‘I am the resurrection and life; he who believeth in Me, although he be dead, shall live.’"
154 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].
155 First Point. First: The Lord sups in the house of Simon the Leper, along with Lazarus.
156 Second Point. Second: Mary pours the ointment on the head of Christ.
157 Third Point. Third: Judas murmurs, saying: "‘For what is this waste of ointment?’" But He a second time excuses Magdalen, saying: "‘Why are you troublesome to this woman? for she hath wrought a good work upon Me.’"
PALM SUNDAY
Matthew, Chapter 21 [1-12].
158 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 forthwith he will let them go."
159 Second Point. Second: He mounted upon the ass, which was covered with the garments of the Apostles.
160 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].
161 First Point. First: He was every day teaching in the Temple.
162 Second Point. Second: The preaching finished, since there was no one who would receive Him in Jerusalem, He used to return to Bethany.
OF THE SUPPER
Matthew 26; John 13.
163 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.’"
164 Second Point. Second: He washed the Disciples’ feet, even those of Judas, commencing from St. Peter, who, considering the Majesty of the Lord and his own baseness, 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.’"
165 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.
OF THE MYSTERIES DONE FROM THE SUPPER
TO THE GARDEN, INCLUSIVE
Matthew, Chapter 26, and Mark, Chapter 14.
166 First Point. First: The Supper finished, and singing the hymn, the Lord went to Mount Olivet 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.’"
167 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.
168 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.
OF THE MYSTERIES DONE FROM THE GARDEN
TO THE HOUSE OF ANNAS, INCLUSIVE
Matthew 26, Luke 22, Mark 15.
169 First Point. First: The Lord lets Himself 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.
170 Second Point. Second: St. Peter wounded 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.
171 Third Point. Third: Left by His Disciples, 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: "‘Answerest Thou the High Priest so?"‘
OF THE MYSTERIES DONE FROM THE HOUSE OF ANNAS
TO THE HOUSE OF CAIPHAS, INCLUSIVE
172 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.
173 Second Point. Second: Jesus was all that night bound.
174 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 like things, blaspheming against Him.
OF THE MYSTERIES DONE FROM THE HOUSE
OF CAIPHAS TO THAT OF PILATE, INCLUSIVE
Matthew 26, Luke 23, Mark 15.
175 First Point. First: The whole multitude of the Jews take Him to Pilate and accuse Him before him, saying: "‘We have found that this man tried to ruin our people and forbade to pay tribute to Caesar.’"
176 Second Point. Second: Pilate, after having examined Him once and again, said: "‘I find no fault.’"
177 Third Point. Third: The robber Barabbas 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
178 First Point. First: Pilate sent Jesus, a Galilean, to Herod, Tetrarch of Galilee.
179 Second Point. Second: Herod, curious, questioned Him much and He answered him nothing, although the Scribes and Priests were accusing Him constantly.
180 Third Point. Third: Herod despised Him with his army, clothing Him with a white garment.
OF THE MYSTERIES DONE FROM THE HOUSE
OF HEROD TO THAT OF PILATE
Matthew 26, Luke 23, Mark 15, and John 19.
181 First Point. First: Herod sends Him back to Pilate. By this they were made friends, who before were enemies.
182 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.
183 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!’"
OF THE MYSTERIES DONE FROM THE HOUSE
OF PILATE TO THE CROSS, INCLUSIVE
John 19 [15-20].
184 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!‘"
185 Second Point. Second: He took the Cross on His shoulders and not being able to carry it, Simon of Cyrene was constrained to carry it after Jesus.
186 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].
187 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; He said that He was abandoned; He said: "It is consummated"; He said: "Father, into Thy hands I commend My spirit!"
188 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.
189 Third Point. Third: They blaspheme Him, saying: "‘Thou wert He who destroyest 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
lbidem.
190 First Point. First: He was let down from the Cross by Joseph and Nicodemus, in presence of His sorrowful Mother.
191 Second Point. Second: The Body was carried to the Sepulchre and anointed and buried.
192 Third Point. Third: Guards were set.
OF THE RESURRECTION OF CHRIST OUR LORD
OF HIS FIRST APPARITION
193 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 understanding, as it is written: "‘Are you also without understanding?"‘
OF THE SECOND APPARITION
Mark, Chapter 16 [9].
194 First Point. First: Mary Magdalen, Mary, the mother of James, and Salome come very early to the Sepulchre saying: "‘Who shall lift for us the stone from the door of the Sepulchre?’"
195 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.’"
196 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.
197 First Point. First: These Maries go from the Sepulchre with fear and joy, wanting to announce to the Disciples the Resurrection of the Lord.
198 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.
199 Third Point. Third: Jesus says to them: "‘Fear not! Go and tell My brethren that they go into Galilee, for there they shall see Me.’"
OF THE FOURTH APPARITION
Last Chapter of Luke [12, 34].
200 First Point. First: Having heard from the women that Christ was risen, St. Peter went quickly to the Sepulchre.
201 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.
202 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.
203 First Point. First: He appeared to the Disciples who were going to Emmaus, talking of Christ.
204 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?"‘
205 Third Point. Third: At their prayer, He lingers there, and was with them until, in giving them Communion, He disappeared. And they, returning, told the Disciples how they had known Him in the Communion.
OF THE SIXTH APPARITION
John, Chapter 20 [19-24].
206 First Point. First: The Disciples, except St. Thomas, were gathered together for fear of the Jews.
207 Second Point. Second: Jesus appeared to them, the doors being shut, and being in the midst of them, He says: "‘Peace be with you!’"
208 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].
209 First Point. First: St. Thomas, incredulous because he was absent from the preceding apparition, says: "If I do not see Him, I will not believe."
210 Second Point. Second: Jesus appears to them eight days from that, the doors being shut, and says to St. Thomas: "‘Put here thy finger and see the truth; and be not incredulous, but believing.’"
211 Third Point. Third: St. Thomas believed, 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].
212 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 multitude of the fishes."
213 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.
214 Third Point. Third: He gave them to eat part of a fish roasted, and a comb of honey, and recommended the sheep to St. Peter, having first examined him three times on charity, and says to him: "‘Feed My sheep! ‘"
OF THE NINTH APPARITION
Matthew, last Chapter [16-end].
215 First Point. First: The Disciples, by command of the Lord, go to Me. Thabor.
216 Second Point. Second: Christ appears to them and says: "‘All power is given to Me in heaven and on earth.’"
217 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
218 In the First Epistle to the Corinthians, Chapter 15 [7]. "Afterwards He was seen by more than five hundred brethren together."
OF THE ELEVENTH APPARITION
219 In the First Epistle to the Corinthians, Chapter 15 [7]. "Afterwards He appeared to St. James."
OF THE TWELFTH APPARITION
220 He appeared to Joseph of Arimathea, as is piously meditated and is read in the lives of the Saints.
OF THE THIRTEENTH APPARITION
221 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.’"
222 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.
OF THE ASCENSION OF CHRIST OUR LORD
Acts 1 [1-12].
223 First Point. First: After He appeared for the space of forty days to the Apostles, giving many arguments and doing many signs, and speaking of the kingdom of God, He bade them await in Jerusalem the Holy Ghost promised.
224 Second Point. Second: He brought them out to Mt. Olivet, and in their presence He was raised up and a cloud made Him disappear from their eyes.
225 Third Point. Third: They looking to heaven, the Angels say to them: "‘Men of Galilee, why stand you looking to heaven? 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.
226 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.
227 Second Rule. The second: In the persons who are going on intensely cleansing their sins and rising from good to better in the service of God our Lord, it is the method contrary 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, that one may not go on; and it is proper to the good to give courage and strength, consolations, tears, inspirations and quiet, easing, and putting away all obstacles, that one may go on in well doing.
228 Third Rule. The third: Of Spiritual Consolation. I call it consolation when some interior 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.
229 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.
230 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.
231 Fourth Rule. The fourth: Of Spiritual Desolation. I call desolation all the contrary of the third rule, such as darkness of soul, 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 consolation are contrary to the thoughts which come from desolation.
232 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 desolation, 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.
233 Sixth Rule. The sixth: Although in desolation we ought not to change our first resolutions, 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.
234 Seventh Rule. The seventh: Let him who is in desolation consider how the Lord has left 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.
235 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.
236 Ninth Rule. The ninth: There are three principal reasons why we find ourselves desolate.
237 The first is, because of our being tepid, lazy or negligent in our spiritual exercises; and so through our faults, spiritual consolation withdraws from us.
238 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.
239 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, intense love, tears, or any other spiritual consolation, 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 devotion or the other things of the spiritual consolation.
240 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.
241 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 desolation without such grace or consolation.
242 On the contrary, let him who is in desolation think that he can do much with the grace sufficient to resist all his enemies, taking strength in his Creator and Lord.
243 Twelfth Rule. The twelfth: The enemy acts like 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; in the same manner, it is the way of the enemy to weaken and lose heart, his temptations taking 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 contrary, 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.
244 Thirteenth Rule. The thirteenth: Likewise, he acts as a licentious lover in wanting to be secret and not revealed. For, as the licentious man who, speaking for an evil purpose, 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 reveals 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 another spiritual person that knows his deceits and evil ends, it is very grievous to him, because he gathers, from his manifest deceits being discovered, that he will not be able to succeed with his wickedness begun.
245 Fourteenth Rule. The fourteenth: Likewise, he behaves as a chief bent on conquering and robbing what he desires: for, as a captain and chief of the army, pitching his camp, and looking at the forces or defences of a stronghold, attacks it on the weakest side, in like manner the enemy of human nature, roaming about, looks in turn at all our virtues, theological, 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
246 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 continual fallacies.
247 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 movements 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 understanding and will.
248 Third Rule. The third: With cause, as well the good Angel as the bad can console 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.
249 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 intentions.
250 Fifth Rule. The fifth: We ought to note well the course of the thoughts, and if the beginning, 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 tendency, 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.
251 Sixth Rule. The sixth: When the enemy of human nature has been perceived and known 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 spiritual 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.
252 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.
253 And the above-said spirits touch in a contrary way those who go on from bad to worse.
254 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 perceptibly with clatter and noise; and when it is like, they enter with silence as into their own home, through the open door.
255 Eighth Rule. The eighth: When the consolation is without cause, although there be no deceit in it, as being of God our Lord alone, as was said; still the spiritual person to whom God gives such consolation, ought, with much vigilance and attention, to look at and distinguish the time itself of such actual consolation 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
256 First Rule. The first: If I make the distribution 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.
257 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.
258 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.
259 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.
260 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.
261 Fifth Rule. The fifth: When some person feels himself inclined and drawn to some persons 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.
262 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. Therefore, he can reform in his life and condition by the above-mentioned Rules.
263 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. Augustine 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 UNDERST SCRUPLES AND PERSUASIONS OF OUR ENEMY
264 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.
265 This is properly an erroneous judgment and not a real scruple.
266 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 disturbance in this; that is to say, in as much as I doubt and in as much as I do not doubt.
267 That is a real scruple and temptation which the enemy sets.
268 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 belongs to good minds to see a fault where there is no fault."
270 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.
271 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 before it made some account, he will try to have it now make much less or none.
272 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 fineness, let the soul try to establish itself in the mean, in order to quiet itself in everything.
273 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 -- bringing 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 will I stop."
TO HAVE THE TRUE SENTIMENT
WHICH WE OUGHT TO HAVE IN THE CHURCH MILITANT
274 Let the following Rules be observed.
275 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.
276 Second Rule. The second: To praise confession 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.
277 Third Rule. The third: To praise the hearing 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 Canonical Hours.
278 Fourth Rule. The fourth: To praise much Religious Orders, virginity and continence, and not so much marriage as any of these.
279 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 Evangelical perfection, 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.
280 Sixth Rule. To praise relics 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.
281 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.
282 Eighth Rule. To praise the ornaments and the buildings of churches; likewise images, and to venerate them according to what they represent.
283 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.
284 Tenth Rule. We ought to be more prompt to find good and praise as well the Constitutions and recommendations as the ways of our Superiors. Because, although some are not or have not been such, to speak against them, whether preaching in public 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.
285 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 Scholastics, 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 explain 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, they being enlightened and clarified by the Divine virtue, help themselves by the Councils, Canons and Constitutions of our holy Mother the Church.
286 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. Augustine; he is another, or greater than, St. Francis; he is another St. Paul in goodness, holiness, etc.
287 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.
288 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 communicating with others about all these things.
289 Fifteenth Rule. We ought not, by way of custom, to speak much of predestination; 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 sometimes 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.
290 Sixteenth Rule. In the same way, we must be on our guard that by talking much and with much insistence of faith, without any distinction 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.
291 Seventeenth Rule. Likewise, we ought not to speak so much with insistence on grace that the poison of discarding liberty be engendered.
292 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.
293 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. |
