Chapter IV (3)

2. Another copious source of sins consists of unmortified passions. When any passion is aroused, it blinds us to the dictates of reason and the whisperings of grace. You see this in the conduct of an angry man: he says and does things which he is afterwards ashamed of and sorry for. It is so with all unrestrained passions. Consider what are your most frequent faults and what are their causes. What passions need particularly to be watched and checked. The triduum is just the time for self-introspection, examinations of conscience, and for the ordering of our spiritual exercises.

_POINT III. Consider some faults in particular_, against which a religious should be guarded.

1. Violation of fraternal charity, whether in word or thought; ever remember the words of Christ: “Amen, I say to you, as long as you did it to one of these my least brethren, you did it to me” (St. Matth. xxv, 40).

2. Irreverence in prayer: disrespectful posture, wilful or careless wandering of the mind, want of proper preparation, etc.

3. Sensuality in food and drink, or in the indulgence of superfluous sleep.

4. Immodesty of touch or look, effeminate softness of manner or language, imprudent familiarity.

5. Human respect, more anxiety to please men than to please the Lord, and therefore doing or saying what is unlawful or imprudent, or omitting to do what conscience dictates to be our duty.

_Colloquy._ Earnestly beg pardon for faults committed and resolve to avoid the occasions of sin.

MEDITATION III
Fidelity in Little Things

_1st Prelude._ Behold Christ occupied in simple manual labor.

_2nd Prelude._ Ask the grace of understanding the value in God’s sight of perfect fidelity in even the least observances.

_POINT I. What is meant by fidelity in little things?_ It means such fidelity in doing God’s will on all occasions as to neglect no details, even the least important. What is there in those details that makes them precious? It is their conformity to the will of God. That is what Christ valued in them. The greatest things on earth are insignificant trifles in the sight of God; but the least act of conformity to God’s will has a Divine worth, and therefore is more precious than any merely natural performance. Faith teaches us to appreciate this truth; Christ came to enforce it by the example of His private life. How do I act in this matter? Am I habitually faithful in observing all my rules, even those which seem to be of less importance?

_POINT II. Consider the importance of such fidelity._

1. This fidelity is a necessary precaution against the commission of great faults. For Ecclesiasticus tells us: “He that contemneth small things shall fall by little and little” (xix, 1). And our Blessed Saviour teaches: “He that is faithful in that which is least is faithful also in that which is greater; and he that is unjust in that which is little is unjust also in that which is greater” (St. Luke xvi, 10). Thus small faults in the matter of charity, poverty, sensuality, chastity, etc., gradually lead to grievous sins. No one becomes at once a great sinner or a great saint.

_Nemo repente fit summus_, says the old proverb. Before Judas sold our Lord for thirty pieces of silver, he had accustomed himself to lesser acts of injustice, as St. John tells us, saying of him that “he was a thief, and having the purse, carried the things that were put therein” (xii, 6).

2. Our lives are mostly made up of minor acts, as were the private lives of Jesus, Mary and Joseph, and countless Saints. A Martyr’s crown in Heaven may consist of one brilliant gem, the ruby of his heroic death; but the crowns of most Saints are made up of countless sparkling little diamonds, each the reward of fidelity in a little thing. Thus too in human things, in which perfection depends on minor details. For instance, the politeness of the man who is to the manner born is not displayed in extraordinary actions, but in that delicate tact which makes him know his place, so that he never acts amiss, and always says the right word and does the right thing at the right time. This fidelity is, in spiritual things, what good taste is in literature and the other fine arts. Masterpieces differ from common works in the perfection of the least details; for instance, in sculpture, painting, etc., etc.

_POINT III._ It is by fidelity in minor matters that we acquire the solid virtues needed to perform heroic deeds when the occasion calls for them. This is brought about in two ways.

_1. Naturally._ Our conduct on all occasions, even the most important, depends to a great extent on the good or evil habits we have acquired. Now habits are acquired by the frequent repetition of acts. It is only in little things that actions can be frequently repeated; for few of us have numerous opportunities to do great things. Therefore our habits, good or bad, are ordinarily the result of our fidelity or infidelity in little things.

_2. Supernaturally._ Acts of virtue practised by us obtain for us additional actual graces to practise yet more acts of virtue: and thus faithful souls constantly strengthen the chain of graces which binds them ever more closely to God. Unfaithful souls forfeit these additional helps of grace that were in store for them; and thus their chain of graces is gradually weakened, so that temptations may occur which cause them serious falls into sin. Examine your daily conduct of fidelity to grace.

_Colloquy_, according to the sentiments evoked by these considerations.

MEDITATION IV
The Observance of Our Rules

_1st Prelude._ Imagine you see St. Ignatius, as he is often painted, with the book of his Constitutions in his hands.

_2nd Prelude._ Beg through his intercession for a high appreciation of our rules.

_POINT I. What are the rules of our Society?_ They are a summary of those wonderful Constitutions which the Holy Ghost has used for the conversion and sanctification of countless multitudes of souls during the last four centuries, namely:

1. Of the numerous members of our Society during the successive generations, so many of whom have given evident proofs of having attained heroic sanctity.

2. Of vast numbers of other persons of the clergy and the laity who have been saved and sanctified by the virtues and the labors of the members of our Society.

_POINT II. Why are these rules so productive of sanctity?_

1. Because they are not merely human work; for St. Ignatius, in writing his Constitutions, obtained by fervent prayer the special assistance of the Holy Ghost. This is evident from the history of the Saint. (For instance, Genelli’s “Life of St. Ignatius,” p. 248).

2. Because they lead the way to the perfect imitation of Christ. By his Spiritual Exercises St. Ignatius makes us conceive the most lofty ambition that can be aroused within the human heart, namely to make itself comformable to the heart of Jesus; and by his rules he guides us through all the details of our earthly career to the realization of this lofty purpose.

_POINT III. How do our rules accomplish this end?_ By animating all our actions with the spirit of the three highest virtues: of Faith, Hope and Charity.

1. They aid us to lead _a life of faith_. For whenever we observe a rule, we thereby elicit an act of faith, accepting the letter of the rule or the word of our superior as the expression of the Divine will. Our life is thus made to consist of a succession of supernatural acts.

2. They make us live _a life of hope_. He that follows his own judgment leans on a fragile reed; but he that acts because the rules prescribe a certain course thereby trusts God more than his own reasoning and thus hopes in the help of God. He shall not be disappointed.

3. They perfect in us _the love of God_. For they constantly prescribe what tends to the greater glory of God: _Ad Majorem Dei Gloriam_.

Do I observe all my rules faithfully? Does any of them cause me a special difficulty? Perhaps I do not understand it well; all of them, if rightly understood, are most reasonable.

_Colloquy_ with our dear Lord, asking for great fidelity to observe all our rules.

MEDITATION V
Zeal for Souls

_1st Prelude._ Hear Christ saying: “I am come to cast fire on the earth; and what will I but that it be kindled?” (St. Luke xii, 49).

_2nd Prelude._ Ask earnestly that this fire be enkindled in your heart and that you may help to spread it far and wide.

_POINT I. That fire is Divine Charity._ It is poured forth into the hearts of men by the Holy Spirit who is given to us (Rom. v, 5). It makes us lead a supernatural life, the life of children of God, and in this sense a Divine life. As the vegetable life transforms the clod of earth into the fairest flower and the most luscious fruit; as animal life turns the food into the wonderful organism of the human body; so the life of grace gives to our acts a heavenly value. By it sinners become saints, true children of God. Christ shows intense earnestness in spreading this fire, which is really His greatest work: the most Divine of all Divine works is the salvation of souls. The Angels are ministering spirits to aid in this task. All human efforts are children’s play in comparison with this. To save a soul is a grander achievement than to conquer an empire.

_POINT II. This sublime work is done chiefly through the agency of men._ Its great promoter was the God-man Himself, the Son of God incarnate. But He has deigned to associate to Himself the Apostles and their successors, the bishops and priests of His Church, till the end of time; to whom He has said: “Going therefore teach ye all nations ... and behold I am with you all days, even to the consummation of the world” (St. Matth. xxviii, 19, 20). With these the Lord has associated in a special manner, through the mission of His Church, various apostolic Orders of religious, our own Society in particular: “I have chosen you and have appointed you that you should go and should bring forth fruit, and that your fruit should remain” (St. John xv, 16).

When Christ first addressed these words to a few poor fishermen, how unlikely it was that the promise should be fulfilled? Yet it has been most wonderfully verified. So it will be in our case also if we trust in God. Yet two thirds of mankind are still pagans. Zeal is needed.

_POINT III. What must we do to spread the love of God?_ We need not do any novel thing; we must follow the beaten path, travel along the highroad of our religious life. _Age quod agis_; perform your daily duties; but do everything well, to the best of your power.

In particular realize in your conduct that,

1. _You are to be the light of the world._ For this purpose you must form your intellect upon the teachings of Christ. Master His views of time and eternity, by earnest meditations, sound readings, recollection, much prayer. Do not contract false views of life by following false guides, reading worldly authors extensively, imbibing their spirit. The light that is in you, your intimate convictions, will necessarily shine around you, through your language, through your conduct. If you are thoroughly religious, real Jesuits, it will be the light of Christ, and will truly enlighten the portion of the world where Providence will place you. If your views are false, you will not do God’s work.

2. _You are the salt of the earth_; incorrupt yourselves, you must keep others from corruption. This requires pure and holy affections of the heart, soundness of the will. If we Jesuits, with our training do not live innocent and holy lives, what remedy can we find? “If the salt lose its savor, wherewith shall it be salted? It is good for nothing any more but to be cast out, and to be trodden on by men” (St. Matth. v, 13). These words were spoken by Christ in the Sermon on the Mount, when He was laying down the platform of His campaign for the conquest of the world to the Kingdom of His Father. We are soldiers in that campaign. How worthy is our conduct of such a cause and such a King.

_Colloquy_ with our Divine Lord, promising fidelity and zealous exertions in this lofty vocation.

MEDITATION VI
Devotion to the Blessed Virgin

_1st Prelude._ See the Blessed Virgin exalted in Heaven, surrounded by the Saints and the Blessed of our Society.

_2nd Prelude._ Beg for an increase of devotion to her, invoking her under the title of Queen of the Society of Jesus.

_POINT I. Why is all the Church so devoted to Mary?_ Because God wishes to be honored by man especially in connection with the grandest exhibition of His love for man, the mystery of the Incarnation. Now in this mystery Mary holds a most prominent place; she is the key to the proper understanding of it. Besides, as Jesus was given to mankind through Mary, so through her He is given to individual souls. Therefore the Church salutes her as “Mother of Divine Grace”; and many holy writers say that every grace comes to all individual souls through her intercession.

_How do we know that God is pleased with so great a devotion to Mary?_

1. From the constant teaching of the Church, which has applied to her such texts as these: “He that shall find me shall find life and shall have salvation from the Lord” (Prov. viii, 35); “They that work by me shall not sin” (Ecclus. xxiv, 30); etc.

2. From the Doctors of the Church, who have exhausted all their resources of learning to inculcate this devotion. Such are Sts. Augustine, Bernard, Liguori, Anthoninus, Bonaventure, etc.

3. From the workings of the Holy Ghost, who has fostered this devotion in the lives of numberless Saints and of other highly favored servants of God, as well as in the practice and prayers of the Church itself, and the unanimous teachings of her theologians.

4. From so many miracles performed through the invocation of the Blessed Virgin in every land.

_POINT II. What part has our Society taken in fostering this devotion?_

1. A most conspicuous part. For instance St. Ignatius ascribes his conversion to the vision he had of her, he made himself her Knight at Montserrat, he makes us meditate on her and pray to her in our retreats.

2. In the life and death of St. Stanislaus, St. Berchmans, St. Alphonsus, St. Francis Hieronymo and, in fact, all her Saints and her great men generally.

3. In her zeal to propagate devotions to Mary by means of her Sodalities, her devotions of the month of Mary, and countless writings of her ablest men. No one is considered as a worthy member of our Order who has not a marked devotion to Mary. How do I strive to honor her? Is there any practice that I used to perform in her honor that I have gradually abandoned? What improvement can I make in this respect?

_POINT III. In what does devotion to Mary chiefly consist?_ It is an acquired habit, the result of countless acts of ours in compliance with the grace of God. Such are:

1. The devout celebration of her festivals, preparing for them by novenas and continuing them by the celebration of their octaves;

2. The daily recitation of the Rosary, or at least of the third part of it, the Beads, of the Litany of the Blessed Virgin and the Office of her Immaculate Conception;

3. The wearing of her scapular of Mount Carmel, and of medals blessed in her honor;

4. The recitation of set prayers to her at rising in the morning and retiring at night, at the sound of the Angelus bell, morning, noon and night;

5. Fervent invocations during the day, especially at the approach of temptations;

6. Reading and meditation on her prerogatives;

7. Conversing on the same, or in any way promoting her devotion. We can render no greater service to any one than to make him devout to the Blessed Virgin Mary. Are we doing as much as we can in this respect?

_Colloquy_ with Mary, asking her guidance to learn to love her more and to lead many others to love her.

TRIDUUM D

MEDITATION I
The Purpose of This Triduum

_1st Prelude._ Vividly picture to yourself St. John Berchmans at his prayer.

_2nd Prelude._ Beg for copious grace to imitate his spirit of fervor.

_POINT I._ Consider that in the sight of God _men differ from one another only according to their interior dispositions_: _Omnis gloria filiae regis ab intus_, “All the glory of the King’s daughter is within” (Ps. 44). It matters nothing whether a person be rich or poor, learned or ignorant, man or woman, old or young, refined or uncultured, etc. We are apt to forget this and to trust in some natural superiority, as the world does. The Lord said to His prophet Samuel: “I do not judge according to the look of man; for man seeth those things that appear, but the Lord beholdeth the heart” (I Kings xvi, 7). The right view of ourselves will be one of the great disillusionments at death. Let us now strive to view ourselves as we are in God’s sight.

_POINT II. Consider this truth in special examples_, comparing a St. Alphonsus Rodriguez with an ordinary Jesuit, a Brother, a Father or a Scholastic. How similar outside. How different within. Compare a St. John Berchmans, a St. John Francis Regis with a Passaglia, a Tyrrell, etc., a mere boy, like St. Stanislaus, with a veteran religious of the ordinary cast. This interior proper disposition of which the Psalmist sings is apt to promote devotion, which St. Francis De Sales describes as follows: “Devotion is nothing else but that spiritual agility and vivacity by which charity works in us, or we by her, with alacrity and affection; and as it is the business of charity to make us observe all God’s commandments generally and without exception, so it is the part of devotion to make us observe them cheerfully and with diligence.... Devotion is the pleasure of pleasures, the queen of virtues, and the perfection of charity. If charity be milk, devotion is the cream; if charity be plant, devotion is the flower; if charity be a precious stone, devotion is its lustre; if charity be a rich balm, devotion is its fragrance, yea the odor of sweetness which comforts men and rejoices Angels” (“Devout Life,” chapter 1, 2). Do I cultivate this disposition in my heart with proper earnestness?

_POINT III. Consider that the purpose of the triduum is to renew this devotion within our hearts_, its purity and its energy. Consider that God Himself affords this opportunity, and invites you to profit by it. His grace is ready to help you. What must you do during these three days? Our Society lays the observances before you which you are expected to follow. In her name Father Vincent Caraffa says to you: “Let each one, leaving alone all literary studies (except the work prescribed) apply himself exclusively to the improvement of the spirit. Certain practices in particular are pointed out, namely perfect silence as far as possible, half an hour daily of truly devout reading, half an hour likewise of earnest examination of conscience, special meditations on the renewal of the spirit of piety, a manifestation of conscience, a confession of the faults committed since the last renovation and a public accusation of defects.”

Remember in all this the saying of St. Ignatius: “The more generous we shall show ourselves towards God, the more generous we shall find God towards us, and the more fit we shall daily be to receive in greater abundance His graces and spiritual gifts.”

_Colloquy._ Ask eagerly and confidently for the grace of making a fervent triduum.

MEDITATION II
The Interior Spirit

_1st Prelude._ Imagine Christ speaks to you from the tabernacle, offering to be your teacher in the spiritual life.

_2nd Prelude._ Beg of our dear Lord to teach you in what consists the interior spirit which is to be renewed during the triduum.

_POINT I. In what consists that interior spirit?_ It is described in Holy Writ under the name of “Wisdom,” and the entire book called “Wisdom” is occupied in praising and explaining it. For instance, its seventh chapter says: “I called upon God, and the spirit of wisdom came upon me, and I preferred her before kingdoms and thrones, and esteemed riches nothing in comparison of her.... Now all good things came to me together with her.... She is an infinite treasure to men, which they that use become the friends of God, being commended for the gift of discipline” (vii, 7-14).

Wisdom is the virtue by which we direct our acts by the best means to the best end, which is the end for which we were created, the glory of God. This is the spirit of our Society, “All for the Greater Glory of God.” And this is the spirit which we must renew within us by the exercises of the triduum. It regards the purpose or intention for which we act, and therefore it is called “the interior spirit.”

_POINT II. What is opposed to the interior spirit?_ Two classes of faults are opposed to this interior spirit,

1. Those by which we seek sinful gratifications,

2. Those which simply fail to direct our actions to our supernatural end. Supposing that we are careful to avoid all wilful sin, let us consider how we can be wanting in the interior spirit. There are various ways: (a) We may be actuated in many of our actions by the love of praise, not seeking to please God but to please ourselves. Of course all that is done for a merely natural purpose is so much labor lost for eternity: “Take heed that you do not your justice before men, to be seen by them; otherwise you shall not have a reward of your Father who is in heaven (St. Matth. vi, 1). Thus a religious, whether a Father, a Scholastic or a Brother, may give great satisfaction to his superiors, to his brethren and to outsiders, and yet have little merit before God.”

The country is full of able and energetic teachers, for instance, who work only for earthly rewards.

(b) We may lead a life of mere impulsive energy, getting interested in our work, perhaps to the neglect of higher duties, or we may be drawn by mere natural affections: “If you love them that love you, what reward shall you have? Do not even the publicans this?” (ib. v, 46).

(c) In many of our actions we may be doing mere routine work. If we began the task with a good intention, though we continue it without further thought of the same, this is not mere routine, but may be very meritorious. The danger is that we may waste much time and energy by merely mechanical action without any supernatural intention. Do I strive earnestly to live for God, A.M.D.G.?

_POINT III. What means can I use for this purpose?_

1. Good daily meditations, by which I keep supernatural motives before my mind.

2. Careful examinations of conscience, watching in particular the motives of my actions.

3. Earnest prayer for light and grace steadily to advance in sanctity.

Such prayer is suggested in various parts of the “Book of Wisdom,” to which we referred before; for instance, “Give me wisdom, that sitteth by thy throne, and cast me not off from among thy children. For I am thy servant and the son of thy handmaid, a weak man and of short time, and falling short of the understanding of judgment and laws. For if one be perfect among the children of men, yet if thy wisdom be not with him, he shall be nothing regarded” (ix, 4-6).

_Colloquy._ An earnest petition for grace to renew and increase our interior spirit.

MEDITATION III
The Interior Spirit Is Fostered by Faith

_1st Prelude._ Recall the words of Christ: “Amen, amen, I say unto you, He that believeth in me hath everlasting life” (St. John vi, 47).

_2nd Prelude._ Ask earnestly for an intense spirit of faith.

_POINT I. Consider the value of faith in the sight of God._

1. It is one of the theological virtues, which are infused into our hearts by the Holy Ghost: and thus, coming from God they have a Divine efficacy. Therefore whatever action is prompted by faith has supernatural merit, that is deserves an eternal reward. Hence the teaching of Christ: “He that believeth in me hath everlasting life.”

2. This value of faith is praised most highly by St. Paul, who devotes to its praise the whole eleventh chapter of his Epistle to the Hebrews, showing how all the Saints of the Old Law were sanctified by their belief in the promised Redeemer.

3. On the part of man, faith is the sacrifice of his highest faculty, his understanding, to his sovereign Lord. By it we resign our own judgment to accept in its place the word of God.

4. It is also the exercise of the virtue of humility, by which we acknowledge the weakness of our intellect. Now we know that “God resisteth the proud and giveth grace to the humble” (St. James iv, 6).

_POINT II. See how faith sanctifies our daily life_:

1. It keeps before us the Divine presence wherever we be; as a sponge plunged into the sea has water all around it and within the pores of its substance, so we are in God; “For in him we live and move and be” (Acts xvii, 28). Aie, God is still more intimately present to us than the water is to the sponge, for He penetrates every particle of our substance.

2. Faith reveals to us the real presence of Christ in the Holy Eucharist, with body and soul, humanity and Divinity, teaching us to adore Him, to offer Him as our sacrifice and receive Him as our food.

3. Faith makes us recognize the voice of God in the words of our rules and the directions of our superiors, and thus it makes the details of our religious life full of merit.

4. Faith pierces the guise of misery and frailty, and makes us recognize in every human being the hidden presence of Him who will say at the judgment: “Amen I say to you, as long as you did it to one of these my least brethren, you did it to me” (St. Matth. xxv, 40).

Thus faith makes the religious life most meritorious.

_POINT III. Examine yourselves on the practical working of the spirit_ of faith in your daily life. Consider:

1. Whether you strive earnestly to practise the presence of God, by frequently remembering Him and honoring Him by some ejaculatory prayer; for instance, at the striking of the clock, or at the signal to begin or end an exercise. If in your own room, offer each new task kneeling to your loving Lord and His Holy Mother.

2. Do you visit the Blessed Sacrament frequently and lovingly, attend Mass devoutly, and receive Holy Communion daily, with proper preparation and thanksgiving?

3. Are you diligent in keeping your rules and docile to the directions of your superiors? Or do you criticise their orders, thereby showing that you fail to recognize in them the voice of God?

4. Do you treat all your brethren with generous charity, seeing in them so many images of Christ? Or do you take a merely human view of them, being very fond of some and cold towards others, as worldlings treat one another? Do you endeavor to benefit and console all those in need or in sorrow?

The days of the renovation of spirit offer a golden opportunity to examine the motives of all our actions, valuing them all according to the teachings of faith.

_Colloquy_ with our dear Lord, begging for much light and grace to lead a life of lively faith, and thus to be thoroughly renewed in spirit.

MEDITATION IV
The Interior Spirit Is Fostered by Hope

_1st Prelude._ Recall the words of the Psalmist: “Trust in the Lord, and do good.... Delight in the Lord, and He will give thee the requests of thy heart” (Ps. 36).

_2nd Prelude._ Ask for a lively confidence in the help of God to lead a holy and successful life.

_POINT I. The virtue of hope inspires lofty aspirations._ All men must hope for such graces from God as will enable them to attain the ends to which they are called. But as religious, and as Jesuits we are certainly called to attain perfection for ourselves and abundant fruit in the souls of others. Unless a Jesuit aims at these two objects, he falls below the mark of his vocation; He is a spiritual abortion. All other aims are trivial in comparison. That we are called to this twofold success is declared by the second rule of the Summary; and therefore the words of Christ are meant for us: “I have chosen you and have appointed you that you should go and should bring forth fruit, and that your fruit should remain” (St. John xv, 16). This lofty aim is the spirit of our vocation. It is fostered by the virtue of hope.

_POINT II. The virtue of hope gives us confidence of success._ The sanctification of our own soul and of many others is certainly above the power of any man. If therefore we had not the help of God for this purpose, we could not attain this effect. But with the help of God we can do wonders: “I can do all things in him who strengthened me” (Phil. iv, 13). Two sentiments must combine in me for the purpose: an intimate conviction of my total inability to save souls, and a firm confidence in the power and goodness of God to effect this result through my weakness: “The foolish things of the world hath God chosen, that He may confound the strong; and the base things of the world and the things that are contemptible hath God chosen, and things that are not, that he might bring to naught things that are; that no flesh should glory in his sight” (I Cor. i, 27-29). The more humble our opinion of ourselves and the more lively our confidence in God, the more earnest no doubt will be our efforts to sanctify ourselves and others, and thus the more we shall foster in us the spirit of our vocation.

_POINT III. To attain supernatural results we must trust in the use of supernatural means._ All the Philosophy of the world cannot convert a Pagan; nor all theology a Protestant, nor all literature a sinner. Conversion and sanctification are the work of grace. Now grace is obtained by prayer, by sacrifice, self-immolation, mortification. This lesson our dear Lord teaches us with much emphasis, saying: “Amen, amen I say to you, unless the grain of wheat falling into the ground die, itself remaineth alone; but if it die, it bringeth forth much fruit” (St. John xii, 24, 25). The minister of God is like a grain of wheat; as the wheat must be cast into the moist and hot furrow and corrupt before it can produce a new and fertile plant, so God’s minister must not spare himself, but be mortified and suffer debasement before he can produce abundant fruit in souls. Still remember that study and work, when done for supernatural motives, become thereby supernatural means, and are then as good as prayer, and often better than prayer. For whoever would neglect his appointed tasks to give extra time to prayer would not please the Lord. Hard work in the service of God is our habitual duty; through it we must sanctify ourselves and others. One of the sayings attributed to St. Ignatius is: “Work as if all your successes were going to depend on your own efforts; and trust in God as if all depended on Him, nothing on yourself.” And of course where all depends on the infinite power and goodness of God, we may expect abundant fruit.

_Colloquy_ with our dear Lord, begging for a lively hope in His assistance.

MEDITATION V
The Interior Spirit Is Fostered by Charity

_1st Prelude._ See the glorified members of our Society around Jesus in Heaven, looking down on us with tender affection.

_2nd Prelude._ Beg for a liberal share of the spirit of love.

_POINT I._ Consider that _perfection consists in the love of God_; therefore whatever increases the love of God within us increases our perfection, fosters our interior spirit. To increase this love of God, let us study its excellence: it makes us really friends of Christ, who said to His Apostles, and says to all who strive to imitate their example: “I will not now call you servants, for the servant knoweth not what his Lord doth. But I have called you friends, because all things whatsoever I have heard of my Father I have made known to you” (St. John xv, 15). Has not Christ given to the true Jesuit an intimate knowledge of Himself? Does He not treat us all as His true friends, rather than servants? The servant is simply expected to obey orders without knowing the why and the wherefore, without understanding what it is all about. To us Christ has given, through the Exercises of St. Ignatius, a clear insight into the entire plan of sanctification, which even our Brothers and our novices soon get to understand remarkably well. Should we not then highly appreciate this Divine light and faithfully walk in its radiance?

_POINT II. This friendship with God has various degrees of perfection_:

1. The lowest degree of friendship is that which at least avoids all that would so offend a friend as to sever the friendship entirely, and rather turn it into hatred. In case of our friendship with God, this severance is produced by any mortal sin. Of course a true Jesuit commits no mortal sins. Any one who would commit such sins frequently has fallen below the normal standard of religious life.

2. The second degree of friendship excludes all that offends a friend deliberately, with full knowledge and consent, though in a matter of minor importance. This is done by fully deliberate venial sin. This degree of friendship with God should be the normal condition of every good religious.

3. The third degree of friendship strives to avoid all that may displease a friend in any matter whatever, even when there is no question of giving offense. Such is the condition of fervent religious, who observe all their rules with great exactness, even those that do not bind under sin. They do so generously through the spirit of love for their Lord.

4. A fourth degree of friendship exists in those persons who are ever eager to give pleasures to their friends, never sparing any trouble to do so. Examine what is your habitual, or at least predominant disposition towards our good Lord. Do you often offend Him with full knowledge and will? Can you be more generous in doing what will please Him? What improvements can you make?

_POINT III. Consider how friendship is increased._

1. By thinking frequently of the good qualities of our friend, of the favors he has done us, of the warmth of his affection for us and the proofs he has given us of it. Therefore we meditate on the Person, the life and the sufferings of Christ, His Blessed Mother and the Saints. Can I make my meditations more fervent and more loving? For the same purpose we should read spiritual books and make ourselves familiar with devotional literature, carry on spiritual conversations when it can be done with profit, and collect notes of edifying matters for future use.

2. By emptying our hearts of all human attachments that God may fill them entirely. The Lord is a jealous lover. Perfect detachment from creatures is the condition of perfect love of God.

3. By making frequent acts of perfect resignation to the Divine will. For friendship between two persons consists mainly in union of wills.

_Colloquy._ Ask earnestly for an increase of love of God, and resolve to avoid all that may hinder it.

MEDITATION VI
The Interior Spirit Is Fostered by the Holy Ghost

_1st Prelude._ Imagine you hear Christ say: “You shall receive the power of the Holy Ghost coming upon you” (Acts i, 5).

_2nd Prelude._ Ask earnestly that the Holy Ghost may effect in you a thorough renovation of spirit.

_POINT I. Consider what the Holy Ghost did for the Apostles._ Though they had been taught by Christ for three years, they had still understood His doctrine very imperfectly; their affections were still earthly, set on worldly greatness; their dispositions were cowardly. What did they need? A copious infusion of light and strength. We are in a similar situation. They obtained this grace by earnest prayer: “All these were persevering with one mind in prayer” (ib. 14). In due time the effect followed: “And they were all filled with the Holy Ghost” (ib. ii, 4). From that moment they understood all the doctrine correctly; and, after being scourged before the council, “They indeed went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus” (ib. v, 41). This was only the beginning of their heroic lives.

_POINT II. Consider what the Holy Ghost does in the Church to-day._ The work of sanctification of the faithful, begun by the descent of the Holy Ghost upon the Apostles, was to be continued till the end of time, and is so continued in us. Just as He has given us sanctifying grace in Baptism, and has constantly increased the same in a multitude of various ways up to the present day, so He is determined to continue this Divine work in our hearts, and to lead us to the practice of all the virtues proper to our state of life.

In particular He wishes to bestow on us the Seven Gifts of the Holy Ghost. The very name of “Gift” shows that we are not expected to acquire those excellent qualities by our own exertions. They may be compared to the sails attached to a boat, or to the steam or electricity propelling a machine. It is thus the Holy Ghost makes the practice of virtue easy for those who implore His assistance. Have we not all experienced this in many ways? In particular in embracing the religious state? What God has begun in us He will not desist from, provided in the future as in the past we co-operate with His graces.

_POINT III. What co-operation does the Holy Ghost expect from us?_ We have seen that the sanctification of the soul comes chiefly from the Holy Ghost. Yet He ordinarily requires our co-operation. In what does this consist?

1. In complying with the inspirations of His grace. This supposes that we carefully avoid all wilful sins. By mortal sins we would drive Him entirely from our souls; by deliberate venial sins we oppose His work, turning to creatures and attaching ourselves to them, thus opposing His efforts to unite our will with God’s, in which union sanctity consists. By indeliberate venial sins also we resist His influence, but to a less degree. Yet we must also strive to diminish their frequency. Then acting on the promptings of grace, we shall perform a multitude of virtuous acts, by which the Holy Spirit will advance us to ever higher sanctity.

2. Our co-operation consists in the second place in the fervor of our prayers, that is in all manner of direct intercourse with God by any of our spiritual exercises, or by aspirations after God or His gifts, uttered in the midst of distracting occupations. For these direct dealings with God are the ordinary means which He provides for the supply of light and strength to the soul, enabling it to lead a fervent and faithful life. Our prayers become all the more efficient in this regard when they are combined with the sacramental graces derived from confession, Holy Communion, the Holy Mass or visits to the Blessed Sacrament.

Am I thus faithfully and fervently co-operating with the influence of the Holy Ghost? What can be improved?

_Colloquy_ with the Holy Ghost, asking what efforts He desires on our part, and grace to make those efforts.

TRIDUUM E

MEDITATION I
Preparation for the Triduum

_1st Prelude._ Imagine you see the graveyard of the Novitiate.

_2nd Prelude._ Ask grace to view all things as those buried there view them at present.

_POINT I. Consider the vast amount of good done by those buried there_, the fruit produced in countless souls by their labors in missions, churches, colleges, parochial schools, retreats given, sermons delivered, confessions heard, the last sacraments administered, the sick visited, youths prepared for the priesthood and the religious life, etc., etc. All these results are still spreading farther and wider, like the ripples on a pond and last from generation to generation. And by their faithful observance of rules, the labors borne, the sufferings endured, the penance practiced, their acts of charity, humility, piety, etc., they have also accumulated immense rewards for themselves.

_POINT II. Consider the heavenly reward now enjoyed_ by their souls in company with the Saints and the Blessed, with Jesus, Mary and Joseph. How light appear to them now their former sacrifices. How fully they now realize the meaning of these words of St. Paul: “The sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us” (Rom. viii, 18). Think also of the multitudes of souls who are now in bliss with them, and who owe their salvation to the labors and prayers of those of our brethren whose remains lie in this sacred ground.

_POINT III. Consider how little is known now of their individual endowments._ To most of the present generation of our younger members few of the names upon those tombstones recall any former memories. All that is now appreciated by their successors is the grand cause for which they lived and died. Their bodily forms, their more or less extensive knowledge, their wit, their poetic power, their eloquence, their taste for music, their talent for mathematics, even the distinguished offices they held, the great services they rendered to the Society and to the Church at large, all, or at least most of this is forgotten by the present generation. And so will be the distinctions which you may acquire during your lifetime to the generations to come. Only that which pleases the eye of God is of real and lasting value. Reflect whether you are not too much in love with temporal distinctions. Resolve to make a thorough self-examination during the three days before you, weighing all concerns in the balance of eternity.

_Colloquy._ Ask light and grace to make an excellent retreat.

MEDITATION II
The Field Ripe for the Harvest

_1st Prelude._ Imagine you hear Christ say: “Pray ye the Lord of the harvest that he send forth laborers into his harvest” (St. Matth. ix, 38).

_2nd Prelude._ Ask grace to renew your spirit of zeal for souls.

_POINT I._ The salvation of souls is the most earnest desire of the Sacred Heart of Jesus. It was the purpose for which He came down to earth, which was ever before Him during His private life, His preaching, His sufferings and His death; and it is still the object of His intercession for us in Heaven. For He realizes, better than any one else, the immense interests at stake in saving souls. This is the reason of His infinite self-humiliation, His boundless self-sacrifice.

This grand work He wishes to be continued by His ministers, to whom He says: “Feed my lambs, feed my sheep.” To do this work He has ever since inspired His dearest friends: the Apostles, all missionaries and pastors, numberless Saints in all ages and all lands.

_POINT II. This eagerness is as earnest with Him to-day as it ever was._ It is so in particular for this land of ours, where the fields are certainly white for the harvest. And for this work Christ has chosen you: “You have not chosen me, but I have chosen you; and have appointed you that you should go and bring forth fruit, and your fruit should remain” (St. John xv, 16). It would be a deplorable blindness in us if we failed to understand the importance of the work before us, and not only a sad but a guilty listlessness if we were to set our minds on selfish trifles, and not profit by the golden opportunity offered us to do God’s work and labor generously at the salvation of souls every day of our lives. Of course you cannot at the present stage of your religious life, go forth and preach and give missions and bring non-Catholics into the fold, nor are you urged to do things extraordinary.

_POINT III. What can you do in your present circumstances to lead zealous lives? What does God desire of you?_

1. You must acquire thoroughly the spirit of our institute. You are still in the stage of formation to this spirit. Christ had called His first disciples with the words: “Come after me, and I will make you fishers of men” (St. Mark i, 17). So He has called you for the same purpose. Yet He did not send them at once to preach; He kept them in training, instructing and directing them. So He is doing with you. Do not pretend to know better than those put over you; do not criticise and murmur at any time; but pray much to obtain fully the spirit of our Society. Do so particularly during this meditation and this whole triduum.

2. Do the tasks entrusted to you with much zeal and devotedness. All the labor in which any Jesuit is employed by his superiors bears, in some way or other, on the salvation of souls. Do all your tasks in that spirit.

The military recruit, while in training in the barracks, is already serving his country. His duty is to do it well. You are in the service of Christ the King. For His sake do all to the best of your power. If He intrusts to you some care of your neighbor, as He did to His Apostles and the seventy-two disciples during their time of training, remember it is God’s work you are doing, as aids to Christ, for the salvation of precious souls. Do it all carefully, faithfully, making generously the sacrifices involved in the performance of your duties.

3. Pray for God’s help and His blessings on your labors and on the labors of your brethren. St. Francis Xavier ascribed his wonderful success in pagan lands to the prayers of his brethren in Europe; and no doubt the missionaries of the present day are likewise assisted by the prayers of the whole Society. This is the very Spirit of the Apostleship of Prayer, the zealous exercise of which is sufficient to make you all apostles of the Lord.

_Colloquy._ Lord, what wilt Thou have me do for the great work of saving souls? Speak, O Lord; Thy servant heareth.

MEDITATION III
Fraternal Charity

_1st Prelude._ Imagine you hear Christ saying: “By this shall all men know that you are my disciples if you have love for one another” (St. John xiii, 35).

_2nd Prelude._ Ask grace to realize fully the importance of practising fraternal charity.

_POINT I. Consider our strict obligation to observe fraternal charity._

1. Without it there is no sanctifying grace in the soul. St. John writes: “We know that we have passed from death to life because we love the brethren. He that loveth not abideth in death. He that hateth his brother is a murderer” (St. John iii, 14-15).

2. Christ has chosen this commandment as distinctly His own: “A new commandment I give unto you. Love one another as I have loved you” (St. John xiii, 34), and again: “This is my commandment that you love one another as I have loved you” (ib. xv, 12).

3. He makes its observance the distinctive mark of His disciples: “By this shall all men know that you are my disciples, if you have love one for another” (ib. xiii, 34).

4. Without a delicate fraternal charity many religious communities would contain some very unhappy members. And our Society in particular has always shown the greatest solicitude to protect and foster this virtue.

_POINT II. How may fraternal charity be violated?_

Among religious, violations of charity are not so often committed by actions as they are among seculars, but they are not seldom committed by word or thought. St. James writes: “In many things we all offend. If any man offendeth not in word, the same is a perfect man” (iii, 2), and again: “The tongue no man can tame, an unquiet evil, a deadly poison” (ib. 8). By calling it a deadly poison, he clearly indicates that the tongue is often the cause of grievous wrong. Now wilfully to inflict a grievous wrong on a neighbor is a grievous sin. But even when the wrong done is of less moment, it is always sinful to some extent. Charity is violated in many ways.

1. By needlessly saying in the hearing of another words that give him pain; and that whether he be our equal or our inferior, and still more if he be our superior.

2. By needlessly making known another’s secret faults.

3. By imputing to another a fault he has not committed; this is called calumny, or slander, and is a twofold sin, adding the violation of truth to that of charity.

4. By putting an unfavorable interpretation on a neighbor’s conduct, expressing it in words.

5. By condemning him in our minds only, beyond the evidence of the facts; such a judgment is rash, even if it be not false.

6. By needlessly suspecting evil of which there is no good proof.

_POINT III. How we should practise fraternal Charity._

We must earnestly make up our minds, and act on the conviction all our lives, that the practice of charity is not a mere devotion, highly recommended but not essential for the attainment of solid virtue. St. Peter writes: “Before all things have a constant mutual charity among yourselves” (I Pet. iv, 8). Our Divine Lord in His vivid description of the Last Judgment lays the chief stress on the duty of charity, and says: “As long as you did it to one of these my least brethren, you did it to me” (St. Matth. xxv, 40). Again He says: “Love your enemies, do good to those who hate you, bless them that curse you, and pray for them that calumniate you.... As you would that men should do to you, do you also to them in like manner” (St. Luke vi, 27-31). And He has made our generous disposition to forgive others the condition of our own pardon, teaching us to pray in the Our Father: “Forgive us our trespasses as we forgive them who trespass against us.” Through St. Peter He tells us that: “Charity covers a multitude of sins.” And what is better still, charity prevents us from committing a multitude of sins. If you can accustom yourself never to say an unkind word of or to another, nor think evil of any one, you are on the highroad to sanctity.

_Colloquy._ Beg of our dear Lord the grace of a generous, delicate and universal charity.

MEDITATION IV
The Spirit of Sacrifice

_1st Prelude._ Behold the scene on Calvary, as Jesus exclaims: “It is consummated.”

_2nd Prelude._ Ask eagerly for the spirit of sacrifice.

_POINT I. Consider that all our blessings have been the result of sacrifices._ When Adam had ruined our race by selfish indulgence, the Son of God restored us to favor by the most tremendous spirit of sacrifice. His blessings to mankind were propagated from land to land and from age to age by men distinguished for the spirit of sacrifice; the Apostles, the Martyrs, the missionaries, the founders of religious Orders, the saintly bishops and priests, to the present day. If we wish to take our share of this glorious task of saving souls, it can only be done by making sacrifices. The minister of Christ who shirks the toils and the privations of his vocation produces little fruit: “Unless the grain of wheat falling into the ground die, itself remaineth alone; but if it die it bringeth forth much fruit.... If any man minister to me, let him follow me” (St. John xii, 24-26).

_POINT II. The spirit of sacrifice is necessary for our salvation and sanctification._