Apostleship of PrayerSpirituality
THE SPIRITUAL EXERCISES OF ST. IGNATIUS
"For just as taking a walk, journeying on foot, and running are bodily exercises, so we call Spiritual Exercises every way of preparing and disposing the soul to rid itself of all inordinate attachments, and after their removal, of seeking and finding the will of God in the disposition of our life for the salvation of our soul." (1)
The Spiritual Exercises of St. Ignatius did not spring from some theory about the spiritual life, even though there can be seen the influence of various spiritualities within the Exercises. They are the fruit of a conversion experience that Ignatius had himself at Manresa. Then they were given AS AN EXPERIENCE, through personal contact to others one to one. As Ignatius' own experience at Manresa guided him with regard to what material he should meditate on or contemplate on, so the director must make use of the retreatant's own experience in his reflection for the guidance of the retreatant. The Exercises are not some sort of a programme that must be rigidly adhered but must always be adapted to the inspiration of the Holy Spirit for this particular person. The role of the director is to assist the directee to discern where he is being lead by the inner movements that he is having. Thus he would suggest repetitions where the retreatant is experiencing some attraction or some rejection, especially of the points where he feels these experiences.
The originality and novelty of The Exercises in relation to the retreats of the time of Ignatius is that they constituted a methodical course of asceticism with a basis of prayer and spiritual direction, extended during a time of retreat. Therefore, we can say that The Exercises have three constitutive elements:
1. a graduated course of asceticism based on prayer;
2. in retreat;
3. with direction.
The first element had been progressively developed during the Middle Ages. We find that most of the exercises suggested for meditations or contemplations have been borrowed from either Ignatius' contemporaries or from some predecessor. (2)
With regard to the second Ignatius organized existing models of retreats in solitude, e.g. the so-called Desert Experience advocated for so long by the Carmelites, the Lenten experience of the early Church, etc.. Ignatius demands a recollected life for those who want to pray(3) , an interior orientation towards prayer(4) , a use of a method suitable for the person(5) , all this in the role of human preparation and cooperation with the Holy Spirit, for to neglect these things, seemed to Ignatius, would be sloth or a lack of respect towards God. From all this we can gather that Ignatius had a profound dread of looseness, or we could put this in another way, he had a burning repugnance for anything that in any way demonstrates a sign of laziness or a lack of respect towards God(6), especially in the area of prayer which can bring us so close to union with this God. Thus for each of The Weeks Ignatius suggests ascetical practices (called Additions).
Concerning the third, Ignatius made a definite innovation when, he not only introduced a director but also assigned to him a particular task. Though the book of The Exercises is first of all destined for the use of the director, he should completely subordinate himself to the action of God:
"The one who explains to another the method and order of meditating or contemplating should narrate accurately the facts of the contemplation or meditation. Let him adhere to the points, and add only a short or summary explanation. The reason for this is that when one in meditating takes the solid foundation of facts, and goes over it and reflects on it for himself, he may find something that makes then a little clearer or better understood. This may arise either from his own reasoning, or from the grace of God enlightening his mind. Now this produces greater spiritual relish and fruit than if one in giving the Exercises had explained and developed the meaning at great length. For it is not much knowledge that fills and satisfies the soul, but the intimate understanding and relish of the truth." (7)
Footnotes
1. Puhl, L. J., The Spiritual Exercises of St. Ignatius, Chicago, Loyola University Press, #1
2 de Guibert, J., The Jesuits: Their Spiritual Doctrine and Practice, St. Louis, The Institute of Jesuit Sources, 1964, 158 - 159.
3 Puhl, L. J., Op cit, #73 -#81.
4 Ibid, #6.
5 Ibid, #18.
6 Ibid, #322.
7 Ibid, #2.
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