Tag: Spiritual Exercises

Making a General Examination of Conscience

From time-to-time I need to be reminded what it means to enter into a holy and general examination of conscience. Over time if I don’t review the method of examination proposed in the Spiritual Exercises of Saint Ignatius of Loyola, I forget. These days I have to admit I am a crusade to make the idea and practice of personal conversion a priority. From what I am sensing in the Church and in secular society we all need a lot less sin in our life, and a lot more happy, healthy and fruitful appreciation of where God’s grace is operative.

Where should you always start, in examining yourself? Loyola makes this proposal:

There are five points in this method

1. The first point is to give thanks to God our Lord for the favors received.

2. The second point is to ask for grace to know my sins and to rid myself of them.

3. The third point is to demand an account of my soul from the time of rising up to the present examination. I should go over one hour after another, one period after another. The thoughts should be examined first, then the words, and finally, the deeds in the same order as was explained under the Particular Examination of Conscience.

4. The fourth point will be to ask pardon of God our Lord for my faults.

5. The fifth point will be to resolve to amend with the grace of God.

Close with an Our Father.

The mystical tradition of the Catholic Church keeps before us the ideal of living in a state of grace because in doing so we walk the path of being in communio (here I will say this means friendship) with God. But other implications of living in a state of grace is that our relationships with others get better, and deeper knowledge of ourselves in action keeps us grounded and less self-righteous.

If you want to know one of the key points of discernment for Pope Francis lived –this is it, an examination of conscience. Plus, the new evangelization that is so much part of our church-existence today revolves around our willingness to examine our mind, heart and actions with a firm desire to amend life. Discernment is key to all things Catholic. An alive, a mature Christian faith is known only to the extent that we give ourselves over to Grace. A certain path to conversion is this method of Loyola.

Pope Francis moves 2014 Spiritual Exercises away from Vatican

Pope Francis has entrusted the 2014 Lenten Spiritual Exercises to a Roman parish priest and popular spiritual director, Monsignor Angelo De Donatis, 59. Since 2003, he’s been the pastor of the Basilica Parish of Saint Mark the Evangelist Church near to the Piazza Venezia.

The Lenten Exercises will be held 9-14 March closing the Curial offices and Papal meetings not taken. What theme Monsignor De Donatis will preach on is unknown.

The Casa Divin Maestro (Divine Master House) is operated by the Society of St Paul, located in Arricia, in the Alban hills, 30 miles from the Vatican. The Society of St Paul is a religious community of men founded by Blessed Giacomo Alberione, who also founded several other religious communities including the Daughters of St Paul; the work of Alberione’s Pauline family has something to do with social media and evangelization.

The change in location  seems to be the first since the Exercises were first conceived in 1964 by Pope Paul VI. The now retired Secretary of State, Tarcisio Cardinal Bertone SDB,  sent a letter to curial officials saying the Pope wanted the Exercises made “in a recollected, silent fashion, away from the office.” By the looks of it, a smaller crowd is expected due to the size of the retreat facility.

Yet another example that Pope Francis is asking that the Curia and therefore, us, to take seriously the spiritual life.

Visiting clerics in prison –a provocation to conversion

Recent revelations, though not completely surprising, of the high ranking LA cleric covering the tracks of priests’ immoral and criminal behavior, ought to cause us all to stop, think, pray and work for change in the Church. Some bishops and priests in this country have not acted in the manner of the Good Shepherd, have not lived in communion with Jesus Christ and have opened the doors to further disaster with regard to the ordinary faithful. AND “Msgr. Meth” is yet another story.

John Zmirak’s “I’d Like to Visit Cardinal Mahoney in Prison” should make you stop and think what exactly we have gotten ourselves into when we’ve neglected some very important spiritual and human of our person. Cardinal Roger Mahoney is only the latest to have been exposed for being a bad Catholic.

Continue reading Visiting clerics in prison –a provocation to conversion

Discretion keeps the practice of virtue between extremes

The daily grind of living is only made more fruitful when we take time to use the gifts of the Holy Spirit.  While not technically not one of the Seven Gifts of the Holy Spirit, Prudence (a cardinal virtue) is perfected by the Spirit’s energy. How often do we move through our day without giving time to self-awareness, reflection on our “I” in action? The lack of a Trinity-diven examination of conscience in one’s  spiritual life is a pitfall many post-moderns fall into. Any person wanting to know more about him or herself needs to spend time, if only 10 minutes a day, in reviewing points of grace and sin in life up to that point of the day while asking for the grace of root-and-branch conversion. For example, it is has been said that a measure of the person today is how he or she uses free time. Discretion is a fruit of the virtue of prudence; ask yourself if you have been sufficiently discrete in your undertakings.

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Spiritual infirmities such as tepidity are caused, not only by chills but also by fevers, that is, by excessive zeal. Saint Paul says, let your service be a reasonable service [Rom. 12:1], because he knew the truth of the words of the Psalmist, the king in his might loves justice [99:4], that is, discretion; and what was prefigured in Leviticus, whatsoever sacrifice you offer, you shall season it with salt [2:13]. In the same vein does Saint Bernard speak: the enemy has no more successful ruse for depriving the heart of real charity than to get him to act rashly and not in keeping with spiritual reasonableness. “Nothing in excess,” said the philosopher. And this principle should be our guide even in a matter pertaining to justice itself, as we read in Ecclesiastes, be not over just [7:16]. If one fails to observe this moderation, he will find that good is turned into evil and virtue into vice. He will also learn that many inconveniences follow which are quite contrary to the purpose of the one who so acts.

The first is that God is not really served in the long run, as the horse worn out in the first days does not as a rule finish the journey, and thus it happens that someone must be found to care for it.

Second, gains that are made through such excessive eagerness do not usually endure, as Scripture says, wealth gathered in haste will dwindle [Prov. 13:11]. Not only dwindle, but it may be the cause of a fall: and he that is hasty with his feet shall stumble [Prov. 19:2]; and if he stumbles, the further he falls, the greater the danger for he will not stop until he has reached the bottom of the ladder.

Third, there is the danger of being careless in overloading the vessel. There is danger, of course, in sailing it empty, as it can then be tossed about on the waves of temptation; but there is also danger of so overloading it that it sinks.

Fourth, it can happen that, in crucifying the old man, the new man is also crucified and thus made unable through weakness to practice virtue. Saint Bernard tells us that because of this excess we lose four things: “The body loses the effect of the good work, the soul its devotion, our neighbor good example, and God His honor.” From this we infer that whosoever thus mistreats the living temple of God is guilty of sacrilege. Saint Bernard says that the neighbor is deprived of good example, because the fall of one and the ensuing scandal are a source of scandal to others; and he calls them, in cause at least, disturbers of unity and enemies of peace. The example of such a fall frightens many and makes them tepid in their spiritual progress. In the fallen there is danger of pride and vainglory, since they prefer their own judgment to the judgment of everyone else, usurping what is not their own by setting themselves up as judges in their own cause when the rightful judge is their superior.

Besides these, there are also other disadvantages, such as overloading themselves with weapons which they cannot use, like David with the armor of Saul [1 Sam. 17:38-39]. They apply spurs to a spirited horse rather than the rein. Therefore there is need of discretion on this point to keep the practice of virtue between both extremes. Saint Bernard gives this advice: “Good will is not always to be trusted, but it must be bridled, regulated, especially in beginners,” if one wishes to benefit others without any disadvantage to himself, for he that is evil to himself, to whom will he be good? [Sir. 14:5].

Saint Ignatius of Loyola 
Letter to the Fathers and Brothers studying in Coimbra, Portugal 
May 7, 1547

Christ is a new creation: Communion & Liberation Spiritual Exercises 2011

Calling of Zaccheues Ducciojpg.jpgThe 2011 Spiritual Exercises of the Fraternity of Communion and Liberation were given in various parts of the world under the theme of Christ being a new creation. Father Julián Carrón, the President of Communion and Liberation gave the retreat using Saint Paul’s teaching: “So whoever is in Christ is a new creation: the old things have passed away; behold, new things have come.”

One of Father Carrón’s thoughts ran this way: “‘Thus, whoever is in Christ is a new creation,’ because Christ is something that is happening to me. Let us try to identify with the disciples after Easter. What prevailed in their hearts, in their eyes, in their self-awareness, if not His living presence? It was so evident for them that they could not rip it away. It was a Presence that overcame any doubt, any shadow: it imposed itself. Christ was was something that was happening to them. He was not doctrine, a list of things to do, a sentiment. Yes, He was an external presence, different but one that permeated their life.”

The notes of Father Carrón can read here: Fraternity Exercises 2011.pdf
Also, a friend, Webster Bull, wrote about his experience of the Exercises on his blog, Witness: Part I, Part II, Part III, Part IV.

Confronting the Devil– one of the Church’s greatest needs

With last the announcement last week about a study session of the new Rite of Exorcism seemingly many peoples’ interest in the devil and evil soared. But I wonder if we all know the implications of having an interest in the “devil and evil” means. What it means is that we are in a spiritual battle with evil, a fact that is being spoken of more and more.


The Servant of God Pope Paul VI addressed the issue in a General Audience on November 15, 1972. What he said in 1972 remains so very true today:

What are the Church’s greatest needs at the present time? Don’t be surprised at Our answer and don’t write it off as simplistic or even superstitious: one of the Church’s greatest needs is to be defended against the evil we call the Devil.

The papal address is not long and it covers topics of a Christian’s vision of the universe, the mystery of evil, seeking answers to our questions, the biblical witness to evil and the Devil, the Devil’s ability to tempt us, the peril of ignoring the Devil, the presence of diabolical actions and what our defense against the Devil means. Read what Pope Paul said.

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In his meditation of the second week of the Spiritual Exercises Saint Ignatius of Loyola presents to us “On the Two Standards” telling us we are faced with making a choice: “The one of Christ, our Commander-in-chief and Lord; the other Lucifer, mortal enemy of our human nature.” Loyola places in front of us the choice of how we are going to live our lives, either for Christ or against Christ, either for good, or for evil. Why sell our soul for money, power and fame when the Lord offers us a life that’s attractive and beautiful through the virtues of spiritual –and possibly in actual poverty, contempt for worldly honor and humility against pride? Poverty, whether spiritual and/or actual, obedience and humility are virtues that lead to all other virtue and everlasting life in Jesus Christ.


Continue reading Confronting the Devil– one of the Church’s greatest needs

Leading the soul to God by the method of the Ignatian Spiritual Exercises

I came across this entry in an old encyclopedia. In its brevity a lot of truth is revealed: we can work (asceticism) by reason, and the heart, to union with God. Consider for a second what the author, Fr Drum, has to teach. Also, remember that Ignatian spirituality is not the same as Jesuit spirituality. The two are not the same by any stretch of the imagination. Fr Drum tells us that it is possible through prayer and good spiritual direction to know, love and serve God in this world so as to do the same in the next. Many people today don’t have the confidence that knowing and loving and serving God is possible at all. Some don’t know that God wants our happiness today –in this life–that there is meaning to our life that includes suffering and love (& joy) and some reject the notion that we are oriented toward a final goal. Christians call this goal heaven, the Beatific vision, communion with the Trinity, etc. What else is there for the Christian who really prays and lives his or her life with the Gospel and with reason? I get the sense that they don’t have the certainty that God knows us personally and intimately, never mind having a relationship with bodiless being.

I spent many years being formed by Ignatian Spirituality. My personal, cultural, ecclesial life (taken as a unity) is informed by what Saint Ignatius of Loyola proposed in his Spiritual Exercises. But I would not be telling the whole truth if I didn’t say that other influences have had a strong influence in how I look at my life and life’s work today. My life intersects with Monsignor Luigi Giussani, Chiara Lubich, Saint Josemaria Escriva, Saints Francis & Dominic and Saint Benedict and this school of the Lord’s service. The host of women saints and blesseds are too cumbersome to note here. The point, however, is not my interpretative lens except to say that I have benefited from the Spiritual Exercises and perhaps you might think the same if you gave the Exercises a chance. They are clearly an apostolic method in the spiritual life with an incredibly strong contemplative aspect. The Exercises are not for everyone, so be patient with them if you attempt to do an Ignatian retreat.

Ultimately, what the author of this entry names as the goal of the Christian life is my own, regardless of the influences: To live is Christ. It is entirely consistent with the motto of my coat of arms seen above: sequela Christi (to follow Christ). Ignatius (and the other spiritual masters noted above) could not conceive of life any differently. Would that be the same for all people!

The entry:

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The spirit of Saint Ignatius was Pauline, — intrepid yet tender; motivated by two great principles,–love of Jesus Christ and zeal for the salvation of souls. These two principles were brought together in his motto: A. M. D. G., “Omnia ad Majorem Dei Gloriam” (All for the greater glory of God). It was this spirit, which breathed in “The Spiritual Exercises,” a method of asceticism, that is the very soul of the constitutions and activities of the Society of Jesus.

This little book is said to have converted more souls than it contains letters.

Certainly the results it has produced down the centuries cannot be exaggerated. The importance of its method is proved by the mere fact that 292 Jesuit writers have commented on the whole work. The purpose of the Exercises is definite and scientific upbuilding of the reason, will and emotions, by meditation and contemplation on the fundamental principles of the spiritual life and by other exercises of the soul. First, God is rated rightly as the soul’s end and object.

Reason is convinced that God is the end for which the soul is created, and all things else are only means to bring the soul to God; hence it follows that that is good which leads the soul Godward, and that is evil which leads the soul awayward from God.

The soul’s awaywardness from God results in sin; so sin is studied both in itself and in its consequences to the soul. Secondly, Jesus Christ is put in His place in the soul, by meditations on His ideals and contemplations on His private and public life.

The soul now aspires to the very height of enthusiastic and personal love to Him; and to the most self-sacrificing generosity in following the evangelical counsels.

Thirdly, the high resolves of the soul are confirmed by the imitation of Christ in His passion. Lastly, the soul rises to a sublime and unselfish joy, purely because of the glory of its risen Lord; and leaps with rapturous exultation into the realms of unselfish and perfect love of God, such as Saint Paul evinced when he cried out: “To me, to live is Christ; to die were gain” (Philippians 1, 21).

Fr Walter Drum, SJ
The Encyclopedia Americana, 1919

Catholic Prayer: experiencing a deeper and authentic prayer life in the Blessed Trinity

Where and how do we seek communion in prayer with God? Catholics enter into communion with God through the Blessed Trinity. I purposely ask the question this way because so often I meet Catholics who have fallen into a quasi-Protestant manner of thinking and praying. They say, “My prayer is a relationship with Jesus.” They go no further. They also rarely give an indication that there are two other persons of the Blessed Trinity. Certainly, we all are to seek an intimacy with the Lord Jesus, but as Catholics our theology and its manifestation in the spiritual life through the sacred Liturgy and personal prayer is always in conversation with the Trinity: Father, Son and Holy Spirit. This is an essential point in the spiritual life. You miss this point, you miss the point of Catholic prayer. In fact, all of our liturgical prayer, save for a few, is directed to the Father, through the Son under the power of the Holy Spirit.

Catholics ought not be functionally unitarian: prayer exclusively directed to one member of the Trinity but it ought to be trinitarian:  Father, Son AND Holy Spirit. In 1989, Cardinal Ratzinger, with his typical clarity, addressed this issue in a “Letter to the Bishops of the Catholic Church on some Aspects of Christian Meditation.” He said, in part:

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“From the dogmatic point of view,” it is impossible to arrive at a perfect love of God if one ignores his giving of himself to us through his Incarnate Son, who was crucified and rose from the dead. In him, under the action of the Holy Spirit, we participate, through pure grace, in the interior life of God. When Jesus says, “He who has seen me has seen the Father” (Jn 14:9), he does not mean just the sight and exterior knowledge of his human figure (in the flesh is of no avail”–Jn 6:63). What he means is rather a vision made possible by the grace of faith: to see, through the manifestation of Jesus perceptible by the senses, just what he, as the Word of the Father, truly wants to reveal to us of God (“It is the Spirit that gives life […]; the words that I have spoken to you are spirit and life”–ibid.). This “seeing” is not a matter of a purely human abstraction (“abstractio”) from the figure in which God has revealed himself; it is rather the grasping of the divine reality in the human figure of Jesus, his eternal divine dimension in its temporal form. As St. Ignatius says in the Spiritual Exercises, we should try to capture “the infinite perfume and the infinite sweetness of the divinity” (n. 124), going forward from that finite revealed truth from which we have begun. While he raises us up, God is free to “empty” us of all that holds us back in this world, to draw us completely into the Trinitarian life of his eternal love. However, this gift can only be granted “in Christ through the Holy Spirit,” and not through our own efforts, withdrawing ourselves from his revelation (20).

I would recommend reading Cardinal Ratzinger’s full letter to the bishops; it is linked above.