The spiritual exercises of St. Ignatius : $b adapted to an eight days retreat and six triduums in preparation for the semi-annual renovation of the vows, all for the use of Jesuits onlyCoppens, Charles
Religion
The spiritual exercises of St. Ignatius : $b adapted to an eight days retreat and six triduums in preparation for the semi-annual renovation of the vows, all for the use of Jesuits only
_POINT I._ Consider the words: “_He went down with them and came to
Nazareth._” He might have moved in the midst of the world, as He had
done for three days when lost in Jerusalem, but He wished to give an
example which people generally could imitate. Nearly all persons must
lead a private life during the greater portion, if not the whole of
their career. Restlessness to be abroad is very injurious to virtue. But
the inner life, needed to attain perfection, is favored by retirement
from the world. Hence all founders of religious orders require a retired
novitiate, and the Church strictly prescribes enclosure, which law has
not been relaxed except where charity to the neighbor demands it. It is
not the spirit of God that makes some priests aspire to conspicuous
offices and functions. Nazareth was good enough for Christ, though it
was so obscure a town that Nathanael asked, “Can anything good come from
Nazareth?” (St. John i, 46). It is a bad sign when a religious is
displeased because applied to obscure duties.
_POINT II._ Consider the words, “_And He was subject to them_”; that is,
Jesus was subject to Mary and Joseph. This is the chief lesson Christ
chose to teach the world during the first thirty years of His life. It
must then be of the utmost importance. St. Gregory says of it:
“Obedience is a virtue which, by itself alone, plants all other virtues
in the mind and preserves them after they are once planted” (L. 35 Mor.
c. 10). St. Ignatius, in his “Epistle on Obedience,” quoted these words
with emphatic approbation; and he has made this the characteristic
virtue of his Society. In fact the vow of obedience belongs to the
essence of the religious life, and some orders comprise all the
obligation of their members under the one vow of “obedience according to
their rule.” My perfection as a religious depends chiefly on the
perfection of my obedience.
Consider besides, in meditating on Christ’s private life, who was the
Person that obeyed; namely God Himself in His human nature. Whom did He
obey? His own creatures infinitely beneath Him in every respect. In what
did He obey?
In all the details of His life; in working for instance, under the
direction of Joseph, after the unskilful manner of that time. How
perfectly do I obey my superiors? I must make myself like unto Christ,
not in working miracles, but in submitting to my superiors.
Public-domain text, read in full here on John Shaqi.
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