S. Ignatius does not, however, intend that in this meditation we should actually choose poverty, or whatever else it may be, for that depends upon the will and call of God. All that we have to do now is to strive earnestly to attain to that perfect indifference to creatures, whether wealth or anything else, which is necessary for making a good Election when the time comes.

The three Modes or Degrees of Humility should also be explained to the exercitant on this or one of the following days.

THE FIFTH DAY

A contemplation on the departure of Christ our Lord from Nazareth to the river Jordan, and how He was baptized.

This contemplation will be made once at midnight, and again in the morning (77), and two repetitions of it at the hours of Mass and Vespers, and before supper the application of the five senses to it; in each of these five Exercises prefixing the usual preparatory prayer, and the three preludes, according as all this has been explained in the contemplations on the Incarnation and the Nativity, and concluding with the three colloquies of the Three Classes (78), or according to the Note which follows the Three Classes.

The particular examination, after dinner and supper, will be made on the defects and negligences regarding the Exercises and Additions of this day; and so likewise on the succeeding days (79).

(77) See Note 63, p. 108.

(78) It may be asked why S. Ignatius here and elsewhere refers us to the colloquies of the Three Classes, when that Exercise merely refers us back to the Two Standards, where the matter of these colloquies is set out in detail. Probably it is because he wished to call attention to the important Note at the end of the Three Classes, and to commend to us its constant use.

(79) On this fifth day the matter of the Election is begun. See Observation II, p. 118. In a certain sense it begins with the Exercise on the Kingdom of Christ (Directory xxix). It is in that meditation that we first catch sight of the two ways of following Christ our Lord, the way of ordinary service, and the way of those who wish to show greater affection, and to distinguish themselves... and to make offerings of greater worth and moment. Then on the third day we have more plainly set before us examples which our Lord gives us of two states of life. (See Preamble

to the Consideration of States of Life.) On the fourth day S. Ignatius gives us the meditations on Two Standards and Three Classes, both of which are designed to be a more immediate introduction to the Election. All this, however, is only the preparation the actual work of the Election does not begin till the fifth day, when we resume the contemplations on the Mysteries of our Lord's Life, beginning with His departure from Nazareth to be baptized in the river Jordan. From this time forward the work of the Election is to be carried on simultaneously with the meditations on the Mysteries; and the director ought to begin to explain to the exercitant the rules for making it.

It is no doubt for this reason that S. Ignatius appoints only one Mystery for our contemplation on this and each succeeding day till the twelfth inclusive, in order that the exercitant, while occupied with the Election, may not be wearied or distracted by a multiplicity of considerations. But although only a single Mystery is set down for each of these days, nevertheless five hours are to be spent in meditation and prayer upon it. We are to make two contemplations upon it, then two repetitions, and lastly to apply the senses. The Directory, however (Chapter xxxi. 2), says that a second subject may be added on these days if it should seem advisable. It is only in long retreats, especially when made by individuals privately, that there will be time for these frequent repetitions; in other cases it will generally be best to take two or even three Mysteries each day.

The subjects only of the contemplations on this and the following days are set down here. The points are given briefly in the Mysteries of the Life of our Lord. (See pp. 170-5.)

It is in this part of the Exercises, while the Election is in hand, that the director must be especially mindful of what S. Ignatius says in Annotations xiv-xvii. He must remember that his part is not to influence the exercitant in one direction or another, but only (1) to pray for him, (2) to show him how to prepare himself for receiving the illuminations and grace of God, (3) to teach him so much of the rules for making an Election as he may need from time to time, (4) to guard him against rash vows or promises, and illusions, and (5) to give him suitable points for meditation and contemplation. For all else he must leave him as much as possible in the hands of God. If however he sees that the exercitant is held back by some inordinate affection, he should explain to him Annotation xvi, and urge

upon him the faithful use of the Note at the end of the Three Classes.

THE SIXTH DAY

A contemplation on how Christ our Lord went from the river Jordan to the wilderness, inclusively [i.e. including what happened there], keeping in everything (80) the same form as on the fifth day.

(80) In everything including the three colloquies of the meditation on Two Standards, and the instruction contained in the Note which follows the Three Classes (p. 114). And the same course is to be followed on all the subsequent days.

This contemplation seems to have a special relation to the meditation on Two Standards, In it we see our Lord Himself encountering Satan and rejecting his snares and deceits.

THE SEVENTH DAY

How S. Andrew and others followed Christ our Lord.

THE EIGHTH DAY

Of the Sermon on the Mount; concerning the eight Beatitudes.

THE NINTH DAY

How Christ our Lord appeared to His disciples on the waves of the sea.

THE TENTH DAY

How our Lord preached in the Temple.

THE ELEVENTH DAY

Of the raising of Lazarus.

THE TWELFTH DAY

Of the day of Palms.

Three Observations

I. In the contemplations of this Second Week, each one, according to the time he wishes to give, or the progress he makes, can prolong or shorten the Week. If he should wish to prolong it, let him take the Mysteries of the Visitation of our Lady to S. Elizabeth, the Shepherds, the Circumcision of the Infant Jesus, and

the three Kings, and so of others; if to shorten it, let him omit even some of those which are set down above; because this is intended only to give an introduction and method, in order afterwards to contemplate better and more completely (81).

(81) The meaning is that the retreatant is left free to use more or fewer of the Mysteries of our Lord's Life. Those which S. Ignatius has set down for this Second Week are only meant to teach him the method which he is to use in contemplating others. Additional subjects may be taken from the Mysteries of our Lord's Life, or from any portion of the Gospels.

II. The matter of the Elections will be begun (82) from the contemplation of Christ's departure from Nazareth for the Jordan, inclusively, that is to say, on the fifth day, as is explained in what follows.

(82) See above, Note 79, p. 115.

III. Before any one enters upon the Elections (83), in order that he may be well affected towards the true doctrine of Christ our Lord (84), it will be very helpful to consider attentively the following three Modes of Humility, considering them from time to time during the whole day (85), and also making the colloquies: in accordance with what will be said below (86).

(83) Before any one enters upon the Elections. Although this: consideration of the three Modes of Humility is placed after the contemplations for the twelfth day, it must not be deferred till then, but should be explained to the exercitant as soon as he begins to occupy himself with the matter of his Election, that is to say, on the fifth day, so that it may be in his mind while he is contemplating the Life of our Lord until the actual time of the Election arrives. See Directory xxix. 8.

(84) Well affected towards the true doctrine of Christ our Lord, i.e. may feel its supreme fitness and beauty, and have a genuine desire to follow it as closely as possible. S. Ignatius wishes that the consideration of the three Modes of Humility, the third of which expresses the true spirit and teaching of our Lord, especially with regard to poverty, humility, and the Cross, should pervade and leaven all our contemplations on the Mysteries of His Life, especially during the time of the Election, in order that we may be drawn thereby to desire and choose the highest degree of perfection in following Him.

(85) During the whole day. Not during this one day only; but from time to time each day while he is occupied with the Election.

(86) Below, i.e. at the end of the three Modes of Humility. In all our contemplations while engaged upon the Election we are to pray, according to the form of the colloquies of the Three Classes and the Note which follows, that our Lord would give us the disposition of the third Mode of Humility, so that we may be ready to follow Him in the closest and most perfect way, if He should call us thereto.

THREE MODES OF HUMILITY (87)

The first Mode of Humility is necessary to eternal salvation : to wit, that I so abase and humble myself, as far as lies in my power, as in all things to obey the law of God our Lord, in such sort that though men would make me lord of all created things in the world, or for the preservation of my own temporal life, I would not enter into deliberation about breaking a commandment, whether divine or human, that binds me under mortal sin (88).

(87) These three Modes of Humility are habitual dispositions, not acts. This is plain from the way in which S. Ignatius describes them, especially the second, which consists, he says, in finding myself in such a point, etc., i.e. in such a disposition.

They are often called Degrees of Humility, and from the point of view that the second is a more perfect disposition than the first, and the third than the second, they may be regarded as such. But the first two are so different in character and proceed from such different motives that it is better to keep to the word used by S. Ignatius and speak of them as modes or kinds (maneras), rather than as degrees. The first two are concerned with that which is of precept and obligation, and are based upon motives which belong mainly to the First Week of the Exercises; the third regards that which is of free-will and of counsel, and proceeds from motives of generous love and devotion which belong especially to the Second and following Weeks. Thus we have not a single ladder, so to speak, consisting of three steps. or degrees in pari materiâ, but two ladders, the one consisting of two steps, the other of only one in a higher and different order of perfection. The first two Modes are in the order of obedience; the third is the perfection of love and devotion.