inordinate affection; so that I am not more inclined or disposed to take the thing proposed than to leave it, nor to leave it more than to take it; but that I find myself, as it were, exactly balanced, ready to follow that which I shall feel to be more for the glory and praise of God our Lord, and for the salvation of my soul.

(103) Two things are specified in this point as prerequisite for making a good Election: (1) that I should keep before my eyes the end for which I was created, (2) that I should find myself indifferent to the means by which that end is to be attained. Note that S. Ignatius does not say here, as in the Foundation, make myself (hacerme) indifferent, but find myself (hallarme) indifferent. (Cf. the second Mode of Humility.) He requires that the exercitant, by means of the preceding Exercises, shall have so conquered himself and attained to such perfect indifference, not necessarily indifference of sensibility and feeling, but indifference of the will, that he is no longer biased by any inordinate affection.

The third point is to beg of God our Lord that He may be pleased to move my will, and place in my soul (104) that which I ought to do in regard to the matter proposed, viz. that which may be more to His praise and glory (105), considering the matter well and faithfully with my understanding, and choosing in conformity with His most holy will and good pleasure.

'

(104) Move my will, and place in my soul. Here we have the same twofold grace for which S. Ignatius so frequently bids us pray: (1) the enlightenment of the intellect, place in my soul, i.e. suggest to my mind (the Vulgate reads here, mentem instruere'; the Antiqua versio MS., 'suggerere animae meae'); and (2) the movement of the will. It is noteworthy, however, that in this place the usual order is reversed and the movement of the will stands first. The reason of this may be that for the purpose of making a good Election, God must first put into our hearts good desires, or we shall not be likely to use our intellects seriously and rightly in weighing matters which are often difficult and repugnant to nature.

If, however, we should experience no notable movement of the affections and will, then we must, after prayer, make our Election according to the best light which reason affords.

After

(105) That which may be more to His praise and glory. we have made the meditations on the Kingdom of Christ, Two

Standards, and Three Classes, and considered also the three Modes or Degrees of Humility, we can have no doubt that our Election will be more to the praise and glory of God, in proportion as it is in accordance with the third Degree of Humility, with its generous love of our Lord and desire to imitate Him as closely as possible.

The fourth point is to consider the matter, reckoning up the advantages and benefits which accrue to me if I hold the proposed office or benefice, solely with reference to the praise of our Lord God and the salvation of my soul (106); and on the other hand to consider likewise the disadvantages and dangers which there are in holding it. And then, secondly, acting in the same manner, to look at the advantages and benefits in not holding it, and likewise, on the other hand, at the disadvantages and dangers in not holding it (107).

(106) Solely with reference to the praise, etc., i.e. we are not to take into consideration any advantages or disadvantages, etc., except those which may help or hinder us in the service and praise of God, and the salvation of our souls. All other considerations are beside the mark. That a thing or course of action is pleasing to nature, advantageous or disadvantageous from a merely worldly point of view, has nothing to do with this deliberation, and ought not to enter into it.

(107) The Directory xxxi. 3 advises that we should note down separately in writing the reasons on either side, in order that we may compare their collective weight, and also lay them before our director for his advice.

The fifth point is, after I have considered and reasoned on every aspect of the matter proposed, to see to which side reason more inclines; and thus, according to the preponderating movement of reason, and not according to any sensual inclination, a decision ought to be made about the matter proposed.

The sixth point is that, after such an Election or decision has been made, he who has made it ought with great diligence to go to prayer in the presence of God our Lord, and to offer Him the said Election, to the end that His divine Majesty may be pleased to receive and confirm it (108), if it should be to His greater service and praise.

(108) See Directory xxxii, xxxiii, xxvii. 6.

The Second Method

of making a sound and good Election contains in itself four rules and one note.

The first is that the love which moves me and makes me choose the said thing, should descend from on high, from the love of God: in such a manner that he who chooses should first (109) feel in himself that the love which he has more or less for the thing which he chooses is solely for the sake of his Creator and Lord.

(109) I.e. before making his Election.

The second, to place before my eyes a man whom I have never seen or known (110), and, desiring his highest perfection, to consider what I would tell him to do and choose for the greater glory of God our Lord, and the greater perfection of his soul; and acting myself in a similar manner, to keep the rule which I lay down for another.

(110) Whom I have never seen or known, so that my judgment may be entirely unbiased by human affection.

The third, to consider, as if I were at the point of death, the form and measure (111) which I should then desire to have observed in the method of the present Election; and regulating myself according to that, let me make my decision on the whole matter.

(111) The form, i.e. the manner or kind of life, whether the married state, or the priesthood, or Religion, etc.; the measure, i.e. of perfection in the state chosen.

The fourth, considering attentively in what condition I shall find myself at the Day of Judgment, to think how I shall then wish to have decided in regard to the present matter; and the rule which I should then wish to have observed, I will observe now, that I may then find myself full of joy and gladness (112).

(112) Sometimes it may be useful to consider each of these rules in the form of a meditation.

Having observed all the above-mentioned rules in order to secure my salvation and eternal rest, I will make my Election and oblation to God our Lord, according to the sixth point of the first method of making an Election.

Method of Amending and Reforming

one's present life and state.

It is to be noted, with regard to those who hold office in the Church, or are settled in matrimony (whether rich in temporal goods, or not), that where they have no opportunity, or no very ready will (113), for making an Election in things which fall under mutable Election, it is very profitable, in place of making an Election, to give them a form and method of amending and reforming each his own life and state, viz. by setting before himself his creation, and directing his life and state to the glory and praise of God our Lord and the salvation of his soul. In order to arrive at and attain this end, he ought by means of the Exercises and methods of Election (114), as above explained, to consider and examine carefully how large a house and establishment he ought to keep up, how he ought to regulate and govern it, how he ought to instruct it by word and example; and likewise with regard to his means, what proportion he ought to take for his family and household, and how much for distribution among the poor and for other pious objects; not desiring nor seeking anything else except in all and through all the greater praise and glory of God our Lord. For let each reflect that he will make progress in all spiritual matters just so far as he shall have divested himself of his self-love, self-will, and self-interest (115).

(113) Two cases seem to be mentioned here which make it necessary or advisable to give a retreatant this method of reforming his life, rather than the Election strictly so called. First, when the state of life is fixed as in marriage, or when a change of state would be so difficult as to amount to a moral impossibility, as might be the case with a bishop, or any one holding some important office in the Church; and second, when there is no very ready will, for without this a man will not be able to enter upon the difficult work of an Election in an important matter with any prospect of success. See also Directory xxxiv.

(114) By means of the methods of Election. How is this to be reconciled with what is said above, in place of making an Election? We must understand these last words to mean, in place of making an Election of a state of life. For as has been pointed out above (Note 102, p. 129) the methods of Election may be used to determine other questions besides this.

(115) Consider carefully this fundamental principle of true

spiritual life and solid virtue, especially those words just so far as (tánto cuanto). We have met them before in the Foundation, where we were taught that we must make use of creatures or withdraw ourselves from them, just so far as (see pp. 26, 40) they help or hinder us in the prosecution of our end. Here, however, they have a more exacting application. They are a rule, not merely for our use of creatures, but for the discipline of ourselves in the mortification of self-love, self-will, and selfinterest. It is just in proportion as we divest ourselves of these that we shall make real progress in spiritual life. Accordingly it is to this victory over ourselves that the whole course of the Exercises is directed as their proximate and immediate end. For if this fruit is obtained, the ultimate end, which is the glory of God and our salvation and perfection, will certainly follow; and that in proportion as the struggle and the victory over self has been more generous and more complete. Cf. De Imit. Christi, I, xxv. 3. One thing there is that draweth many back from spiritual progress, and the highest amendment of their lives the fear of the difficulty, or the labour of the combat. But they especially exceed others in all virtue who make the greatest effort to overcome those things which are most grievous and contrary unto them. For there a man improveth most and obtaineth greatest grace where he most overcometh and mortifieth himself in spirit.'

6

Self-love may be regarded here as a generic term under which are comprised two specific forms of it: self-will, which is a form of pride, and must be overcome by humility and obedience; and self-interest, which is a form of sensuality to be overcome by mortification of the senses.