myself to the one side or the other; or to grieve or to rejoice at the thing which I contemplate; finally asking for what I more vehemently desire with regard to any particular matters. And in this manner may be made either a single colloquy to Christ our Lord; or, if the matter or my devotion move me, three colloquies, one to the Mother, another to the Son, and a third to the Father, in the same form as was laid down in the Second Week in the meditation on the Two Standards, together with the note which follows the Three Classes (8).

(6) I.e. at the end of the first Exercise of the First Week (p. 58). The reason why S. Ignatius divides his instructions concerning colloquies, giving part in the First Week, and part here, is probably because he wished, in accordance with Annotation xi, to give in the First Week only so much as was necessary at that point of the Exercises.

(7) According to the subject-matter, not the subject-matter of the Mystery contemplated, but as the context shows, the dispositions and desires of the exercitant, according as I find myself in temptation or consolation: if in temptation, asking for patience to endure, and strength to overcome; if in consolation, praying for humility, and grace to be steadfast in time of desolation when it comes; or according as I desire to have one virtue or another, poverty for instance, or humility, or patience, or whatever else it may be that I am contemplating in our Lord in that portion of His Passion upon which I am meditating; or according as I wish to dispose myself to the one side or the other, i.e. to remain in what S. Ignatius calls the first state, in the observance of the commandments, or to embrace the second, following the evangelical counsels, if God should call me to such a state; or according as I desire to grieve or to rejoice at the thing which I contemplate, for as there is abundant matter for sorrow and compunction in the Passion, so also there is very much to awaken spiritual joy and thanksgiving, e.g. the courage and firmness of Christ our Lord; His victory over the world, the devil, and death; His reconciliation of the world to His Father; the atonement made for sins, and their forgiveness through the Precious Blood; and all the manifold fruits of the Passion from that day to this displayed in the Church and Sacraments, in all holy vocations and heroic lives and deaths of martyrs, saints, confessors, virgins, penitents, and the countless number who, having 'washed their robes and made them white in the

Blood of the Lamb,' stand 'before the Throne of God, and serve Him day and night in His Temple' (Rev. vii. 14, 15); or lastly, asking for what I more vehemently desire with regard to any particular matters. So full indeed is the Sacred Passion of holy teaching, and affections both of sorrow and joy and thanksgiving, that we may always find abundant matter in it for our prayer, in whatever state or condition we may be.

(8) See p. 114, and Note 76, ib.

THE SECOND CONTEMPLATION, in the morning, will be on the Mysteries enacted from the Supper to the Garden, inclusively.

The usual preparatory prayer.

The first prelude is the history: and it will be here how Christ our Lord descended with His eleven disciples from Mount Sion, where He celebrated the Supper, for the Valley of Jehoshaphat, leaving eight of them in a part of the valley, and the other three in a part of the Garden; and placing Himself in prayer, poured forth sweat as it were drops of blood; and after He had three times prayed to the Father, and aroused His three disciples from sleep; and after His enemies had fallen down at the sound of His voice, and Judas had kissed Him, and S. Peter had cut off the ear of Malchus, and Christ had restored it to its place; being apprehended as a malefactor, they drag Him down the valley, and then up the slope to the house of Annas.

The second is to see the place: it will be here to consider the road from Mount Sion to the valley of Jehoshaphat, and likewise the Garden, whether broad or long, whether of this form or that.

The third is to ask for that which I desire. The special grace to ask for in the Passion is sorrow with Christ in His sorrow, a broken heart with Christ heart-broken, tears and interior suffering for the great suffering Christ endured for me (9).

(9) Although in contemplating the Passion we behold our Lord as the perfect example of the third Mode or Degree of Humility, choosing for Himself a life of poverty, humiliation, and every kind of suffering, yet the special grace to be asked for is not, as we might have expected, courage and strength to take up the Cross and follow Him, but that we may be united with Him in a real sympathy with and experience of His sorrows and sufferings, i.e, compassion in the literal sense of the word.

This S. Ignatius considers to be the most fundamental affection, and the most efficacious for producing the desired end. See Note 9, p. 55; and Ferrusola, Commentaria, pp. 390-1.

Four Observations

I. In this second contemplation, after the preparatory prayer has been made, together with the three preludes already mentioned, the same form of proceeding will be kept in the points and colloquy as was observed in the first contemplation on the Supper; and about the hours of Mass and Vespers will be made two repetitions on the first and second contemplations; and afterwards, before supper, the senses will be applied to the two above-mentioned. contemplations, always prefixing the preparatory prayer, and the three preludes, according to the subject-matter, in the same form as has been said and explained in the Second Week.

II. According as his age, disposition, and temperament make it advantageous to the exercitant, he will make each day the five Exercises, or fewer.

III. In this Third Week the second and sixth Additions will be changed in part. The second will be, immediately on awaking, to remind myself whither I am going, and for what purpose, and, reviewing briefly the contemplation which I wish to make, while rising and dressing I will strive, according to the Mystery (10), to grieve and sorrow for the great sorrow and suffering of Christ our Lord.

(10) According to the Mystery. We are to excite sorrow in all the Mysteries of the Passion, but the special character of this sorrow will vary according to the variety of the sufferings which we contemplate in each Mystery. In one it may be the inward sorrow and desolation of His soul; in another the outward pains of His body; in yet another the shame and contempt which were heaped upon Him. In the last scene of the Crucifixion all these are present together, and in a supreme degree.

The change in the sixth will be to endeavour not to admit joyful thoughts, even though good and holy, as, for instance, of the Resurrection and of Heaven; but rather to excite myself to sorrow, suffering, and a broken heart, calling frequently to mind the toils, weariness, and sorrows of Christ our Lord, which He endured from the moment He was born until the Mystery of the Passion on which I am now engaged,

IV. The particular examination on the Exercises and the present Additions will be made in the same way as in the preceding Week.

THE SECOND DAY

At midnight the contemplation will be on the Mysteries enacted from the Garden to the house of Annas, inclusively; and in the morning, from the house of Annas to the house of Caiaphas, inclusively; and afterwards the two repetitions, and the application of the senses, according to what has been already said,

THE THIRD DAY

At midnight, from the house of Caiaphas to Pilate, inclusively; and in the morning, from Pilate to Herod, inclusively; and then the repetitions and application of the senses, in the same form as has been already said.

THE FOURTH DAY

At midnight, from Herod to Pilate, contemplating one half of the Mysteries at the said house of Pilate; and afterwards, in the morning Exercise, the remaining Mysteries in that house; and the repetitions and application of the senses, as has been said.

THE FIFTH DAY

At midnight, from the house of Pilate till Christ was placed upon the Cross; and in the morning, from the time that He was lifted up upon the Cross till He expired; afterwards the two repetitions, and the application of the senses.

THE SIXTH DAY

At midnight, from the taking down from the Cross to the sepulchre, exclusively; and in the morning, from the sepulchre, inclusively, to the house where our Lady was, after the burial of her Son (11).

(11) The repetitions and application of the senses are not mentioned here as on the preceding days; but there is no doubt that they are intended to be made as usual.

THE SEVENTH DAY

A contemplation of the whole Passion at once in the midnight Exercise, and in that of the morning; and in place of the two

repetitions, and the application of the senses, to consider as frequently as possible through the whole day how the most holy Body of Christ our Lord remained separated and apart from His Soul, and where and how it was buried; considering likewise the solitude of our Lady in such great sorrow and weariness; then, on the other hand, the solitude and grief of the disciples (12).

(12) The directions S. Ignatius gives for this day show what great store he sets upon the contemplation of the Passion. He does not think it sufficient to go through the various Mysteries separately, but wishes that after we have done so we should contemplate them all together as one great whole, in order that they may be the more deeply imprinted on the mind and heart, and the resolutions made in them may be strengthened and confirmed.

And this is to be done twice, once at midnight, and again in the morning. Then throughout the rest of the day, in place of the usual repetitions and application of the senses, he bids us consider three things. First, the Sacred Body of our Lord separated from His Soul in death, and where and how it was buried. (For a beautiful example of such a meditation, see Isaac Williams, The Passion, pp. 383-400.) Secondly, the solitude of our Lady in the house of S. John. tude of the disciples, and especially, though S. Ignatius does not mention this, of S. Peter in his penitence and desolation of heart.

Thirdly, the soli

It is to be observed that he who wishes to spend more time on the Passion, must take in each contemplation fewer Mysteries; thus, in the first contemplation taking only the Supper; in the second, the washing of the feet; in the third, the giving them the Blessed Sacrament; in the fourth, the discourse Christ made to them; and so on for the other contemplations and Mysteries.

In like manner, after finishing the Passion, let him take during one whole day the half of all the Passion, and on the second day the other half, and on the third day the whole Passion.

On the other hand, he who desires to spend a shorter time on the Passion, let him take at midnight the Supper; in the morning the Garden, about the hour of Mass the house of Annas, at Vesper time the house of Caiaphas, and in place of the hour before supper (13) the house of Pilate; so that, omitting repetitions, and the application of the senses (14), he will make each day five distinct Exercises, and in each Exercise contemplate a distinct Mystery