these we are not at liberty to be indifferent. The moment the will of God, in whatever way it is made known to us, commands or forbids anything, there is no longer room for indifference, but only for obedience and submission.

(7) A long life, etc. An objection might be raised here, that health and life are things which we are bound to preserve by all honest and legitimate means, and therefore are not at liberty to be indifferent about, as we may and ought to be about riches and honour. That is true; but what is here meant is that we must not desire health or a long life in such a way as not to be equally ready to accept sickness, or a short life, if either of them should be God's will for us. In other words, we ought to look upon these things only as means to the end, which is the glory and service of God and the salvation of our souls, and therefore as things to be desired only so far as they serve that end. Riches, honour, health, a long life, may no doubt be used for the glory of God, and the furtherance of our salvation; but they may also, by misuse, turn to our ruin and damnation. Many have attained to holiness and salvation by the way of poverty, dishonour, or sickness, or by a premature death have been removed from temptations which might have proved fatal. For ourselves, therefore, who are so utterly ignorant which of these many different paths may be for us the way of salvation, it is surely our duty and our wisdom to be indifferent, to have no wish but to follow the path which God marks out for us, and to hold it for certain that if He sends us trials or adversity, it will be for us the best and surest means of rendering to Him, in the highest, and even it may be in an heroic, measure, that triple duty of praise, reverence, and service which is our immediate end in this present life, and will best secure the ultimate end, the salvation of our souls in the life to come.

(8) Desiring and choosing, etc. This final clause shows that the indifference of which S. Ignatius has just been speaking is not apathy or insensibility, but includes an ardent desire for the greater glory and service of God, which however is held in restraint till we know what God's will for us is. While holding ourselves in a state of equilibrium, ready to accept or choose whatever God may show us to be His will for us, we are at the same time to desire, and when it comes to the point of choosing, we are to choose that which not simply leads us, but leads us more directly (más nos conduce) to the end for which we were

created. This generous disposition and ardent desire for perfection will meet us again, with ever increasing emphasis, in the meditations on the Kingdom of Christ, the Two Standards, and the Three Classes, till it reaches its full development in the third Mode of Humility. For what can lead us more directly to our end than to choose poverty and humiliation with Christ, out of pure love for Him, and the desire to be made like Him, and to follow Him as closely as possible, even though God might be equally glorified by some other course? See Note 93, p. 122. Thus at the outset the Saint lays the Foundation for the most perfect dispositions, and the loftiest heights of perfection to which the Exercises are designed to lead us.

The main truths of this Foundation Principle will be found restated in the Preamble to making the Election, p. 125.

EXPLANATION OF THE FOUNDATION

Since it is of the utmost importance that this Principle and Foundation be thoroughly understood, it may be well to add here some explanations and applications, which may help those who are as yet inexperienced in the use of the Exercises, and may serve also as an example of the way in which almost every word of this book should be considered and weighed. Again and again, under the seeming simplicity of its rugged words, there lie hid important meanings which can only be brought to light by deep and serious meditation.

We should take notice first of all that this Foundation Exercise is in form a consideration rather than a meditation, and it is intended primarily for the enlightenment of the understanding. At the same time there is no reason why it should not be reduced to the form of a meditation, or better still of several meditations, so as to appeal also to the affections and the will; and this is often the best way to deal with it in a retreat. Still our first care must always be that the understanding should be thoroughly enlightened and convinced. When that is accomplished the affections will follow, and the acts of the will will be serious and solid.

Every one, therefore, who enters upon the Exercises ought to be instructed to ask most earnestly of God light to penetrate this Foundation truth to its very depth, and grace to accept the practical conclusions which follow from it, and to apply

them seriously and honestly to himself. No special time is assigned by S. Ignatius for its consideration. It should be dwelt upon by the exercitant as long as may be needed to obtain its full fruit.

I

THE END OF MAN

Man was created to praise, reverence, and serve God our Lord, and by this means to save his soul.

In these words, in which S. Ignatius defines the end of man, there are three things to be considered: (1) his immediate end, his relation and duty to God now in this present life; (2) his ultimate end, the salvation of his soul, the enjoyment of God for ever; and (3) the necessary connexion between these two. 1. His immediate end. Man was created. Man, i.e. the whole race of mankind, including therefore myself. Yes, I who am about to make this retreat in order that I may know what God would have me to do, and through His grace may once more put myself into the right relation towards Him-I was created by God. I did not come into being by chance, nor by the will of my parents, except as the mediate instruments of God's will and purpose, still less by my own will. I was created; my body fashioned by Almighty God out of existing elements, according to the laws of His providential working; my soul created, brought into being out of nothing, and infused into my body. Moreover I am utterly dependent upon Him. Every moment He upholds me in being, gives me life, the use of reason and free-will, my senses, and all the faculties and powers of my body, mind, and soul. I cannot use any of these powers without His concurrence. Thus I may think of what it is to be a creature. I am the work of God's hands. I came forth from Him. Therefore I belong to Him, and am every moment dependent upon Him.

And now let me consider some of the circumstances of my creation. God created me out of pure love. He had no need of my existence, as though without me He lacked anything. There was no lack of anything in the infinite perfection and eternal blessedness of the Life of God. God was not solitary so as to need me or any other creature for companionship. He was infinitely blessed and happy in the mutual knowledge and

love of the three eternal Persons, Father, Son, and Holy Ghost. In God Himself was the fulness of all knowledge, love, life, energy. I could add nothing to it. Creation is a mystery we cannot fathom. We can only dimly think of it as the eternal Love of God overflowing beyond His own Being, and desiring to create other beings who might share His love and bliss, and might love Him in return.

So in love God created me. And the decree of my creation was from everlasting. From all eternity God thought of me, and purposed to bring me in due time into being. I was nothing, and yet I had a place in the thought and heart of the eternal God. He had His purpose for me. His love rested upon me. 'Yea, I have loved thee with an everlasting love' (Jer. xxxi. 3). And not only has God called me out of nothing into being; He has also raised me to the supernatural state, making me His child by adoption and grace, in order that hereafter I may be a partaker of His own happiness and glory in eternity.

Again, in creating me, God chose me in preference to an infinite number of others who were equally possible to Him. He created me with all that makes up my own individual constitution, temperament, capacities. He created me with a special, particular, individual love. He must have foreseen in me some special thing upon which His love rested, some capacity in me to make some special return of love to Him, which no other among all His creatures could make, some particular work for me to do for Him on earth which only I could do, some place for me to fill in heaven which only I could fill. And if I refuse or fail, He must create another to take the place which I have forfeited. Thus I may think of my creation.

Then consider that God, Who has thus called me into being, cannot be indifferent to the use I make of the life and faculties He has given me. Because He is eternal Wisdom and Love He must have His purpose for my life; He must look for some response from His creature which shall be worthy of Himself, and worthy also of the nature He has given me, and the state of grace to which He has raised me. What ought this response to be ?

Go back to the words of S. Ignatius. praise, reverence, and serve God our Lord.

Man was created to This is the response I

am to make to God. This is my immediate end, my relation and my duty to God in this present life.

(1) To praise Him. All God's works, all creatures, praise Him by being what they are, and showing forth, each in its own measure, what He is. The heavens declare the glory of God, and the firmament showeth His handiwork.' 'O Lord our Governor, how excellent is Thy Name in all the world.' 'All Thy works praise Thee, O Lord . . . they show the glory of Thy kingdom, and talk of Thy power.' But man, being free, must praise Him not only by what he is, but also by what he does; not only by what God has made him and given him, but by what he does with it. His praise is to be not merely passive, but active, shown forth in word and deed: in all his use of creatures, and in the inmost affections of his heart. Could man but rise up to this, not only at his best and happiest moments, but continually and perfectly, heaven would have begun upon earth. Meanwhile every advance towards such a condition is a foretaste and assurance of our eternal destiny, which is to praise God unceasingly and face to face, as we praise Him now in brief moments and behind the veil.

More particularly God is to be praised 'ore, corde, opere,' in word, and heart, and act.

In word, by the utterance of praise in private devotion and in the public services of the Church.

In heart, by loving God in all things, and above all things; especially when we surrender ourselves wholly to Him in filial love and dependence, ready to receive at His hands whatever He may appoint for us, and to confess that He is good, in adversity no less than in prosperity.

In act, by keeping His commandments, and seeking in all things to promote His honour and glory.1

(2) To reverence Him. Reverence is both internal and external. Internal reverence includes a profound sense and acknowledgment of God's infinite majesty and our own nothingness, a constant recognition of His presence, and that holy fear which is the gift of the Holy Ghost.

External reverence is the outward expression of that which is inward. It manifests itself in respect for all the ordinances

1 The Foundation does not speak expressly of love for God, but in placing man's end in the praise, reverence, and service of God, it does of necessity imply an act of charity, and that of the most perfect kind. See La Méditation Fondamentale avant S. Ignace,' by H. Watrigant, in Collection de la Bibliothèque des Exercices, No. 9, pp. 3–11.