Gospel speaks 1; and it inspires the soul with great confidence that God will not suffer it to be deceived. For when a man seeks Him in truth and with his whole heart, God will never turn Himself away from him, seeing that so great is His goodness and His love for His creatures that He often comes to meet even those who do not seek Him. But though this is so, and a perfect Election is one which the love of God alone impels us to make, nevertheless, so long as the love of God is the principal motive, if, in addition to this, other reasons which are not contrary to the law and will of God and are in themselves good, e.g. spiritual consolation and peace, the care of one's health, or anything of a like nature, should point in the same direction, the Election is not on that account to be condemned. But these additional reasons should always be subordinate and allowed less weight in the decision, and should themselves also have reference to the love of God. CHAPTER XXIV What sort of person the director of him who is about to make an Election ought to be 1. As regards the second point, the office of him who gives the Exercises is, in this particular matter, to co-operate with the divine movement, not going before it but following, and to dispose the soul of him who is making the Exercises towards a right choice, by removing impediments, to wit, mistakes, the snares of the evil one, and inordinate affections and inclinations. He ought not, however, to urge him to the one side or the other, as is said in the fifteenth of the twenty Annotations. For although in itself it is lawful and even meritorious to exhort a man to that which is more perfect, nevertheless in order that deliberations of this kind may be more securely made, and without any human influence, it is much better to allow God alone to deal with His creature, without the intervention of any third person, especially during the Exercises, in which the soul disposes itself for this very thing. The reason of this is because an Election in so great a matter as a state of life ought not to rest upon human persuasion or influence, but solely on the will of God, else there would be ground to fear that which our Lord has said: Every plant which My heavenly Father hath not 1 S. Luke xiv, 28, planted shall be rooted up.1 And since in a procedure of this kind, difficult in itself, and moreover exposed to the envy of the devil, many temptations and difficulties are sure to follow, we cannot look for any help or support from a human guide, unless we lift up our eyes to heaven and can say: The Lord alone was my Guide; since according to the Apostle we ought to hope that He Who has given us to will, will give us also to accomplish, and will confirm it to the end.2 2. From this it may be inferred that he who directs in this Election ought himself for his part to be indifferent if he is faithfully to accomplish the work entrusted to him, and to have no other design or wish save that the will of God may be done, adding nothing of his own spirit, for this is to put the sickle into the harvest of God. And besides, it might sometimes become an occasion of temptation to the exercitant, since a door would always be left open to the devil to suggest to him that he had been drawn into Religion at the instigation of man. On the other hand, let the director be well assured that the decision he has examined according to the rules of a sound Election will be secure and without danger. Only let him be diligent in helping and directing the soul which God has committed to his charge. 3. Let him be vigilant also in unmasking the deceits and sophistries of the devil, since from false principles, such as the evil one suggests, only false conclusions will result. 4. Let him take notice also that it often happens that a man enters upon an Election with the best dispositions, and yet in the very act of making his decision there springs up in him some sinister affection which throws all into confusion and chokes the good seed. Therefore let him be circumspect and careful both to foresee and guard against all these things. CHAPTER XXV What are the matters with which the Election is concerned 1. As regards the third point, it is certain that every matter which falls under Election ought to be something good, whether 1 S. Matt. xv. 13. 3 Cf. Annotation xv. 2 Cf. Phil. ii. 13; 1 Cor. i. 8. ♦ I.e. to trespass on the harvest-field of God, to Whom alone it belongs to determine the vocation of each soul. The phrase is apparently quoted from de la Palma, Via Spiritualis iv. 18. it be some particular affair or the choice of a state of life.1 2. The Election of a state of life turns upon two things: whether one should remain in the life of the precepts or go on to that of the counsels. 3. If the counsels are to be followed, whether it should be in Religion or external to it. For although the counsels can hardly in the present day be observed outside Religion, yet a person may be of such a nature that he is not well fitted for community life and obedience, and yet may be able to observe poverty and chastity. 4. Thirdly, if in Religion, there remains the question which Order is to be chosen, for God calls some to greater solitude, others to the service of their neighbours; and one kind of natural constitution, whether of body or soul, is more fit for one Institute, another for another. 5. Fourthly, when the particular Religious Order has been chosen, there is the question of the time and manner of carrying out the decision. 6. In choosing this or that Religious Order, care must be taken in the first place not to choose one which has become corrupted, or in which strict observance does not flourish. Secondly, amongst those in which observance does flourish, that one is to be preferred whose Institute is more perfect; for the decision of which point S. Thomas gives the best teaching (2a 2ae, Quaest. 188, Art. 6). And especially we should take into account the character of the person, not only with regard to his bodily strength and his turn of mind, but also with respect to the gifts and talents with which he is endowed in order that he may render service to God. 7. When the time comes for following the divine vocation a special difficulty is sometimes felt, since in matters which are repugnant to sensitive nature human weakness is wont to procrastinate as long as it can, and to deceive itself, devising grounds and reasons for delay. It is therefore best to overcome this difficulty during the Exercises, and to call to mind the saying of S. Ambrose: Nescit tarda molimina Spiritus Sancti gratia (The grace of the Holy Spirit knows not tardy efforts). We should imitate also the promptitude of the Apostles 1 Cf. Consideration for taking knowledge of the matters about which an Election ought to be made, p. 127. who immediately left their nets and their father. This consideration also has weight: If it is ever to be, why not now? And if not now, perchance never. For now the inspiration of God and His help are fresh and strong, but later it may easily happen, and does happen every day, that the spirit may grow cold, and so it will become much more difficult to resist the assaults of the flesh and of the devil. Thus much concerning the Election of the counsels. 8. If, however, any one should choose the way of the commandments, he will still have to deliberate in what state or manner of life he will keep them; and these points will have to be examined one by one, in order that the life may be ordered in the best way and with the clearest light. 9. Lastly, in other particular matters, as for instance in undertaking or not undertaking a work or office, these same rules are to be used, so far as they apply to the matter in question. And the method and rule in all these particular actions is to estimate everything from the point of view of God's honour, paying no regard to one's own advantage, especially in temporal things, so that our intention may be always directed straight to God, and not turned aside for any earthly object. CHAPTER XXVI Of the three Times in which a good Election may be made 1. With regard to the fourth point, only those times which are mentioned in the book of the Exercises should be explained; for if these are thoroughly understood, it seems that nothing more can be needed. They are called 'Times,' because when the soul experiences such movements as are there described then is the fit and proper time for making the Election. About the first time not much need be said, since in it the will of God is so abundantly clear and certain that there can be no manner of doubt about it, as in the case of the vocations of S. Matthew and S. Paul. And although such vocations do not now occur in so miraculous a manner, yet we both read of and see some instances which do in a way so nearly approach them in the great clearness and peace of mind and sure knowledge of the divine will which accompany them that there does not seem to be any possibility of doubt. But a vocation of this sort is very extraordinary and exceptional, and therefore is neither to be asked for nor looked for from God; and because cases of it are so rare, therefore not much time should be spent on the consideration of this first time. It should merely be pointed out to the exercitant in passing. 2. The second time is more ordinary, viz. when the soul is inwardly stirred by such powerful inspirations and movements of grace that with little or no intellectual discourse the will is borne onward to the service of God and to perfection. 3. The third time is when the intellect, by considering and weighing the reasons on the one side and on the other, sees the truth more clearly, and holds forth as it were a light to the will, so that the will may finally choose that which, all things considered, it deems to be best. CHAPTER XXVII A comparison of the second Time of making an Election with the third, and a fuller explanation of the former 1. Although these two powers of the soul are so intimately conjoined that the one cannot act in making a choice without the other, there is nevertheless this difference, that in the first and second times the will takes the lead and the intellect follows, and is drawn by it without any reasoning of its own or hesitation; whereas in the third time the intellect goes before the will, and proposes a multitude of reasons to it, in order to arouse it and impel it to that side which it judges to be the best. And provided, indeed, that the movement in question proceeds immediately from God, without doubt the higher and more excellent way is that in which the will, divinely illuminated, takes the lead and draws the intellect after it. For as Aristotle, quoted by S. Thomas, says, it is not expedient to counsel according to human reasoning those who are moved by divine inspiration, because they are moved by a better principle than human reason. But the third way, namely, by reasoning and discussion, is safer and more secure. 2. For the fuller understanding of the first and second times, wherein, as has been said, the soul is moved by divine inspiration, the exercitant must be taught what is meant by consolation and desolation, both of which are treated of in the third and fourth of the Rules for the discerning of spirits. 3. This consolation, however, is not a habit, but as it were |