Leading Ideas of the Spiritual Exercises of St. Ignatius. VIII: Diversity in Vocal and Mental Prayer

Irish Jesuit Province

Leading Ideas of the Spiritual Exercises of St. Ignatius. VIII: Diversity in Vocal and MentalPrayerAuthor(s): Peter HowardSource: The Irish Monthly, Vol. 63, No. 739 (Jan., 1935), pp. 28-38Published by: Irish Jesuit ProvinceStable URL: http://www.jstor.org/stable/20513694 .

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28

Leading Ideas of the Spiritual Exercises of St. Ignatius

VIII.-DiVtERSITY IN VOCAL AND MENTAL PRAYER.

By PETER HOWARD.

T is sometimes suggested that there is only one method of

prayer prescribed in the Spiritual Exercises. So far is this from the truth that it is safe to say that nowhere wvill be

found described a greater variety of methods of prayer than that contained in the book. The object of the following pages is, in support of this statement, to set out briefly the various kinds of prayer described by St. Ignatins. Even a cursory perusal suffices to convince one that here we have a miost valuable guide to prayer in which the soul is helped and encouraged to ascend frcomn ordinary vocal prayer to the highest contemplation.

Colloquies. Under this heading is described that most natural and personal

form of prayer in which we speak with God, His blessed Mother and His saints in words that spring from the depths of the heart. This kinrd of prayer is thus described :

The colloquy is made, properly speaking, as when one friend speaks to another, or as a servant to his master; at one time asking for some favour, at another blaming oneself for some evil commxitted, niow informing him of one's needs, and seeking counsel in them.

In other places we are told that we should so address the Thtree Divine Persons, the Eternal Word Incarnate, His Mother and the saints. In many cases very beautiful prayers are stuggested, some of xvhich we have given already; but we are not to consider ourselves tied down to these or any other fixed formulme, but are

" to give expression to what shall present itself to my mind."



SPIRITUAL EXERCISES OF ST. IGNATIUS 29

The colloquiy is placed at the end of the Exercise to which it

belongs. But there is no reason why it should not be made

throughouit the time of prayer. In the form of short ejacuilations and petitions, the colloquy helps to keep alive the spirit of fervour, to remain in the presence of God, to obtain light for the

understanding and hielp for the will, milaking, as it were, of our prayer a conversation with God and His saints. In this way much of the dryness and difficulty of mental prayer can be over come.

Suclh prayer, evidently, is not to be confined to the time of

retreat or to thie fixed hour of meditation. Clearly in our visits to

the Blessed Sacrament words of love and thanksgiving come best as the spontanieouis overflowing of the heart.

IPrayers Said in the Ordinary Way.

At the conclusion of prayers recited according to methods to

be described later we are told to finish such prayers as the Lord's Prayer, the Ilail Mary, the Creed, the Anima Christi, and the Salve Regina " in the ordinary way." We are also instructed to finish every Exercise with a Pater, Ave, etc. There is no reason to dwell on this method, which is supposed to be familiar to every Catholic.

Liturgtcal Prayers. The third of the " Rules for thinking with the Church " is as

follows :

to praise the frequent hearing of Mass, also hymns, psalms, and long prayers, both in and out of the church, and likewise the hours ordained at fixed times for all the Divine Office, for prayers of every kind, and all canonical hours."

This rule is also of interest in connection with the fact that St. Ignatius insisted that there should be no " choir " in his Order, but that each priest should recite his Office in private. This was



30 THE IRISH MONTHL Y

a complete departure from the traditional practice of religious Orders and aroused considerable opposition, but Ignatiuis held firm. His own respect for the offices of the Church is proved by his attendance at them from the beginning of his conversion and by the rule just cited. He felt, however, that the duie observance of the Office recited in common was incompatible

.with the duities of study, preaching, giving of retreats, hearing confessions, missionary work and the other activities to be under taken by himself and his companions. According to his prin

ciples, the greater glory of God demanded the sacrifice of this traditional feature of religious life. The methods of prayer now to be considered help not a little toxvards the proper recitation of the Office, whether said in private or sung in choir.

The first step in mental prayer is often taken when one pauses a moment to dwell on some thought suggested by the recitation of a well-known prayer. In the Exercises we find two methods of prayer by means of which the words of a prayer may be made the basis of mental prayer. One of these consists in.. .

Consddering the Significance of Each Word of a Prayer.

The essential element of this methodl is that

the person, kneeling or sitting, according as he feels hiimself nmore (lisposed, and as greater devotion accompanies him, keeping hiis eyes shut or fixed on one spot, without allowing them to wandler about, should say the first word Pater, and dwell on the consideration of this

word, so longr as he finds meaningrs, comparisons, relish, a)d consola tion in the thought about this word; and let him act in the same way in regard to each word of the Lord's Prayer, or any other pr-ayer

whatsoever, which he wishes to use for this purpose. St. Teresa, Fr. Alvarez de Paz, Fr. Grou , and others have

written out thoughts after this fashion on the Our Father, the Hail Mary, etc., which may be read with profit. But we muzlst not forget the Ignatian principle that w hat one discovers in prayer for himself is more profitable than what is merelyt sulg



SPIRITUAL EXERCISES OF ST. IGNI4TIUS 31

gested to hinm by another. It is evideent that this forim of prayer

is of great uitilitv wvhen applied to such prayers or hiymns as the

Veni Sacncte Spiritus, the Stabat Mfatcr, etc., anti enables uis to

discover ncw beauties and nmeanings hiitherto tunnoticed. It is

significant that St. Ignatiuis suipposes thlat one nmay well spend a l wiole houtr on one or twvo words of the Lord's Prayer, etc."

When that comes to pass it would seenm that one haIs begutn to

meditate or practise nmental prayer. ri-his forn of prayer hafis

also the obviouis result of giving these prayers, when said aftcr wards in the ordinary wvay, a new character. Many skullil directors have not only recommniended this nmetlhod of prayer to others as a means of overcoming " distraction," but hiave u1sed it themselves. It is also reCoTmmniended when travelling, during

vacation timc, and when one is tired.

.A Methlod of Prayer By IVay of Rhiythmn.

at eaclh breathi or respiration let prayer hie madle mentallv, saying one wor(l of the Lord's Prayer or any other prayer that is hejur recited, so that only one word is said between each breathi, arid in th-e lengrth of time between each breath let atteintion be specially paild to the signification of the word, or to tthe perso-n to whom the prayer is

being directed, or to one's ownl, o-r to t-lhe (ifference letween that

person's great dlignity and such great lowness of ours. Theni lhe will proceed in the same way and niiethiod through the remaining words ot

the Lord's Prayer, andi he will recite the remaininr prayers, namelv, the Ave MaIlria, Anima Citristi, (redo and Salve Regfina.

This method of prayer helps greatly to uinderstand their miean ing. It can evidently be applied to the prayers sung in the cloir or at Alass. It xvould, however, appear to be cornsidered moren

fatiguing than the form-er nmethod, for only one prayer is sticp

gested, althouigh it is sujpposed that som-e may wish to appj-ly it to several prayers.

rThe first and simuplest form of mnental prayer referred to in the Exercises is the



32 'lTIIE 11ISH MONTHLY

General Examination of Conscience, whiich may be coupled wvith the first of the " three metlhods of

prayer " given at the coneltusion of the Exercises.

For the first inethod of prayer it is well to consider and think over the First CommanDdmiient, hlow I have kept it, and in what I have been deficient, taking it as a rule duiring the time in which one can say thrice the Palter Noster andl thrice the Ave Maria; and( if in this space I discover fauilts of niine I will ask pardon andl forgiveness for thtern and say a 1Pater Noster; and act in the samiie way in eaclh of the Ten Comnmandlments.

The time to be given to the consideration of eachl of thie Corn niandments is also to be regulated by the frequency of mny trans gressions against it. The same method is to be applied at another tinme to the "c deadly sins," and the " five senses of the

bodv."

Thanksgiving. Although not described as a separate method of prayer, an

easy and fruitfuil meditation may be made in the formn of thanks giving to God for IIis benefits. The whole hour of meditation miay well be spent in this way. Such a prayer is, as we have seen, altogether in conformity with the mind of St. Ignatius.

The first point of the concluding " contemplation for obtaining love " may be taken as describing such a prayer.

The (second) prelude is to ask for what I want. It will here be to ask for an interior knowledge of the many an(I great benefits I have received; that, thoroughly grateful, I may in all things love and serve

His Divine Majesty.

The first point is to call to, mind the benefits received of my creation, redernption and particular gifts, dwelling with c'reat affection on how

much our Lord has done for me, and how much TIe has given me of what He has; and, consequently, how much He desires to give me I-limself in so far as He can according to His Divine ordinance; and then to reflect in myself what I, on miy side, with great reason ought



SPIRITUAL EXEIRCISES OF ST. IGNAY'IUS 33

to offer and give to His Divine Majesty; that is to say, all things that are mine, and myself with them.

It will also be remembered that the first point of the examining of conscience is " to give thanks to our Lord God for the benefits received." Such a nmethod of prayer is evidently most pleasing to God, and is miost helpftul to those who find it diffictult to con centrate for a considerable period on the same suibject.

Meditation.

Althouigh this termr is often applied to nmental prayer in

general, in the Exercises it has a definite meaning which distin guishes it from other forms of prayer. Its nature is thus

described :

" The first Exercise is a meditation by means of the three powers of the soul upon the first, the second, and the third sini.

" The first point will be to apply the memory to the first sin, which was that of the angels; and then immediately to employ the under standincr on the same by turning it over in the mind; and then the

will, desiring to remember and understand the whole in order to put

myself to the blush and to be confounded, etc."

In general the method of meditation is to be applied to such matters as sin, hell, the end of nlan, and other matters in which more or less abstract and impersonal facts and doctrines are to be considered. At the same tiime the three powers of the soul must to some extent be applied in all kinds of prayer, thouigh not to the same degree as in meditation as above described. In

the application of the senses, to be described presently, they do not play a great part, except the will.

Contemnplation. It is to be noted that this wvord is not used in the Exercises

with the meaning given it by St. reresa and those who, like her, apply it to mystical prayer. St. Ignatius tised it as indicating



34 THE IRISH MONTHLY

a method of meditating on an event in the life of our Lord, or of our Lady, and the saints, It consists essentially in bringing before my mind the scene and persons of the mystery I am occu pied with. The third prelude of the ffrst contemplation of the second week "i s to ask for that whieh I want: it will here be to ask for an interior knowledge bf our Lord, who for me is made Man, that I may the nmore love Him and follow him."

This same petition is to be made before every contemplation on the life of our Lord, being modified according to the nature of the mystery I am contemplating. Since the imitation of our

Lord is to be the main motive and standard of life, it is necessary that I should know our Lord as revealed to us in the Gospel as perfectly as possible. This is only possible if I endeavour to see

Him in the surroundings in which He actually lived, and as taking his place with the other persons who' take part in the secene. Far from there being anything unreal or artificial in the method of contemplation here proposed, it is the ordinary

natural way of bringing before myself and others the scene and persons of any event. Contemplation as here understood con sists in thinking over the persons, words and actions of the.scene, and by applying the powers of the soul to derive a knowledge of the lessons to be gathered from the actions and words of the persons involved, and to fill myself with the desire to imitate their virtues and apply to my own life the lessons I learn from them. What is said, for example, about the persons in the con templation on the Nativity may be applied, not only in this

mystery of our Lord's life but in others.

" The first point is to see the persons; that is to say, to see our Lady, and St. Joseph, and the servant-maid (according to a tradition), also the Infant Jesus, after His birth, accounting myself a poor and unworthy servant, looking at and contemplating them and tending them in their necessities as though I were there present, with all possible



SPIRITUAL EXERCISES OF ST. IGNATIUS 85

homage and reverence; and after that to reflect on myself in order to derive some profit."

Towards the end of the book St. Ignatius gives brief points for contemplations on 50 mysteries of the life of our Lord, to be

made according to the method described in that on the Nativity. This kind of contemplation and meditation is often referred to as " discoursive " as opposed to the more " affective " forms of

the higher forms of mystical prayer.

Repetitions. A characteristic of the general plan of the Exercises is the

frequency of repetitions and the importance attached to them. These repetitions, made after the different Exercises, lead up to a form of prayer now to be described. It is interesting to study the distribution of the Exercises of the first day of the second

week: -

Midnight.-The contemplation on the Incarnation. Daybreak.-The Nativity.

The Hour of Mass.-" A repetition- of the first and second Exercises, always dwelling on sonme of the prin cipal points, in which the person has derived some knowledge, consolation or desolation..

The Hour of Vespers.-A second repetition. Before supper-time.-A contemplation on the first and second

Exercises by applying the five senses. This method of prayer is generally referred to as

The Application of the Senses. In this form of prayer we make a beginning of mystical prayer,

and spiritual writers liken it to " the simple regard." In the contemplations hitherto dealt with the memory and understand




ing are exercised in considering the acts, etc., motives and lessons to be applied to myself and my past and future conduct.

All this involves a good deal of reasoning and effort to convince the understanding of the truth of some practical conclusion and

to move the will to undertake the necessary steps to put some

resolution into practice. As is noted in the third Nveek one must begin with great force to strive to grieve, to bewail, and lament

and in the same way continue, to labour through the other points wlhich follow. " Thus the time of retreat is orne of strenuLous endeavour. It is not sturprising, that when !evening comes, the

exercitant should begin to feel fatigued. For this reason it is

suggested that St. Ignatius always assigns the method of the application of the five senses to the concluding exercise of the day. In this form of prayer the, understanding and the mnemory are not employed to any great extent. Even little effort to move the will is deliberately made. It is chiefly the imnagination that is brought into play.

In this method of prayer we recall sonme nmystery; suchi, for example, as the Nativity, which has been the subject of our con

templation and meditation as already described. Now, however, we merely recall the scene, persons, etc., as a picture, and, as it were, enjoy the consolation arising from the play of the imagina tion looking at, listening to, and playing one's imaginary part.

From such an exercise arise sentiments of love, sympathy, grati tude and the effects of the spiritual beauty, purity, elevation of soul, etc., of the persons thus contemplated. It is almost impossible to describe in words the details of such a prayer. We

may, perhaps, compare the effect of a contemplation of this kind on the Annunciation or the Nativity to that produced by looking with the eyes of faith and love on some picture by Murillo, or listening to the words and music of a great oratorio. As one looks or listens the mind unconsciously begins to imagine a story



SPIRIT'UAL EXERCISES OF ST. IGNATIUS 37

built up around the subject of the picture, and even enters to

some extent into the thoughts and very soul of the persons thus

brought to life. There is no need for any great effort of the

memory, understanding or wvill. At Clhristmas timc wvhen one

kneels before the Crib the imagination uinder the influence

of the whole liturgy of the season, and of all its associations,

easily and naturally adopts this kind of contemplation. The

spiritual application of the senses to such a scene is described in

the following steps in the Exercises. First, I see with the eyes

of the imagination the persons, etc. Second, I hear-imaginie

what they are- saying. Thirdly, I " smell and taste the infinite

sweetness and delight of the Divinity, of the soul, and of its

virtues, and all else, according to the character of the person

contemplated. . ." The fourth point is " to feel with the

touch; as, for example, to kiss and embrace the spots where

such persons tread and sit, always endeavouiring to draw fruiit

from this. ' We know that St. Ignatius did not complete the Book of the

Exercises at Manresa, but that he constantly added to it. Alay

we not suppose that his reference to the places where

Jesus walked and rested were inspired by what he himself felt

and witnessed during his visit to the Holy Land? Things change

but little in the East, and what Ignatius of Loyola saw 400 years

ago is repeated there every day. More than one modern writer

has described the wonderful cffect produced on the pilgrim who

at last reaches the object of his, often painful, journey. In a

recent work' the effect produced on a poor Bulgarian pilgrima on

reaching the lIoly Sepulchre is thus described

and he had probably been saving up all his life for this

great moment. He was kneelinc on the marble slab and kissinfr it repeatedlly,

* " In the Steps of the Master," by H. V. Morton, Rich & Cowan, London, 1934.




while tears ran down the deep wrinkles on his face, and fell on the stone. His large, rough hands, the nails split and black with labour, touched the marble gently with a smoothing motion; then he would clasp them in prayer and cross himself.

"He prayed aloud in a trembling voice, but I could not understand what he was saying. Then taking from his pocket various bits of dirty paper and a length of ribbon, he rubbed them gently on the Tomb and put them back in his pocket.

" I thought there might be room for me, so I bent my head and entered the Sepulchre. The Greek monk, the kneeling peasant and

myself quite filled the small space. And it would have been all right if the old man had continued to kneel, but, disturbed perhaps by my entrance, he rose up, the tears still falling, and whispered something to me. We were now standing, our chests touching, and looking into his eyes I realised that I was looking at real happiness.

" This was his life's dream. I had never seen such happiness before. Never in my life have I beheld peace and contentment written so clearly on a human face.

" The old man sank down on his knees, and turned again to the Tomb, unwilling to leave, incoherent with faith and devotion) his big scarred hands touching the marble lovingly as if stroking the hair of a child. . .'

But words are incapable of describing these spiritual opera tions of the soul. Even those who, like Ignatius himself, enjoyed these spiritual emotions are unable to describe them adequately to those less favoured by God. They are best told in the words of St. Bernard:

"But what of those who find? Ah this No tongue nor pen can show,

The love of Jesus, what it is None but the loved ones know."



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Leading Ideas of the Spiritual Exercises of St. Ignatius. VIII: Diversity in Vocal and Mental Prayer

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