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- Herausgeber: Charles River Editors
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
- Veröffentlichungsjahr: 2018
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THE SPIRITUAL EXERCISES
St. Ignatius of Loyola
SKYROS PUBLISHING
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Copyright © 2015 by St. Ignatius of Loyola
Interior design by Pronoun
Distribution by Pronoun
TABLE OF CONTENTS
The Spiritual Exercises
APPROBATION OF THE LATIN TEXTS
VULGATE VERSION
PAUL III, POPE FOR A PERPETUAL REMEMBRANCE
PREFACE
GENERAL NOTE
PRAYER OF FATHER DIERTINS
Spiritual Exercises of St. Ignatius of Loyola
SPIRITUAL EXERCISES TO CONQUER ONESELF AND REGULATE ONE’S LIFE WITHOUT DETERMINING ONESELF THROUGH ANY TENDENCY THAT IS DISORDERED
FIRST WEEK
PRINCIPLE AND FOUNDATION
PARTICULAR AND DAILY EXAMEN
FOUR ADDITIONS FOLLOW TO RID ONESELF SOONER OF THAT PARTICULAR SIN OR DEFECT
GENERAL EXAMEN OF CONSCIENCE TO PURIFY ONESELF AND TO MAKE ONE’S CONFESSION BETTER
THOUGHT
WORD
ACT
METHOD FOR MAKING THE GENERAL EXAMEN
GENERAL CONFESSION WITH COMMUNION
FIRST EXERCISE
SECOND EXERCISE
THIRD EXERCISE
FOURTH EXERCISE
FIFTH EXERCISE
ADDITIONS
SECOND WEEK
THE CALL OF THE TEMPORAL KING
IN PART 2
THE FIRST DAY AND FIRST CONTEMPLATION
THE SECOND CONTEMPLATION
THE THIRD CONTEMPLATION
THE FOURTH CONTEMPLATION
THE FIFTH CONTEMPLATION
THE SECOND DAY
THE THIRD DAY
PREAMBLE TO CONSIDER STATES
THE FOURTH DAY
THE SAME FOURTH DAY LET MEDITATION BE MADE ON
THE FIFTH DAY
THE SIXTH DAY
THE SEVENTH DAY
THE EIGHTH DAY
THE NINTH DAY
THE TENTH DAY
THE ELEVENTH DAY
THE TWELFTH DAY
PRELUDE FOR MAKING ELECTION
TO GET KNOWLEDGE AS TO WHAT MATTERS AN ELECTION OUGHT TO BE MADE ABOUT, AND IT CONTAINS FOUR POINTS AND ONE NOTE
THREE TIMES
THE FIRST WAY
THE SECOND WAY
TO AMEND AND REFORM ONE’S OWN LIFE
THIRD WEEK
FIRST DAY
SECOND DAY
RULES TO PUT ONESELF IN ORDER FOR THE FUTURE AS TO EATING
FOURTH WEEK
THE FIRST CONTEMPLATION
CONTEMPLATION TO GAIN LOVE
THREE METHODS OF PRAYER
FIRST METHOD
I. The Ten CommAndments
II. On DeAdly Sins
III. On thE Powers of the Soul
IV. On the Bodily Senses
SECOND METHOD OF PRAYER
THIRD METHOD OF PRAYER
THE MYSTERIES OF THE LIFE OF CHRIST OUR LORD
OF THE ANNUNCIATION OF OUR LADY
OF THE VISITATION OF OUR LADY TO ELIZABETH
OF THE BIRTH OF CHRIST OUR LORD
OF THE SHEPHERDS
OF THE CIRCUMCISION
OF THE THREE MAGI KINGS
OF THE PURIFICATION OF OUR LADY AND PRESENTATION OF THE CHILD JESUS
OF THE FLIGHT TO EGYPT
OF HOW CHRIST OUR LORD RETURNED FROM EGYPT
OF THE LIFE OF CHRIST OUR LORD FROM TWELVE TO THIRTY YEARS
OF THE COMING OF CHRIST TO THE TEMPLE WHEN HE WAS OF THE AGE OF TWELVE YEARS
OF HOW CHRIST WAS BAPTIZED
OF HOW CHRIST WAS TEMPTED
OF THE CALL OF THE APOSTLES
OF THE FIRST MIRACLE PERFORMED AT THE MARRIAGE OF CANA, GALILEE
OF HOW CHRIST CAST OUT OF THE TEMPLE THOSE WHO WERE SELLING
OF THE SERMON WHICH CHRIST MADE ON THE MOUNT
OF HOW CHRIST OUR LORD MADE THE TEMPEST OF THE SEA BE CALM
OF HOW CHRIST WALKED ON THE SEA
OF HOW THE APOSTLES WERE SENT TO PREACH
OF THE CONVERSION OF MAGDALEN
OF THE TRANSFIGURATION OF CHRIST
OF THE RESURRECTION OF LAZARUS
OF THE SUPPER AT BETHANY
PALM SUNDAY
OF THE PREACHING IN THE TEMPLE
OF THE SUPPER
OF THE MYSTERIES DONE FROM THE SUPPER TO THE GARDEN, INCLUSIVE
OF THE MYSTERIES DONE FROM THE GARDEN TO THE HOUSE OF ANNAS, INCLUSIVE
OF THE MYSTERIES DONE FROM THE HOUSE OF ANNAS TO THE HOUSE OF CAIPHAS, INCLUSIVE
OF THE MYSTERIES DONE FROM THE HOUSE OF CAIPHAS TO THAT OF PILATE, INCLUSIVE
OF THE MYSTERIES DONE FROM THE HOUSE OF PILATE TO THAT OF HEROD
OF THE MYSTERIES DONE FROM THE HOUSE OF HEROD TO THAT OF PILATE
OF THE MYSTERIES DONE FROM THE HOUSE OF PILATE TO THE CROSS, INCLUSIVE
OF THE MYSTERIES ON THE CROSS
OF THE MYSTERIES FROM THE CROSS TO THE SEPULCHRE, INCLUSIVE
OF THE RESURRECTION OF CHRIST OUR LORD OF HIS FIRST APPARITION
OF THE SECOND APPARITION
OF THE THIRD APPARITION
OF THE FOURTH APPARITION
OF THE FIFTH APPARITION
OF THE SIXTH APPARITION
THE SEVENTH APPARITION
OF THE EIGHTH APPARITION
OF THE NINTH APPARITION
OF THE TENTH APPARITION
OF THE ELEVENTH APPARITION
OF THE TWELFTH APPARITION
OF THE THIRTEENTH APPARITION
OF THE ASCENSION OF CHRIST OUR LORD
RULES FOR PERCEIVING AND KNOWING IN SOME MANNER THE DIFFERENT MOVEMENTS WHICH ARE CAUSED IN THE SOUL
RULES FOR THE SAME EFFECT WITH GREATER DISCERNMENT OF SPIRITS
IN THE MINISTRY OF DISTRIBUTING ALMS THE FOLLOWING RULES SHOULD BE KEPT
THE FOLLOWING NOTES HELP TO PERCEIVE AND UNDERSTAND SCRUPLES AND PERSUASIONS OF OUR ENEMY
TO HAVE THE TRUE SENTIMENT WHICH WE OUGHT TO HAVE IN THE CHURCH MILITANT
Footnotes
THE SPIRITUAL EXERCISES
APPROBATION OF THE LATIN TEXTS
THE EXERCISES WERE OFFERED FOR ecclesiastical censure at Rome. The text submitted was not, however, the one which is here reproduced, but two Latin translations, one in more polished Latin — since called the Vulgate Version — and one a literal rendering. The opinions expressed on these versions, as also the formal approval of Paul III, are given here, as applying quite entirely to the text from which the translations were made.
VULGATE VERSION
WE HAVE READ EVERYTHING COMPILED in the volume: it has greatly pleased us and seemed remarkably conducive to the salvation of souls. The Cardinal of Burgos
We grant leave to print the work; it is worthy of all praise and very profitable to the Christian profession. PHILIP, Vicar.
Such holy Exercises cannot but afford the greatest profit to any one who studies them. They should therefore be received with open arms. Fr. Aegidius Foscararius,
Master of the Sacred Palace
We have read these Spiritual Exercises, They greatly please us and we judge them worthy of being received and highly esteemed by all who practise the orthodox faith. The Cardinal of Burgos
We grant leave to print this work; it is worthy of all praise and very profitable to the Christian profession. PHILIP, Vicar.
As the Christian religion cannot long subsist without some spiritual exercises and meditations — for the Psalmist says: In my meditation a fire flames out — I think none more appropriate than these, which undoubtedly have had their source in the study of the Scriptures and in long experience. Fr. Aegidius Foscararius,
Master of the Sacred Palace
PAUL III, POPE FOR A PERPETUAL REMEMBRANCE
THE CARES OF THE PASTORAL charge of the whole flock of Christ entrusted to Us and Our devotion to the glory and praise of God impel Us to embrace what helps the salvation of souls and their spiritual profit, and cause Us to hearken to those who petition Us for what can foster and nourish piety in the faithful.
So Our beloved son, Francis de Borgia, Duke of Gandia, has lately brought it to Our notice that Our beloved son Ignatius de Loyola, General of the Society of Jesus, erected by Us in Our beloved City and confirmed by Our Apostolic authority, has compiled certain instructions, or Spiritual Exercises, drawn from Holy Writ and from experience in the spiritual life, and has reduced them to an order which is excellently adapted to move piously the souls of the faithful, and that they are very useful and wholesome for the spiritual consolation and profit of the same. This the said Duke Francis has come to know by report from many places and by clear evidence at Barcelona, Valencia and Gandia.
Hence he has humbly begged Us to cause the aforesaid instructions and Spiritual Exercises to be examined, so that their fruit may be more spread, and more of the faithful may be induced to use them with greater devotion. And he has begged Us, should We find them worthy, to approve and praise them and out of Our Apostolic goodness to make other provision in the premisses.
We, therefore, have caused these instructions and Exercises to be examined, and by the testimony of and report made to Us by Our beloved son John Cardinal Priest of the Title of St. Clement, Bishop of Burgos and Inquisitor, Our venerable Brother Philip, Bishop of Saluciae, and Our Vicar General in things spiritual at Rome, and Our beloved son Aegidius Foscararius, Master of Our Sacred Palace, have found that these Exercises are full of piety and holiness and that they are and will be extremely useful and salutary for the spiritual profit of the faithful.
We have, besides, as We should, due regard to the rich fruits which Ignatius and the aforesaid Society founded by him are constantly producing everywhere in the Church of God, and to the very great help which the said Exercises have proved in this.
Moved, then, by this petition, with the aforesaid authority, by these presents, and of Our certain knowledge, We approve, praise, and favor with the present writing the aforesaid instructions and Exercises and all and everything contained in them, and We earnestly exhort all and each of the faithful of both sexes everywhere to employ instructions and Exercises so pious and to be instructed by them.
[Here follow regulations for the diffusion of the book, and then confirmatory clauses.]
Given at St. Mark’s in Rome under the seal of the Fisherman, 31 July, 1548, in the 14th year of Our Pontificate. Blo. El. Fulginen.
PREFACE
THE PRESENT TRANSLATION OF THE Exercises of St. Ignatius has been made from the Spanish Autograph of St. Ignatius. The copy so designated is not indeed in the handwriting of the Saint, but has a good number of corrections made by him and is known to have been used by him in giving the Exercises.
St. Ignatius of Loyola was a man without any great pretensions to education at the time he wrote this book. His native language was not Spanish, but Basque. His lack of education and his imperfect acquaintance with pure Spanish are enough to make it clear that a refined use of any language, and more especially of the Spanish, or, in general, anything like a finished or even perfectly correct, style is not to be expected in his work. Literary defects he removed to some extent, perhaps, as he continued to use and apply the book, but he is known never to have been fearful of such faults. His corrections found in this text are clearly made with a view to precision more than to anything else.
The Autograph of St. Ignatius was translated by Father General Roothaan into Latin and was reproduced by Father Rodeles in his edition of the Spanish text. But the original was not available to ordinary students. In 1908, however, Father General Wernz allowed the entire book to be phototyped, and in this way it was spread throughout the Society of Jesus in a large number of copies. It is one of these which has been chiefly employed by the present translator, who has, besides, made frequent use of the Manuscript itself.
After considerable study of the matter, it seemed best to make this translation as faithful and close a reproduction of the Spanish text as could be. To do so it was necessary at times to sacrifice the niceties of style, but it was thought that those who would use the book would easily forego the elegancies of diction if they could feel sure they were reading the very words of St. Ignatius. Any other form of translation than the one adopted could hardly be kept from being a partial expansion, illustration or development of the original, and would therefore have proved, to some extent, a commentary as well as a translation. This the translator has earnestly sought to avoid, preferring to leave the further work of commentary to another occasion or to other hands.
Another reason for aiming at absolute fidelity rather than style was the fact that the Exercises are mostly read, not continuously for any time, but piecemeal and meditatively. Literary finish would therefore not be much sought or cared for in the book, but accuracy is. For this a certain neglect of style seemed pardonable in the translation, if only the real meaning of the writer could be made clear. Perhaps some may even find a charm in the consequent want of finish, seeing it reproduces more completely the style of St. Ignatius.
The process of translating in this way the Autograph text is not as simple as it might seem. The first difficulty is to make sure of the exact meaning of St. Ignatius. This is obscured, at times, by his language being that of nearly 400 years ago and being not pure Spanish. Occasionally, in fact, the Saint makes new Spanish words from the Latin or Italian, or uses Spanish words in an Italian or Latin sense, or employs phrases not current except in the Schools, and sometimes even has recourse to words in their Latin form. To be sure, then, of the meaning, one must often go to other languages and to the terms adopted in Scholastic Philosophy or Theology. The meaning clear, the further difficulty comes of finding an exactly equivalent English word or phrase.
In accomplishing his task, the translator has made free use of other translations, especially of that of Father General Roothaan into Latin, that of Father Venturi into Italian, and that of Father Jennesseaux into French, and has had the use of the literal translation into Latin made, apparently, by St. Ignatius himself, copied in 1541, and formally approved by the Holy See in 1548.
Besides the last-mentioned Manuscript and printed books, the translator has to acknowledge, as he does very gratefully, his obligations to the Very Rev. Father Mathias Abad, Father Achilles Gerste and particularly Father Mariano Lecina, Editor of the Ignatiana in the MONUMENTA HISTORICA S.J., for aid in appreciating the Spanish text, to Fathers Michael Ahern, Peter Cusick, Walter Drum, Francis Kemper and Herbert Noonan for general revision of the translation, and above all to Father Aloysius Frumveller for an accurate collation of the translation with the original.
In conclusion, it is well to warn the reader that the Spiritual Exercises of St. Ignatius are not meant to be read cursorily, but to be pondered word for word and under the direction of a competent guide. Read straight on, it may well appear jejune and unsatisfactory; studied in the actual making of the Exercises, the very text itself cannot fail to yield ever new material for thought and prayer. ELDER MULLAN, S.J.
GERMAN COLLEGE, ROME,
Feast of St. Ignatius, 1909.
GENERAL NOTE
In the reproduction of the text in English:
1. No change whatever is made in the wording. The proper corrections, however, of the two unimportant slips in quotation have been indicated in italics.
It may be remarked in passing that the text of Holy Scripture is not seldom given in the Spiritual Exercises in wording somewhat different from that of the Vulgate. Such divergences have not been noted in this translation. It will be remembered that, when the book was written, the Council of Trent had not yet put its seal on the Vulgate.
2. The head lines and the rubrics have been kept as they stand in the Manuscript. Where they were wanting, they have been supplied in italics.
3. Abbreviations have been filled out.
4. Wherever italics are used, the words in this character belong to the translator and not to St. Ignatius.
5. In the use of small and capital letters, and in the matter of punctuation and the division into paragraphs the practice of the copyist has usually not been followed. Various kinds of type, also, are used independently of the Manuscript.
6. As a matter of convenience, in citations from Holy Scripture, the modern method by chapter and verse is substituted for that of the Mss. chapter and letter. Besides, quotations are indicated by quotation marks in place of the parentheses of the Mss. Elder Mullan, S.J.
PRAYER OF FATHER DIERTINS
ROUSE UP, O LORD, AND foster the spirit of the Exercises which Blessed Ignatius labored to spread abroad, that we, too, may be filled with it and be zealous to love what he loved and do what he taught! Through Christ our Lord. AMEN.
SPIRITUAL EXERCISES OF ST. IGNATIUS OF LOYOLA
ANNOTATIONS
TO GIVE SOME UNDERSTANDING OF THE SPIRITUAL EXERCISES WHICH FOLLOW, AND TO ENABLE HIM WHO IS TO GIVE AND HIM WHO IS TO RECEIVE THEM TO HELP THEMSELVES
FIRST ANNOTATION. THE FIRST ANNOTATION is that by this name of Spiritual Exercises is meant every way of examining one’s conscience, of meditating, of contemplating, of praying vocally and mentally, and of performing other spiritual actions, as will be said later. For as strolling, walking and running are bodily exercises, so every way of preparing and disposing the soul to rid itself of all the disordered tendencies, and, after it is rid, to seek and find the Divine Will as to the management of one’s life for the salvation of the soul, is called a Spiritual Exercise.
Second Annotation. 1 The second is that the person who gives to another the way and order in which to meditate or contemplate, ought to relate faithfully the events of such Contemplation or Meditation, going over the Points with only a short or summary development. For, if the person who is making the Contemplation, takes the true groundwork of the narrative, and, discussing and considering for himself, finds something which makes the events a little clearer or brings them a little more home to him — whether this comes through his own reasoning, or because his intellect is enlightened by the Divine power — he will get more spiritual relish and fruit, than if he who is giving the Exercises had much explained and amplified the meaning of the events. For it is not knowing much, but realising and relishing things interiorly, that contents and satisfies the soul.
Third Annotation
