THE ONE TRUE AND SAFE WAY
AN EIGHT DAY RETREAT BASED UPON THE CONSTITUTIONS AND
NORMS OF THE SOCIETY OF JESUS
Peter Schineller, S.J.
Hekima College, Nairobi, Kenya
TABLE OF CONTENTS
I. Introduction Why This Manner of Retreat The Spiritual Exercises and the Constitutions
Structure of the Retreat
Method of Prayer
The Constitutions: Gift of the Mature Ignatius
1
4
6
7
8
II. Outline of the Eight Days - 32 periods of prayer
10
III. Days One to Eight
12-29
IV. Bibliography
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I. INTRODUCTION
The 34th General Congregation had two goals. Pope John Paul II in his allocution
of 5 January 1995, at the opening of the Congregation expressed this as follows: This
Congregation, he explained
is essentially dedicated to discerning the specific contribution your Institute is
called to make to the new evangelization, on the brink of the third Christian
millennium, as well as to updating the internal organization and legislation of the
Society of Jesus so that it can render ever more faithful and effective service to
the Church.
In accord with this mandate, a series of documents, twenty six decrees were
issued. At the same time, the General Congregation approved Notes and Complimentary
Norms to the Constitutions, with the mandate that in all future editions of the
Constitutions, these Notes and Norms would be placed in that same volume.
Immediately after the Congregation, the decrees were available and translated into
several languages, at least in a provisional form. Much energy went into the reception –
the reading, prayerful reflection, discussion, and implementation of these documents.
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The final approved text of the Constitutions and Norms has necessarily been more
slow in its promulgation. Then, on September 27, 1995, the official text, the Latin text,
was promulgated. Translations and publication of the Norms have since appeared.
Then, the task and challenge of reception of these revised Constitutions and new Norms
began.
Our goal here to present parts of the Constitutions, Norms, and decrees of CG 34
as material for the annual retreat. On what basis do we make this suggestion?
In Fr. General’s letter, which is now the Preface to the official text of the
Constitutions and Norms, he commends the Constitutions and Norms to our personal and
communitarian prayer. Speaking to a group of formators in the Cameroons in July 1996,
Fr. General stated that the best way to receive the texts of CG 34 (and hence also the new
Norms) was in prayer.
Some years earlier, Fr. Arrupe issued the book entitled Jesuit Religious Life. This
contained the heart of the Constitutions as well as orientations from recent General
Congregations. In his preface, Fr. Arrupe commended the book by writing that “this book
should be read and meditated upon; but above all it must be the object of personal and
community prayer, and it must be lived by each of us every day.”
The revised law of the Society, Norm 415, explicitly points in this direction: I
quote:
Finally, all by earnest reading and meditation (e.g. at the time of the annual
Spiritual Exercises, renewal of vows, monthly recollection, the beginning of the
year, etc.) should strive ever to known, esteem and love better our Constitution,
Norms and Rules…
The reason for this, it continues, is that the Constitutions, Norms and Rules are
for each and all of us the one true and safe way that surely leads to the perfection
to which our Lord calls and invites all sons of the Society.
Thus not only novices and tertians in their formal stages of formation, but all Jesuits,
formed and in formation, are urged to study, review, assimilate, and meditation on the
Constitutions and Norms.
We note that it was General Congregation 6, (held in 1608, with Claudio
Aquaviva as General) in its Decree 29 that mandated “Each year all should devote
themselves to the Spiritual Exercises for eight or ten consecutive days. So that this can
be done effectively and thoroughly, this yearly practice of the Spiritual Exercises is made
the subject of a decree, and it is given the highest commendation by the congregation…”
The next Congregation repeated this in Decree 25, “The yearly Exercises are to be
undergone by all in a serious and careful way.” More recently, Congregation 27 (held in
1923 under Wlodimir Ledochowski), in its Collected Decrees, Decree 55 #1, states:
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“In the Society, all are to make the Spiritual Exercises for eight or ten consecutive days
each year…”
But as indicated above, Norm 415 allows more flexibility, suggesting that the
Constitution, Norms and Rules can become the object of reading and meditation at the
time of the annual Spiritual Exercises. The practice of some provinces too, has been to
have the possibility of the annual retreat to be done in common with other Jesuits, with
some form of preached retreat or conferences, not necessarily stemming from the
Exercises but on themes from recent Congregations such as Our Way of Proceeding, or
the Faith that Does Justice.
The importance of the Exercises for the annual retreat, yet the allowance of some
flexibility, is stated most recently in another norm, namely Norm 231, # 1.
Because it is especially in the Spiritual Exercises that we experience Christ and
respond to him calling us to the Society, they are the source and center of our
vocation, and an altogether special means for fostering renewal and union in the
Society and for carrying on our apostolic mission in a more profound way.
Hence, they should be made for eight successive days each year; certain
adaptations may be allowed, of which the provincial is to be the judge.
Personally, I have directed a number of Jesuits in formation and young Jesuit
priests in their annual retreat, using the material that follows. Each one has found this
focus on the Constitutions and Norms to be very valuable. As several explained, they
read parts of the Constitutions in the novitiate, and read the documents of CG 34 and
possibly the Norms, but they have for the most part never prayed over them, never made
them a central part of their prayer on retreat or outside of the retreat setting. They found
a retreat based on the Constitutions and Norms to be a pleasant change, and also one that
confirmed them in their vocation.
Some years ago, a summary of the Constitutions was read every month in the
refectory in houses of formation, in accord with the second last number of the
Constitutions, # 826:
“All should apply themselves to the observance of the Constitutions. For this
purpose they must know them, at least those which pertain to each one. Therefore
each one should read or hear them every month.”
As this is no longer the custom in the Society, a footnote to the new edition of the
Constitutions explains that this number of the Constitutions has been “Modified by CN
415 (All are diligently to read and meditate on the Constitutions.)” Thus we are again
encouraged to pray over the Constitutions and I suggest that the annual retreat might be
one time for such meditation.
Two recent books on the Constitutions and Norms move in the direction of this
suggestion. Parmananda Divarkar, S.J., subtitles his book Faithful and Free as “a
Companion to the Constitutions of the Society of Jesus annotated and complemented by
General Congregation 34.” He examines the various parts of the Constitutions, and then
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offers questions for reflection and sharing on each of the parts. His method is to present
short quotes from the Constitutions and Norms, rather than longer excerpts. In a
Postscript he then outlines how the materials of the book may be organized into an eight
day retreat, with Scriptural meditations, and references to the Exercises, as well as one
daily meditation on some part of the Constitutions.
The second book, Our Way of Proceeding, by William Barry is subtitled “To
Make the Constitutions of the Society of Jesus and Their Complementary Norms Our
Own.” He presents materials from the Constitutions and Norms for use in a daily
meditation, along the lines of a Retreat in Daily Life. He outlines material for six prayer
periods in a week, over a stretch of seventeen weeks (thus a total of 102 reflection
periods, with the addition of the Contemplation to Obtain Love as a final meditation). In
his book he gives the actual text of the Constitutions or the Norms, normally 1-2 pages in
length. He does not relate or reshape his material to fit the annual eight day retreat as we
are doing in this study.
In recent years the Society has been renewed through the practice of directed
retreats, through 19th Annotation retreats, and through the scholarly study of the
Exercises. One hope is that this renewal will continue as Jesuits give their attention to
the revised Constitutions and Norms. The time of the annual retreat seems to be an
opportunity for this renewal.
The Spiritual Exercises and the Constitutions.
How does one compare the Exercises and the Constitutions? Several studies and
dissertatations have been given to this important and intriguing question. Martin Palmer,
in his book On Giving the Spiritual Exercises, explains that the goal of the Exercises is
not an ongoing spirituality but the reform of one’s life, and intense experience of God in
Christ. This is sharply different from the goal of the Constitutions, which is to guide the
ongoing life and mission of the Society of Jesus and its members.
According to Parmananda Divarkar (Faithful and Free, p. 12) Fr. Arrupe has said
that “the Constitutions are a concrete way of living the Exercises. A Jesuit should live the
Exercises according to the Constitutions of the Society. He has to be a man of the
Exercises and the Constitutions.”
In a recent issue of Studies, “The Pilgrim Journey of Ignatius” (Studies in the
Spirituality of Jesus, 31/4 September 1999) I myself explain that there is a development
in the thought and spirituality of Ignatius, and this is seen in the shifts in theology and
spirituality from the Exercises to the Constitutions. Let me offer here a few reflections
on this question, as a prelude to this retreat based upon the Constitutions and Norms.
The Exercises are for ALL Christians, and normally for individual Christians to
help guide them in seeking and finding the will of God for their lives. The Exercises
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arose from the conversion experience of Ignatius, and reflect his pilgrim spirituality with
a heavy ingredient of ascetical practices.
The emphasis of the Exercises is on saving one’s own soul, and secondarily on
service to the neighbor. By the time of the writing of the Constitutions, this emphasis is –
to put it bluntly – reversed! Jesuits are to labor for the salvation of souls, and not look
so much to their own salvation. An indication of this shift is that in examining
candidates for the Society, Ignatius still speaks of the double aim – salvation of one’s
soul and the salvation and service of others, but when he treats of the formed Jesuit, our
aim is almost exclusively the salvation of others. (See the issue of Studies, cited above,
on pages 15-21).
The Constitutions, written by the mature Ignatius, are written not for all
Christians, but for the members of the Society of Jesus. They are directed to superiors
and members, new members and professed members, to guide the Society of Jesus and its
members in discovering the will of God and carrying it its mission. It is our way or path
to God, “the one true and safe way.” The Constitutions are a practical manual to guide
superiors and members towards coordinated action. It is presumed that the Jesuit trying to
understand and live the Constitutions has already made the Spiritual Exercises. We note
that according to one expert on Ignatius, Franz Jalics, “Ignatius never gave anyone the
Exercises twice, and therefore never envisaged the situation of a person who has made
them fully and well coming back for a second time” (The Way, Supplement 103, p. 40).
While this observation does not rule out the possibility of utilizing the Exercises in the
annual retreat, it does certainly provide room for creativity.
Andre de Jaer, in his study Together for Mission: A Spiritual Reading of the
Constitutions of the Society of Jesus, compares and contrasts the Exercises and
Constitutions. He notes on page 1 of his work that:
The Constitutions are a spiritual volume meriting as much attention as the
Exercises. Far more than the Exercises, the Constitutions define the Jesuits and
tells them who they are. For although the Exercises points out a path open to all
human beings who choose to direct their lives toward God, they do not
specifically define the identity of the Jesuit. What the Constitutions propose and
describe is that way of proceeding toward God which is uniquely the way of the
Society of Jesus
The Constitutions surely stem from and build upon the Exercises – the call of the King,
the Third Degree of Humility, and the Contemplatio - and they specify how Jesuits as a
corporate body should carry out its mission to serve the Church in different ages and in
different places.
William Meissner has written of the development of Inigo the convert to the
mature Ignatius of the Constitutions:
What has changed is the man Ignatius, mellowed and made wise by his years of
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experience. He is no longer the fanatical extremist with a burning desire to take
the kingdom of heaven by storm. The tone is measured, prudent, holding up ideals
and lofty ambitions while at the same time urging moderation. He had ruined his
health and destroyed his body in his impatient and immoderate zeal for selfabnegation and severe penances; he did not wish his sons to make the same
mistake and render themselves less, rather than more, fit for God’s work. The
ideals and practices of the pilgrim years had to give way to more prudent
arrangements and procedures. (Ignatius of Loyola, 223)
Surely it would seem worthwhile to explore, reflect and meditate on the writings of the
“mellowed” Ignatius, and these are found most especially in the Constitutions.
In the Constitutions (now together with the Norms), we find the spirituality, the
virtues, the practices and ways of proceeding that are the specific hallmark of the Society
of Jesus. We discover there our way of understanding the vows, our way of governing
and choosing the Superior General, and our way of choosing ministries. This way of
choosing ministries, we might note, is quite different from that found in the Exercises,
even if discernment runs through both writings. (On this difference, cf. the issue of
Studies cited above, pp. 22-24.
The Constitutions also differ from the Exercises insofar as they are not structured
in a way to provide a guide for Jesuits on retreat. This has to be created. Nor are they
written in a way that one could or should read them from beginning to end either during a
retreat or apart from a retreat.
Structure of the Retreat
In light of this, some structuring is necessary. What I am presenting is material for
an eight day retreat, based upon the Constitutions and Norms, with some additional
material from the Exercises and Decrees of CG 34. In addition, and very much in accord
with the traditional retreat, each of the eight days begins with a biblical contemplation
from the life of Jesus Christ. This serves to remind us that our entire way of life, our
mission and our prayer, stems from the call and personal relationship with Jesus Christ.
Of course, what is presented here is not fixed in stone, and like the Exercises, the
materials can be adjusted and adapted to the individual or the group.
Each of the eight days has four prayer periods, as in a traditional preached retreat.
I also offer additional material if the retreatant wishes to add a fifth period of prayer or
reflection – or substitute that additional material in place of one of the four scheduled
periods.
As we proceed through the days, I present a brief introduction to the topic and
explain why it is chosen. What the retreatant must bring to the place of retreat or have
available, is a copy of the Constitutions and Norms, a copy of the Decrees of CG 34, the
Bible and the Spiritual Exercises.
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Since so many of the meditations take material from the Constitutions, it might be
helpful on the first day to read and reflect on Ignatius’ own introduction or Preamble to
the Constitutions, namely Constitutions # 134-37. He explains there the order and
progression of the Constitutions, and presents a brief outline of the various parts.
In general, I am taking material from what the Constitutions say about the formed
members of the Society. Thus I do not give many references to the General Examen or
Parts I to V. These parts are on admission to probation (Part I), dismissal (Part II),
progress of those in formation (Part III), instruction of those retained (Part IV) and
incorporation into the Society (Part V).
More emphasis and attention is given to the following parts of the Constitutions.
--Day 1
--Day 2-3
--Day 4-5
--Day 6
--Day 7
--Day 8
The Formula of the Institute
Part VI of the Constitutions: the vows and personal life
of the members
Part VII Our Mission
Part VIII Means to Union of Hearts and Minds
Part IX Governance
Part X Summary and Review of the entire Constitutions
One might note that I include no references to Part X in the first seven days. This is
because Day 8 includes meditation on the entirety of Part X. This final part of the
Constitutions serves as a review and summary of the previous parts. Some would say
that it presents the mature, apostolic vision of St. Ignatius, his deep reflections on
Ignatian spirituality.
Another way to imagine the structure of the eight days is to see that it follows the
Biblical theme of “call-response.” Jesuits, beginning with St. Ignatius and his first
companions, follow this pattern. Thus
--Day 1
--Day 2
--Day 3
--Days 4-5
--Day 6
--Day 7
--Day 8
Called together to follow Jesus
Consecrated by the life of the vows
Formed spirituality into apostles
Sent forth in mission to labor in the Lord’s vineyard
Living in apostolic communities
With leadership that is service-oriented
Continually deepening and rededicating ourselves
to the original call-response
Method of Prayer
How does one use the material for prayer periods? This will vary from one
person to the next, and will vary with the nature of the material presented. Most of the
material is present not in points (as in the Exercises) but as references to readings of a
few paragraphs or a few pages.
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In the materials from the Constitutions and Norms, I will first indicate more
important references (primary texts for meditation) and then present additional texts
(secondary texts). Even with this distinction, much of the material is quite long. For each
meditation, following the way of St. Ignatius in the Exercises, I will indicate a specific
grace that is sought and prayed for (“I will as God our Lord for what I want and desire”
Sp. Ex. 48). In addition I will present some references to further reading material. On
some days I will add a possible additional meditation that might stem from the Exercises.
One might find some parallel in this retreat to the prayerful reflection on the
various Rules which are presented in the book of the Exercises, namely, the Rules for
Eating, for Discernment of Spirits, and for Thinking with the Church. Ignatius also
begins the Exercises with the “First Principle and Foundation”, presented in prose form,
without prelude or points. They might be called “considerations” rather than meditations.
But they are clearly part and parcel of the full experience and process of the Ignatian
Exercises.
We indicate here two possible ways of praying with the Constitutions and Norms
---a variation of the Benedictine model of prayer on the Scriptures. Slow, prayerful
reading (lectio). Then stop, focus, and reflect on particular points that gave insight or
challenge (meditatio). This in turn leads to colloquy with God or wordless prayer
(oratio).
---at the beginning of the prayer period, one might read through the entire selection
proposed rather briskly. From this reading one then selects one to three “points” for the
remaining period of the meditation.
In any case, the concern should be for quality rather than quantity, for depth rather than
simply covering material.
As in the Spiritual Exercises, the reflections should leave to colloquy. This could
be addressed to Mary, to Jesus Christ, or to the Father or Holy Spirit. During the time of
retreat we might also most appropriately pray to St. Ignatius, the one mainly responsible
for the treasure of the Constitutions.
In accord with the thought of St. Ignatius, one should feel free to adapt the
material. Let the Spirit be the guide. For example, in the days on mission, if one is
engaged in parish ministry or in university teaching, one might read more extensively on
that topic from the Norms (or from CG 34).
If a number of Jesuit make the retreat together, there could be some opportunity
for faith-sharing once a day on some topic proposed. Indeed, even apart from the annual
retreat, the material outlined and presented here could be used by Jesuit communities for
days or recollection or for community meetings.
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During the course of the retreat, one might also celebrate a votive Mass in honor
of the Sacred Heart or in honor of St. Ignatius. A penitential service with opportunity for
Confession might be conducted, or a prayer service such as those found in the most
helpful book from India, Ever to Love and to Serve, or the more recent edition of that
book by Ignacio Echaniz, S.J. entitled Jesuits at Prayer. The final day of the retreat might
also be the occasion for the renovation of vows of scholastics and brothers without final
vows.
For additional reading , if any is desired, one might turn to the Memoirs or
Autobiography of St. Ignatius, to retrieve the journey by which he was led to form the
Society of Jesus. In the final paragraphs of his Memoirs we discover how painstakingly
he worked on and formulated the Constitutions.
One might also be led by the Spirit from the Constitutions and Norms to the
Scriptures or the text of the Exercises for further reflection and meditation.
The Constitutions – Gift of the Mature Ignatius
In meditating upon the Constitutions it is helpful to recall how they arose. They
spring from the lived experience and the prayerful discussions of the first companions.
They were refined by comments and feedback of the early drafts submitted to the first
generation of Jesuits. But above all, the Constitutions take their origin from the prayers,
tears, Masses of St. Ignatius. We have that section of his Spiritual Journey or Diary
where he made crucial decisions regarding the poverty of the Society. We have in his
Autobiography, as mentioned, his own description of the graced process. Here is that
description as recorded by Goncalves da Camara. Indeed these are the concluding words
of the Autobiography.
He told me he would speak to me about the Constitutions in the evening….He had
many visions when he said Mass; and when he was drawing up the Constitutions
too, he had them very often…. The method which he followed while he was
drafting the Constitutions was to say Mass each day and to present to God the
point he was treating, and to pray over it; he always had tears at prayer and Mass.
I wished to see all those papers on the Constitutions, and asked him to let me have
them a while; he would not. (Excerpts from Paragraphs 99-101)
Seen from the perspective of their origins in the prayer of Ignatius, the
Constitutions, according to George Ganss are “the fruit of his mystical contemplation
and his natural prudence, united in an harmonious balance” (Introduction to the
Constitutions). No doubt, Ignatius spent as much or more time and years in writing the
Constitutions as he did in writing the Spiritual Exercises. This is made clear in the
writings of Andre Ravier (Ignatius of Loyola and the Founding of the Society of Jesus)
He notes that St. Ignatius gave at least as much time and attention to the composition of
the Constitutions as he did to revising and editing the Exercises. This involved an
extraordinary amount of work beginning in 1539 with the “Deliberation of the First
Fathers”, work left uncompleted at the time of this death in 1556.
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While the Exercises are the fruit of his personal experience of God, the
Constitutions are the fruit of the experience of God, the apostolic mission of Ignatius and
his first Companions, and the nascent Society of Jesus. According to Andre de Jaer, they
were “were born out of the experience of Ignatius and his companions, subjected to
prayerful discernment” (p. 191-92).
A final word from Herbert Alphonso, expert in Jesuit spirituality. He writes that
the aim of the Constitutions is as follows:
The primary function of the Constitutions of the Society of Jesus is to be an
instrument of spiritual discernment, for the body of the Society as a whole and for
every single member as part of this body, to discern the will of God for it/them in
the concrete changing circumstances of time and place and person, always for the
greater glory of God and the greater service and help of the neighbor.
This could also serve as a description of the annual retreat. With this link, we pray that
the same Spirit that guided Ignatius while writing the Constitutions will guide our days
of reflection on the Constitutions and Norms.
II. OUTLINE OF THE EIGHT DAYS REFLECTION
DAY 1.
1.
2.
3.
4.
THE END AND GOAL OF THE SOCIETY OF JESUS
Jesus calls the Apostles: “Follow me, and I will make you fishers of men.”
The Formula of the Institute
C.G. 34 Decree One. United with Christ on Mission
End and Goal of the Society of Jesus
ADDITIONAL MEDITATION: Personal Relationship with Jesus; following Jesus.
DAY 2.
LIFE CONSECRATED BY THE VOWS
5. The Rich Young Man: “Go, sell what you have, give to the poor, and come, follow
me”
6. Obedience
7. Chastity
8. Poverty
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ADDITIONAL MEDITATION: Conformed to Jesus Christ, or
The Formula of the Vows
DAY 3.
INCARNATIONAL, APOSTOLIC SPIRITUALITY
9. Jesus in Prayer, Jesus Teacher of Prayer “Jesus took with him Peter and John and
James, and went up the mountain to pray
10. Life of Prayer
11. Care of the Body – Incarnational Spirituality
12. The Eucharist – Center of Religious and Apostolic Life
DAY 4.
MISSION: LABORERS DISPERSED IN THE LORD’S VINEYARD
13. The mission of Jesus: “The Spirit of the Lord is upon me, because he has anointed
me to preach good news to the poor.”
14. Availability for Mission, the Mobility Needed
15. In Service to the Church: Obedient to the Holy Father
16. Norms for the Choice of Ministries: Ways in Which we Assist our brothers and
sisters
DAY 5.
MISSION TODAY
17.
Jesus instructs and sends the twelve on mission. “Preach as you go, saying the
Kingdom of God is at hand.”
18. Faith that does Justice
19. Various Ministries: Education, Pastoral Service, Social Apostolate, Social
Communications, in Dialogue with Christians and other religious traditions
20. Collaboration with the Laity
DAY 6
APOSTOLIC LIFE IN COMMON – UNION OF MINDS AND HEARTS
21. Jesus invites us to union with him and with one another. “That they may be one,
even as we are one.”
22. Union of Minds and Hearts I – in the Constitutions
23. Union of Minds and Hearts II - Complimentary Norms
24. Communication and Conversation
ADDITIONAL MEDITATION: Edification – good example. The first way
To help the neighbor
DAY 7
GOVERNING AND GOVERNED
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25. Jesus the servant, who calls us to serve. “The Son of Man came not to be served,
but to serve…”
26. The Superior General- qualities, the kind of person he should be
27. Provincials and Local Superiors
28. Discernment – individual and communal
ADDITIONAL MEDITATION: The Account of Conscience
DAY 8. SEEKING, FINDING, LOVING, AND SERVING GOD IN ALL THINGS
29. The Risen Lord calls and sends the disciples forth again. “Simon, son of John,
do you love me?”
30. How the Society can be Preserved and Developed: Part X of the Constitutions
31. C.G. 34. Decree 26. Characteristics of Our Way of Proceeding
32 Contemplation to Attain the Love of God
III. DAYS ONE TO EIGHT
DAY 1.
THE END AND GOAL OF THE SOCIETY OF JESUS
1. Jesus calls the Apostles: “Follow me, and I will make you fishers of men”
(Mk 1:14-20 or Mt 4: 18-22).
Each of the eight days begins with a contemplation from the life of Jesus Christ. These
echo the contemplations of the Second Week of the Exercises.
“I will make you fishers of men.” This text from Mark and Matthew finds strong echoes
in the life and mission of Ignatius and his companions. In his book, The First Jesuits,
John O’Malley refers to this expression “going fishing” as follows:
Nadal used the expression in his exhortations, and Polanco in his circular letter to
the Society. All the Jesuits understood what this allusion to Jesus’ disciples being
changed into “fishers of men” meant in the Jesuit context. It was the practice of going out
into the marketplace, prisons, ships in dock, and other places, not to preach to a group but
to approach individuals” (p. 112).
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To experience this Ignatian zeal, this method of ministry and sense of call present
in the first Jesuits, we begin the retreat by meditating on the call of the first apostles to be
“fishers of men.”
GRACE: The grace of these meditations is the familiar grace of the Spiritual Exercises,
to ask for “an intimate knowledge of our Lord…that I may love Him more and follow
Him more closely (Exercises, 104).
2. THE FORMULA OF THE INSTITUTE
Text: The Formula of the Institute. The Institute begins with the two papal bulls by
which the Society was approved and later confirmed. The first is the bull of Pope Paul III,
Regimini Militantis Ecclesiae, dated 27 September, 1540. The second is the bull of Pope
Julius III, dated 21 July, 1550, Exposcit debitum which confirmed and expanded
somewhat the first approbation.
These documents have unique authority. They have been termed the fundamental
code of legislation of the Society of Jesus. They provide the formula vivendi, the pattern
of life or way of proceeding for the first Jesuits and indeed all subsequent Jesuits.
For this meditation, the first paragraph of either version might provide sufficient
material. We might also read the entire bull slowly, at least the early, more basic version
of Pope Paul III. Note that in these early, foundational documents, the military image of
the soldier in battle (“campaigning for God”) is prominent. The image of the laborers in
the Lord’s vineyard, which will be strong throughout the Constitutions also emerges in
paragraph # 8.
GRACE: To understand capture some of the vision and zeal of the Ignatius and his first
companions, to understand how we are in continuity with that vision in our life and
mission today.
Related Material.
Spiritual Exercises, The Kingdom of Christ, Nos. 91-98.
3. C.G. 34 DECREE ONE. UNITED WITH CHRIST ON MISSION.
Text: Decree 1. “United with Christ on Mission.” This serves as an introduction to all
the decrees of CG 34, and indeed to all the work of that Congregation, including the
revision of our law.
In addition to the theme of service, two images predominate, namely those of
pilgrimage and labor. While the image of pilgrimage describes well the early life of
Ignatius after his conversion, as fond in his Autobiography the image of laborers in the
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vineyard emerges as a dominant image, indeed THE dominant image throughout the
Constitutions (see my issue of Studies where this is explored more fully).
The entire document, Decree I, should be read, with attention then given to words,
themes, images, lights and shadows that stand forth.
GRACE: To understand more clearly our life and mission as united with Christ on
pilgrimage and laboring with Christ in His vineyard.
Related Material: Decree Two, “Servants of Christ’s Mission. This is the most
concentrated Christological statement of the Congregation. At the center of our personal
lives as Jesuits is the Paschal Mystery. That same mystery is also at the center of our
preaching and teaching.
4. END AND GOAL OF THE SOCIETY OF JESUS
Primary Texts:
Const. 308 “Traveling through various regions… with the grace of God to help
souls…” This is from the Preamble to Part IV of the Constitutions, on our goal, and the
means to achieve that goal.
Const. 3
“To devote itself to the salvation of its own members, and with that same
grace to labor strenuously in giving aid towards the salvation of their neighbors.” From
the General Examen, to inform candidates of the goal of the Society.
Secondary Texts
Const. 307 To help others to attain the end for which they were created. From Part IV
of the Constitutions, which is on the training of those in formation. Virtue and learning
are both necessary.
Norm 2 The character and charism of the Society – soldiers of God in mission, under
the banner of the cross.
Norm 4 “The mission of the Society today is defined as the service of faith, of which
the promotion of justice in an absolute requirement.”
Note: Constitutions 307 and 308 are at the beginning of Part IV of the Constitutions, the
instruction of those who are retained in the Society. They echo the Formula of the
Institute which also presents the aim and goal of the Society. They also echo the
Principle and Foundation of the Exercises, making this more specific for Jesuit. Note that
the Constitutions, in contrast with the Foundation of the Exercises, emphasize not our
own personal salvation, but the salvation of the souls of others. We see clearly the strong
apostolic thrust of the mature Ignatius in the Constitutions.
GRACE: To understand more clearly, and live out more generously and joyously the
goal and mission of the Society.
Related Material: First Principle and Foundation, Spiritual Exercises, no. 23.
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What every person, including Jesuits, are created for.
ADDITIONAL MEDITATION: PERSONAL RELATIONSHIP WITH JESUS
CHRIST – FOLLOWING JESUS CHRIST.
Primary Texts:
Const. 101 “To accept and desire what Christ our Lord loved…”
This and the following number are from the General Examen, setting forth for candidates
to the Society the challenges he will face.
Const. 102 holy desires, as well as willingness to suffer injuries, mockeries, by the
wearing of this uniform of Christ our Lord..
Note that Ignatius, in examining candidates for the Society, does not hesitate to challenge
them, in Constitutions 101 and 102, with the equivalence of the Third Degree of
Humility (Sp. Ex. 165-68)
Secondary Texts
Norm 246
A list of conditions for carrying out our mission, today, including finding
Jesus Christ in the brokenness of our world, and experiencing the love of God in Christ
Jesus, including this personal relationship to Jesus Christ
Norm 276 # 1 On Devotion to the Sacred Heart – This is one way to deepen and
manifest this personal relationship with Jesus.
DAY 2.
LIFE CONSECRATED BY THE VOWS
Introduction to Day 2. We reflect today on our lives consecrated by the vows. Ignatius
places his legislation on the vows at the beginning of Part VI of the Constitutions, the
Part entitled “The Personal Life of those already admitted or incorporated into the
Society.”
5. THE RICH YOUNG MAN: “Go, sell what you have, give to the poor, and come,
follow me” (Mark 10:17-31).
We begin with a contemplation from the life of Jesus Christ. This familiar text is often
referred to as the call to religious life, or more specifically, the call to evangelical
poverty. Note how Jesus love the young man, and invited him not only to give to the
poor, but to follow Jesus. Note too that the basic response to God is to keep the
Commandments – and we should not presume that we have reached that stage!
GRACE: To ask for “an intimate knowledge of our Lord…that I may love Him more
and follow Him more closely (Exercises, 104).
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6. OBEDIENCE.
Primary Texts
Const. 547 All should distinguish themselves in obedience, in a spirit of love. (This is
the opening section of Part VI, which is entitled “The Personal life of those already
admitted and incorporated into the Body of the Society.
Norm 149 Obedience as a distinctive charism of the Society, enabling us to become fit
instruments.
Secondary Texts
Const. 284 Obedience reaches to obedience of the will and the judgment (Ignatius here
in Part III, explains obedience to those in formation.)
Norm 150 #1 Obedience involves special dialogue with superiors
Norm 152-53 The full free disposal of oneself, and involving personal responsibility
Norm 154
Norms to follow if there is a crisis, or conflict of conscience
GRACE: To understand and live the vow of obedience as understood in the Society of
Jesus.
Related Material: The famous Letter on Obedience (March 1553) might be read. Some
years ago, this was read at table every month in houses of formation. It is found in
Young, The Letters of St. Ignatius.
7. CHASTITY.
Constitutions 547 contain the famous words of St. Ignatius, that what pertains to the vow
of chastity does not require explanation. We are to imitate the purity of the angels.
Ignatius then moves quickly to obedience. Today, however, much more should be said
on chastity, and so we will turn especially to the Norms which are based upon CG 31,32,
and especially CG 34.
Primary Texts:
Norm 144. Celibacy as consecration to God, an apostolic vow, God’s gracious gift
Norm 145 It involves renunciation, unites us with Jesus, and expands our affectivity
Norm 146 The quality of our life in common as an aid in preserving chastity.
Secondary Texts:
Norms 147-48 Helps to chastity on the part of the superior and the members
GRACE: An understanding and appreciation of the vow of chastity, so that we are free
to be “men for others”
Related Material
Decree 8 of CG 34, Chastity in the Society of Jesus.
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8. POVERTY
Primary Texts:
Const. 553 Poverty, the strong wall of the religious institute, should be loved and
preserved
Norms 157-63 Characteristics of apostolic poverty – preaching in poverty, the
option for the poor
Secondary Texts:
Const. 554 After final profession, one promises never to alter or weaken our poverty
Const. 577-81 Life style in regard to clothing, food, sleep, and other things
Const. 565 All out to give gratuitously what they have gratuitously received – the
gratuity of ministries results in greater liberty and edification
Const. 287 to love poverty as a mother
Const. 81 Food, drink, clothing, shoes and lodging, will be what is characteristic of the
poor (From the General Examen, for candidates for the Society
Norms 164-67 The poverty of individuals
Norms 174-95 Poverty in common, common life
GRACE: To understand, live, and give witness to a life of poverty
Related Material: CG 34 Decree 9, “Poverty”. Also, the Statutes on Poverty, issued
in 2003, with the Letter of Fr. General to the Whole Society introducing these Statutes,
dated 25 March 2003.
ADDITIONAL MEDITATION: The Formula of the Vows
One might also take as the subject for meditation, a prayerful reading and
reflection on the vow formulas as found in the Constitutions.
Const. 574
Profession of the Four Vows
Const. 535
Profession of Three Vows
Norm 134. The five simple vows of the Professed
Const. 540
First Vows
DAY 3.
INCARNATIONAL, APOSTOLIC SPIRITUALITY
9. Jesus in Prayer, Jesus Teacher of Prayer “Jesus took with him Peter and John and
James, and went up the mountain to pray” (Luke 9: 18-36). And/or “Lord, teach
us to pray as John taught his disciples” (Luke 11: 1-13).
The spiritual life should never be equated with the life of prayer. Yet pray, including
formal prayer, will always remain essential and crucial. Ignatian prayer is incarnational
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and apostolic, and the prayer of Jesus remains our model. By following the prayer of
Jesus, our prayer becomes Trinitarian. Led by the Spirit (as Jesus was), in union with
Jesus the way, the truth and the life, our prayer ascends to God the Father.
In the Exercises, No. 284, Ignatius presents a contemplation on the
Transfiguration. For this meditation on Lk 9: 18-36, one could readily use the three
points that St. Ignatius present there.
GRACE: To ask for “an intimate knowledge of our Lord…that I may love Him more and
follow Him more closely (Exercises, 104).
10. Life of Prayer
Ignatius allowed for flexibility in one’s life of prayer, depending upon whether
one is in formation or professed. But he strongly insisted on the indispensability of the
daily examen.
Primary Texts.
Const. 582. In time for prayer, study, and fasting, we should be guided by rule of
discreet charity
Norms 224-25 Foster familiarity with God in prayer and action. Including the
traditional hour of prayer
Norm 229. The examen, twice daily, contributes to discernment.
Secondary Texts.
Const. 288. A right intention in all things, loving God in all creatures and all in Him
Const. 342, 344 Prayer and the examen for scholastics and coadjutors
Norm 67
The prayer life of scholastics
GRACE: To grow in the life of prayer, with deepened integration of our prayer and life
in mission.
11. CARE OF THE BODY – INCARNATIONAL SPIRITUALITY
It is important and interesting to note that in the Constitutions, Ignatius is concerned to
moderate fasting and penances, rather then encourage it. Drawing upon his own early
experience where he performed many penances and fasted to the extent that he injured his
health, Ignatius is concerned lest the body be injured and apostolic effectiveness be
lessened. It seems that the Norms do not echo or mention this concern about too much
penance! In our day, however, we are very much concerned about health, and aware of
the dangers of burn out, and also aware of the various addictions that afflict men and
women (and Jesuits) today.
Primary Text.
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Const. 292
Proper Concern for the preservation of one’s health and bodily strength
Secondary Texts.
Const. 243. Care for the health and bodily strength is necessary for those laboring in the
Lord’s vineyard
Const. 294-301. An ordered life, abnegation, and body exercise, as helps for both body
and soul
Const. 462. Relaxation is necessary in times of studies
Const. 582. Caution against excesses of penance
12. THE EUCHARIST- CENTER OF RELIGIOUS AND APOSTOLIC LIFE
The Spiritual Diary of Ignatius reveals that much of the writing of the Constitutions was
closely linked with his celebration of the Eucharist. At Mass he would offer his
reflections to the Lord, praying for the transforming power of the Eucharist to illuminate
and confirm his understanding.
Primary Text.
Norm 227. All should participate daily in the Eucharist, and consider it as the center of
their religious and apostolic lives.
Secondary Texts.
Const. 401 Mass as a means to help the neighbor. Thus all should learn to celebrate
Mass with devotion, and for the edification of others
Const. 640 Celebrating Masses to aid the neighbor, with special concern and gratitude
for our benefactors
Norm 184. The gratuity of our ministries as the ideal, where possible.
DAY 4.
MISSION: LABORERS DISPERSED IN THE LORD’S VINEYARD
13. The mission of Jesus: “The Spirit of the Lord is upon me, because he has anointed
me to preach good news to the poor” (Lk. 4: 16-21)
It is most fitting that this text is frequently cited in recent church documents and
theological writings that speak of mission and the theology of liberation. It provides a
solid Scriptural foundation for the preferential option for the poor.
GRACE: To ask for “an intimate knowledge of our Lord…that I may love Him more and
follow Him more closely (Exercises, 104).
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14. AVAILABILITY FOR MISSION, THE MOBILITY NEEDED
Primary Text:
Const. 92. In conformity with our manner of proceeding, ready to travel to various
regions of the world (From the General Examen, addressed to candidates)
Secondary Texts:
Const. 586. No regular choir, because of our occupations, and because our residence is
so highly uncertain
Const. 588. We ought not take charge of religious women, because we must be
ready to move on to new missions
Const. 633 In some circumstances, we must prayerfully specify our mission
Const. 618 One must leave the disposition of oneself completely and freely to the
superior
Norm 255 To respond to the needs of today, we need a high degree of availability.
Norm 411 The need to maintain Ignatian mobility and flexibility
GRACE: To be committed to our work and mission, but always free, ready and
available to move to new works.
15. IN SERVICE TO THE CHURCH: OBEDIENT TO THE HOLY FATHER
Primary Text.
Const. 603 Missions from the Supreme Pontiff. Ready to be sent to some places or other
by the Supreme Vicar
Secondary Texts.
Const. 604-617. Missions we may receive from the Holy Father. The fourth Vow.
Norms 252-54 Specific missions received from the Pope today, for example, to
combat atheism, to contribute to the implementation of Vatican II.
GRACE: To understand and live the charism of the Society, of special fidelity to the
Pope in carrying out our mission.
Related Reading. CG 34, Decree 11, “On Having a Proper Attitude of Service in the
Church”
16. NORMS FOR THE CHOICE OF MINISTRIES: WAYS IN WHICH WE ASSIST
OUR BROTHERS AND SISTERS.
Primary Texts:
Const. 622-24. A long and renowned section on the norms for the choice of ministries,
always seeking the greater good.
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Const. 636-54. A prioritized list of the ways in which we help the neighbor, beginning
with good example, Masses, preaching, teaching, conversations, the Spiritual Exercises,
the spiritual and corporal works of mercy. A long section, but challenging, by reminding
us of the many ways in which we are to assist the neighbor.
Secondary Texts.
Norm 258. Apostolic planning, the choice of ministries today.
GRACE. To be open, alert, discerning, led by the Spirit in our review and choice of
ministries today.
DAY 5.
MISSION TODAY
In the previous day, we reflected for the most part on texts from the Constitutions. On
this day, continuing the reflections on mission, we consider texts from the Norms, texts
with more specific reference to our mission in today’s world and cultures.
17.
Jesus instructs and sends the twelve on mission. “Preach as you go, saying the
Kingdom of God is at hand” (Mt. 10: 1 to 11:1).
In the mysteries of the life of Our Lord in the Exercises (No. 281), Ignatius presents a
contemplation on part of this text, namely Mt. 10: 1-16). One could profitably use the
three points as outlined in the Exercises.
GRAC E: To ask for “an intimate knowledge of our Lord…that I may love Him more
and follow Him more closely (Exercises, 104).
18.
FAITH THAT DOES JUSTICE
Primary Text.
Norm 4. Our mission today: The service of faith, to which the promotion of justice
pertains as an absolute exigency.
Secondary Text.
Norms 245-51. Our mission today, including evangelization, and the
transformation of structures. Conditions for carrying out this mission.
GRACE: To see and understand the relationship between faith and justice, and put into
practice a faith that does justice.
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Related Reading.
CG 34 Decree 3, “Our Mission and Justice.”
19. VARIOUS MINISTRIES: EDUCATION, PASTORAL SERVICE, SOCIAL
APOSTOLATE, SOCIAL COMMUNICATIONS, DIALOGUE WITH CHRISTIANS
THOSE OF OTHER RELIGIOUS TRADITIONS.
Many different ministries and directions in Jesuit ministries, are indicated here. After
some cursory reading, it is probably best to reflect upon one particular ministry which
one is now engaged in, or in training to be engaged in.
Norms 263-64
265-67
268-69
270-76
277-92
298-302
303
Missionary Service
Interreligious dialogue
Ecumenism
Pastoral Services and Works
Apostolate of Education, and the Intellectual Apostolate
Social Apostolate
Social Communications, Media
GRACE: To use my gifts and talents in the best possible way in the ministry where I am
or where I am preparing to be.
20. COLLABORATION WITH THE LAITY
Primary Text.
Norms 305-08. Cooperation with the Laity, both in their works, and in the works of the
Society. (This is one of the new emphases in the Society and in the Church, and
we should reflect upon and examine how we are living this new call.)
Secondary Texts.
Norm 247, # 2. Particular attention to the role of women in Church and society.
(This relates to the previous text, and in addition focuses upon our relationship to
women and our support for their concerns.)
GRACE. To see that part of our vocation is to stir up the sense of mission in all, and to
actively collaboration with laymen and laywomen in carrying out the mission of the
Church.
Related Reading. CG 34 Decree 13 “Cooperation with the Laity in Mission”
CG 34, Decree 14, “Jesuits and the Situation of Women in
Church and Civil Society.”
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DAY 6
APOSTOLIC LIFE IN COMMON – UNION OF MINDS AND HEARTS
21. JESUS INVITES US TO UNION WITH HIM AND ONE ANOTHER. “That they
may be one, even as we are one” (Jn 15:1-17) The Vine and the Branches. Or, Jn 17:625, the priestly prayer of Jesus for unity.
Jesus did not call and send forth the apostles as individuals. They were sent forth
in twos. He took the twelve aside as a group, sat at table with them and shared the
Passover with them. They were to be united with him as the branch is united with the
vine. The model and archetype of this union was the union between Jesus and His
Father.
A recurrent image of the Constitutions is that of the laborers in the vineyeard.
Like the apostles, we are called and sent forth to bear fruit. The Johannine image of the
vine and the branches gives a strong foundation to this key image used by St. Ignatius
throughout the Constitutions. Jesus says, “without me, you can do nothing” (Jn. 15:5)
Equally true, Jesus needs us – the vine needs the branches, because it is the branches that
bear fruit.
GRACE: To ask for “an intimate knowledge of our Lord…that I may love Him more and
follow Him more closely (Exercises, 104).
22. UNION OF MINDS AND HEARTS – I - IN THE CONSTITUTIONS
The focus here is our life in common. Ignatius does not use the word community,
but speaks of the union of minds and hearts.
Primary Text.
Const. 655. The Society cannot be preserved or governed, or consequently attain the end
it seeks, unless its members are united among themselves and with their head.
Secondary Text.
Const. 273. We should all think alike and speak alike… Union and agreement ought to
be sought with great care. Avoiding discord.
Const. 671. The chief bond to cement the union is the love of God our Lord.
GRACE. For a deepened love of the Society of Jesus, and its members, especially those
I live in community with or collaborate with in mission.
23. UNION OF MINDS AND HEARTS - II – COMPLEMENTARY NORMS
Primary Text.
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Norms 311-330. Union of Minds and Hearts. This lengthy section treats of the
importance of this union, the difficulties in achieving it, and indicates various
means towards gaining this union.
Secondary Text.
Norm 226. The spiritual vitality of the community
Norm 230
Prayer in common every day, insofar as the apostolic nature of the
community allows this.
GRACE: To understand how each one of us, superiors and members, must contribute to
building and maintaining community life in its social and spiritual dimensions.
24. COMMUNICATION AND CONVERSATION
Communication: in view of the dispersion of the members throughout the world,
Ignatius saw very clearly the need for frequent communication between superior and
members, and among the members. On one occasion he was very critical of the written
report of Peter Faber. As is well known, we have 6815 extant letters of Ignatius, more
than from any other person of his time.
Conversation: this was to be a primary tool or instrument of Jesuit ministry,
emphasizing the “ministry of the Word.” Jesuits are to excel in the art and grace of
conversation.
Primary Text.
Const. 673-74. The regular exchange of letters between the members and the superiors
Secondary Texts.
Const. 629. Frequent communication with those sent on mission, hearing of the fruits
they are bearing
Const. 349. Scholastics in studies should engage in conversation with other students.
Const. 648. Conversation as a means to aid the neighbor.
Norm 111. Communication leads to an open and universal attitude to culture,
civilizations, etc.
Norm 326. Communication and unity among ours, especially with the brothers.
GRACE. To see and understand the art and skills of communication and conversation as
essential in carrying out our mission today.
Related Reading:
CG 34, Decree 15, “Communication: A New Culture.”
ADDITIONAL MEDITATION: EDIFICATION AND GOOD EXAMPLE – THE
FIRST WAY TO HELP THE NEIGHBOR
Primary Texts.
24
Const. 637. The first way to help the neighbort is by giving good example, edifying
others by good needs more than by words.
Const. 250. Edification, modesty, and respect for others, drawing others to God by our
way of life (addressed to those in formation).
Secondary Text.
Const. 276. The importance of the good example of the older members, including
occasions when they serve the rest.
DAY 7
GOVERNING AND GOVERNED
25. Jesus the servant, who calls us to serve. “The Son of Man came not to be served,
but to serve…” (Mt. 20: 20-28)
Or, Jn. 13: 1-17. The Washing of the Feet
Or Lk. 22:23-30 “I am in the midst of you as one who serves.”
Jesus contrasts his way with that of the pagans. They exercise authority by lording it over
others. For Jesus and Ignatius, humble serving, even to laying down one’s life, should be
our characteristic. In our mission, we share in the servant role of Jesus Christ, who was
priest, prophet and king/servant.
GRACE. To ask for “an intimate knowledge of our Lord…that I may love Him more and
follow Him more closely (Exercises, 104).
26. THE SUPERIOR GENERAL – HIS QUALITIES, THE KIND OF PERSON HE
SHOULD BE
Primary Text.
Const. 723-35. The qualities desirable in the Superior General. (This description, as has
often been noted, presents a picture of Ignatius himself. The qualities desired of
the General should also be found to some extent in every Jesuit.)
Seecondary Text.
Const. 790. The means by which the General achieves proper government, including
good example, love for the Society, and prayer. (Not only Fr. General, but each member
should also employ these means)
GRACE. To understand more clearly this image of the ideal Jesuit, and then to reflect
more of that image in my own life and ministry.
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27. PROVINCIALS AND LOCAL SUPERIORS
As in the previous meditation where we strive to imitate the qualities sought in Fr.
General, this meditation is intended not solely or especially for superiors, but for the
members of the Society. They should reflect on how they relate to, obey, support, and
cooperate with superiors.
Primary Text.
Const. 423-24 The qualities of a Rector, one who mingles severity with kindness
Norms 349-51. The obligations of superiors, the way they should exercise authority
Secondary Texts.
Const. 797. The Superior General shares his labor with those appointed as Provincials.
Const. 667. Governing by love rather than fear.
Norms 352-54. Superiors should have the virtue of discerning love; the responsibility of
superiors to ask for counsel and welcome suggestions. (And, we can add, the
responsibility of the members to assist and cooperate with the Superior- to make his work
easier)
GRACE. To see the Superior as holding the place of Christ, and to cooperate fully with
them.
28. DISCERNMENT – INDIVIDUAL AND COMMUNAL
Primary Text.
Const. 218-222. An example of the process of discernment, from Part II of the
Constitutions, in the difficult decision to dismiss a member from the Society.
(This is one of the few places where we see the process of discernment outlined.)
Secondary Texts.
Norms 150-51 Spiritual apostolic discernment, a discerning community,
central to our way of proceeding
Norm 223. The need for a discerning attitude – both individually and in community
Norm 256. Discernment called for in our regular review of ministries
Norm 315 Local communities should engage in discernment on their ministries with
their superior
GRACE. To understand and see this ongoing attitude of discernment – both as
individuals and in our communities – as essential to our way of proceeding
ADDITIONAL MEDITATION: THE ACCOUNT OF CONSCIENCE
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This might be called, with the daily examen, with the daily celebration of the
Eucharist, and with spiritual direction (Norm 232), one of the pillars of the spiritual
ecology of St. Ignatius. He saw it as indispensable for an apostolic missionary body such
as the Society.
Primary Text.
Const. 551. Openness with, and reverence for superiors, keeping nothing hidden
Const. 91—92. Complete knowledge of the members by the Superior, its importance for
Mission (this is found in the General Examen, in examining candidates who must
be ready to manifest themselves fully)
Secondary Texts.
Cons. 424. The proper relation of the rector/superior to the members, openness, knowing
them, praying for them – so that all make greater progress in the divine service
Const. 97. An annual account for those formed (in the General Examen, informing
candidates of our way of proceeding)
Norm 155. The importance of the account of conscience for the spiritual government of
the Society, and the confidentiality of what has been revealed in the account of
conscience.
GRACE. To understand and see the account of conscience as essential to our way of
proceeding, and to be faithful in carrying out the practice.
DAY 8. SEEKING, FINDING, LOVING, AND SERVING GOD IN ALL THINGS
29. The Risen Lord calls and sends the disciples forth again. “Simon, son of John,
do you love me?” (Jn. 21: 15-19)
Or Lk. 24: 1-35. The two disciples on the road to Emmaus
Or Mt. 28: 16-20 The Missionary Mandate – “Go, make disciples of all nations.”
Much has been written on “the second call.” The initial call from God may have
come at an early age. That sense of call may grow dim. Thus God continually renews his
call, a call that may take us in new directions (as in the life of Blessed Mother Teresa).
The faith of the apostles was weak, even shattered by the events of Good Friday.
But the loving call of God, the presence of the Risen Lord again entered their lives. Jesus
gathered the apostles, gave them new life, and sent them forth with a new mission to
preach the Good News of the Resurrection
GRACE. To ask for “an intimate knowledge of our Lord…that I may love Him more and
follow Him more closely (Exercises, 104).
30. HOW THE SOCIETY CAN BE PRESERVED AND DEVELOPED. PART X OF
THE CONSTITUTIONS.
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The final section of the Constitutions has been called the most important section,
with all the previous sections geared and directed towards it. Divarkar calls it “The whole
of the Constitutions in a nutshell” (Faithful and Free, 77-78). By far it is the most brief
part of the Constitutions. Yet in Part X we find some of the clearest expressions of the
apostolic vision and spirituality of Ignatius. Because of its significance, the retreatant
may wish to devote two periods of prayer to this concluding and summarizing section of
the Constitutions. The division into two prayer periods is made easily in accord with the
division made below.
Primary Texts.
Const. 812-14. General, spiritual means to achieve our end. Supernatural means are
primary, but at the same time, we also use natural means to preserve and develop
the Society
Const. 815-17. Particular means, including the importance of poverty, precluding
ambition, quality rather than quantity in admitting members, mutual charity,
moderation, good relationships with non-Jesuits, especially the Apostolic See.
Note in 815 that one of the major reasons for the establishment and running of
Colleges is to be a seedbed for vocations.
Norm 416. The last of all the Norms, urges all to observe eagerly and diligently
the means proposed by our Holy Father St. Ignatius in Part X of the Constitutions.
GRACE. To see and understand more clearly this spiritual vision of St. Ignatius – and to
do our part in preserving and increasing the well-being of the Society.
31. C.G. 34. DECREE 26. CHARACTERISTICS OF OUR WAY OF PROCEEDING
Text. CG 34, Decree 26. A meditative reading of this concluding document of CG 34.
The phrase “way of proceeding” is frequently used by St. Ignatius. The particular
elements or characteristics of our way of proceeding in this Decree stem heavily from
the letter of Fr. Arrupe entitled “Our Way of Proceeding.” Fr. Kolvenbach has
remarked that this decree of CG 34 “succinctly and compellingly gathers together the
essentials of our Jesuit way of life” (in NJN, November 1998, p. 12).
Note especially the first characteristic, namely the “Deep Personal Love for Jesus
Christ.” This is the basis and foundation for the other characteristics.
GRACE. To grow in understanding, appreciation, and love of our way of proceeding,
and to give witness to it in our life and ministry.
32.
CONTEMPLATION TO ATTAIN THE LOVE OF GOD.
Text: Spiritual Exercises, # 230-37. As in a retreat based upon the Spiritual Exercises,
this contemplation offers an appropriate conclusion to these eight days. It provides a
transition from the days of retreat to our everyday mission and ministry. We are reminded
that the love of God – manifest most clearly in Christ Jesus – is at the center of our lives.
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In response to this love, we are to strive to seek, find, serve and love God in all things
and above all things.
GRACE. To ask for an intimate knowledge of the many blessings received, that filled
with gratitude for all, I may in all things love and serve the Divine Majesty (Sp. Ex. 233)
IV. BIBLIOGRAPHY
1. Primary Texts
The Constitutions of the Society of Jesus and Their Complimentary Norms. (St. Louis:
The Institute of Jesuit Sources, 1996)
Testament and Testimony. The Memoirs of Ignatius of Loyola, translated by
Parmananda R. Divarkar, S.J. (Anand, India: Gujarat Sahitya Prakash, 1994).
The Spiritual Journal of St. Ignatius of Loyola. Translated by W.J.Young, S.J.
(Woodstock, 1958).
Documents of the Thirty-Fourth General Congregation of the Society of Jesus. (St.
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2. Prayers and Prayer Services to Accompany the Retreatant
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Jesuits at Prayer, by Ignacio Echaniz, S.J. (Anand, India: Gujarat Sahitya Prakash,
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Constitutions of the Society of Jesus. Incorporation of a Spirit. Essays on the
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An Introduction to Jesuit Life. The Constitutions and History through 435 Years, by
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Introduction and Commentary on the Constitutions. By Antonio M. de Aldama, S.J. A
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Together for Mission: A Spiritual Reading of the Constitutions of the Society of Jesus.
Andre de Jaer, S.J. (St. Louis: Institute of Jesuit Sources, 2001)
Our Way of Proceeding: To Make the Constitutions of the Society of Jesus and Their
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Faithful and Free. A Companion to the updated Jesuit Constitutions. Parmananda
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Ignatius of Loyola and the Founding of the Society of Jesus. Andre Ravier, S.J. (San
Francisco: Ignatius Press, 1987).
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