The Love of God

To do this exercise using the video clip, you'll have to go to Evangelicals on the Ignatian Way blogsite.

However, here is the content of the post, minus the video.

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Here is a second exercise to help you connect with the deep, deep love of God for your life. It is another old hymn. I don't know all the details, but the core part of this hymn was found on a scrap piece of paper in the room of a person who had just died. The room of that person was in an Insane Asylum where he/she had been for many years.

I found myself wondering if the person was able to endure that condition for long years, because he/she had connected with the love of God in a sustaining way.

The love of God can be such an abstract idea for us. We can theologically dissect the idea and rationally assent to it... but not have much direct experience of God's love. Like the song from last week, you will find that this hymn is rich in metaphors that help us experience God's love. The video images provide concrete images.

Pay attention to what is speaking to you and what draws you deeper into the experience of God's love.

May you encounter the deep love of God for your life and perhaps spend time yourself, journaling, writing of your experience.

And here are the words:

The love of God is greater far than tongue or pen can ever tell;

It goes beyond the highest star, and reaches to the lowest hell.

The guilty pair, bowed down with care, God gave his son to win;

His erring child he reconciled, and pardoned from his sin.

Could we with ink the ocean fill, and were the skies of parchment made;

Were every stalk on earth a quill, and every man a scribe by trade.

To write the love of God above, would drain the ocean dry;

Nor could the scroll contain the whole, though stretched from sky to sky.

O love of God, how rich and pure, how measureless and strong;

It shall for evermore endure, the Saints’ and Angels’ song.

Suscipe and the Contemplation to Attain God's Love

There is a beginning and an end… and hopefully everything in-between is congruent and in harmony with what is said first and last.

In the previous post, I told you what the beginning of the Exercises is all about. That was the First Principle and Foundation which ground the retreatant in the very meaning of creation and the purpose of life. All things are created for our well being and to aid us in the pursuit of the glory of God.

The final reflection of Ignatius' Exercises is found in Notes 230-237. It is titled:

Contemplation to Attain the Love of God.

(By the way, there are many things that are contained as supplemental resources after this, but they are not the Exercises themselves.)

The First Principle and the Contemplation are the Bookends for the Exercises and are deeply intertwined and supportive of each other.

By the time a retreatant has come to this final reflection, Ignatius' assumption is that the retreatant is full of gratitude, having gained awareness of the Presence, Work and Word of Christ (or having Found God in All Things), has consecrated desires to know, love and serve God, and a generosity of spirit that desires to do more for the greater glory of God.

This final reflection invites the retreatant to consider the great love and grace of God for her or him. It is called the contemplation to ATTAIN God's love. But the word - attain - is not used in the sense of "learn" but rathe rin the sense of "awareness" or "the experience of" God's love.

There are four movements in this reflection. The retreatant reflects on:

God's gift to them (all the retreatant is and has is from God), #234

God's self-giving, #235

God's ongoing labors and works on their behalf, #236

God's unceasing self-giving love, #237

In the center of these reflections is a beautiful and profound prayer. It is sometimes referred to as the "Suscipe" which is simply the first Latin word of the prayer, which begins, "Take, Lord, and receive…" "Suscipe" is "take."

Here is the prayer:

Take, Lord, and receive all my liberty,

my memory,

my understanding,

and my entire will,

all that I have and possess.

Thou hast given all to me.

To Thee, O Lord, I return it.

All is Thine,

dispose of it wholly according to Thy will.

Give me Thy love and Thy grace,

for this is sufficient for me.

Ignatius of Loyola

This is a prayer of loving surrender and trust in response to the deep awareness of the enormous love and grace of God for us.

I recommend that you write out this prayer and pray it daily for the week to come. You may also want to reflect several times on these words from the Apostle Paul in Ephesians 3:17-21

I pray that you, being rooted and established in love, may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge - that you may be filled to the measure of all the fullness of God.

Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever. Amen.

Brian K. Rice
Leadership ConneXtions
International www.lci.typepad.com

First Principle and Foundation

Here is the First Principle and Foundation as it is found in The Spiritual Exercises.

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23. FIRST PRINCIPLE AND FOUNDATION

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

The other things on the face of the earth are created for man to help him in attaining the end for which he is created.

Hence, man is to make use of them in as far as they help him in the attainment of his end, and he must rid himself of them in as far as they prove a hindrance to him.

Therefore, we must make ourselves indifferent to all created things, as far as we are allowed free choice and are not under any prohibition. Consequently, as far as we are concerned, we should not prefer health to sickness, riches to poverty, honor to dishonor, a long life to a short life. The same holds for all other things.

Our one desire and choice should be what is more conducive to the end for which we are created.

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It is difficult to emphasize how significant this First Principle and Foundation are for Ignatius theology and spirituality. Even the words used by Ignatius, tell us how significant it is. It is the First Principle, not just in terms of order of appearance, but in terms of priority. And it is the foundation or support for what Ignatius will now begin to teach.

In stead of a full essay on the meaning of this Text, I'll just provide several brief comments and observations.

ONE:
I am struck by the similarity of this First Principle and the language used by the Reformers in their catechisms. And one in particular, the Westminster Shorter Catechism, which asks:

Q: What is the chief end of man?

A: The chief end of man is to glorify God and enjoy Him forever.

(Here is the Westminster Assembly which produced the Confession and Catechisms.)

Ignatius is of the same spirit as were the Protestant Reformers in their desire to glorify God above all else.

This is also seen in the Baltimore Confession, question six.

Q: Why did God make me?

A: God made me to know him, to love him, and to serve him, and to be happy with him forever in heaven.

TWO:
I stand in the stream of "Reformational Worldview" thinking. Ignatius has, at least, this same approach in an incipient form. By a Reformational Worldview, I mean, understanding the Grand Biblical Narrative in terms of this framework:

Creation - Fall - Redemption (Israel, Christ, Church) - Renewal of All Things / Consummation.

While the Exercises will mainly focus on Fall (Week One) and Redemption (Weeks Two-Four), Ignatius front loads the Exercises with this Creational theme. The First Principle and Foundation are exactly that for what follows. And "Creation" will appear at various points throughout the Exercises.

THREE:
Ignatius, is once again, robustly biblical in his First Principle. Since I have spent a fair amount of time studying and teaching through Ephesians in the last number of months, a number of texts from that letter of Paul come to mind.

I won't write them out here, but I suggest you turn to Ephesians and read:

1:3-14 for how we have received every spiritual blessing, to the praise of His glory and the complete salvation of our lives.

Then...

2:8-10 with its strong emphasis on our very creational DNA is for a missional purpose, which is also created by God. We are created for a purpose and our "works of service' are also planned out for us.

FOUR:
And then, all other things in creation, are created for our blessing, our benefit, our use and our stewarding care. All things on earth are designed to be the context and occasion of our "imitation of Christ" and our glorifying of God. All things are either useful (or not) toward this end. Ignatius is going to help us learn how to be passionate about what is MOST conducive toward the end for which we are created.

And this will lead to two of the CORE CONTRIBUTIONS of Ignatius, and that is histheme of freedom from any attachments that keep us from the BEST pursuit of the end for which we are created, and a genuine "indifference" toward all things. Indifference, not in the sense of not caring, but indifference in the sense of not bound to them. And the second theme being "more for the greater glory of God."But more on this part of the First Principle and Foundation next week.

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And tomorrow, a very brief post explaining a few of the names and titles for the Jesuits.

Brian K. Rice
Leadership ConneXtions International
www.lci.typepad.com

The Sources Behind and Influences on the Spiritual Exercises of Ignatius, Part Two

This is continued from the previous post.

For those who are newer readers for this blogsite, I typically post ONE NEW POST PER WEEK and the day of posting is on Sunday. Every now and then I do a shorter post in-between Sundays. Tomorrow I have a short one.

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THREE

The spiritual climate was changing rapidly in Ignatius time and there were many movements with their writings. Ignatius was not developing his ow approach in a vacuum. Instead, there are some significant spiritual movements (and their writings) which influenced him.

I mentioned in the previous post that Ignatius made a stop at the Abbey of Montserrat. While there he was given a copy of a book by the previous (and late) Abbott Garcia de Cisneros of Montserrat. The Abbott had developed his own set of exercises and put them down in a book titled: The Book of Exercises for the Spiritual Life. This book was a catalyst that helped Ignatius think about his own Spiritual Exercises.

Of great influence was another book which Ignatius read over and over throughout his lifetime and which he first read while at Manresa. That is The Imitation of Christ by Thomas a Kempis. (Read more about Thomas a Kempis here.)

a Kempis was influenced by a movement of deep spirituality known as the Devotio Moderna and the Brethren of the Common Life. (Read a very brief paragraph on this movement.) This was a group who valued simplicity, piety, community and service. This movement also had influence on several of the Protestant Reformers. Thomas a Kempis was actually a Brother of the Common Life.

The Imitation of Christ is one of the great classics of Western spirituality. This book supported, clarified and extended the spiritual processing which was taking place in Ignatius. In a Kempis and Ignatius we see kindred souls in their passion for Christ, in desire for Christlikeness and a sustained devotion to Christ.

The Imitation of Christ is much longer than the Exercises. The Imitation of Christ is a rich devotional book of meditations and reflections on Christ and the life of following Jesus. It has an entirely different tenor and purpose than the Exercises. The Imitation of Christ profoundly describes the life of imitating Christ, but, like so many other devotional books, it does not really show a way to do this. It is descriptive but not prescriptive. It is instructive when it comes to ideas but not empowering when it comes to the means for the one who wants to imitate Christ. (a Kempis pictured to the right.)

Ignatius and the Exercises are supremely process oriented and a series of progressive steps that are the way into such an imitation. The Exercises are the practical, tangible, means for the great imitation and the deep devotion to become real in one's life.

Here is where Ignatius was both influenced and in debt to others, and yet a true creative genius who went further than they did.

As I already mentioned, Ignatius was ever the practical genius, a man of action, someone who believed in implementation and execution. His Exercises have this essence.

In addition, The Book of Exercises by Abbot Garciaand The Imitation of Christ by a Kempis were both written for those participating in monastic life. Monastics were those secluded from the world, who have retreated from the world, especially for a life of prayerful devotion to God. In these monastic orders, there were pathways in place (for example, the hours of prayer) for their members to pursue a devotion to Christ. Ignatius was writing for those who would never be monastic.

Ignatius was developing a model that would prepare Jesuits and others for a world engaging, life long service to "help souls." Before these souls could be helped, the helper had to be deeply connected with Christ, profoundly aware of the movements of God around and within and already substantially well on the way to Christlikeness and sacrificial love.

The Spiritual Exercises of Ignatius are both indebted to others and yet a creative advancement for a new world that is rapidly emerging out of the medieval times.

NOTE: I highly recommend reading the Imitation of Christ if you are interested in the Exercises of Ignatius. It is a very rich book of devotional wisdom that will easily transfer to your experience of the Exercises. I use the Image Books / Doubleday version. It was a "new translation" done in 1955!!! But it is very readable. I did a little checking to see about newer translations before posting this, but didn't have time to really find anything I would suggest.

FOUR:

Ascetic spirituality (and theology) is part of the context for Ignatius. The early years of Ignatius, when the Exercises were being written, were marked by extreme ascetical practices. Ignatius damaged his body permanently from the rigors of excessive asceticism. Later, with this hard won wisdom, he greatly limited these kinds of practices for his Company of Friends, the Jesuits.

What is interesting about the Exercises is that the spirit of rigorous devotion and absolute commitment to Christ is inherent in them, whereas the practices of asceticism are not. One does not find long hours of prayer, practices of bodily mortification (corporeal punishment as part of that), and excessive fasting as part of the Ignatian program. (The fasting image is found here.)

Ignatius had as his goal, for a retreatant making the Exercises to make an absolute commitment of surrender to Christ and sacrificial service to the world. But the way to do this differed from existing ways. The Spiritual Exercises, along with the Jesuits who practiced and taught them, were a new way God raised up.

I think one of the great needs in the Evangelical movement of the 21st century is to revisit the idea of what a healthy asceticism would look like. In our culture and movement, we err on the side of extravagance and excess. Sacrifice is not something that comes easily for many of us since we are acquiring, possessing and holding on to so much. We need a spirituality of relinquishment and this may be one aid to move in that direction.

FIVE:
Mystical spirituality! Ignatius was one of the great mystics of the Christian church. I didn't know that until the last few years. If you would ask me to name mystics, John of the Cross and Teresa of Avilla are names that would come to mind, but not Ignatius. What a mistake on my part!

Reading several biographies of Ignatius and the early Jesuits, I have come to understand how significant the mystical experience was for Ignatius. He had an unusual number of profound visions of the Holy Trinity that provided a significant Trinitarian overtone to his Exercises, even though they are Christo-centric.

Ignatius had the kind of supernatural experiences of God that would rival the great charismatic figures of our day. Ignatius lived as one for whom the barrier between heaven and earth was very thin and porous. Not only did Ignatius had mystical visions, but he also had a variety of mystical experiences which today we would describe as the "supernatural gifts of the Spirit" operating in his life. (Chapter 16 in Meissner, Ignatius of Loyola is my main source for this.)

But again, of great interest is that the Spiritual Exercises do not proscribe or promote a way of seeking after intense mystical visions or supernatural experiences. In one sense this is surprising, but in another it is not. On the one hand, you would expect that someone who lived in that world of extraordinary experiences would set forth a way for others to experience it also.

However, Ignatius was ever the practical and passionate lover of God and others. Ignatius wanted everyone to experience God and to serve God and others. He knew that in some cases, extraordinary, mystical experiences could be a detriment toward that. And he also knew that most people would not live or move in that world. Instead, Ignatius taught a "garden variety" way of mysticism. Ignatius taught the way of Finding God in all things, Experiencing God in all things and practicing the presence of God at all times.

I sometimes (jokingly) refer to this as"Mysticism Lite" for us ordinary followers of Jesus. Ignatius wants the heart, the affections to be warmed with the love of Jesus. His is not the way of dry intellect or dusty rationalism or lifeless moralism. The way of Ignatius is passionate love for the God one can experience every day and who then transforms us totally. The Exercises are for the transformation of one's mission, values, passion, motivation and heart.

So the Exercises are meant to help the "doer" see, envision, enter into, feel and experience the story and spiritual reality of Christ. The Exercises are not a rational study of texts. They are not detailed theological discussions. Nor are they even a how-to formula. They are stepping stones into the experience of Christ. Mysticism Lite for Ordinary Followers of Jesus.

The early drafts of the Exercises were being written during the time of profound personal encounter with Christ and mystical visions was part of that.

And as I mentioned in the previous point on asceticism, I also believe evangelicals need a recovery of the mystical component of the Christian life. If we have erred, it is to be rationalistic, moralistic and pragmatists. It is not that rationality or morality or pragmatism is wrong, but these things separated from relational connected with Jesus are wrong.

The way of Ignatian spirituality is the way of intense relational connectedness with the Triune God through Jesus Christ.

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The early drafts of the Exercises were written or at least sketched out 1521-1525'ish. Ignatius began to use it immediately as he gave direction to others. It was added to, revised and refined for the next 15 years, with a final redaction being done in Rome about 1540.

The Exercises was put into print in 1548. It has been published 4,500 times, which is about once a month for 400 years! It has sold over 4.5 million copies, "despite the fact that the book is about as dull as a teacher's manual of lessons plans. And that is exactly what it is." (Modras, pp 23.)

And pictured is my preferred edition, as much due to the layout which provides a lot of margin and white space for notes.

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There are other influences on Ignatius. In a later post, I will mention the cultural influences of his day, the main one being Renaissance humanism that was emerging as the new worldview. Ignatius and his Exercises were hugely shaped by this. But I have to work through those things some more before I can simplify it in a way that is still accurate.

These two weeks have been a historical detour.

Next week we return to the spirituality of the Exercises and we'll take a look at the First Principle and Foundation of the Exercises.

Brian K. Rice
Leadership ConneXtions International
www.lci.typepad.com

The Sources Behind and Influences on the Spiritual Exercises of Ignatius, Part One

My intention is to do a variety of posts on this blogsite. Some of them are about spiritual formation ideas that are Ignatian in origin. Others are more theological, pondering the biblical and theological themes that are woven throughout Ignatius and the Jesuits. And from time to time, some of them will be historical.

For the next two weeks, I want to explain the "main sources" that influenced Ignatius and which shaped the Spiritual Exercises. This will also include a little biography of Ignatius during the time of his early spiritual formation.

Many… many years ago when I was doing my first seminary degree with a focus on New Testament studies, I had the privilege of studying under some truly great scholars and exits of the New Testament. Gordon Fee, Ramsey Michaels, and David Scholer were three of my professors who often emphasized the importance of understanding the "context" in which a text was written, as necessary for understanding the "text."

I have found this to be true for understanding the Spiritual Exercises of Ignatius. The first time I was introduced to the Exercises in a 19th Annotated Retreat, it was an "a-contextual" experience. In other words, I was introduced to the text of the exercises but with almost NO explanation of their background, the milieu out of which they arose, the situations that gave birth to them, or the organizational context in which they were used.

So this post, and the next, are exploring "some of" the contextual background that gave rise to the text of the Spiritual Exercises. In this post, I'll describe three influences and add three more next week.

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ONE:

Ignatius, until 1521 and the age of 30, was well on his way in a career as both a military man and a political statesman in the world of Spanish nobility. On May 17, 1521, Ignatius was wounded in battle when a cannonball shattered his leg. The injury forced Ignatius to surrender (his troops were far outnumbered 14-1 by the French army). He received inadequate medical treatment and was carried to the ancestral home of the Loyola, where he would have a slow recovery.

While in recovery, a spiritual transformation began. In large part, this transformation was launched by the reading of two books. Ignatius wanted to read stories of knights and chivalry and romance, but no books were available in the castle of Loyola. The only two books available were on the life of Christ and a collection of stories on the lives of saints.

The Life of Christ by Ludolph of Saxony (a Carthusian monk) had been translated into Spanish and Ignatius had a four volume edition. Ludolph told the stories of Christ, which were embellished with details by the author. (Picture to the right,)

The second book was, The Golden Legend (in Latin - Flos Sanctorum), written in 1260 by Jacopo de Voragine. (pictured below)

This was a well known and popular "lives of the saints." The title page of this book had a picture of Christ crucified. There was an introduction by the translator of this book and in the introduction are these words:

Whoever reads this book should grasp the crucifix with his right hand and hold it aloft as a royal standard . . . as an emblem which armed the chivalrous hearts of the saints for a courageous conquest of the world, the flesh, and the devil . . ." (Quoted in Modras, pp. 29)

Before his injury, Ignatius had dreamed of personal glory on the battlefield and in the courts of power. His dreams were of military and political conquests. But the reading (and re-reading) of these books began to shape his dreams. Voragine described the saints as "knights of God." Ignatius began to feel his allegiance being transferred to Christ the King… and he began to imagine himself doing great deeds, making great sacrifices, in the service of Christ and the gospel.

The twin themes of Christ the Lord/King and devoted, saint-like service for Christ weave their way into Ignatius own vision for life and these themes are dominant in the Spiritual Exercises.

But Ignatius began to notice something happening to him as he read these books . . .

TWO:

As he reads and imagines service to Christ he notices there is an interior movements taking place in his heart and soul. He also notices a different kind of inner experience when he would day dream about his old desires for glory and romance and conquest. He notices that the dreams and thoughts about Christ and service for Christ had one kind of inner reality, and the dreams of glory as a knight, love and ruler had a different kind of internal product.

Ignatius has nine months of convalescence where he began what would be a life long practice of paying attention to the inner experiences, reflecting on his inner life (we also like to call it, what is going on "below the waterline") and discerning the meaning of these inner experiences. He learns to discern the connections between what is going on in the world around him and what is going on in the world within him.

This discernment, both of the external world and the inner world of response becomes a hallmark feature of Ignatian spirituality and models and "tools" for learning how to do this are incorporated throughout the Spiritual Exericses. In fact, one way to understand the Spiritual Exercises is that it is itself a tool to discern the Work of God around one and the Work of God within one… and then to make the best choice of response to cooperate with the Work of God.

After his convalescence, Ignatius makes his way to Manresa, planning on staying there for a short time, before making a pilgrimage to Jerusalem.

Before he arrives at Manressa, he stops at the Abbey of Montserrat. This is a Benedictine monastery. Ignatius goes there for additional preparation for his pilgrimage to Jerusalem and to make a general confession of his sin. He spends two weeks of prayer and reflection, in preparation for his confession. He is provided a book (I'll explain this in the next section) to aid him in preparing for his confession.

He makes his confession, gives away the remnants of his previous life (fine clothing to a beggar) and leavens Monterssat as a "knight of Christ… a new knight of a spiritual order" embarking in the service of his Lord Christ. (Meissner, pp. 65)

Continuing on to Manressa, he spends ten months there. He lives in a cave as a hermit. (This is not the cave Ignatius used, it is only provided as an illustration of what such caves were like.)

He engages in strict, ascetic spiritual practices. He prays for seven hours every day and participates in other hours of prayer, he inflicts austere disciplines upon his body. He does extended fasts, he sleeps little, he exists with minimal comforts, he ignores his physical appearance which use to be a source of vanity. In other words, Ignatius is seeking to mortify the flesh, to crucify the self, to put to death the old ways of Inigo (his true name). He is relentless about confession of sin to the point of fastidious, tediousness.

And the entire time, he is paying attention to his inner world of experiences. During this time he experiences much "desolation." (This is a key Ignatian term, along with consolation, that I'll explain sometime in 2010.)

Ignatius, above all, wants to follow Christ completely. He learns to discern the attachments and hindrances that prevent this, as well as the pathways that make it possible. Ignatius is engaged in what I call a "John the Baptist, preparing the way" work so Christ may be supreme in his life and that Ignatius may respond fully to whatever Christ asks.

It has been said that Ignatian spirituality is profoundly autobiographical. Add to that, the fact that Ignatian spirituality is a spirituality of self-awareness and God-attentiveness, and you begin to understand the great importance of personal experience that Ignatius had and which he wants to facilitate in others. The Spiritual Exercises are designed to facilitate the experience of God and then the right response to God.

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Since it becomes difficult to read posts that are too long (and this one is plenty long), I'll pick up with some key books that influenced Ignatius next week… and one of those books being - The Imitation of Christ.

Brian K. Rice
Leadership ConneXtions International
www.lci.typepad.com

The Daily Examen, Part Eight: A Few Practical Suggestions

In this final post on the Daily Examen series, I want to briefly answer some practical questions you may have. Before I answer those questions, here are two important thoughts about the Examen.

First - it is above all a Prayer Exercise and then it is an Awareness (or Examination) Exercise. Ignatius wants us to connect intimately with the God who loves us and who is with us. So, even as you are doing the work of examination and awareness, you should do it with the sense of prayerfulness.

Second - it is a pattern that is quite transformative as it is practiced in whole, but it is a fluid, flexible approach to Prayer and Awareness. In other words, you don't have to do every part of the Examen every time. And, you can vary the length of the parts you do as you feel the need. I do suggest that for those who are new to the Examen, that you begin by practicing it as Ignatius presented it. Do the entire Examen to become familiar and then comfortable with it. As time goes on, adapt it as you have the need and the leading of God.

Now, for a few practical matters.

(1) WHEN should I do the Examen?

Ignatius counseled us in this. Twice a day. Sometime about midday, looking back over the day so far. And then a second time in the evening, perhaps before going to sleep. I have two suggestions on this. The first is that you try using it in the evening, when you can to the retrospective look over your entire day. But not so late that you are sleepy. The second suggestion is that you find the time of day that works best for you. If you so desire, you can a morning Examen when you look back over the previous day.

(2) HOW OFTEN should I do the Examen?

The undeniable fact of life is that we are very busy and time is at a premium. And perhaps it is for that very reason that I encourage you to be a regular practitioner of the Examen. For most of us, four or five times a week, with a little discipline and planning on our part, is quite possible. As you do this consistently, you will build this discipline into your routines and it will become more habitual and a good part of your daily rhythm.

If you are in a time of stress, challenge, difficulty, crisis or a crossroads time of decision making, I encourage you to do the Daily Examen as often as you can. For, your heart and mind will be preoccupied with your needs and struggles already. So, why not use that time you are already thinking about those things and do so in the context of the Examen.

And, for those who are so busy that you can only do it two or three times a week, here is another suggestion. Do a Weekly Examen at the end of the week. I do a Weekly Examen most weeks, even if I am doing Daily Examens. This Weekly Examen gives me the chance to get a broader perspective of what God is doing in my life.

(3) HOW LONG does the Examen take?

Ignatius thought that a well disciplined Jesuit could do a very sufficient Examen in about fifteen minutes. The key there is "well disciplined." Ignatius was referring to the Jesuit who had achieved a good state of holiness and self-denial, maturing nicely in their Christian life.

If you are practicing a full Examen, thirty minutes is probably more reasonable to have a good experience of prayer and discernment. If you do parts of an Examen, it can be shorter.

My Examen's take a little longer because I JOURNAL as a tool of awareness. My journaling is itself a form of prayer. I sometimes write my prayers in my journal. At times I write and then pray and move in and out of these things without even knowing it. But with that said, thirty minutes should be a good amount of time if you are new to the Examen.

(4) WHERE can I do the Examen?

If at all possible, the place should be quiet and free from interruptions and distractions, especially for learning the Examen. Another feature of our world is that it is noisy and distracting. Therefore, we have difficulty with focus and attention. The Examen requires both of these. Christ is asking for your full and loving attention and you want to give it to Him.

I have a little "sacred space" that I use. It is my "prayer chair." I have good lighting and a side table. Early in the morning (for lector divina and other devotional practices) and late at night for the Examen, the rest of the room is dark and free from visual distractions as well.

I have also done this in my office, which feels quite different when I do it. I have done it in motel rooms, in conference halls, and a few times I have done it while running. But for me, the quiet sacred space is best for attending to God and His presence and work in my life.

HOWEVER, the Examen, as it is consistently practiced, will have the benefit of helping you learn to Practice the Presence of God in the moment. As Brother Lawrence of the Resurrection was able to do this while he washed dishes, we too can learn to attend to God at any place and any time.

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May the Daily Examen become a part of your Regula of the Spiritual Life and draw you close to the God who loves you.

Brian K. Rice
Leadership ConneXtions International
www.lci.typepad.com

The Daily Examen, Part Seven: Resolution to Amend...

The final part of the Daily Examen, in the words of Ignatius:

The fifth point will be to resolve to amend with the grace of God. Close with an Our Father. (Exercises #43, 5)

This is the look ahead to tomorrow... and how tomorrow can be different with the insights learned today.

This is the "course correction" impulse of the Examen.
This is the alignment process of the Examen.

We ask for what we desire for tomorrow. We ask for strength, for grace, for humility, for whatever we need in light of what we have discerned. We ask for courage, wisdom, love, for whatever we need so we may do the missional work of engaging the world in the name of Christ.

Some of the genius of the Ignatian Way is that it is Contemplation, Reflection, Prayer and Discernment all is the service of Missional Service and Engagement. The Examen is not simply a self-focused time of prayer and discernment. It is a time to discover the Presence and Work of God leading us into the world for the purpose of "helping all."

So the Examen ends looking forward and looking outward and doing this with expectation.

I usually do not take very long in this final movement of the Examen. And I often do this with a deep sense of gratitude that I have tomorrow as another gift from God. I desire to make the most of that gift, that day, that opportunity... and always, for the greater glory of God.

And Ignatius counsels that we close with Our Father, who art in heaven . . .

So now you have the entire Examen as I practice it in light of the guidance of those who have practiced it much longer than I.

I encourage you to practice the Examen for the next 30 days and try to do it at least four of five times a week. Journal your experiences if that is helpful for you.

Next week I will conclude this series on the Examen by talking about a few practical details.

Brian K. Rice
Leadership ConneXtions International
www.lci.typepad.com

p.s. Tomorow is an extra post for the week. it is a link to a very short reflection by Joan Chittister on why she likes the Jesuits. (Thanks for this link to one of my spiritual companions, Gordon.)