MARCH 2011 RECOLLECTION GUIDE
Theme:
PRAYING THE IGNATIAN SPIRITUALITY
Sub-Theme:
A Spirituality of “DISCERNMENT (3)”
The Ignatian Examens
Theme:
PRAYING THE IGNATIAN SPIRITUALITY
Sub-Theme:
A SPIRITUALITY OF “DISCERNMENT” (3)
The Ignatian Examens (Particular and General)
Prayer Exercises
· Take time to quiet down before the Lord.
Behold him beholding you with much love.
When ready, beg repeatedly for The Grace I Desire and Seek.
The Grace I Desire and Seek
I beg for a heart that is wise and perceptive so that I may more and more see myself, know myself as our Lord’s Spirit sees me, knows me and understands me.
· Prayerfully read the Background and Basic Meaning of “The Ignatian Examen.”
BACKGROUND
Most likely, it was in Loyola (1521), when Ignatius was recuperating that he started to learn the true value of prayerful reflection, self-examination and discernment. As he himself shares, (I) spent much time reflecting … and wished to be fully recovered so that (I) could set out on (my) journey” (Auto. no. 11). From this conversion experience at Loyola, Ignatius started this new habit, namely that of examining his conscience regularly.
Pedro de Ribadeneira (1527-1611), one of the earlier Jesuits, testifies that “(Ignatius) always kept this habit of examining his conscience every hour, and of asking himself with careful attention how he passed the hour.”
Oliverio Manareo, a Belgian Jesuit and who at one time was vicar general of the Society, also shares that Ignatius was “very constant in making the examen of conscience, even the particular examen, and he carefully compared examen with examen, moment with moment, week with week, so much solicitude did he have for his spiritual progress.”
Later, Ignatius would formalize this practice of examining one’s conscience regularly, and include it in his Spiritual Exercises. He even would distinguish two kinds of examen: the Particular (SE nos. 24-26) and the General (SE nos. 32-43). Also, he would prescribe the (general) examen to Jesuits, especially to those still in formation (Constitutions nos. 261; 342, 344). Esteeming the examination of conscience as the single most important prayer exercise, Ignatius even would favor it over long formal prayer periods and he would never dispense Jesuits from it.
Aside from this formal restricted sense of two quarter-hour exercises of prayer a day, Ignatius also understood and utilized the examen as his “almost instantaneous test for congruence with his true self – something he could do a number of times every hour of the day.”
At present, commentators are unanimous that the whole point of the Ignatian examen is not just self-introspection, i.e., careful examination of our good and bad acts and qualities. Much more than just an exercise of moral self-scrutiny, the examen has been redefined as a daily intensive xercise of discernment. George Aschenbrenner, who has been the one mainly responsible for this revival of the examen, writes:
The specific exercise of examen is ultimately aimed at developing a heart with a discerning vision to be active not only for one or two quarter-hour periods in a day but continually. This is a gift from the Lord – a most important one as Solomon realized (1Kgs 3:9-12). So we must constantly pray for this gift, but we must also be receptive to its development within our hearts. A daily practice of examen is essential to this development.
BASIC MEANING
As we said, Ignatius made a distinction between two kinds of examen: the Particular (SE nos. 24-26) and the General (SE nos. 32-43).
As a method of prayer, the Particular examen focuses on a particular sin or fault that a person seeks to amend. Here the person concentrates on one specific dominant sin and works on it – like pride or anger. The person checks constantly over some days or weeks how he or she has been successful or not so successful in overcoming it, asking God for the grace to improve. Part of the efficacy of this prayer method is that it enables the person to address and zero in on just one dominant fault at a time. Hopefully, day by day, week by week, the person slowly is able to overcome the fault and mature in her loving.
On the other hand, the General examen, as seen in the Spiritual Exercises, has five points. The first point is about giving thanks to God for the blessings received. The second point is about asking for the grace to know one’s sins and go against them. A detailed examination of one’s self is the concern of the third point. Here one reviews one’s thoughts, words and actions from the time of rising to the present examen, going hour by hour, period by period. The fourth point is about asking God to pardon one’s sins. The entire General examen culminates with the fifth point with one resolving to do better with God’s grace, ending with an Our Father.
For some years now, the Particular examen has received quite a good notice from not a few commentators and authors. However, it is the General examen that has gotten the much greater amount of interest and attention from contemporary writers. Part of the reason for this is George Aschenbrenner’s “The Consciousness Examen.”
Instead of using the traditional term “examination of conscience,” Aschenbrenner introduced the expression “examen of consciousness” or “Consciousness Examen.” The result was his rather novel presentation of the Ignatian examen that followed mainly the traditional five steps of the General examen in the Exercises, but this time having their own individual features or accents, especially the third step. In doing this, he changed the very emphasis of the examen, from an exercise of mere morality, where the focus simply is with our good and bad actions of the day, to a daily profound exercise of actual discernment. Hence, with this shift of emphasis, most pray-ers today would regard the examen as a prayerful reflection on our day where we notice and ascertain how God has been present in our thoughts, attitudes, feelings, actions, relationships, work, play, and other things, so that we may respond with greater grateful generosity.
What points draw your attention?
What points do you find significant and inspiring?
Take them and ponder them in prayer.
PRAYER PERIOD I
· Below is an excerpt from a letter of Ignatius “To Those Sent to the Missions” (October, 1552). Here he mentions the examination of conscience twice. Read it and prayerfully reflect on it.
(It) will be helpful daily to assign some time for the examination of conscience, prayer, and the reception of the sacraments, etc.
(We) should try to be humble by beginning at the bottom and not venturing into lofty subjects unless we are invited or asked, or discretion should dictate otherwise, taking into consideration time, place, and persons. This discretion cannot be confined within any hard-and-fast rule. Our method should include an effort to secure the good will of the person with whom we are dealing by a manifestation based on truth, on virtue and affection, and which will command some authority with them. We should make use of a holy prudence in adapting ourselves to all. This prudence will indeed be taught by the function of the Holy Spirit, but we ourselves can assist it by reflection and careful observation. The examination of conscience could be extended to include this consideration, and it should be made at a fixed hour of the day.
· One beautiful image of God for Ignatius is that of a loving Father who draws (us) to his mercies (Spiritual Journal no. 32).
Pray over Ps 51.
Here the psalmist begs, “Have mercy on me, God, in your goodness; in your abundant compassion blot out my offense” (v. 3).
Like Ignatius and the psalmist, how exactly have you experienced the Lord’s mercy in your life?
Using Ignatius’ image, how exactly has the Father “drawn you to his mercies”?
Take time to clarify these in prayer.
PRAYER PERIOD II
· We said that Ignatius’ considered the (General) examen as “the single most important prayer exercise” even favoring it over long formal prayer periods, like contemplative and meditation.
Right now, what are some of your favorite ways or methods of praying? (ex. lectio divina? Rosary? Praying the psalms? imaginative contemplation? praying with icons?) Why these in particular?
· We said that the Particular examen focuses on a particular dominant sin or fault (like pride or sloth) and tries to really work on it.
Right now, is there any particular dominant sins(s) or fault(s) that you really want to concentrate and work on? Why this (or these) in particular?
· As a cardinal, Giovanni Carafa was very much against the founding of the Jesuits. Ignatius knew this fact too well. This explains why sometime late May 1555, on the eve of papal election, he requested people to pray that the new pope not be someone inclined to change the Society’s basic ways of proceeding. Surely, he had Carafa in mind. However, to his horror, Carafa was the one elected pope, taking on the name Paul IV (pope from 1555-59).
When Ignatius heard of the “terrible” news it is said that he was so jolted that “his blood drained away, and he went as white as a ghost and ‘every bone in his body trembled and shook.’” He then immediately rushed to the chapel to pray and examine himself. Nevertheless, when he came out he had regained his usual sense of serenity ever confident that God’s grace would prevail despite his worst nightmare having come to pass.
It was believed that it was on this occasion that Ignatius uttered these celebrated words:
If this misfortune were to fall upon me, provided it happened without any fault of mine, even if the Society were to melt away like salt in water, I believe that a quarter of an hour’s (examen and) recollection in God would be sufficient to console me and to reestablish peace within me.
Reflect on Ignatius and his practice of the examen.
How has our Jesuit story on Ignatius helped you understand and appreciate more the Ignatian examen?
When faced with difficulties, Ignatius often turned to the examen prayer to help him re-establish the usual sense of serenity and peace in his heart.
Right now, is there anything disturbing your sense of serenity and peace? What do you usually do to re-establish serenity and peace within you?
Take time to clarify these in prayer.
PRAYER PERIOD III
· Do a contemplation on the Emmaus story (Lk 24:13-35).
Imagine the journey to Emmaus.
Enter prayerfully into the Gospel scene, beholding the place, with the two disciples and our Lord.
What do you see? hear? smell? touch? taste?
Spend time going into the details of the Emmaus story.
Slowly, in the end, focus on the Lord and gaze lovingly at his face.
· Here in Lk 24:13-35, we see the two disciples sharing their profoundest distresses and hopes to our Lord. The whole story ends with their “hearts burning” within them, and their return to Jerusalem to tell the other disciples that the Lord has been raised.
Right now, what are your profound distresses and hopes?
Take time to name and clarify them in prayer.
· Below is a prayer composed by Jesuit writer, Fr. James Reuter. Not unlike the Ignatian examen, it asks for the grace “to see (God’s) will.” Take this prayer and pray it with much fervor.
Lord God,
Look down upon us, this day, this hour.
Regardless of what has gone before,
or what will come after,
give us the grace to consecrate this time entirely to You –
all the actions of our body and soul.
May all the thoughts that come to us be true.
May all the things to which our hearts go out
be beautiful, with the beauty of God.
May all the things we want be good.
Give us the light to see Your will,
the grace to love it
and the courage and strength to do it.
We ask you this through Christ Our Lord.
Amen!
· Take time to dialogue with the Lord on our points above.
End by thanking our Lord and resting in him.
THE IGNATIAN GENERAL EXAMEN
Slowly go through the five steps below. Spend more time on those steps and points that address your present needs and concerns. We can use the Ignatian Examen to review prayerfully not only our day, but also our past week, month or even year.
· Step 1
Take time to quiet down before the Lord.
Behold him beholding you with love.
When ready, beg repeatedly for The Grace I Desire and Seek:
I beg for a heart that is wise and perceptive so that I may more and more see myself, know myself and understand myself as our Lord’s Spirit sees me, knows me and understands me.
· Step 2
Prayerfully look back and review your entire day (or half-day), counting the many blessings received. Take time to thank the Lord from the heart.
As you do this, listen intently to our Lord tell you repeatedly: “You are most precious to me. you are mine. I love you very much!”
· Step 3
Examine and name your dominant feelings (your consolations and desolations). Take time to dwell on them.
Have I been proud or humble; self-seeking or generous?
Have I been thankful, at peace, hopeful, loving and trusting?
Or have I been afraid, angry, sad, hurt, judgmental, discouraged and down?
It is important that you do not deny any of these feelings, but simply own them and be attentive to them and even look for feeling patterns that may be present.