Secunda Hebdomada: De Duobus Vexillis, de Tribus Binariis, et de Humilitate

Secunda Hebdomada: De Duobus Vexillis, de Tribus Binariis, et de Humilitate

On the fourth day, there will be a meditation on the two banners: one of Jesus Christ, our most excellent Emperor; the other of Lucifer, the arch-enemy of humanity. A preparatory prayer is made according to custom. The first prelude will be a historical consideration of Christ on one side, and on the other, of Lucifer, each of whom calls all people to themselves, gathering them under their respective banners. The second is for the construction of a place, so that we may be shown a vast field around Jerusalem, where the Lord Jesus Christ, as the supreme Leader of all good people, may assist us. Again, another field in Babylon, where Lucifer may show himself as the Leader of evildoers and adversaries. Third, in order to seek grace, we should ask to recognize the hidden deceptions of the evil Leader, while simultaneously invoking divine help to avoid them; and we should also strive to understand the genuine and noble ways of the true and best Commander, Christ, and to imitate them through grace. The first point is to imagine before my eyes the leader of the wicked sitting in a fiery and smoky throne, a terrifying figure with a dreadful face, in the Babylonian field. The second point is to notice how countless summoned demons spread throughout the whole world to do harm, leaving no cities or places, no groups of people immune. Third, consider what kind of sermon he has for his ministers, whom he incites, so that, having been seized and ensnared with traps and chains, they first draw people (which often happens) to the desire for wealth, from which they can more easily fall into the ambition for worldly honor, and finally into the abyss of pride. Thus, there are three main stages of temptation, rooted in wealth, honors, and pride: from these, one can easily fall into all other kinds of vices. In the same way, we should consider our highest and best leader, Christ, as the commander and ruler. The first point will be to behold Christ in a lovely field near Jerusalem, set in a truly humble place, yet very beautiful in form and appearance, and most lovable. The second point is to reflect on how the Lord of the world sends His chosen Apostles, Disciples, and other Ministers throughout the world to impart the sacred and life-giving teaching to every kind of person, state, and condition. Third, listen to the exhortation of Christ addressed to all His servants and friends, instructing them to help anyone in need, and first to cultivate a spiritual affection for poverty; and furthermore, if the nature of divine service and heavenly choice leads them, to pursue true poverty in action itself; then to stir up a desire for reproach and contempt, from which the virtue of humility is born. And so, three stages of perfection arise: namely, poverty, self-abjection, and humility, which stand in direct opposition to wealth, honor, and pride, and they immediately introduce all virtues. A conversation will then be formed with the Blessed Virgin, and through her, grace will be implored from the Son, so that I may be able to receive it and remain under His banner. This will first be through a purely spiritual poverty, or even through a stripping away of worldly things (if indeed He will deign to call and admit me); then also through humility or disgrace, so that I may imitate Him more closely, while still asking for forgiveness for the faults of others, lest my contempt for myself lead to harm for someone else or an offense against God. This conversation will begin with the Hail Mary. The second conversation is directed to Christ, the man, so that I may obtain the same from the Father, and at the end, the prayer of the Soul of Christ may be offered. A third prayer to the Father, that He may grant the petition, along with the Our Father. This exercise will be done once in the middle of the night, and another time at dawn. The repetitions will take place twice, once during the morning of the Sacred and again at evening time, with three colloquies added at the end. The following exercise will take place before dinner. On the same fourth day, we will meditate on the three classes of people, or their differences, so that we may embrace the most important part. A preparatory prayer should always be made beforehand. Let there be a first prelude, with the three distinct classes of men proposed instead of history, each of which has ten thousand leaders, preparing themselves for something other than divine worship and the pursuit of love; now, however, let them desire to have God appeased and to be saved, removing any harmful allure of worldly things, as they are impediments to salvation. The second is an imagined setting where I see myself before God and all the saints, standing there with a longing desire, persevering in how I might most pleasingly serve God. The third is a request for the desired thing, namely grace, through which I will choose what will be most acceptable to God and most beneficial for me. Therefore, the first class desires to shed the attachment to acquired things so that it can be reconciled to God, but it does not remove the means and necessary supports throughout its entire life. The second also wants to remove disordered affection, but it stubbornly holds onto the thing itself, preferring to draw God to its own will rather than letting go of the obstacle and moving toward Him in a more suitable state. Third, if one wishes to cast aside an insincere affection, one is equally prepared either to remove the thing itself or to hold onto it, depending on whether it seems more convenient for divine worship, whether by divine instinct or by the dictates of reason; and, in the meantime, leaving everything else behind, one focuses solely on that and inquires about it, admitting no other reason for letting go or holding onto something acquired, except for the reason and desire for divine glory, as much as possible. Three discussions will follow, as were recently made about the banners. It's important to note that when we feel an inclination toward perfect poverty, which exists both in spirit and in the renunciation of worldly things, it greatly helps to ask God to remove the opposing force that inclines us more toward wealth, even if our flesh resists. This way, He may choose us to pursue such poverty; however, in the meantime, we will preserve our freedom of desire, allowing us to find a more suitable path for divine service. On the fifth day, there will be a contemplation about the Lord's journey from Nazareth to the Jordan River and His Baptism. It will happen at midnight, just as it will at dawn. Additionally, it will be repeated twice around the time of Mass and Vespers. Before dinner, the five senses will be engaged. For each of these five exercises, a preparatory prayer will precede, along with three preludes, as has been established in previous discussions about the Incarnation and Nativity; and there will also be three additional colloquies, as noted regarding the classes or in relation to what was mentioned there. The particular examination that is customary after meals will take place here, and in the following sections, we will address the errors and neglects that occurred regarding the specific meditations and additions of that day. On the sixth day, you should contemplate how Christ Jesus went into the desert after being baptized in the Jordan River, and how He remained there, keeping the form of the exercises from the fifth day. Seventh. Just as blessed Andrew and others followed Christ in succession, as will be said. Eighth. How the Lord delivered His sermon on the mountain, explaining the eight ways of blessedness. Ninth. How He showed Himself to His disciples as they were sailing, walking on the waters of the sea.^✦ Tenth. How He taught in the Temple. Eleventh. On the raising of Lazarus. Twelfth. About the events on Palm Sunday. Three things should be noted here. First, during this second week, according to the time available and the benefit for the person practicing, you can add some meditations on the Mysteries of the Visitation, the Shepherds, the Circumcision, and the Three Kings, or you can subtract from those already provided, since they are outlined only as an introduction to better shape your contemplation. Secondly, we should begin the discussion of the elections by contemplating the departure of Christ from Nazareth to the Jordan, up to the moment that occurs on the fifth day, which should be understood together. Third, before we tackle the subject of the elections, it’s helpful to prepare our hearts to embrace the true teaching of Christ. It’s especially beneficial to reflect on and repeatedly consider the three following modes of humility throughout the day, as well as to engage in the necessary conversations. The first way of humility is this: it's necessary for salvation that I completely submit myself to the observance of divine law, so that I may not, even if the whole world were offered to me in dominion, or faced with the extreme danger of death, deliberately transgress any divine or human command that would bind me under the yoke of mortal sin. The second mode of greater perfection is that, with a steadfast mind, I should be equally inclined toward wealth, poverty, honor, disgrace, the brevity of life, and its length, where the opportunity for divine praise and my salvation is equal; and that I should never be led to choose, under any condition proposed, whether of human happiness, however great, or of my own mortality, to admit even a venial sin. The third way of absolute humility is that, having already attained the first two, even if there were no additional praise due to God, I would still choose to embrace poverty, contempt, and the title of foolishness along with Him, rather than wealth, honors, and the esteem of wisdom. To reach this level of humility, it will greatly benefit us to reflect on the threefold conversation about the use of banners that we discussed earlier, through which we humbly ask (if it pleases the divine goodness) to be led to such a choice, whether it be of greater or equal service to God and the advancement of divine glory. This is a prelude to making a choice. Therefore, we must choose only those things that lead us to the intended end, which is to see with a pure and simple eye what we were created for, namely, the praise of God and our salvation. For this reason, we should choose only those things that contribute to this stated purpose, since everywhere the end has to be subordinate to the means; hence, those who first decide to marry or to pursue an ecclesiastical office or some benefit are mistaken if they intend to serve God later, using the means and ends inappropriately, and not directing themselves straight to God, but rather obliquely dragging themselves toward their perverse desires. On the contrary, it is clear that we should act first with the intention of divine worship as our ultimate goal, and then choose marriage or the priesthood or any other matters as they are expedient, in accordance with the fixed end, in an orderly manner. Therefore, nothing should move us to use any means whatsoever, or to refrain from them, unless we have first considered both the certain purpose of divine praise and our salvation. This is an introduction to understanding the things that should be chosen, covering four points and one note. The first point is that all things which fall under choice must necessarily be good in themselves, or at least not bad, and must conform to the teachings of the orthodox Mother Church. According to this, there are two kinds of things that fall under choice. For some choices are unchangeable, like those of the priesthood and marriage; however, others can be changed, such as those regarding ecclesiastical or secular revenues, which can be accepted or relinquished for a valid reason. Third, regarding those matters for which an unchangeable choice has already been made, there’s nothing left to choose, but it should be noted that if someone carelessly and not without some hidden temptations has made a choice that cannot be retracted, they should consider where they begin to regret their decision, weighing the loss of that choice against the integrity of their life and the skill of their actions. However, it is not fitting to backtrack under any circumstances, even if such a choice does not seem to be a divine calling, since it is indirect and made without proper consideration; in this matter, many go astray, mistaking a bad and indirect choice for a divine vocation, when these matters should always be pure and clear, not mixed with any carnal affection or misguided ambition. Fourth, if someone chooses anything in the proper way and order, without any carnal or worldly attachment, and it can be changed, there's no reason to violate such a choice; rather, they should strive to make progress in it more and more. It's important to note that if a choice regarding such changeable things hasn't been made rightly and sincerely, it should be corrected so that a richer fruit may be produced and be more pleasing to God.