Prima Hebdomada: Exercitium Primum de Peccatis

Prima Hebdomada: Exercitium Primum de Peccatis

The first exercise involves meditation on the three powers of the soul regarding the triple nature of sin, and it includes a preparatory prayer, two preludes, and three main points, along with one colloquy. The preparatory prayer is where we ask the Lord for grace, so that all our strengths and actions may sincerely aim for His glory and worship. The first prelude is a certain way of preparing the place. In any meditation or contemplation about a physical matter, such as about Christ, we need to imagine a physical space that represents what we are contemplating, like a temple or a mountain, where we can find Christ Jesus or the Virgin Mary, along with other things related to our contemplation. But if the subject of our speculation is an incorporeal matter, such as the consideration of sins now presented, then the construction of the place can be such that, through imagination, we see our soul in this corruptible body, as if it were confined in a prison: we also see the person himself, in this valley of misery, among the brute animals, exiled. The second prelude will be to ask the Lord for what I desire, according to the theme of the proposed contemplation: namely, if I am to meditate on the Resurrection of Christ, I should seek the joy that allows me to rejoice with Christ; but if it’s about the Passion, I will ask for tears, punishment, and anguish to share in Christ's suffering. In this present meditation, I must ask for shame and confusion about myself, considering how many people have been condemned for mortal sin, or even a single sin, and that I, by sinning so often, have deserved damnation. It's important to note that every meditation or contemplation should begin with both a preparatory prayer and two preludes: the prayer is always done in the same way, but the preludes vary according to the different subjects. The first point will be to engage my memory regarding the first sin of all, which was committed by the Angels, immediately employing the discourse of my intellect, and the stirring of my will to reflect on and understand those things that make me blush and feel ashamed, considering the single sin of the Angels in comparison to all my own: from which I can gather that since they were bound to Hell for their one crime, how often have I deserved the same punishment. In remembrance, therefore, we say that it is necessary to consider how the Angels were first created in a state of grace, but (which was necessary for the fulfillment of happiness) they did not wish to offer reverence and obedience to their Creator through the freedom of their will; rather, they turned against Him, becoming insolent, and were cast down from grace into malice, and from Heaven to Hell. Consequently, I will need to engage my intellect in a detailed examination of these matters, and I must also stir up my will's affections more intensely. The second point is to exercise the same three faculties regarding the sin of our first parents (which we will call the second): reflecting on how long they did penance for that sin, how great the corruption that invaded the human race was, and how many thousands of people were cast down to hell. It should be remembered how Adam was formed from the dust of the earth in the field of Damascus and placed in the earthly Paradise, and how Eve was made from one of his ribs; although they were forbidden to eat from the fruit of the tree of the knowledge of good and evil, they nonetheless ate it, and were suddenly cast out of Paradise after the sin, clothed in animal skins and deprived of original justice, spending the rest of their lives in great labor and suffering, repenting for their actions. In addition to these, the intellect and the affections of the will should also be engaged, as before. Third, we should exercise ourselves in the same way regarding mortal sin and any particular sin (which we will call the third sin, so that it may be distinguished from the two mentioned above) by considering how many have been cast down to Hell for committing a mortal sin, even if only once: and that countless others, for lesser and lighter offenses, may also be tormented by eternal punishments. From this, we must reflect on the gravity and malice of sin, and how it offends God, the Creator and Lord of all. It is also necessary to reason that eternal punishment is justly inflicted for sin, as it is against the infinite goodness of God that it is committed. Finally, we should stir up our affections, as has already been said. A conversation will take place by imagining Jesus Christ present before me, fixed on the cross. Therefore, I will seek an understanding with myself about how the infinite Creator chose to become a creature and came from eternal life to temporary death for my sins. I will also argue with myself, asking what I have done so far that is worthy of remembrance for Christ. What should I do next, or what ought I to do? And while looking at Him fixed to the cross, I will speak about what my mind and heart suggest. Moreover, the nature of this conversation is that it should be like a dialogue between friends or between a servant and the Lord, now asking for something in gratitude; now blaming some fault of mine; sometimes sharing my own concerns, and asking for advice or help regarding them. Finally, let the Our Father be said.