Secunda Hebdomada: Contemplationes de Vita Christi

Secunda Hebdomada: Contemplationes de Vita Christi

The first meditation will be on the Incarnation of Jesus Christ, including a preparatory prayer, three preludes, and three points, along with one colloquy. The preparatory prayer does not change from what is given by those in authority. The first prelude is to present the story of the matter to be contemplated, which will be this: how the three divine Persons, observing the entire surface of the earth filled with people who were descending to Hell, decide in the eternity of their Deity that the second Person will assume the nature of man for the salvation of humanity. Therefore, when the appointed time arrives, the archangel Gabriel is sent to the Blessed Virgin Mary as a messenger, as will be stated below. The first part concerns the composition of the place, which will be an imaginative vision, as if the entire surface of the earth were laid open to view, inhabited by all the diverse nations. Next, we will look at a certain part of the world, a little house that belongs to the Blessed Virgin, located in Nazareth in the province of Galilee. The third contains a request for grace, so that I may deeply understand how the Son of God is made man for my sake, so that I may love Him more ardently and follow Him more diligently from now on. It's important to note that both the preparatory prayer and the three preludes should be carried out throughout this week and the following ones, according to the variety of circumstances. The first point is to observe all the people involved: first, those living on the surface of the earth, diverse in their morals, gestures, and actions; some are white, others black; some are enjoying peace, while others are troubled by wars; one is weeping, another is laughing; one is healthy, another is sick; many are being born, and many are dying in turn, along with countless other variations. Next, we will contemplate three divine Persons, gazing from their royal throne upon all kinds of humanity, on the surface of the earth, like the blind among the living, and the many who are dying, and those descending to Hell. Afterward, we will consider the Virgin Mary with the Angel greeting her, reflecting on something from that moment that we might always carry with us, so that from such contemplation we may draw some fruit. The second point is to listen inwardly and understand what all the persons are saying: how people on earth are talking, blaspheming, and hurling insults at each other, while the divine Persons in Heaven converse about redeeming humanity; the Virgin and the Angel discuss the mystery of the Incarnation in the cell. From the reflection on all these things, or through a certain application to myself, I will strive to draw some fruit from each of them. The third point is to pay attention to the actions of people as well: for example, how mortals attack, strike, and kill each other, and how they all fall down to hell; how the most holy Trinity carries out the work of the Incarnation; how the angel fulfills his mission, and how the blessed Virgin, in her humility, gives thanks to the divine Majesty. From these reflections on ourselves, as has been said, we should read for our own benefit. Finally, I will submit my reflections in a careful discussion of the words by which I may worthily address any divine Person, the incarnate Word, and His Mother: also asking for the inspiration I sense within me, whatever may help me to a greater imitation of my Lord Jesus Christ, now recently incarnate. The Our Father will be recited at the end. Second contemplation on the Nativity. A preparatory prayer as mentioned above. The first prelude depends on the story that needs to be reviewed, starting from the departure of the Blessed Virgin from the town of Nazareth: how she, now in her ninth month of pregnancy, was riding on a donkey (as one might piously reflect) along with Joseph, her companion, and a maidservant, and a cow, as they set out for Bethlehem to pay the tax required by Caesar. Next, we must consider the journey, taking into account its length, the twists and turns, the ease or difficulty we might encounter along the way. Then, we will explore the place of His birth, resembling a cave, whether it be wide or narrow, flat or raised, convenient or inconveniently prepared. Nothing will change from what is above. The first point is the sight of the persons, like the Virgin Mother of God, and Joseph her husband, with the servant, and the Lord Christ, as the infant just born. Among them, I will pretend to be present, like a little poor one, serving their needs with the utmost reverence. And then, what benefit can come to me from returning to such a spectacle, I will consider. The second part is formed from the fruitful understanding of the words that are spoken there. The third comes from the examination of the matters that take place there, such as the journey, labors, and the reasons for which the highest Lord of all was born into such poverty, also destined to endure in this life perpetual hardships, hunger, thirst, heat, cold, insults, beatings, and finally the cross, all for my sake; therefore, I will strive to gather some spiritual benefit from each of these. These will finally be concluded in the conversation, and finished with the Our Father. The third contemplation is a repetition of the previous two. For the third exercise, or contemplation, the two previous ones are repeated along with a preparatory prayer, and the same three preludes, noting everywhere, and more deeply engaging with those parts, in which I might receive something of illustration, consolation, or desolation during the earlier course. There should also be a colloquy with the Lord's Prayer, as before. It's important to note that the method and order for repeating the exercises in this week and the following ones are the same as in the first week, except that the material changes while the form remains the same. The fourth contemplation is a repeated reflection on the first and second, closely conforming to the preceding one. The fifth contemplation is the application of the senses to the previously mentioned ones. After the preparatory prayer, along with the three preliminary points mentioned, we engage the five imaginary senses regarding the first and second contemplation in the manner that follows, as the subject matter allows. The first point will be to consider all the characters in your imagination and to note the circumstances that arise around them, drawing out their usefulness for us. The second point is to listen and understand what is being said, or to consider what should be said, drawing everything into our own use. Third, to sense with a certain inner taste and smell how sweet and delightful the soul is, filled with divine gifts and virtues, according to the nature of the person we consider, adapting to us those things that can bring some fruit. Fourth, through an inner touch, to handle and kiss the garments, places, and footprints associated with such persons, from which may come to us an increase in devotion or any greater spiritual good. For this, a goal must be set for contemplation through conversation, just as in the previous instances, adding our Father as well. Moreover, these five things should be noted. First, during this week and any following week, I shouldn't read or contemplate any other mystery except the one that should be considered at the same hour or on the same day, since otherwise one will interfere with the other. First, the exercise on the Incarnation of Christ should take place at midnight; the next one at dawn, the third around the time of Mass, the fourth in the evening, and the fifth just before dinner. Each of these should last about an hour. This is what should be observed from now on, everywhere. Third, if the person practicing is elderly, or unwell, or worn out from the first week, it’s better for them not to get up at night, but to perform only three contemplations: at dawn, around the time of Mass, and before lunch; adding one repetition in the evening and applying their senses before dinner. Fourth, in this second week, the second of the ten additions given in the first week should vary on the second, sixth, and seventh days, along with the tenth in part. In the second week, this changes: as soon as I wake from sleep, I should present to my mind the meditation that is closest at hand, and provoke a desire to know more clearly the eternal Word made flesh, so that I may serve Him and cling to Him all the more fervently, the more I perceive His incredible goodness toward me. In the sixth meditation, I should frequently recall the life of Christ from the time of the Incarnation to the present moment, or the mystery I will meditate on today or at this hour. In the seventh, whether I delight in light or darkness, in a clear sky or a troubled one, depends on how I reach the desired goal. In the tenth, I should conduct myself in a way that seems appropriate for contemplating the mystery, since some of the mysteries require repentance, while others do not. Therefore, I must use the ten additions with care. Fifth, it should be noted that in all the other hours (except for the middle of the night and dawn) during the Exercises, something must be taken up that is equivalent to the second and third additions, in this way: whenever the hour for meditation first comes to mind, before I approach it, I should look ahead to where I am being led and before whom I will appear, and after briefly passing through the part of the offered exercise, I will immediately begin the contemplation. The subject of the first and second contemplations will be the presentation of Christ in the Temple, which will be discussed below, and His time in Egypt. There will be a double repetition of these two contemplations and an application of the senses as mentioned above. It's important to note that sometimes it's beneficial for someone who is practicing these exercises, even if they are endowed with strength of mind and body, to set aside some of the prescribed exercises of this second week and the following two; so that they may achieve what they desire more effectively, by accepting just one contemplation in the morning twilight and another around the time of Mass: let them repeat these at Vespers, and during supper, let them engage five senses of imagination on the same subjects. On the third day, you'll meditate on how the child Jesus was subject to his parents in Nazareth, as it is recorded; then, how he was found by them in the Temple. There will also be two repetitions, along with the application of the senses. This is a prelude concerning the consideration of the states or kinds of life of various people. Since the example of Christ regarding the kind of life that consists in observing God's commandments has been proposed above, and is called the first or common state, now the same Lord is remembered as having been submissive to His parents, appearing to exhibit the form of another, or second state, dependent on obedience and bringing forth the perfection of the Gospel: when, indeed, He went to the Temple, having left His Father and His natural Mother, so that He might devote Himself to the service of the eternal Father. Therefore, it will be fitting here for us, contemplating His life, to seek and desire our own kind of life, in which He would prefer us to serve His Majesty. Therefore, to explore this, we can proceed with the following exercise, focusing on the mind of Christ, compared with the opposing enemy. We will also discern from this what disposition we need, so that we may become perfect in whatever state the divine goodness suggests we should choose.