Category Archives: Archdio of St. Paul Minneapolis

Preguntas de Diálogo para la Semana 1

Discusión

Preguntas de Diálogo
para la Semana 1:
La Oración es una Relación
Personal con Dios

  1. En el video de la enseñanza, se instruye sobre qué es la oración y por qué orar. Describe tu vida de oración en este momento. ¿Cómo deseas crecer?
  2. La enseñanza de San Ignacio sobre la oración y la vida espiritual, es particularmente útil porque está diseñada para la vida activa. ¿Cuáles son algunos de los obstáculos en tu vida activa que dificultan la oración? ¿Cómo podrías superar estos obstáculos?
  3. “Gracias únicamente a este encuentro, o encuentro de renovación, con el amor de Dios, que florece en una amistad enriquecedora, nos liberamos de nuestra estrechez y ensimismamiento. Nos volvemos plenamente humanos cuando nos volvemos más que humanos, cuando dejamos que Dios nos lleve más allá de nosotros mismos para alcanzar la verdad más plena de nuestro ser” (Papa Francisco, Gozo del Evangelio 8). ¿Cómo has encontrado el amor de Dios? ¿Qué significa para ti tener un encuentro liberador con Dios?
  4. ¿Has experimentado a Dios sediento de ti como lo describió la Madre Teresa en su carta? Si es así, describe esa experiencia. Si no es así, ¿cómo podrías abrirte para experimentar su sed por ti?
  5. El Arzobispo Hebda conversó sobre cómo Dios habla primero, cómo Dios te busca y lo que él tiene que decir es lo más importante. En este estudio mencionaremos con más detalle cómo aprender a escuchar a Dios en oración. A medida que comienzas, ¿cómo puedes hacer tiempo, en el ajetreo de la vida, para tener el silencio y el tiempo para escuchar?
  6.  San Ignacio nos anima a rezar con nuestra imaginación. P. Timothy Gallagher, en su libro Meditación y contemplación, dice: “En esta manera de orar, nos dice San Ignacio, vemos imaginariamente a las personas en el pasaje de la Biblia, escuchamos las palabras que dicen y observamos las acciones que realizan en el evento.” ¿Has rezado de esta manera antes? Si es así, describe un momento en el que te has imaginado a ti mismo en una escena de la Biblia. ¿Qué pensamientos, sentimientos y deseos surgieron en esa experiencia? (Nota: si no has orado activamente de esta manera antes, la Guía de Oración con la reflexión guiada te ayudará con este tipo de oración activa).

17 ~ A GLIMPSE OF GLORY

Companion

~ 17 ~

A GLIMPSE OF GLORY ~
“His face shown like the sun.”

I prepare my heart for prayer
As I begin, I take a moment to become aware of the Lord present to me,
looking upon me with love, desiring to speak to my heart.

Prayerfully, I read Matthew 17:1-13
After prayerfully reading, I ask for a grace I desire in this time of prayer.

Using my reasoning:

• Think about what is happening in the scene; what are the action words?
• Who are the people in the scene? What is the place? What things are described?
• What words catch my attention? What does this mean to me?

Using my imagination:

• Imagining myself in the scene – am I an observer or participant? To whom am I drawn?
• Using all of my senses – what do I see? What do I hear? What do I feel, smell or taste?

Reflect on what God is saying to my heart:

• As I reflect, I use my spiritual senses to acknowledge what is transpiring in my heart – my thoughts, feelings and desires. (Acknowledge means to see, to notice, to become aware of, to name.) This is important to do, as my thoughts, feelings and desires shape my actions.

• I look for the truth the Lord is communicating to me. I ask Jesus to give me his mind and his thoughts to see with the eyes of his heart what he wants to reveal to me today. How is Jesus calling me to apply this truth to my life?

Guided Reflection
Quoted from “An Ignatian Introduction to Prayer,”
by Father Timothy M Gallagher, O.M.V1

“After six days …” Jesus has just told his disciples, for the first time, of the suffering to come (Mt 16:21-28). Now he will strengthen them … and me … to live the time
of the cross …

I walk with Jesus and the three disciples. We climb the mount, rising, leaving all else behind … Now there is only Jesus …

With heartfelt affection and awe, we watch as he is transfigured … his face, his garments … The glory of his divinity is revealed, the radiance and beauty of his person … I feel the fascination of the Divine, my heart is drawn to the one I love … “Lord, it is good that we are here …” I say these words, slowly, again and again, to the Lord … These words reveal to me the deepest meaning of my life …

Moses and Elijah speak with him … The cloud of the majesty of God overshadows us … We sense that we are close to the Divine … And in this moment of revelation, I hear the voice of the Father, speaking of the greatest of all loves, the fountain of all love:
“This is my beloved Son …”

“Listen to him …” I ask the Lord to teach me how to listen to him, to give me a great desire to listen to him …

“Rise, and do not be afraid …” I hear Jesus speak these words to me today: Rise! Lift up your heart, let spiritual newness enter your life, seek the things that are above …

“Do not be afraid …” Bring to me all your fears … Hesitate no longer … Be filled with new courage …

“They saw no one else but Jesus alone …” I ask that this become reality in my life too: in all the events of my life, in all the people of my life, in my prayer … to see Jesus, to respond to him in all …

They come down the mountain with him … but now all is changed … I ask the Lord to help me live as one who daily comes down from the mountain, from frequently renewed times of close union with him …

And now my heart speaks freely to the Lord … I share my desires … all that is in my heart.

I ask for this grace in this time of prayer:

Converse with God2

Acknowledge:

• What are the thoughts arising in my heart? I think …
• What are the feelings arising in my heart? I feel …
• What are the desires arising in my heart? I desire …

Relate:

I honestly relate these to God; I talk to him about them, trusting he is present and listening  to me, his beloved child.

Receive:

• I listen to what the Lord wants to say to my heart, knowing his love is gratuitous and unconditional.  I receive his love and consolation. I trust he longs to console me, to encourage me, to strengthen me, to heal me, to forgive me …

• I allow him to lead me; perhaps returning to the scripture …

Respond:

• I conclude my prayer time speaking to Jesus, God the Father, and/or the Holy Spirit as I would speak to a friend. I may also invoke the intercession of Mary and the Saints.
(St. Ignatius calls this a colloquy.)

Praise him – give glory to God for who he is; for being all good and loving; for being my Lord and savior …

Thank him – for our time together; for his word to me; for the gifts he has given me today …

Ask him – for his help, grace, strength, wisdom, deeper faith …

• Based on what God is saying to my heart, I resolve to act in the following concrete way to love God and love neighbor (which could be something small). Today I will …

Rest in the Lord: Be still and know that I am God
Psalm 46:10

 

1 Gallagher, T., 2008. An Ignatian Introduction To Prayer: Scriptural Reflections According To The Spiritual Exercises. New York: The Crossroad Publishing Company.

2 This way to converse with God in prayer often called ARRR is taught by The Institute for Priestly Formation out of Omaha Nebraska. For more information see Father Traynor, Scott (2013) The Parish as a School of Prayer and Dwyer, Karen and Lawrence (2011) WRAP Yourself in Scripture (IPF Publications).

18 ~ FROM DEATH TO NEW LIFE

Companion

~ 18 ~

FROM DEATH TO NEW LIFE ~
“See how he loved him!”

I prepare my heart for prayer
As I begin, I take a moment to become aware of the Lord present to me,
looking upon me with love, desiring to speak to my heart.

Prayerfully, I read John 11:1-44
After prayerfully reading, I ask for a grace I desire in this time of prayer.

 

Using my reasoning:

• Think about what is happening in the scene; what are the action words?
• Who are the people in the scene? What is the place? What things are described?
• What words catch my attention? What does this mean to me?

Using my imagination:

• Imagining myself in the scene – am I an observer or participant? To whom am I drawn?
• Using all of my senses – what do I see? What do I hear? What do I feel, smell or taste?

Reflect on what God is saying to my heart:

• As I reflect, I use my spiritual senses to acknowledge what is transpiring in my heart – my thoughts, feelings and desires. (Acknowledge means to see, to notice, to become aware of, to name.)  This is important to do, as my thoughts, feelings and desires shape my actions.

• I look for the truth the Lord is communicating to me. I ask Jesus to give me his mind and his thoughts to see with the eyes of his heart what he wants to reveal to me today. How is Jesus calling me to apply this truth to my life?

Guided Reflection
Quoted from “An Ignatian Introduction to Prayer,”
by Father Timothy M Gallagher, O.M.V1 

A brother and two sisters … and a love: “Now Jesus loved Martha and her sister and Lazarus.”

An illness … and a love: “Lord, he whom you love is ill.”

I am there as the message of these sisters whom Jesus loves reaches him and his disciples … And for two days he stays there … “This illness is not unto death; it is for the glory of God.” My heart begins to speak with the Lord of my own weaknesses, my own fragilities: this illness is not unto death, but for the glory of God. I ask him for new understanding …

“Are there not twelve hours in the day? If anyone walks in the day he does not stumble, because he sees the light of this world …” I sense the Lord’s call to “walk in the day” he has given me, this day, this year, this stage in my life.

The disciples fail to understand … Jesus speaks to them plainly: “For your sake I am glad that I was not there, so that you may believe.”

Jesus and Martha. “Lord, if you had been here …” My heart too knows this prayer: “Lord, if you had been here …”

She continues: “And even now I know that whatever you ask of God, God will give you …” Her faith strengthens mine. Yes, Lord, even now I know that your power can work in me, can change me …

“I am the resurrection … Do you believe this?” I hear Martha’s answer of faith … I give my own answer to Jesus …

Jesus and Mary. She hears that Jesus is present and calling her … She rises quickly, she goes to him. I go with her. I too rise quickly to meet the Lord who calls me today …

With great reverence, I am present as these two hearts reveal themselves: “Lord, if you had been here …” Her tears fall … “He was deeply moved in spirit … Jesus wept.” I gaze at length upon Mary, upon Jesus, in this moment. I ask Jesus to show me what his heart experiences …

“Take away the stone.” The Lord who sets captives free … who sets me free. I ask him to free me from obstacles to new spiritual life …

“Lazarus, come out.” “Unbind him, and let him go.” With the two sisters, I marvel at the transformation of death into life, at the word of Jesus. I ask him to transform me …

I ask for this grace in this time of prayer:

Converse with God2

Acknowledge:

• What are the thoughts arising in my heart? I think …
• What are the feelings arising in my heart? I feel …
• What are the desires arising in my heart? I desire …

Relate:

I honestly relate these to God; I talk to him about them, trusting he is present and listening to me, his beloved child.

Receive:

• I listen to what the Lord wants to say to my heart, knowing his love is gratuitous and unconditional. I receive his love and consolation. I trust he longs to console me, to encourage me, to strengthen me, to heal me, to forgive me …

• I allow him to lead me; perhaps returning to the scripture …

Respond:

• I conclude my prayer time speaking to Jesus, God the Father, and/or the Holy Spirit as I would speak to a friend. I may also invoke the intercession of Mary and the Saints.
(St. Ignatius calls this a colloquy.)

Praise him – give glory to God for who he is; for being all good and loving; for being my Lord and savior …

Thank him – for our time together; for his word to me; for the gifts he has given me today …

Ask him – for his help, grace, strength, wisdom, deeper faith …

• Based on what God is saying to my heart, I resolve to act in the following concrete way to love God and love neighbor (which could be something small). Today I will…

Rest in the Lord: Be still and know that I am God
Psalm 46:10

 

1 Gallagher, T., 2008. An Ignatian Introduction To Prayer: Scriptural Reflections According To The Spiritual Exercises. New York: The Crossroad Publishing Company.

2 This way to converse with God in prayer often called ARRR is taught by The Institute for Priestly Formation out of Omaha Nebraska. For more information see Father Traynor, Scott (2013) The Parish as a School of Prayer and Dwyer, Karen and Lawrence (2011) WRAP Yourself in Scripture (IPF Publications).

19 ~ HE LOVED THEM TO THE END

Companion

~ 19 ~

“HE LOVED THEM TO THE END” ~
“Then he poured water into a basin and began to wash the disciples’ feet.”

I prepare my heart for prayer
As I begin, I take a moment to become aware of the Lord present to me,
looking upon me with love, desiring to speak to my heart.

Prayerfully, I read John 13:1-17
After prayerfully reading, I ask for a grace I desire in this time of prayer.

Using my reasoning:

• Think about what is happening in the scene; what are the action words?
• Who are the people in the scene? What is the place? What things are described?
• What words catch my attention? What does this mean to me?

Using my imagination:

• Imagining myself in the scene – am I an observer or participant? To whom am I drawn?
• Using all of my senses – what do I see? What do I hear? What do I feel, smell or taste?

Reflect on what God is saying to my heart:

• As I reflect, I use my spiritual senses to acknowledge what is transpiring in my heart – my thoughts, feelings and desires. (Acknowledge means to see, to notice, to become aware of, to name.)  This is important to do, as my thoughts, feelings and desires shape my actions.

• I look for the truth the Lord is communicating to me. I ask Jesus to give me his mind and his thoughts to see with the eyes of his heart what he wants to reveal to me today. How is Jesus calling me to apply this truth to my life?

Guided Reflection
Quoted from “An Ignatian Introduction to Prayer,”
by Father Timothy M Gallagher, O.M.V1

 

Jesus’ hour has come … It is the Passover. I see him at supper with the twelve: the upper room, the food for the meal, the wine …

My gaze centers now on Jesus, in this moment of his self-giving … “Having loved his own who were in the world, he loved them to the end.” “His own.” I thank him that he has called me to be “his own.” And I ponder this love, given to the end: to the utmost degree, to the last moment of his life … given for “his own,” for me …

Now, as I watch, Jesus expresses the whole meaning of his life of service, a life lived in “the form of a slave” (Phil 2:7), with a symbolic gesture, filled with meaning …

I see him rise from the table, gird himself with a towel, take a basin with water, kneel at the feet of one disciple, then another, then another … and wash their feet … Can I allow him to wash my feet …?

I see Peter resist — he struggles to allow the Lord to kneel before him, to serve him so humbly, to love him in this way … I, too, know this struggle …

“Lord, do you wash my feet?” “What I am doing you do not know now, but afterward you will understand.” How often I, too, do not “know now” what the Lord is doing in my life … but later I understand …

“You shall never wash my feet.” “If I do not wash you, you have no part in me.” “Lord, not my feet only but also my hands and my head.” Peter allows the Lord to love and serve him … I open my own heart to that love … and no longer resist …

Now I see Jesus take his place again at table … I hear him ask me: “Do you know what I have done to you?” Do I know? I answer him …

“If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example …”

I ask the Lord to understand, deep in my heart, his example of service, his love for his own to the end. I share the gratitude for that love which rises in my heart … I speak to him now, at length, with profound attention, unhurriedly, from my heart …

I ask his grace to love those he has given me to be “my own” with the same love of service … to the end …

I ask for this grace in this time of prayer:

 

Converse with God2

 

Acknowledge:

• What are the thoughts arising in my heart? I think …
• What are the feelings arising in my heart? I feel …
• What are the desires arising in my heart? I desire …

Relate:

I honestly relate these to God; I talk to him about them, trusting he is present and listening  to me, his beloved child.

Receive:

• I listen to what the Lord wants to say to my heart, knowing his love is gratuitous and unconditional. I receive his love and consolation. I trust he longs to console me, to encourage me, to strengthen me, to heal me, to forgive me …

• I allow him to lead me; perhaps returning to the scripture …

Respond:

• I conclude my prayer time speaking to Jesus, God the Father, and/or the Holy Spirit as I would speak to a friend. I may also invoke the intercession of Mary and the Saints.
(St. Ignatius calls this a colloquy.)

Praise him – give glory to God for who he is; for being all good and loving; for being my Lord and savior …

Thank him – for our time together; for his word to me; for the gifts he has given me today …

Ask him – for his help, grace, strength, wisdom, deeper faith …

• Based on what God is saying to my heart, I resolve to act in the following concrete way to love God and love neighbor (which could be something small). Today I will …

Rest in the Lord: Be still and know that I am God
Psalm 46:10

 

1 Gallagher, T., 2008. An Ignatian Introduction To Prayer: Scriptural Reflections According To The Spiritual Exercises. New York: The Crossroad Publishing Company.

2 This way to converse with God in prayer often called ARRR is taught by The Institute for Priestly Formation out of Omaha Nebraska. For more information see Father Traynor, Scott (2013) The Parish as a School of Prayer and Dwyer, Karen and Lawrence (2011) WRAP Yourself in Scripture (IPF Publications).

Talk Outline for Week 4

Archdio of St. Paul Minneapolis, Discussion

Talk #4: Discernment of Spirits

Below is the outline for Talk 4, titled “Discernment of Spirits.”  As you listen to the teaching video, follow along in this outline.  You may print this outline and use the space to the right for notes or use your own journal for notetaking.

This teaching video covers the first four (of the fourteen) Rules of Discernment given by St. Ignatius.  The text of the first four rules is provided at the end of this talk outline for a single reference.

Discussion questions follow the reference materials at the end of this outline.  If you are participating in this series together with a group, consider selecting some or all of these questions for your group discussion.

Talk Outline

  • One of the keys to learning to follow the movements of God is the Discernment of Spirits
    1. Movements in my soul come from 3 places:  God, the enemy, or myself (my human spirit).
      1. St. Ignatius defines the enemy broadly as anything that is not from God.  This includes the fallen angels (including the devil).  This also includes the fallen part of ourselves, such as tendencies in our own psyche which spring from egoism or disordered sensuality.  Scriptures calls this the world, the flesh, and the devil.
      2. St. Ignatius calls God, the blessed Trinity, the good spirit.  He also means the way God acts on us by the good spirits, that part of us which is in league with God by the sanctifying grace from our baptism, and the Church, the body of Christ who influences us toward the good.
    2. St. Ignatius names these movements consolations or desolations.
      1. We all experience ups and downs in our spiritual life – times when we have great energy, God feels close and we desire to pray and serve, and other times when we don’t have energy, God feels far away and we find it difficult to pray.
      2. St. Ignatius teaches us discernment of spirits to help us understand these ups and downs so that we can navigate our life and follow God more easily. 
      3. St. Ignatius learned this in his conversion.  During recovery from an injury in battle, he read the life of Christ and lives of the saints.
      4. When thinking about things of the world he took delight in them, but afterwards was dry and discontented.
      5. When thinking about living as the saints he was consoled, and afterwards he remained content and happy.
      6. One time “his eyes were opened a little,” realizing from experience that some thoughts left him sad and others happy.
      7. Little by little he came to recognize the difference between the spirits – one from the enemy, and the other from God.
      8. St. Ignatius wrote his rules for discernment of spirits – how to know when the enemy is bothering me and how to know when God is leading me.
  • Discernment of Spirits: Introduction to the Rules
    1. “Rules for becoming aware and understanding to some extent the different movements which are caused in the soul, the good to receive them, and the bad to reject them.” (313)
    2. St. Ignatius wants to help us do 3 things:
      1. To become aware (“his eyes were opened a little”).
      2. To understand (try to figure out where these movements are coming from and what they mean).
      3. To respond (accept the good, reject the bad).
    3. To become aware of spiritual movements in the soul.
      1. St Augustine says, “You were within, and I was without. And created things kept me from you.” (Confessions, Book 10.) In our world today, it’s easy to live habitually without.
      2. Need silence and time in prayer to hear the voice of God in my heart.
    4. St. Ignatius gives fourteen rules for discernment. This teaching will discuss rules one through four.
  • First Rule:  Persons moving away from God
    1. “First Rule. The first rule: in persons who are going from mortal sin to mortal sin, the enemy is ordinarily accustomed to propose apparent pleasures to them, leading them to imagine sensual delights and pleasures in order to hold them more and make them grow in their vices and sins.  In these persons the good spirit uses a contrary method, stinging and biting their consciences through their rational power of moral judgment.” (314)
    2. Notice the directional quality of these rules. Our life is headed in a general direction at all times – toward God or away from God.
    3. The first rule applies to persons heading away from God (“going from mortal sin to mortal sin”).
      1. The enemy works on the level of desires (“propose apparent pleasures to them”).
      2. God works on the rational level, the head (“stinging and biting their consciences”).
      3. God and the enemy always work contrary to each other.
  • Second Rule:  Persons moving away from God
    1. “Second Rule.  The second: in persons who are going on intensely purifying their sins and rising from good to better in the service of God our Lord, the method is contrary to that in the first rule.  For then it is proper to the evil spirit to bite, sadden, and place obstacles, disquieting with false reasons, so that the person may not go forward.  And it is proper to the good spirit to give courage and strength, consolations, tears, inspirations and quiet, easing and taking away all obstacles, so that the person may go forward in doing good.”
    2. (315)The second rule applies to persons heading toward God (“rising from good to better in the service of God”).
      1. God and the enemy work contrary to each other.
      2. This time, the enemy works at the rational level, the head (“bite, sadden, and place obstacles, disquieting with false reasons”).
      3. God works at the level of heart to make it easy to go forward (“courage and strength, consolations”).
  • Example from St. Augustine’s Confessions Book 10.
    1. Headed away from God. 
      1. “I was in torment, reproaching myself more bitterly than ever as I twisted and turned in my chain.  I hoped that my chain might be broken once and for all, because it was only a small thing now…  And you, O Lord, never ceased to watch over my secret heart.  In your stern mercy you lashed me with the twin scourge of fear and shame …”
      2. St. Augustine is headed away from God, still attached to his sin. He wants to be free but isn’t able. God lashed him “with the twin scourge of fear and shame.” That was God’s mercy.
      3. He beings to make a turn toward God. As he turns God begins to console him.
      4. Headed toward God.
        1. “But by now … I had turned my eyes elsewhere, and while I stood there trembling at the barrier, on the other side I could see the chaste beauty of Continence in all her serene, unsullied joy, as she modestly beckoned me to cross over and to hesitate now more.”
        2. When St. Augustine turned toward God in prayer, God gives him an interior vision of hope to help him and to allow him to surrender. In his vision, lady Continence gives him courage. Right after this is the famous passage – Take and Read!
  • Third Rule: Spiritual Consolation
    1. For persons headed toward God, God works through spiritual consolation (uplifting movement of the heart).
    2. “Third Rule. The third is of spiritual consolation. I call it consolation when some interior movement is caused in the soul, through which the soul comes to be inflamed with love of its Creator and Lord, and, consequently when it can love no created thing on the face of the earth in itself, but only in the Creator of them all. Likewise when it sheds tears that move to love of its Lord, whether out of sorrow for one’s sins, or for the passion of Christ our Lord, or because of other things directly ordered to his service and praise. Finally, I call consolation every increase of hope, faith and charity and all interior joy that calls and attracts to heavenly things and to the salvation of one’s soul, quieting it and giving it peace in its Creator and Lord.” (316)
    3. Spiritual consolation always comes from God. An uplifting movement of various kinds that moves me towards God and helps me to follow him in life.
      Notice the words and how they are all affective words. These uplifting movements come in various degrees and intensity.
    4. Example from St. Thérèse of Lisieux.
      1. Seeing the hen protecting her little chicks under her wings (nonspiritual consolation) lead her to recall scripture and recognize God’s tenderness and protection of her (spiritual consolation).
      2. Nonspiritual consolation can lead to spiritual consolation. Likewise, nonspiritual desolation can lead to spiritual desolation.
  • Fourth Rule:  Spiritual Desolation
    1. For persons headed toward God, the enemy works by trying to slow them down and prevent them from going forward by spiritual desolation.
    2. “Fourth Rule. The fourth is of spiritual desolation. I call desolation all the contrary of the third rule, such as darkness of soul, disturbance in it, movement to low and earthly things, disquiet from various agitations and temptations, moving to lack of confidence, without hope, without love, finding oneself totally slothful, tepid, sad and, as if separately from one’s Creator and Lord. For just as consolation is contrary to desolation, in the same way the thoughts that come from consolation are contrary to the thoughts that come from desolation.”
    3. Desolation is the exact opposite of the movement of consolation. Desolation is the work of the enemy
      1. We all experience spiritual desolation at times.  If it goes unchecked, it can be a great obstacle in our spiritual lives.
      2. Distinguish spiritual desolation (a movement from the enemy) from psychological depression (non-spiritual, second level of the heart).  Distinguish between spiritual and non-spiritual consolation and desolation.
      3. Spiritual desolation is a heavy movement of the heart that leads to low and earthly things.
      4. Spiritual desolation often presents itself as our spiritual identity.  It may take over the past and future.  I may forget I ever had a relationship with God and may think I may never be able to again, because God feels so far away.  Spiritual desolation uses universal negatives (e.g., “entirely forgotten,” “never will be able to.”).  But the enemy is a liar.
    4. St. Ignatius teaches when you recognize this is spiritual desolation and name it, then you can reject it and come to be free of it.
      1. Rules one through four define the terms spiritual consolation and desolation.
      2. Rules five through nine teach what to do in spiritual desolation.
      3. Rules ten and eleven are about times of spiritual consolation and desolation.
      4. Rules twelve through fourteen are about what to do in temptation.
      5. It is worth studying all of them. This basic introduction of rules one through four can help to discern which movements are from God (which is to be accepted), and which are from the enemy (which are to be rejected).
  • St. Ignatius letter to Sr. Teresa Rejadell
    1. See full text of quote at the end of this outline.
    2. Spiritual consolation, when present, allows us to go through our trials, even with joy.
    3. Spiritual desolation is a normal part of the spiritual life. We all have ups and downs. Need to learn to discern and become aware of what is going on – to recognize desolation is the work of the enemy, and then take appropriate responses to reject it and return to God’s grace and help.
  • Two rules (briefly summarized) to do in times of spiritual desolation
    1. When in spiritual desolation, never change your spiritual proposals (Fifth Rule).  For example, a proposal to take time for daily prayer or Mass or to go confession.  They will be the guide to get through the difficulties.
  2. When in spiritual desolation or temptation, it is helpful to tell the right person – for example, a good spiritual friend who knows the spiritual life (Thirteenth Rule).

Talk 4:  The Text of the First through Forth Rules

Rules for becoming aware and understanding to some extent the different movements which are caused in the soul, the good, to receive them, and the bad to reject them.  And these rules are more proper to the first week.

  1. First Rule.  The first rule: in persons who are going from mortal sin to mortal sin, the enemy is ordinarily accustomed to propose apparent pleasures to them, leading them to imaging sensual delights and pleasure in order to hold them more and make them grow in their vices and sins.  In these persons the good spirit uses a contrary method, stinging and biting their consciences through their rational power of moral judgment.
  2. Second Rule.  The second: in persons who are going on intensely purifying their sins and rising from good to better in the service of God our Lord, the method is contrary to that in the first rule.  For then it is proper to the evil spirit to bit, sadden, and place obstacles, disquieting with false reasons, so that the person may not go forward.  And it is proper to the good spirit to give courage and strength, consolations, tears, inspirations, and quiet, easing and taking away all obstacles, so that the person may go forward in doing good.
  3. Third Rule.  The third is of spiritual consolation.  I call it consolation when some interior movement is caused in the soul, though which the soul comes to be inflamed with love of its Creator and Lord, and, consequently when it can love no created thing on the face of the earth in itself, but only in the Creator of them all.  Likewise when it sheds tears that move to love of its Lord, whether out of sorrow for one’s sins, or for the passion of Christ our Lord, or because of other things directly ordered to his service and praise.  Finally, I call consolation every increase of hope, faith, and charity, and all interior joy that calls and attracts to heavenly things and to the salvation of one’s soul, quieting it and giving it peace in its Creator and Lord.
  4. Forth Rule.  The fourth is of spiritual desolation.  I call it desolation all the contrary to the third rule, such as darkness of soul, disturbance in it, movement to low and earthly things, disquiet from various agitations and temptations, moving to lack of confidence, without hope, without love, finding oneself totally slothful, tepid, sad and, as if separated from one’s Creator and Lord.  For just as consolation is contrary to desolation, in the same way the thoughts that come from consolation are contrary to the thoughts that come from desolation.

Talk 4:  Quotations from the letter of St. Ignatius to Sr. Teresa Rejadell

  1. “I will call your attention briefly to two lessons which our Lord usually gives, or permits.  The one of them he gives, the other he permits.  The first is an interior consolation which casts out all uneasiness and draws one to a complete love of our Lord ….  In a word, when this divine consolation is present all trials are pleasant and all weariness rest.  He who goes forward with this fervor, warmth, and interior consolation finds every burden light and sweetness in every penance or trail, however great.  This consolation points out and opens the way we are to follow and points out the way we are to avoid.  It does not remain with us always, but it will always accompany us on the way at the times that God designates.  All this is for our progress.”
  2. “But when this consolation is absent the other lesson comes to light.  Our ancient enemy sets up all possible obstacles to turn us aside from the way on which we have entered.  He makes use of everything to vex us, and everything in the first lesson is reversed.  We find ourselves sad without knowing why.  We cannot pray with devotion, nor contemplate, nor even speak or hear of the things of God with any interior taste or relish.  Not only this, but if he sees that we are weak and much humbled by these harmful thoughts, he goes on to suggest that we are entirely forgotten by God our Lord, and leads us to think that we are quite separated from him and that all that we have done and all that we desire to do is entirely worthless.  He thus endeavors to bring us to a state of general discouragement…. For this reason it is necessary for us to become aware of our opponent.”

 

Discussion Questions for Week 4

Archdio of St. Paul Minneapolis, Discussion

Week 4: Discussion Questions

  1. Movements in the soul come from 3 places:  God, the enemy, or myself.  Give an example of one or more of these movements.
  2. St. Ignatius’ Introduction to the Rules of Discernment says, “Rules for becoming aware and understanding to some extent the different movements which are caused in the soul, the good, to receive them, and the bad to reject them.”  Describe each of these three steps in your own words (to become aware, to understand, and to respond).
  3. Share an example of a time when God opened your eyes “a little” to become aware and understand a movement in your soul.  How did you respond?
  4. St. Augustine said, “You were within; I was without.”  We are invited to live within, to live with Jesus in our hearts.  What are some things that keep you on the outside?
  5. St. Ignatius described two possible movements – persons moving away from God, and persons moving toward God.  For persons moving away from God (First Rule), how does the enemy work?  How does God work?
  6. For persons moving toward God (Second Rule), how does the enemy work?  How does God work?
  7. In the Third and Fourth Rules, St. Ignatius defines spiritual consolation and desolation.  How has this teaching made you aware of experiences of consolation and desolation in your life?  (The St. Thérèse of Lisieux example illustrates how God can use simple things in life such as a hen with her chicks.)
  8. Bishop Cozzens commented that we all experience the ups and downs of spiritual consolation and spiritual desolation throughout our lives.  What are the two brief examples Bishop Cozzens gave at the end of his talk to combat spiritual desolation?
  9. This teaching covered the first four of the fourteen rules for discernment of spirits given by St. Ignatius.  How could you continue to learn more about these rules for your spiritual journey?

20~ THE GREATEST GIFT OF ALL

Companion

~ 20 ~

THE GREATEST GIFT OF ALL ~
“This is my body which is given for you.”

I prepare my heart for prayer
As I begin, I take a moment to become aware of the Lord present to me,
looking upon me with love, desiring to speak to my heart.

Prayerfully, I read Luke 22:7-30
After prayerfully reading, I ask for a grace I desire in this time of prayer.

Using my reasoning:

• Think about what is happening in the scene; what are the action words?
• Who are the people in the scene? What is the place? What things are described?
• What words catch my attention? What does this mean to me?

Using my imagination:

• Imagining myself in the scene – am I an observer or participant? To whom am I drawn?
• Using all of my senses – what do I see? What do I hear? What do I feel, smell or taste?

Reflect on what God is saying to my heart:

• As I reflect, I use my spiritual senses to acknowledge what is transpiring in my heart – my thoughts, feelings and desires. (Acknowledge means to see, to notice, to become aware of, to name.) This is important to do, as my thoughts, feelings and desires shape my actions.

• I look for the truth the Lord is communicating to me. I ask Jesus to give me his mind and his thoughts to see with the eyes of his heart what he wants to reveal to me today. How is Jesus calling me to apply this truth to my life?

Guided Reflection
Quoted from “An Ignatian Introduction to Prayer,”
by Father Timothy M Gallagher, O.M.V1

 

Jesus says to Peter and John: “Go and prepare the Passover for us …” All is foreseen, all is carefully prepared for the Eucharist … Nothing happens by chance … I watch Peter and John as they go into the city, as they make the preparations for the meal … I prepare with them for what is about to happen.

Now it is the hour of Jesus … I am there as evening falls. I see the Upper Room, I see the table, the dishes, the wine, the lamb … I gather with the disciples. Our hearts sense that some great mystery is about to take place …

“I have earnestly desired to eat this Passover with you …” These words open for me the depths of Jesus’ heart. I linger here in my prayer, I sense the great desire in Jesus to give the gift of his Eucharistic Body and Blood to his disciples, to me … I speak to him of my desire …

I am there, I watch each detail, each gesture, with profound reverence. I see Jesus take the bread … break it … give it to his disciples, to me … I hear the words: “This is my body …” I realize what this gift has meant, does mean, in my life … I speak to the Lord …

He takes the cup: “This cup … is the new covenant in my blood …” I sense the magnitude of the gift that is given: the gift of his Body and Blood, his whole being, to the Church, to me … My heart speaks to him …

Humanity struggles to grasp and accept the gift … One will betray him. A dispute arises regarding who is the greatest among them … And Love is with them, as one who gives himself to them: “For which is the greater, one who sits at table, or one who serves? But I am among you as one who serves.”

I become quiet, my soul is stilled. My heart turns toward the Lord, aware of the gift of his Presence, his Body, his Blood, simply gazing, simply receiving, silently giving my own heart. Now, heart speaks to heart, wordlessly, deeply …

“O, you are my God, for you my soul is thirsting …”

I ask for this grace in this time of prayer:

Converse with God2

Acknowledge:

• What are the thoughts arising in my heart? I think …
• What are the feelings arising in my heart? I feel …
• What are the desires arising in my heart? I desire …

Relate:

I honestly relate these to God; I talk to him about them, trusting he is present and listening
to me, his beloved child.

Receive:

• I listen to what the Lord wants to say to my heart, knowing his love is gratuitous and unconditional.  I receive his love and consolation. I trust he longs to console me, to encourage me, to strengthen me, to heal me, to forgive me …

• I allow him to lead me; perhaps returning to the scripture …

Respond:

• I conclude my prayer time speaking to Jesus, God the Father, and/or the Holy Spirit as I would speak to a friend. I may also invoke the intercession of Mary and the Saints.
(St. Ignatius calls this a colloquy.)

Praise him – give glory to God for who he is; for being all good and loving; for being my Lord and savior …

Thank him – for our time together; for his word to me; for the gifts he has given me today …

Ask him – for his help, grace, strength, wisdom, deeper faith …

• Based on what God is saying to my heart, I resolve to act in the following concrete way to love God and love neighbor (which could be something small). Today I will …

Rest in the Lord: Be still and know that I am God
Psalm 46:10

 

1 Gallagher, T., 2008. An Ignatian Introduction To Prayer: Scriptural Reflections According To The Spiritual Exercises. New York: The Crossroad Publishing Company.

2 This way to converse with God in prayer often called ARRR is taught by The Institute for Priestly Formation out of Omaha Nebraska. For more information see Father Traynor, Scott (2013) The Parish as a School of Prayer and Dwyer, Karen and Lawrence (2011) WRAP Yourself in Scripture (IPF Publications).

16 ~ WALKING ON WATER

Companion

~ 16 ~

WALKING ON WATER ~
“Lord, if it is you, bid me to come to you on the water.”

I prepare my heart for prayer
As I begin, I take a moment to become aware of the Lord present to me,
looking upon me with love, desiring to speak to my heart.

Prayerfully, I read Matthew 14:22-33
After prayerfully reading, I ask for a grace I desire in this time of prayer.

Using my reasoning:

• Think about what is happening in the scene; what are the action words?
• Who are the people in the scene? What is the place? What things are described?
• What words catch my attention? What does this mean to me?

Using my imagination:

• Imagining myself in the scene – am I an observer or participant? To whom am I drawn?
• Using all of my senses – what do I see? What do I hear? What do I feel, smell or taste?

Reflect on what God is saying to my heart:

• As I reflect, I use my spiritual senses to acknowledge what is transpiring in my heart – my thoughts, feelings and desires. (Acknowledge means to see, to notice, to become aware of, to name.)  This is important to do, as my thoughts, feelings and desires shape my actions.

• I look for the truth the Lord is communicating to me. I ask Jesus to give me his mind and his thoughts to see with the eyes of his heart what he wants to reveal to me today. How is Jesus calling me to apply this truth to my life?

Guided Reflection
Quoted from “An Ignatian Introduction to Prayer,”
by Father Timothy M Gallagher, O.M.V1

 

I am there, on the other side of the lake. The five thousand have been fed. Now evening has fallen. I hear Jesus send the disciples across the lake in the boat. I see them go … With great goodness, Jesus also sends the five thousand home.

He is alone under the night sky. I watch, I accompany him reverently, as he goes up into the hills. And there, I see him pray … I sense his deep joy in the Father’s love, the thrill of mutual love between Father and Son which draws him into prayer, as the quiet hours of the night pass … I watch in silence … and my own heart speaks to the Lord …

The disciples struggle in the boat. The wind and the waves beat against them. I, too, know that struggle against obstacles which make my own progress so difficult … I am there, I see their tired faces, hear their disheartened words. My heart too has spoken such words …

Jesus does not leave them, does not leave me, alone. He comes to them, walking on the water. And they do not recognize him. “They were terrified … And they cried out for fear.”

He speaks to them, to me: “Take heart, it is I; have no fear.” I hear him say these words to me … I listen to these words again and again … I respond …

I see the courage in Peter: “Lord, if it is you, bid me to come to you on the water.” I ask this same courage of the Lord, to come to him when I sense his call … to not hold back …

“Come.” I hear the Lord say this word to me … I see Peter leave the boat, and begin to walk on water, his gaze fixed on Jesus … And I watch as Peter becomes aware of the wind, of the human insecurity of his position. I sense his courage fail, his fear rise …

He begins to sink … and cries out, “Lord, save me.” I, too, have cried out in fear …

Immediately Jesus responds. Two hands clasp: the hand, outstretched in fear, of Peter as he sinks, and the divine hand which holds him up, and saves him, saves me …

“O man of little faith, why did you doubt?” Why do I doubt? I ask Jesus for a simple faith, a great faith …

Jesus and Peter join the others in the boat. The wind ceases. Peace returns. Their hearts lift in adoration. With them, I too say: “Truly you are the Son of God.”
My heart speaks to him …

I ask for this grace in this time of prayer:

Converse with God2

Acknowledge:

• What are the thoughts arising in my heart? I think …
• What are the feelings arising in my heart? I feel …
• What are the desires arising in my heart? I desire …

Relate:

I honestly relate these to God; I talk to him about them, trusting he is present and listening  to me, his beloved child.

Receive:

• I listen to what the Lord wants to say to my heart, knowing his love is gratuitous and unconditional.  I receive his love and consolation. I trust he longs to console me, to encourage me, to strengthen me, to heal me, to forgive me …

• I allow him to lead me; perhaps returning to the scripture …

Respond:

• I conclude my prayer time speaking to Jesus, God the Father, and/or the Holy Spirit as I would speak to a friend. I may also invoke the intercession of Mary and the Saints.
(St. Ignatius calls this a colloquy.)

Praise him – give glory to God for who he is; for being all good and loving; for being my Lord and savior …

Thank him – for our time together; for his word to me; for the gifts he has given me today …

Ask him – for his help, grace, strength, wisdom, deeper faith …

• Based on what God is saying to my heart, I resolve to act in the following concrete way to love God and love neighbor (which could be something small). Today I will …

 

Rest in the Lord: Be still and know that I am God
Psalm 46:10

 

 

1 Gallagher, T., 2008. An Ignatian Introduction To Prayer: Scriptural Reflections According To The Spiritual Exercises. New York: The Crossroad Publishing Company.

2 This way to converse with God in prayer often called ARRR is taught by The Institute for Priestly Formation out of Omaha Nebraska. For more information see Father Traynor, Scott (2013) The Parish as a School of Prayer and Dwyer, Karen and Lawrence (2011) WRAP Yourself in Scripture (IPF Publications).

Talk Outline for Week 3

Archdio of St. Paul Minneapolis, Discussion

Week #3: Conversation with God 

Below is the outline for Talk 3, titled “Conversation with God.”  As you listen to the teaching video, follow along in this outline.  You may print this outline and use the space to the right for notes or use your own journal for notetaking.

Discussion questions can be found at the end of this outline.  If you are participating in this series together with a group, consider selecting some or all of these questions for your group discussion.

Talk Outline

  • Recap: Prayer happens in the heart. 
    1. Movements of the heart are “affective movements,” and come as thoughts, feelings and desires.
    2. Prayer purifies the heart so we can learn to love what God loves.
  • Distinguishing movements of the heart; 3 levels of our heart.
    1. Interior thoughts, feelings and desires come to us from present experience or from memory.
    2. Level I (surface psychological) – transient, even superficial, change rapidly, easily swayed by external stimuli (examples: bad mood because of weather or the opinion of others).  These thoughts, feelings and desires are not movements of the Holy Spirit.
    3. Level II (deeper psychological) – more complex, are more deeply rooted, do not just come and go, many are habitual patterns of thinking, feeling or desiring.  
      1. Include family relationships, temperaments, deep moods such as psychological depression or deep joy or happiness, sexual desires.
      2. Non-spiritual consolation (uplifting feeling) or non-spiritual desolation (down feeling).
      3. Still not the place where God speaks, although God often wants to bring healing to the experiences of this level of the heart.
    4. Level III (spiritual) – spiritual thoughts, feelings and desires that impact directly on one’s relationship with God and carrying out his will.
      1. Spiritual consolation (uplifting movement of the heart toward God) – “I call it consolation when some interior movement is caused in the soul, through which the soul comes to be inflamed with love of its Creator and Lord, and, consequently when it can love no created thing on the face of the earth in itself, but only in the Creator of them all.  Likewise when it sheds tears that move to love of its Lord, whether out of sorrow for one’s sins, or for the passion of Christ our Lord, or because of other things directly ordered to his service and praise.  Finally, I call consolation every increase in hope, faith and charity, and all interior joy that calls and attracts to heavenly things and to the salvation of one’s soul, quieting it and giving it peace in its Creator and Lord.”  (Third Rule; Spiritual Exercise #316.)
      2. Spiritual desolation (downward movement of the heart away from God) – “I call desolation … darkness of soul, disturbance in it, movement to low and earthly things, disquiet from various agitations and temptations, moving to lack of confidence, without hope, without love, finding oneself totally slothful, tepid, sad and, as if separated from one’s Creator and Lord.  For just as consolation is contrary to desolation, in the same way the thoughts that come from consolation are contrary to the thoughts that come from desolation.  (Forth Rule; Spiritual Exercise #317.)
  • Spiritual movements of the heart – thoughts, feelings and desires.
    1. Come from one of three spirits:  Holy Spirit, evil spirit, human spirit.
    2. What exactly happens in the heart?
      1. Feelings and desires come.
      2. Give rise to thoughts (intellect).
      3. Call for a response (will) – to receive what is from God and reject what is not from God.
      4. Come into our hearts through memory, imagination and spiritual senses.
    3. This is a guide not a science.  Not all of our thoughts, feelings and desires can be easily categorized.  We have different levels of the heart and this is simplified to three levels.
    1. Chart
Thoughts Feelings Desires

Level I

Surface Psychological

 It’s hot out Hot and tired Rest

Level II

Deeper Psychological

 I’m a disappointment to my family Alone, abandoned, depressed

I want to escape 

my life
Level III

Spiritual

 God has been so good to me Gratitude, joy, warmth

I want to be with 

God in prayer

 

    1. Practically, how do we enter into conversation with God about some struggle in life.
      1. Prayer is the conversation where I speak to God about the struggles or joys at the second level of the heart.
      2. As I receive God’s truth and love at the third level of the heart, he begins to set me free at the second level of the heart.  This begins to purify the way I think and feel at the second level of the heart.
  • The 4 practical steps to surrender our hearts to God.
      1. Acknowledge – When I am having some struggle, the first thing I have to do is to admit that it is a struggle.  This requires self-awareness.  It can be difficult to acknowledge.  There can be a fear to acknowledge because I don’t want to give the thing too much power – better to ignore it.  Or, because I think to myself – if I were a real Christian this would not bother me.  Or, because I do not have the faith to believe God can work in this area.
      2. Relate – Second step is to relate the situation to God in prayer and ask God how he sees it.  
        1. Practically, simply tell God about it.  “Father, this is really difficult for me.”  “I am afraid.”  “This feels like too much for me!” “Father this makes me very angry, how can you allow this to happen!”
        2. If I pour it out in faith, I can receive from God a new way to see this.  This is God’s part of the action – and I cannot control this.  But I can have faith he will do it!  
        3. Relating is our work.  Receiving is what God does.
      3. Receive – Third step is God acting, showing me how he is working.  He speaks to my heart and allows me to receive his way of seeing, his truth.  He shows me that he is present.
        1. This is a spiritual consolation at the third level of the heart.  It might be a word or phrase from Scripture.  It might be a sense of peace or his presence.  It might be a word from a friend or something I hear in a homily.
        2. It comes with an uplift of heart, because the Holy Spirit is speaking to me.
      4. Respond – Forth step is to respond differently, with the grace and strength from God.  I can respond in truth and with God’s peace.
        1. This is so different than white knuckling the Christian life.
  • Prayer is a two-way conversation
        1. God works in prayer.  His presence comes into situations and changes them.
        2. God wants to show us he is good in every situation when we bring it to him in prayer.
        3. “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those who are in affliction, with the comfort with which we ourselves are comforted by God.”  2 Cor. 1:3-8
        4. This receiving is the key to the whole spiritual life – this is the peace that Jesus promises even in the greatest trials.  True peace that comes from true surrender.
  • Examples
      1. Jesus in the Agony of the Garden
      2. St. Paul’s thorn in the flesh (2 Cor. 12:7-10).
  • What is prayer in light of ARRR?  
    1. Prayer is the place where I surrender to God’s will – I acknowledge my struggle, I relate that to him, I receive from him how to see it, and then I can respond with his grace.  In this way, prayer changes me and purifies my heart.

 

 

11 ~ THE FIRST OF THE SIGNS

Companion

~ 11 ~

THE FIRST OF THE SIGNS ~
“Do whatever he tells you.”

 

I prepare my heart for prayer
As I begin, I take a moment to become aware of the Lord present to me,
looking upon me with love, desiring to speak to my heart.

Prayerfully, I read John 2:1-11
After prayerfully reading, I ask for a grace I desire in this time of prayer.

Using my reasoning:

• Think about what is happening in the scene; what are the action words?
• Who are the people in the scene? What is the place? What things are described?
• What words catch my attention? What does this mean to me?

Using my imagination:

• Imagining myself in the scene – am I an observer or participant? To whom am I drawn?
• Using all of my senses – what do I see? What do I hear? What do I feel, smell or taste?

Reflect on what God is saying to my heart:

• As I reflect, I use my spiritual senses to acknowledge what is transpiring in my heart – my thoughts, feelings and desires. (Acknowledge means to see, to notice, to become aware of, to name.)  This is important to do, as my thoughts, feelings and desires shape my actions.

• I look for the truth the Lord is communicating to me. I ask Jesus to give me his mind and his thoughts to see with the eyes of his heart what he wants to reveal to me today. How is Jesus calling me to apply this truth to my life?

Guided Reflection
Quoted from “An Ignatian Introduction to Prayer,”
by Father Timothy M Gallagher, O.M.V1 

I am present at the wedding. I see the Mother of Jesus, I see Jesus himself, and the first disciples, the spouses, the crowd, the celebration … I live this whole event, present, watching, listening, contemplating …

This moment is filled with meaning: God, in Jesus, the Word made Flesh, the divine Bridegroom, has come to dwell with, to be wedded to his people …

“They have no wine.” Gradually the wine begins to fail … and Mary sees the unexpressed need. She seems the first to notice. She shows her profound sensitivity to the human situations and unspoken needs around her, even to the small needs of others … alert, attentive …

Am I like her? Do I see the unexpressed needs of the others with whom I live – needs for help, for companionship, a need to share?

Mary does not simply notice. She becomes active in this situation of need. She becomes involved. She brings the need to Jesus, she is engaged to the end, till the need is met.

Do I notice and remain apart? Do I, perhaps too easily, simply assume that I cannot contribute, cannot help?

“O woman, what have you to do with me?” An enigmatic answer, not easy to understand … Yet Mary shows courage, she is sure of Jesus. She does not give up, does not say that she has tried in vain … She persists. She knows her Son …

At times I try to help, to improve things … and my efforts seem to meet no response. Do I give up? Do I say that I’ve tried, but there is no use? Now I ask Mary to speak to me of her courageous and continuing involvement …

I watch Jesus work his first sign, his first miracle … I watch the servants as they fill the jars, the steward of the feast as he tastes the water made wine …

I watch the reaction of the disciples: they see his glory, and faith is born in them …

I ask for this grace in this time of prayer:

Converse with God2

Acknowledge:

• What are the thoughts arising in my heart? I think …
• What are the feelings arising in my heart? I feel …
• What are the desires arising in my heart? I desire …

Relate:

I honestly relate these to God; I talk to him about them, trusting he is present and listening to me, his beloved child.

Receive:

• I listen to what the Lord wants to say to my heart, knowing his love is gratuitous and unconditional. I receive his love and consolation. I trust he longs to console me, to encourage me, to strengthen me, to heal me, to forgive me …

• I allow him to lead me; perhaps returning to the scripture …

Respond:

• I conclude my prayer time speaking to Jesus, God the Father, and/or the Holy Spirit as I would speak to a friend. I may also invoke the intercession of Mary and the Saints.
(St. Ignatius calls this a colloquy.)

Praise him – give glory to God for who he is; for being all good and loving; for being my Lord and savior …

Thank him – for our time together; for his word to me; for the gifts he has given me today …

Ask him – for his help, grace, strength, wisdom, deeper faith …

• Based on what God is saying to my heart, I resolve to act in the following concrete way to love God and love neighbor (which could be something small). Today I will …

Rest in the Lord: Be still and know that I am God
Psalm 46:10

 

1 Gallagher, T., 2008. An Ignatian Introduction To Prayer: Scriptural Reflections According To The Spiritual Exercises. New York: The Crossroad Publishing Company.

2  This way to converse with God in prayer often called ARRR is taught by The Institute for Priestly Formation out of Omaha Nebraska. For more information see Father Traynor, Scott (2013) The Parish as a School of Prayer and Dwyer, Karen and Lawrence (2011) WRAP Yourself in Scripture (IPF Publications).