Ignatian Retreat THE RETREAT MASTER'S MANUAL Summer '74

TABLE OF CONTENTS Global Researeh Aa~embly

.

I. Introduction

A. The Retreat ­

B. The Structure

C. The Rubric for Exercise I ­ Foundations ~ Principles

D. Additional Directions

E. Examination of Conscienee

II. Day Firat

A. Phase One ­ Prime

1. (Examination of Conacience)

2. Exercise I

3. (CammOD Meal)

4. Exhortation I ­ Diseernment of Spirit, part 1.

5. Rubric for Exereise II, III ­

6. Bible Readinga (Gen. 1­4) Phase I

7. Copprehenaiveneas Chart for Phase II

8. Prayers, Phase II

B. Phase II ­ Tcree

1. Exercise II ­ Universality of Sin

2. (Comprehendiveneas Sereen)

3. (Prayer)

C. Phase III ­ Sext

1. Exercise III (My Sin)

2. (Lunch)

3. Examination of Conaeienee

4. Exhortation #2 ­ Penanee

6. Rubrics for Exercises IV, V

6. Bible Reading, (Gen. 5­7) (Phaaa III)

7. Comprehensivene~s Screen for Phase I'

8. Prayers, Phase IY

D. Phase IV ­ None

1. Exerciae IV ­ Sin and The Dark Night

2. (Comprehensiveness Screen)

3. Prayer

E. Phase V ­ Vespers

1. Exercise V ­ Hcll

2. Canonical Houra (Veapera)

3. 'Supper

4. Examination of Conaeience

5. Exhortation #3 ­ Confesaion

6. Rubrics for Exerciae VI ­ The Xingdom of Christ

7. Change in Additional Directiona

8. (Bible Readinga) (Gen. 8­11) (Phase V)

9. Closing Reading,Phase V (Announcement)

10. Closing Reading, Phase V (Abraham: Holy Poverty) Handout at 8:30PH

NOTE:

The manual is laid out in chronological order. Itqms listed include either handing out material or speaking to the group (exhortation, rubrics or instructions). Items in parenthesis indicate events for which materials had been previously handed out or instructiona made.

Ignatian Retreat

.

_ ._

THE RETREAT MASTER'S MANUAL Summer '74

(Table of Contents, page 2) Global Research Assembly

III. Day Second

A. Phase I ­ Prime

1. (Examination of Conscience)

2. Exercise VI ­ The Kingdom of Christ

;~­ (Common~ Ne~al}

4. Exhortation #4 ­ D4scernment of Spirit, part 2

5. Rubrics:for Exercises YII, VIII

6. Bible Reading, (Hark 1­8) (Phase I)

7. Saints Reading ­ The Election of Samuel, Phase II

8. Prayers, Pbase II

Phase II ­ TePce ~

1. Exercise VII ­ The Nativity

2. (Saints Readings Phase II)

3. (P~ye~rs ~­Phase~II)

Phase III ­ Sext

1. Exercise VIII ­ The Two Standards

2. (Lunch)~;­ Examination of Conscience Rubrics for Exercises IX, IV.

B.

3.

4.

5. Saints Reading, Phase

6. Prayer, Phase IV

7. Exercise IX ­ Three Classea of Nen

8. Exerciae X ­ Three Modes of Humility

D. Phase IV ­ None

1. Exercise XI

2. (Saints Readinge, Phase IV)

3. (Prayers, Phase IV)

Phase V ­ Vespers

1. Exercise XII ­ Haking a Choice of a Way of Life

2. (Canonical Houra ­ Vespera)

3. (Supper)

4. Examination of Conscience

5. Exhortation # 5 ­ Decision.tlaking

6. Rubrics for Exerciae XIII ­ Garden

7. Change in Additional Directions ­ Day III and Passion Exercises

8. Bible Reading, Phase V (Mark 9­11)

9. Closing Reading Phase V (Announcement)

10. Closing Reading, Phase V (Francis and the Leper) Hand out at 8: 30PM

IV. Day Third

A. Phase I ­ Prime

1. (Examination of Conscience)

2. Exercise XIII ­ Garden

3. (Common Heal)

4. Exhorta~ion #6 ­ Prayer

5. Rubrics for­Exercises XIV ­ Tomb; XV ­ Resurrection

.~­ib~e ~cacing,, [hase I (Mark 12­16)

7. Saints Readine. PhA*e II ­ The Passion

E.

~ ~i ~uobnsH

­

X, XI, XII

(Bernard, Fool for Christ)

.~. ? ,,J

(;id.

C.

8, Prayerr, Phase II

a. Pha~a II ­ iorce

1. E~reise XIV ­ Tomb

2. ( SP.'.n.t~ R~.dinP~, I"~. II)

3. (Pra­­rs' Pha~ ­~>

Phase I 1 i ­ Sex~

1. Exercise XY ­ Resurrection

Ignatian Retreat THE RETREAT MASTER'S MANUAL Summer '74

(T.ble of Contents, page 3) Global Research Assembl

2. (Lunch)

3. Examination of Conscience

4. Exhortation #7 ­ Mind of the Church

5. Rubric. for Exercise XVI, XVII, ­ Divine Love

6. Bible Reading, Phase III (Luke 24)

7. Saints Readinga, Phase IV, Theresa, Reformers of God.

8. Prayera, Phase IV

D. Phase IV NoNone

1. (Exercise XVI ­ Emmaus)

2. (Saints Reating, Phase IV)

3.(Prayere Phase IV)

Phase V. Vcepers

1. Exerciae XVIII ­ Divine Love

2. (Canonical Hours ­ Vespers

3.` Supper)

4. Examination of Conscience

5. Exhortation #8 ­ Divine Love and Alma

6. Closing Reading/Rite (Announcement)

7. Closing Reading/Rite (Ignatius, Warrior of God) Hand out at 8:30

V. Appendix

Practical Operationg Principlea

1. Room Arrangement

2. Dress

3. Solitary Space

4. Silence

5. Materiala

6. Meals

7. Veapera

8. Lighting

9. Bells

10. Group Movement

11. Tone And Retreat Mhater'a Stylo

12. Enablement

Charts

1. Master Chart

2. Exercise Rubrica

3. Colloquy Prayera

I,natian Retreat ADDITIONAL DIRECTIONS Summer '74

Global Reaearch Assembl,

(First Day)

To help the exercitant make the Exercises better and to aasist him in finding what he desires:

1. After going to bed, aa I am about to go to sleepD for the apace of a few aeconds, I should think of the hour when I have to riae, and for what purpose; aumming up the Exercises I have to make.

2. When I wake up, I will not permit my mlud to wander to other thinga, I will turn it at once to the aubJect that I am going to contemplate in the first Exercise at 6:00 a.m. I shall reflect on my purpose in life and what it means to serve God and live in Hls creation. As I dresa I will think over these thoughts, or others, according to the subJect matter. In like manner, in the second Exercise, I shall be filled with confosion for my many sine, thinking of such examples as that of a knight who finds himself in the presence of 0a king and the entire court and ia filled with shame and confuaion for having so greatly offended him from whom he had already received so many gifts and favors.

3. A step or two from the place where I am going to meditate or contemplate, I will stand for the space of a few seconda and with my mind raised on high, I will consider that God our Lord sees me, etc. And I will make an act of reverence or humility (bow, kneel, cross myself, etc.).

4. I will enter into the meditation, at times kneeling, at timea seated or standing, always intent on aeeking what I desire. Two things should be noted:

a. If I find what I am seeking while kneeling I will not change my posture, and if standing, I will cDntinue in that position, etc.

b. When I find that which I desire, I will meditate quietly, without being anxious to continue further until I have satisfied myeelf.

5. After I have finished an Exercise I will examine for the apace of a quarter of an hour, either while setting or walking, how I have succeeded in the meditation or contemplation. If I have performed the Exercise poorly, I will seek out the canae, and when I have found it, I will be sorry, so that I may make amends in the future. If I have performed the Exerciae well, I will thank God our Lord, and follow the same method next time.

6. I will not think of pleesant and Joyful things aa heaven, the Reaurrection, etc., for such consideration of Joy and delight will hinder the feeling of pain, sorrow, and tears that I should have for my sins. It would be better for me to keep in mind that I want to feel sorrow and pain, remembering death and the Judgment.

7. For the same reason I will deprive myself of all light, closing the ahuttere and doors when I am in my room, unless I need the light to say my prayers, to read, or to eat.

8. I will neither laugh nor say anything that will provoke laughter.

9. I will reatrain my eyea except in looking to receive or dlamisa the peraon with whom I have to apeak.

1. Thls direction ia concerned with penance, which ia divided into interior and exterior. Interior penance is sorrow for one'a aina, and a flrm resolution not to commit them or any others. Exterlor penance is the fruit of interior penance, and is the ounishment we inflict uDon ourselves for the sine committed~ We perform this

Ignatian Retreat, Atditlonal Directions­First Day (page 2)

penance in three ways'

a. Regarding food. It will be noted that when we deny ourselves what is superfluous, it is not penance but tempera?.,ce. It is penance when we ten' ourselves what ls proper for us to have, and the more we deny ourselYes the greater and better is the penance, provided we do not harm ourselves or cause ourselves serious illness.

'D. Regarding sleeping. Here again it is not penance when we deny ourselvea the superfluity of delicate and soft things. But it is penance when we deny ourselves what ls suitable for us. Again, the more we clen~ ourselves the greater is the penance, provided we canae ourselves no in~ury or serious illnesa. Nor should we deny ourselves our due _.­. ount of sleep unless we have the bad habit of sleeping too much. It may then be done to arrive Rt a proper mean.

e. Sv chastising the flesh, thereby causing eenaible pain. Thia may be doae bv *­al~.ng; u~ sta~rs, assuming certain strenuous poatures for periota of ~ime 7 or by o~her kinds o£ austerities.

What seems the most suitable and safest thing in doing penance is for the pain to be felt i?l the flesh, without permanent or serious damage? tnus C~USi?.~.p, pain but not illness. Therefore, it seems more fitting to scourge oneself with physical exertion in ?noderation than in another way that might cause serioua internal inflrmlty.

Sun0ner '74

Ipnatian Retreat T~E PARTICULAR EXILMINATION Global Research Assen~ly

CON11:XT

In the pcat­mcdarn world we have beon forced to tako a look at how ono underataRds conscienco, In the Middlo Ages it was primarily the intarna.zation of the structurea and moris of Gn~t. culturo. The primary wiadom of our age is that on. has to disoboy the cultural images woven into his being in order to move into the future. Actually he haa both to obey and disobey. Thua, in freodom, he is in a perpetual revolution of conecience.

Mae, theroforo, both r­cei~as and r~cDeatca his conscience. He frcoly decidea what 0a conscionce sh~1 be, but th 0 that deciaion beconoa the law by which he oporatos, and is a categorio.1 imparativa until it is again recrcatod in light of the context and aisaion.

Three dinanaions go into receiving and recr~ating 0a conacience: Th firat ia his Comprahenaivanesa Screen, in which a.ll isaues and values are seen in a univcrsal context for each covenant. This is the moat stable dimanaion of his oonacienca.

Noxt coma the operating principles and dimonslons of life atyle a person roceives and reareatea in order to carry out the task of living his misaion. These could include habit patte~n=, modea of relationahipa, stylistic approaches and way of operating in v;rrious typea of situationa.

Th thirS dimension consista of specific rulea, BtepB and actions. Theso are usually laid out ~6r apecial typea of ~lssions, and may range through every type of relation, from going through a cbeck list on a 747 airplane to planning points of conslderation for a meeting. Once these apecifics have boen decided in light of the context and mission, they become the law and imperative out of which one lives.

Who n one makes a particular examination of his conscience ho may take into account all three of the above' but would lean morC toward the second and third for his daily operation.

In all such ontoavors ho realizea that the gap, or shadow, betw on th actual and tho ideal is alwaya 0a aituation. Yet misaiona~ y, ono rosolves to move toward the fitting or nocosaary acts, n ver fully knowing whether nis deed ia nocessary or fitting, but knowing he rondors his action up to the Nystary as the always and already forgiven ono. The indicativo for tho missional man, or the man of lovo, who knows ho ia given the froodom to creato the nocossary story and style, is to appropriat. an intentional way to ro­cont xt or restyle his engagement. Lot us cal, such a method "oxercisos" or "examinations is conscionco", always kooping in mind tho misaion.

Let us therefore experiment with open eya3.

Ignatian Retreat Summer '74

~­ RUBRICS FOR A SCREEN Global Rosearch Assembly

O­F­ COMPREHENSI­VENESS _

­

Everyone has a screen or "field" of concerns that he carries with him. The breadth and depth of that screen determines who he is and how he lives. The purpose of these three half hour periods is to enable a person to reflect selfconsciously on his actual operating screen and to allow him to measure it against his own best intuitions of what it might be in order to enable him to modify it.

A comprehensiveness screen is built only as one focuses on a particular covenant. It is suggested here that our common reflection for building our chart be our religious vocation as it manifests itself within the Movement.

Period 1 (45 min.)

Search your memory, understanding and wi~ (one's being) as wel~ as anticipatory faculties for issues, concerns, expectations, etc. keeping in mind your missional task. Receive al~ data and put it on an 8 x 8 chart. These data will cover a wide range ­ from the abstract to the profoundly spiritual. Do not worry about grouping at this time; although, you will find yourself intuitively associating similar concerns. The major interest is to get out the data. Toward the end of the period begin slowly to organize or group the data. As you do, add any additional data that comes to mind. Continue to fill out your chart as you do the grouping.

Period 2 (45 min.)

Bring your chart into final organization, grouping your data and gestalting it into eight to twelve rational categories which represent your screen of comprehensiveness. Now arrange your holding categories into a rational schemata. Reflect on what you have done:

1. Write down what this has done to your thinking concerning your mission.

2. Where has it il~ umined your task?

3. Where has it shown reductionism in your thinking and action?

4. If you showed it to your favorite saint what would he say?

5. How is this screen different from one you might have prepared a year ago?

6. What next steps does this require in carrying out your work?

7. Write these steps out in chronological sequence.

Now, look at the sample "A Screen of Comprehensiveness", and compare the rational schemata with yours. What new insights does this give you? How would you build your chart differently next time?

You have been bringing into consciousness an object picture of your conscience. It is a screen by which you and the world will judge you.

~i

Ignatian Retreat ADDITIONAL DIRECTIONS Summer '74

· 010~1 ,..­q­Arnh, ­ semblv

(Second Day)

.. . .

. .

1. It is to be observed that during this day and the following day, I should read o~ly ~he mystery concerned with the contemplation that I am on the point of making. Thus, for the time being, I should not read any mystery which I am not going to consider on that day or at that hour, so that the consideration of one mystery may not interfere with the consideration of another.

2. It should be noted that if the exercitant is old or weak, or even if he is robust, if he has been somewhat exhausted by the first day he should find some extra time for rest.

3. In the second day, of all the ten additional directions mentionet for the first day, the second, sixth, and seventh, and part of the tenth, are to be changed.

The second direction will be to place before ~y mind, immediately on awaking, the subJect of contemplation which I am going to make, desiring to know more thoroughly the eternal Word Incarnate, so that I may better serve and follow Him.

The sixth direction will be to call frequently to mind the life and the mysteries of Christ our Lord.

The seventh direction will be that the exercitant should take care to ~ahe use of darkness or light, and of good or bad weather in so far as he feels that it can be useful in helping him to find what he desires.

The tenth direction will be that the exercitant must conduct himself according to the demands of the mysteries that he is contemplating, for some of them require penance and others do ont. And so all ten additional directions are to be observed with great care.

5. In all the Exercises aomething equivalent to the second additional direction should be adopted ln the following manner:

As soon as I remember that it is time for the Exercise which I am going to make, before entering into it, I will call to mind where I am going and into Whose presence. Then I will review briefly the Exercise I am about to make and, observing the third additional direction, I will begin the Exercise.

6. The Particular Examination of Conscience after dinner and after supper will be made upon the faults and negligences with regard to the exercises of the day and on the Additional Directions. The same will be observed on the subsequent days.

Ignatian Retreat ADDITIONAL DIRECTIONS Summer '74

Global Research Assembly

(Third Day)

PASSION

1. As far as age, temperament, and diaposition permit, the exercitant will make each day the five Exercises.

2. In the shirt day the second and eixth additional directions may be oodified in part. The second direction shall now be to consider as soon as I awake, where I am going and to what purpose. I 8i all make a short review of the contear plation that I wish to make. Depending on the aubJect matter of the mystery, I will strive while rialug ant dressing to erouse sentiments of aorrow and grief within myself because of the great sorrow and suffering of Chriat our Lord.

The alxth additional direction will now be that I will strive not to permit myself any Joyful thoughts, even though they are good and holy, as are those of the Resurrection and the glory of heaven. I will rather rouse myself to sorrow, suffering, and deep pain, frequently calling to mint the labors, burdens, and sufferinga that Chriat our Lort bore from the moment of Hia birth up to the myseery of His Passion, which I am now contemplating.

3. The particular examination of eonacience on the Exercieea and the additional tirectiona as given for this day, will be made in the same way as in the past day.

RESURRECTION

1. In the following contemplations aI1 of the myaterisa of the Reaurrection are to be made in the aanner indicated below, observing in other respects throughout the Houra of the Reaurrection the same form and methoda that are followed during the Hours of the Pasaion.

The additional directiona will be the same, with the changes given below. In most instances the Houra of the Passion may serve as a guide.

2. In theae Exerciaea more attention and time ia to be given to the principal points and to those parts in which greater apiritual satisfaction ant fruit are enperienced .

3. In this portion of the shirt day, the second, sixth, seventh and tenth additional directions are to­be changed.

The second will be that Just prior to the noon hour, I will see in my mind 'e eye the contemplation that I am about to make and I will strive to feel Joy and glatnees at the great Joy and glatness of Christ our Lord. The sixth will be to o­cupy my mind ant thoughts with things that cause pleasure, happiness, ant spiritual Joy, for example, the thought of heaven.

The seventh will be to take advantage of the light and the comforts of the season, for example, the refreshing breezea of spring and summer, and the warmth of the sun aad of a fire in winter, in 80 far as the aoul thinks or can presume that these things may help it to reJoice in ita Creator and Redeemer.

The tenth will be, in place of penance, to concentrate on obtaining temperance and moderation in all thinga, except when fasting and abstinence are required by the Church, for these preacriptiona must always be observed unless there is some legitimate impediment to their fulfillment.

Ignatian Retreat Summer '74 Practical Operating Procedures (cont.) Global Research Assembly

10. (cont.)

their room, etc. for the additional reading or work. Again it shouldlbe noted

that silence remain throughout. Silence is to continue until the Daily Office

at 5:30 a.m. Monday.

11. Tone of the Retreat

The tone of the retreat is soothing and warm. The exercises and readings do

their own communication. We have been doing this type of interior dialogue

all our lives and the retreat now brings consciousneas to it. We allow the

retreat to bathe us, so to speak.

12. Enablement

An enablement team will be set up who will serve the total retreat fully and

for the total time. Food and snacks will be brought to a central tlstribution

point on each floor.

Summer '74

Ignatian Retreat COLLOQ JY PRAYERS Global Research Assemh,lv

CLOSING PRAYER FOR THE COLLOQUY WITH THE CHURCH (LADY)

We praise and bless thy glorious name, O Lord, for the devoted sacrifices of thy servants who have laid down their lives that we might live. Into thy holy keeping we commend their souls, and humbly pray that we, like they, may give and never count the cost, fight and never heed the wounds, toil and never ask for rest, labor and ask for no reward save the knowledge that we do Thy will, through Jesus Christ our Lord. Amen.

CLOSItIG PRAYER FOR THE COLLOQUY WITH THE WORD (SON)

ANIMA CHRISTI

Soul of Christ, sanctify me. Body of Christ, save me. Blood of Christ, inebriate me. Water from the side of Christ, wash me. Passion Christ, strengthen me. O good Jesus, hear me. Within thy wounds hide me. Permit me not to be separated from Thee. From the wicked foe defend me. At the hour of my death call me, And bid me come to Thee, That with Thy saints I may praise Thee For ever and ever. Amen.

CLOSING PRAYER FOR THE COLLOQUY WITH THE MYSTERY ( FATHER)

Our Father, who art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive those who trespass against us. And lead us not into temptation, But deliver us from evil. Amen.