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Living the Discerning Life:

The Spiritual Teaching of St. Ignatius of Loyola

 

Text of the Rules of St. Ignatius

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 for the first week. (313)

 

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)

 

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. (315)

 

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 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 ordere3d 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)

 

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 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.

 

Fifth rule.

 

The fifth: in time of desolation never make a change, but be firm and constant in the proposals and determination in which one was the day preceding such desolation, or in the determination in which one was in the preceding consolation. 2

Because as in consolation the Good Spirit guides and counsels us more, so in desolation the bad spirit, with whose counsels we cannot find the way to a right decision. (318)

 

 

Sixth rule.

 

The sixth: although in desolation we should not change our first proposals, it is very advantageous to change ourselves intensely against the desolation itself, as by insisting more upon prayer, meditation, upon much examination, and upon extending ourselves in some suitable way of doing penance. (319)

 

Seventh Rule.

 

The seventh: let one who is in desolation consider how the Lord has left him in trial in his natural powers, so that he may resist the various agitations and temptations of the enemy; since he can resist with divine help, which always remains with him, though he does not clearly feel it; for the Lord has taken away from him His great fervor, abundant love and intense grace, leaving him, however sufficient grace for eternal salvation. (320)

 

Eighth Rule.

 

The eighth: let one who is in desolation work to be in patience, which is contrary to the vexations which come to him, and let him think that he will soon be consoled, diligently using the means against such desolation, as is said in the sixth rule. (321)

 

Ninth Rule.

 

The ninth: there are three principal causes for which we find ourselves desolate. The first is because we are tepid, slothful or negligent in our spiritual exercises, and so through our faults spiritual consolation withdraws from us. The second, to try us and see how much we are and how much we extend ourselves in His service and praise without so much payment of consolation and increased graces. The third, to give us true recognition and understanding so that we may interiorly feel that it is not ours to attain or maintain increased devotion, intense love, tears or any spiritual consolation, but that all is the gift and grace of God our Lord, and so that we may not build a nest in something belonging to another, raising our mind in some pride or vainglory, attributing to ourselves the devotion or the other parts of the spiritual consolation. (322)

 

Tenth Rule.

 

The tenth: let the one who is in consolation think how he will conduct himself in the desolation which will come after, taking new strength for that time. (323)

 

Eleventh Rule.

 

The eleventh: let one who is consoled seek to humble himself and lower himself as much as he can, thinking of how little he is capable in the time of desolation without such grace or consolation. On the contrary, let one who is in desolation think that he can do much with God’s sufficient grace to resist all his enemies, taking strength in his Creator and Lord. (324)

 

Twelfth Rule.

 

The twelfth: the enemy acts like a woman in being weak when faced with strength and strong when faced with weakness. For as it is proper to a woman, when she is fighting with some man, to lose heart and to flee when the man