第三部分
根本默想
人的终向
圣依纳爵原文：人受造是为了赞美并敬拜他的主、他的神，并在事奉祂中得救。这是他的终向。
这篇默想包含三大真理，它们是神操的根基：我来自神——我属于神——我注定归于神；也就是说，神同时是我的最初根源、我的至高主宰、我的最终终向。
第一真理 / 我来自神
- 一百年前我在哪里？我处于虚无之中。啊，曾有多少世纪，没有任何人想到我！因为，虚无岂能成为思想的对象吗？曾有多少世代，一只昆虫、一个原子都比我更有某种存在，因为它们拥有存在！
然而今日我存在；我拥有理智、心、感官、身体、灵魂。这一切是谁赐给我的？难道不是神，而且唯独是神吗？
- 那么，神就是我的创造者。我受造时的境况何等奇妙！
神创造了我；而这是纯粹出于祂爱的推动；因为我的存在对于祂的福乐或祂的荣耀都不是必需的。
神创造了我；而我受造的谕令像祂自己一样是永恒的。那么，在永恒中，祂眷念着我；祂想着我；祂爱着尚为虚无的我。
神创造了我；并且在创造我时，祂拣选了我，而非无限多同样可能、却永远不会被祂召入存在的受造物。
神创造了我；并且在创造我时，使我成为可见世界中最高贵的受造物。我整个存在都带着祂作为神的诸般完美的印记。
最后，神创造了我；并且祂在我存在的每一刻都继续并更新祂的工作。我生命中有多少个瞬间，祂就多少次把生命作为礼物赐给我。
第二真理 / 我属于神
我来自神，因此我属于神。我之所是全都来自祂；那么，我所有的也属于祂。否认这一推论，岂不是要否认理性本身吗？
对于主人对仆人、父亲对孩子、工匠对自己手中作品的一切权利，我是如何看待的呢？神对我，岂不是以最高程度、凭最神圣的名分，拥有人对受造之物的一切权利吗？因为在我里面，没有一样不是祂自身所有的果实，因此也是祂自己的财产。
因此，神对我拥有统治权。本质的统治权：神既是我的创造者，若祂不再是我的主宰和主人，祂就不再是神。至高的统治权：人对我没有任何权利，除非是主赐给他们的；因此，他们的权利必须从属于神的权利。绝对的统治权：因此，神可以随己意处置我；而我的本分就是以顺服之心从祂手中领受一切。永恒的统治权：只要我存在，这统治权就将持续。不可抗拒的统治权：无论愿意与否，我都必须荣耀祂，或借自由的顺服，或借无可避免的惩戒。
第三真理 / 我注定归于神
一位无限智慧的神，在创造我时必定为祂自己设定了某种目的。一位无限完全的神，只能为了祂的荣耀创造我；也就是为使我认识祂、爱祂并事奉祂。
万物——无论在我之内还是在我之外——都一致向我揭示这一伟大的真理。我的信仰——它的一切奥秘、一切规诫、一切应许，都只是在提醒我，我的终向就是神。我的理性向我表明，惟有神无限的完全，才能成为一个永远渴望认识与爱的心智和心灵的对象。受造物以其虚无向我宣告，它们太微不足道，不足以成为我存在的终向。我的心寻求一种毫无掺杂、没有限度的幸福；也就是说，它所要求的，不少于神自己。我的经验也说着同样的话。远离神，我找到了什么？烦扰、懊悔、对被破坏之秩序的惩戒。忠于神，我找到了什么？心灵的平安——忠实遵守秩序的果实与报偿。
因此，要认识、爱并事奉神——看哪，这就是我的最终终向；并且，依据同一法则，看哪，这就是我的本分、我的伟大、我的福乐。
情感
对神——我的创造者——的感恩之情。
对神——我的主宰和主人——的顺服之情。
对神——我的最终终向——的爱慕之情。
主祷文。圣母经。
受造物的终向
原文：地上的一切其他事物都是为人而造，就是为帮助人达到他受造的终向。
第一思考 / 受造物属于神
受造物与我有同样的开端。它们像我一样，是从无中被取出的；而将它们从无中取出的那一位就是神。它们既与我有同样的开端，也必有同样的主人。因此，它们来自神，也属于神。由此可知，我应当使用受造物——
怀着依赖的精神，按照神的秩序与旨意，不像随心所欲支配的主人，而像必须交账的管家。
怀着感恩的精神；像一个穷人，本身无权使用这世界的事物，而一切都是从神的慷慨领受的，因为万物都属于祂。
怀着敬畏的精神；因为一方面，败坏的本性不断使我们倾向于滥用受造之物；另一方面，神将严厉惩罚这种滥用，因为它推翻了创造的一切安排。
我以往使用受造物，是否本着这样的精神？
第二思考 / 受造物借着人而归于神
与我一样，受造物也有一个终向，就是神的荣耀；因为神除了为祂的荣耀以外，不可能创造任何事物。没有理智的受造物无法使自己与神相连，或被带入与神的关系之中。因此，它们并非为直接荣耀神而造；它们被造是为服事人，而人则必须以自己的理智和心灵作为回报，替它们赞美并爱神，并如此将它们归向它们共同创造者的荣耀。
因此，这就是我与神及受造物之间联系的秩序：我是为神而存在，受造物是为我而存在。由此可知，我若把自己的终向置于受造物中，就不能不使自己成为有罪且悲惨的。
（1）有罪：对自己有罪——这将是贬低自己；对受造物有罪——这将是使它们偏离其终向，并对其本性施加暴力；对神有罪——这将是僭取祂的统治权。（2）悲惨：在永恒中悲惨——我将同时失去神，与祂永远分离，也失去受造物，而它们将永远成为我的折磨；在现世中悲惨——受造物对我的幸福能做什么呢？它们的存在如此有限！它们将在我的心中留下何等空虚！它们充满如此多的不完全！何等厌恶之源！如此脆弱！何等遗憾之源！如此无常！何等猜疑之源！
第三思考 / 受造物如何借引导人归向神而荣耀神
我受造是为了认识、爱、事奉并拥有神；而受造物教导我——
认识神。因此，世界的秩序向我显明祂的智慧，穹苍向我显明祂的大能。
爱神。是神的丰厚恩赐把受造物赐给了我；在每一个受造物中服事我的，是祂的爱。这是何等爱祂的动机！
事奉神。我的灵魂啊，想想一切受造物如何服从其创造者的旨意；何等迅速！难道我要成为唯一拒绝事奉神的吗？难道因为我欠祂最多，我就要成为祂仆人中最不忠心的吗？
为堪当拥有神。因为没有任何事物不能成为操练某种德行的机会，并依同一法则成为某种功德的题材。有些受造物是必须使用的，例如那些被指定来维持我生存的事物。这是何等操练节制与超脱的机会！
有些受造物是我们必须接受使用、而本性却退避的，例如疾病与贫困。这是何等操练忍耐与谦卑的机会！
有些事物按其本性引向神，例如超性秩序的助佑。这是何等操练虔敬与信心的机会！
最后，有一些事物可能使我远离神。这是何等牺牲的机会！
情感
以祂受造物的名义赞美神。为我们至今如此不善地使用它们而忧伤。决心只依附于神。
主祷文。圣母经。
论对受造物的无偏情
原文：我们必须视受造物引导我们归向神，或使我们远离神，而使用或戒绝它们。因此，对于一切其使用留给我们自由意志的受造物，我们必须使自己保持无偏情；这样，就我们所能决定的范围而言，我们不应偏求健康或财富胜过疾病或贫穷，而要在万事中寻求最稳妥引领我们达致终向的事。
一切受造物都赐给人，为要引导他们达致其终向。那么，它们为何又常常引导我们远离神呢？这是因为我们的人性因原罪而败坏，便按它们是迎合还是克制我们败坏的情欲来寻求或拒绝它们。本次默想的目的，是借着在我们里面建立完全的无偏情，来纠正我们依恋与厌恶的错乱。这种无偏情在于：我们不以自由且深思熟虑的意志，为任何受造物本身而寻求或拒绝它，而只按它使我们更接近神或更远离神而定。
第一思考 / 为此无偏情而言，关于神的动机
神的至高主权。没有这种无偏情，我便按照自己的意志、而非神的意志来处理我的情感。在不同处境中，我选择的不是神为我指定的，而是取悦自己的；我把自己立为自己的仲裁者和所有者。这岂不是侵犯神的权利吗？
神的至高完全。爱神在万有之上，并且只为祂而爱任何事物，这正是神无限的完全所要求的。若没有这种无偏情，我就会为受造物本身、为它们给我带来的快乐而爱它们；或许很快我就会爱它们胜过爱神。难道这不是我过去生活中的大混乱吗？难道不正是缺乏这种无偏情，使我心中的仁爱如此频繁地衰弱，甚至或许熄灭吗？
神的护理。神为祂自己创造了我，并从不停止借着祂的护理引导我走向我的最终终向。难道我该担心，这无限美善、智慧、有能力的护理不愿或不能成就我最大的益处吗？不，当然不会。但是，若没有这种无偏情，我就会扰乱它所有的计划。或许神会取走我的健康、荣誉、财富；或许祂会以疾病、贫困或患难来试炼我。拒绝接受祂所赐给我的，并离开祂为我的得救所划定的道路，这岂不是使我在神的护理面前成为有罪的吗？
第二思考 / 为此无偏情而言，关于我自己的动机
这种无偏情为我而言是必要的，为要——
获得坚实的德行。什么是德行？事实上，它就是牺牲的精神——克己的精神：「若有人要跟从我，就当舍己」（路 9:23）。没有无偏情，能有牺牲的精神吗？
为获得内心的平安。若没有这种无偏情，将会有何等多的恐惧、厌恶与懊悔！相反，若有这种无偏情，将会有何等甘甜的确信！「耶和华是我的牧者，我必不致缺乏」（诗 23:1）。即便在患难之中，仍有何等的喜乐！「我满有安慰，在我们一切患难中格外喜乐」（林后 7:4）。心底深处又是何等丰盈的平安！「甚愿你听从我的命令，你的平安就会如河水，你的公义如海浪」（赛 48:18）。
为确保我的得救。我的灵魂面临何等危险的威胁！来自世界的危险；来自魔鬼的危险；来自我内在的危险——我的内心、想象、记忆、感官；来自外在的危险——友谊、事务、享乐、工作、独处、社交。所有这些危险都可以归结为一个：滥用受造物。让我努力达到完全的无偏情；我就再无任何可畏惧的，我的得救也将获得保障。
实行无偏情的规则
在使用受造物时，唯独重视并渴望那引向神的。
在使用受造物时，要坚定立志逃避神所禁止的一切，也就是说，逃避罪和犯罪的机会。
在使用中性的受造物——即那些既不直接使我们更接近神、也不直接使我们更远离祂的事物——时，只按神的旨意与祂美意的准则，对它们保持无偏情。
主祷文。圣母经。
关于罪的第一操练 / 灵魂三种能力对三种不同之罪的默想或操练：堕落天使的罪、我们的始祖的罪，以及一个因个人之罪被定罪的亚当子孙的罪
预备祷告。
求神赐恩，使你灵魂的一切能力与运作都指向祂的荣耀和服事。
第一前奏。第一点时，在心中描绘路西弗从天上的高处坠入深渊的深处；第二点，亚当被逐出地上的乐园，进入这流泪谷；第三点，一个失丧的灵魂处在地狱火焰之中。
第二前奏。求神赐予羞愧与悔改之情：当你看见那么多灵魂正以永恒的痛苦偿报你如此屡次犯过的罪时。
第一点 / 反叛天使的罪
思考——
天使犯罪以前。他们存在的卓越；他们理智的光明；他们意志的正直与纯洁；他们的居所是天堂，在那里，虽然尚未面对面看见主，他们的生命除了思念祂、爱祂以外别无其他；他们命定的幸福——即片刻的试炼，随后便是永远看见并拥有神。
天使的罪。这些高贵的灵原能支配自己的自由，而这自由竟成了他们的毁灭；神赐给他们自由，是为使他们能立功德，他们却滥用它来毁灭自己。路西弗——最高者——竟敢拒绝向神尽当尽的顺服；他还将三分之一的天使拖入他的反叛中。仔细默想这罪的各般情形，看看你是否在自己的罪中，大半也能认出这些情形：一种在天上犯下的罪；一种在极大光照下犯下的罪；一种在蒙受神的恩典极大恩惠后犯下的罪；一种引人犯罪的罪。
反叛天使的刑罚。神的公义如闪电临到他们。他们被投入地狱深处，在烈火之中，为片刻的罪承受永恒的折磨。要好好默想神这可怕的报应，它既不看罪人的数量，也不看受罚者的尊贵；既不看天使的等级，也不看他们在神友谊中所占的高位；既不考虑这些天使若悔改并恢复恩典后能向祂提供的服事，也不因他们罪的性质而宽容；这不过是他们第一次犯罪，而且是片刻之罪。「万国的王啊，谁不敬畏你？」（耶 10:7）。「他的判断何其难测！他的踪迹何其难寻！」（罗 11:33）。
第二点 / 亚当的罪
思考——
亚当犯罪以前。他存在的卓越；他按着神的形象受造；真理在他的理智中掌权，公义在他的心中掌权；他统御自己的情欲与感官；他灵魂深处的平安；以及神将他安置其中的地上乐园的喜乐。
亚当的罪。神曾禁止他触摸分别善恶树。亚当没有顺服。夏娃受蛇诱惑，又诱惑她的丈夫；他因致命的迁就而成了罪人。默想这罪的特征——轻率、感官放纵、懦弱、盲目、轻视神。在我们始祖的堕落中，你不也认出自己过去的一切堕落吗？
亚当犯罪后的刑罚。原初公义与恩典的丧失；他的整个存在——理智、内心、感官——陷入混乱；自然界的变化——节令的严酷、土地的贫瘠、动物的反叛；亚当一生所受的苦难——劳苦、疾病、亚伯死亡时的凄凉，以及他心思与内心的一切烦扰；还有，在九百年的悔罪补赎之后，死亡。最后，思考神的忿怒如何在第一个罪人的所有后裔身上报应这第一个罪：瘟疫、战争、饥荒、大地的荒凉；如此多的灾难，如此多的横死，如此多的眼泪倾流，如此多的罪行被犯下，如此多的子女永远被剥夺看见神的福分，如此多的灵魂被投入地狱。仅仅一个罪，却带来何等后果，何等惩罚！
最后，回想你自己的状态，并将亚当的罪与你自己的个人之罪作比较。
在亚当一方。只有一个罪，是在道成肉身以前、在他尚未经验神公义以前犯的；尤其是，这罪他以九百年的悔罪补赎来偿报。
在你一方。罪如此众多，由一个已被耶稣基督圣化的本性所犯，是在十字架和地狱面前犯的；并且也许这些罪尚未补赎，而你对它们只有微弱的悔意。
第三点 / 论某一项特定的罪
请想，就在你此刻于地上默想致死的罪的恶毒时，或许在地狱深处，就有一个灵魂，因为犯下某样致死的罪——哪怕只犯了一次——或者至少是因为比你的罪更少、更轻的罪，就被神永远定罪了。
在心中描绘这个灵魂：它永远被剥夺看见并拥有神的福分，被投入地狱，在魔鬼中间，任由懊悔、绝望与烈焰摆布，度过一个悲惨的永恒。
问问自己，这位以这种方式惩罚一个致死的罪的神，是怎样的一位神。祂是一位无限智慧、无限公义、无限怜悯的神——一位如此爱这个灵魂，以至于为它而死的神。那么，一个致死的罪是何等大的恶！
最后，反省你自己。自从你第一次犯致死的罪以来，已经过去多久了？为什么神在这第一次犯罪之后没有击杀你？当一切都要求定你罪时，神为什么还宽容你直到现在？祂那些被你凌辱的完全属性、被你践踏在脚下的恩典、因你引人犯罪而失丧的灵魂——这一切都要求如此。如果神在某日某时、在你犯了某项过错之后，就召你到祂的审判台前，此刻你会在哪里，又会处在什么状态？「因耶和华的慈爱，我们不致灭绝」（哀 3:22）。
十字苦像前的交谈
向呈现在你面前的被钉十字架的耶稣基督说话。问你的神，祂为何屈尊道成肉身、为你受苦、为你受死。反问自己，迄今为止你为祂做了什么值得一提的事；今后你愿为祂做什么，以及你应当为祂做什么。凝视十字架，把你心中所提示的一切都对祂说。
主祷文。圣母经。
关于罪的第二操练 / 论我们自己的罪
预备祷告。
第一前奏。使自己呈现在神面前，如同一个罪犯来到祂的审判台前，即将听取自己的判决。
第二前奏。「我如有罪的人在你面前呻吟；因我的罪，羞愧遮盖了我的脸；我的神啊，求你宽恕我这恳求者。」
第一点 / 回想你一生的一切罪
幼年的罪，少年初期的罪，较成熟年龄的罪。审视你所有的岁月：哪一天没有它的罪呢？追问你曾居住过的各个地方、交往过的群体、从事过的职务，以及你享乐的一切场景；哪里没有罪的记忆？询问神的一切律法：有哪一条是你未曾触犯的吗？询问你过去的一切试探：有多少试探是你没有在其面前跌倒的？询问你所有的能力：哪一个没有犯罪？询问你所有的感官：哪一个没有作过不义的工具？
第二点 / 思考所有这些罪本身的恶毒
何等丑陋！它们必定是丑陋本身，因为它们与至高之美——也就是神——无限对立。
何等忘恩负义！你从神领受一切，却竟敢对祂说：「离开我吧：从我的感官中退去吧，它们只是靠你的能力而活；从我的心中退去吧，它得了感觉只是为爱你；从我的整个存在中退去吧，我领受这一切只是为服事你。」
何等狂妄！你竟敢对神说：「我不愿服事，我不愿顺服」；而且你是在神自己面前，在坟墓的边缘，在地狱的边沿说这话，在那里，祂正用一根名为生命的细线将你悬着。
何等愚蠢！你离弃了神，离弃了神——你的父，离弃了神——你的至高福乐；而为了什么？为了一个背信的主人，为了一个残酷的暴君，为了撒但。
何等恶毒！你犯了罪，而且是带着如此急切与情欲，带着如此多的思量与自由，带着如此多的张扬与引人犯罪。尽管有如此多的光照、如此多恩典的催促；尽管有良心的声音与懊悔，你却仍安居于你的罪中。
第三点 / 思考你这如此冒犯了神的人是何等样人
在神面前，众天使算什么？与天使相比，众人又算什么？与全人类相比，我算得了什么？不过是广大森林中的一片叶子，溪流中的一滴水，海洋岸边的一粒沙，无尽宇宙中的一个微尘！然而，正是我这卑贱无用的尘土，竟不怕宣称自己是反叛神的人！
第四点 / 思考你所冒犯的这位神是怎样的
我的神啊，我犯罪时，所反叛的是谁呢？我这软弱本身，反叛了能力！我这卑贱本身，反叛了至高的伟大！我这恶毒本身，反叛了至高的良善！我这不过是败坏与黑暗的，反叛了智慧与圣洁本身！我这虚无，反叛了众有之有！
第五点 / 以向神和受造物发言作结
你应当惊异：在如此多的不义之后，受造物竟没有武装起来对付你；当你从未停止侮辱它们的神、也是你的神时，它们竟仍继续服事你。
你应当惊异：神竟没有收回祂的恩赐，竟仍留给你这财富、这信誉、这些才能、这心智、这心灵、这生命，而你却滥用它们来冒犯祂。然后，向你所冒犯的神的一切完全属性请求宽恕：「我神的公义啊，请宽恕我，因为我如此长久地藐视你的雷霆！神的圣洁啊，请宽恕我，因为我如此长久地以我的罪行玷污你的纯洁！我神的怜悯啊，请宽恕我，因为我如此长久地忘记你的声音！」
交谈
感谢神的怜悯，并在耶稣基督脚前郑重立志：你永不再冒犯祂。
主祷文。圣母经。
关于罪的第三操练 / 论致死的罪的无限恶毒
预备祷告及前奏。如前。
第一项思考 / 神受人的冒犯
请仔细思考——
被冒犯的神的伟大。神是什么？在伟大、能力、圣洁、公义、智慧、良善方面，谁与祂相似？谁能像神一样？祂的年岁是永恒，祂的国度是万有，祂的宫殿是光明，祂的衣袍是华美与荣耀，祂的臣民与使者是天使。而罪人竟敢冒犯的，正是这一位！
罪人的虚无。人是什么？是充满污秽的肉体，是待镰刀割倒的枯草，是被风吹动的叶子，是刚形成就已消散在空气中的雾气，是微尘与灰烬。然而正是这人，竟敢对神说：「我不愿顺服。」「你竟向天上的主自高」（但 5:23），又说：「我必不事奉耶和华」（耶 2:20）。
罪的质料方面。干犯了神的律法；这律法是无限令人喜悦、无限智慧的，遵行它原是如此容易，并且伴随着如此安慰人的应许与如此可怕的威胁。
罪的动机。你们将我与谁相比呢？主说：「你们将谁与我相比，与我相等，将谁与我相较，使我们相似呢？」（赛 46:5）。与一种令你羞愧的情欲相比；与某些卑下的利益相比，与转瞬即逝的快乐相比：「诸天哪，要因此震惊，颤栗，极其凄凉！这是耶和华说的。因为我的百姓做了两件恶事：离弃我这活水的泉源；又为自己凿出水池，却是破裂不能储水的池子」（耶 2:12–13）。
第二项思考 / 神被人冒犯，并在祂一切属性中受冒犯
当你如此不幸犯下致死的罪时，你在做什么？仅仅一个罪，你就冒犯了神所有的名号与所有的完全属性。你冒犯了父。你玷污了祂在圣洗中赐给你的超性生命。你冒犯了道成肉身者；你断绝了使你与祂联合的纽带；你在心中重新引发祂的受难；你使祂的宝血与死亡归于徒然。你冒犯了圣灵——你使祂忧伤，抵挡祂，在你里面熄灭祂。
你在神的一切名号上冒犯了祂。作为创造主，你反叛祂至高的统治；作为立法者，作为救赎主，作为你的朋友，作为你的君王，作为你的父。
你在神的一切完全属性上冒犯了祂。在祂的独一性上：你有多少情欲，就敬拜多少神明。在祂的无限完全上：你宁要卑贱的受造物，也不要祂。在祂的智慧上：你使受造物偏离其目的，颠覆了祂所建立的秩序。在祂的无垠上：你毫不羞耻地在祂面前、在祂眼下犯罪。在祂的公义上：你公然藐视祂。在祂的怜悯上：你只把这怜悯用来鼓励自己不悔改。总而言之，你成了杀神之罪的罪犯！
第三项思考 / 人冒犯神，尽管有如此多的理由催促他不要冒犯
有多少理由本应促使你保持顺服神！
你对同为受造者的尊重。在一位君主、一位保护者、一个强大的敌人面前，你都如此卑屈顺从。为什么你只敢大胆对抗神——众君主之首？
你向别人所要求的。你如此执着于自己的权威、荣誉、权利、情感和意志。那么，你为何如此不尊重神的权威、荣誉和权利呢？
你为世界所作的牺牲。当世界说话时，你岂不是不惜一切代价去顺从——不惜你的安息、你的欢愉、你的自由，有时甚至不惜你的生命？为何当主命令时，人却不以同样方式顺服祂？为何唯独在那时，牺牲才显得痛苦且似乎不可能？
你向神所许的愿。你以信守诺言为荣；宁死也不愿背弃所立的信誓。然而，神岂不已经千百次领受了你的誓愿——在洗礼中、在神圣法庭前、在圣桌前？抑或说，那如此有力地约束人与人的誓言，对约束人与神却毫无效力？
从神领受的益处。你的一切——才干、财富、生命——都得自神。你只能借着祂的恩惠来犯罪。那么，这是何等忘恩负义：不仅忘记这样一位恩主，还以恶报善！竟利用祂的恩赐来侮辱祂！迫使祂仿佛与自己相反，并使祂自己的良善与能力——这些本是保守你的——转而反对祂自己的荣耀！
交谈
置身于十字苦像脚前，将自己视为叛逆的臣民、背信弃义的朋友、弑父的儿子；然后谦卑地向我们的主祈求，求祂宽恕你的罪。
《基督之魂》。主祷文。圣母经。
关于罪的第四操练 / 论致死的罪在罪人灵魂中的影响
预备祷告。
第一前奏。使自己呈现在神面前，如同一个满身锁链的罪犯，从地牢中被带出，押到审判官的法庭前。
第二前奏。恳求我们的主屈尊向你显明一个犯了致死的罪的灵魂之悲惨状态。
第一项思考 / 致死的罪使我们失去神的友谊
当你处于恩典状态时，神住在你的灵魂里；最尊贵的纽带将你与祂联合；祂称你为祂的子民、祂的朋友、祂的孩子、另一个自己。但自从致死的罪进入你的灵魂以来，发生了何等的变化！神已从你身上退去；将你与祂联合的纽带已经断裂；而随着祂的友谊，你还有什么没有失去呢！
第二项思考 / 致死的罪夺去恩典的一切恩赐
它摧毁灵魂之美。在犯罪之前，这灵魂是如此美丽的景象，令神的心喜悦；自从它犯罪之后，就仿佛被一种可憎的麻风毁容，使它成为主和祂的天使们厌恶的对象。
它剥夺灵魂所有的功德：施舍、祈祷、牺牲、善工；只需一个致死的罪，便足以摧毁一切。
它甚至剥夺灵魂立功德的能力。只要你处于致死的罪的状态，你的一切善工对于天堂都是无用的。把你的财物施舍出去；采取最严厉的苦修；若可能，使全宇宙皈依；把你的身体交给烈焰——圣保罗向你保证，若你心中有一个致死的罪，这一切对救恩都毫无用处：「却没有爱，我就算不了什么」（林前 13:2）。
第三项思考 / 致死的罪奴役我们的自由
你是在神的恩典之中吗？你就是自由的：「主的灵在哪里，哪里就有自由」（林后 3:17）；这是最甘甜、最尊贵、也是唯一人间权势无法夺去的自由。但你若不幸犯下致死的罪呢？你就是奴隶：「所有犯罪的人就是罪的奴隶」（约 8:34）。你里面的一切都被奴役——你灵魂的官能、你的感官、你的才能、你的财产。魔鬼待你，就像福音中那位百夫长待他的仆人：「我对这个说：『去！』他就去；对那个说：『来！』他就来；对我的仆人说：『做这事！』他就去做」（路 7:8）。他不停地对你喊：「给呀，给呀」（箴 30:15）。又是这种情欲，又是这罪；而他总是得到顺从。何等卑贱的奴役！
第四项思考 / 致死的罪剥夺我们内心的平安
罪人无论到哪里，都带着一颗战栗的心和一个被困扰与悲伤吞噬的灵魂。懊悔如同他心中的倒钩利箭，如同啃噬的虫；他的良心始终追赶他；有时在最严肃的忧虑中，像大卫；有时在享乐中，像伯沙撒；有时在病痛的折磨中，像安条克；几乎总是在独处的寂静中，像该隐。有时它责备他，为那以长久悔罪为代价买来的快乐；有时它使他想起自己的忘恩负义、他罪的恶毒；有时它向他呈现神公义之剑悬在他头顶。罪人啊，若良心这样追赶你，你是何等可怜！但若它任你安歇，你更是何等可怜！因为有罪良心的平安，正是神极大忿怒的确切标记。
第五项思考 / 致死的罪杀死灵魂
灵魂是身体的生命，而神是灵魂的生命。因此，罪使灵魂与神分离，从而杀死灵魂。那么，一具尸体与一个处于致死的罪中的灵魂有什么区别呢？死人不再看见。一切本应刺痛罪人的眼目——他灵魂的状态、临近的死亡、审判、地狱；而他却什么也看不见。死人不再听见。一切都在对罪人说话——良心、恩典、事件、神职人员；而他却什么也听不见。死人没有感觉。神动天动地要触动罪人，而罪人却毫无感觉。死人散发传染性的臭气；同样，罪人也借着他引人犯罪的恶表，把死亡散布在他四周。哦，致命的死亡！谁能赐给我们眼泪来为你哭泣？
十字苦像前的感发。
主祷文。圣母经。
关于地狱的操练
预备祷告。
第一前奏。请在想象中呈现地狱的长、宽、深。
第二前奏。祈求神赐给你对地狱痛苦的真切恐惧，好使你若有朝一日不幸失去神之爱的感受，至少也能因畏惧刑罚而远避罪恶。
思考
受咒诅者的居所。那就是地狱。但地狱是什么？圣灵称它为痛苦之处；苦难与黑暗的地域，混乱居住之地；神忿怒的湖；燃烧的火炉；深渊的极处；全能者烈怒的酒醡，神要在其下践踏并压碎祂的仇敌。
受咒诅者的同伴。在地狱中，有三重同伴将构成受咒诅灵魂的折磨。(1) 他的身体作伴：它把尸体的传染性腐败与活体的一切感觉结合起来，其所有肢体都有各自的折磨与痛苦。(2) 魔鬼作伴：它们唯一的工作就是折磨被定罪者；它们不能因自己的被弃绝而向神复仇，就向人——祂的形象——复仇，并以魔鬼心中所能容纳的一切狂怒，在被定罪者身上追击祂。(3) 无数与他一样被弃绝者作伴。请想象这一群聚，其丑恶在人间司法的地牢与苦役船中也找不到类似之物；请想象这些可怜的受造物被捆在一起，像一束荆棘，或像一堆被抛入火焰的麻屑，彼此控告、咒诅、撕裂。
受咒诅者在灵魂官能中所受的折磨。他的想象力，以无法抗拒的清晰向他呈现过去在世生活的乐趣；他现在在地狱中受苦的恐怖；他未来受苦的永恒；选民的幸福——那是他本可以分享、却已永远失去的。他的记忆，回想起他一切的罪、他在世时领受的一切恩典、他一生中所受的一切警告。他的理智，不停地向他显示罪的丑陋、神的伟大与美善、地狱刑罚的公义。他的意志，同时被遗憾、懊悔、嫉妒、欲望、对神和对自己的恨意撕裂。
受咒诅者在一切感官中所受的折磨。视觉的折磨：火焰、魔鬼、受咒诅者、与他同受折磨的同伴、印在地狱穹顶上的耶稣基督十字架。听觉的折磨：亵渎、咒骂、责备、狂怒呼号着求死与灭亡。嗅觉的折磨：众多身体散发的恶臭，它们在地狱中保存着坟墓里的一切腐败。味觉的折磨：令人发狂的饥饿，其猛烈将迫使受咒诅者吞食自己的肉；吞噬人的干渴，而解渴之物却是茵陈与苦胆。触觉的折磨：这火，如同衣袍环绕受咒诅者，并穿透他的所有肢体——这是由神自己的气息点燃的火；这火保存它的受害者，同时每一刻都耗尽并更新他的感知，使他的痛苦成为永恒；这火装备着神的一切属性，用以向受咒诅者报复；这火与受咒诅者合而为一，在他的血管中沸腾，从每一个毛孔出入，使他的身体在地狱的熔炉中只成为一块燃烧的煤。
永恒的折磨。「永远」、「绝不」。永远是悔恨与绝望，永远与魔鬼为伍，永远有烈焰；绝无任何终结，绝无任何间断，绝无任何痛苦与折磨的减轻。「我们中间有谁能与吞噬的火同住？我们中间有谁能与不灭的火共存呢？」（赛 33:14）。
交谈
向耶稣基督倾诉；在祂脚前回想，这些人被定罪的原因，要么是拒绝相信祂的来临，要么是没有遵守祂的诫命。这是祂来到世上以前被定罪之人的罪，也是那些生活在祂时代的人、以及祂以后来到世上的人的罪。然后，在思想与心灵上永远依附于祂，好使祂拯救你脱离永死。最后，要向祂献上最热切的感谢，因为祂没有容许你坠入这可怕的深渊，反而直到今日仍追寻你——不是以祂的报复，而是以祂浩大的良善和无限的怜悯。
主祷文。圣母经。
关于死亡的第一操练
预备祷告。
第一前奏。在思想中来到临终者的床边，或来到一个准备接收棺材的坟墓旁，或来到墓园中央。
第二前奏。向我们的主祈求对死亡有益于救恩的畏惧，并祈求每日为死亡作准备的恩典。
死亡是什么？死亡是向这世上的一切告别——向财富、享乐、朋友、家庭告别；这是一场悲伤、令人心碎、无可挽回的告别。死亡是离开我的家，被抛入一个深而狭窄的坑里，除了一件裹尸布外没有任何衣物，除了爬虫与蛆虫外没有任何陪伴。死亡是进入最屈辱、最接近虚无的状态，在那里我将成为腐败的猎物，在那里我将支离破碎，在那里我将分解为传染性的腐烂。死亡是使我的灵魂在眨眼之间进入一个名为永恒的未知领域，在那里我要从神口中听见，我将在何处作那场将持续到永远的大退省，是在天堂，还是在地狱的深处。
我非死不可吗？最确实不过。有什么向我保证这一点呢？理性、信仰、经验。是的；尽管有一切预防、一切照料、一切医生的努力，我终将死去。那些在我以前活着的人在哪里？在坟墓里，在永恒中。从这坟墓、从这永恒中，他们向我呼喊：「昨天是我，今天是你。」（德 38:23）。
我不久就会死吗？是的。为什么？因为自我出生以来，我一直只是在死去。一个持续而不间断的行动很快就会完成。其他一切行动都有某种停止；事务、学习、娱乐、睡眠——这一切都有间歇；死亡是唯一从不中断的行动。既然我自出生以来，昼夜每一刻都在死去，我的死亡过程怎会漫长呢？死亡已经从我这里夺走的那部分生命如今在哪里？死亡怎样夺走了我的过去，也将怎样夺走我的未来；以同样的迅速，以闪电般的迅速。
我将在何时死去？在什么年纪？老年？壮年？会是在久病之后吗？会是因跌倒、因火灾，还是在刺客刀下？在什么地方？在我自己家中，还是在陌生人家中？在餐桌旁、游戏时、剧院里、教堂里、床上，还是刑台上？我会在哪一天死去？今年？本周？明天？今天？我将在何种状态中死去？是在恩典状态中，还是在罪的状态中？对这一切问题，耶稣基督回答我说：「所以，你们要警醒，因为那日子，那时辰，你们不知道。」（太 25:13）。
我要死几次？只有一次；因此，在这件大事上任何错误都是不可挽回的。不得善终的不幸，是永远的不幸。那么，这不得善终取决于什么？取决于一瞬间。只需片刻就能以致死的罪冒犯主。因此，也只需片刻就能决定我的永恒。倘若我今年死去，死在我生命中的某一天、某一时辰，正当我是神的仇敌时，我现在会在哪里？
感发
恐惧；渴望；决心。
交谈
在想象中呈现我们的主在十字架上临终的景象，并把你临终的时刻托付给祂。
主祷文。圣母经。
关于死亡的第二操练
第一默观 / 你的临终痛苦
预备祷告。
第一、第二前奏。同前。
感官的运用
视觉的运用。默观：(1) 你的居室被一盏灯微弱的光昏暗地照着；环绕你的一切物件仿佛在说：「你要离开我们，而且是永远离开。」(2) 围在你身边的人——你的仆役、你的家人、耶稣基督的司铎。(3) 你自己躺在痛苦的床上，与死亡剧烈搏斗。(4) 在你身旁，魔鬼与圣天使正在争夺你的灵魂。
听觉的运用。听听你艰难断续的呼吸声，听听在场者压抑的抽泣声，听听教会在泪水中诵念的祈祷文：「主啊，救他脱离恶死，脱离地狱的痛苦，脱离魔鬼的罗网。」「基督徒的灵魂，离去吧，因创造你的神、全能的父之名；因为你受苦的耶稣基督之名；因圣化你的圣灵之名。」司铎向你提示的圣洁话语：「主耶稣，收纳我的灵魂；马利亚，恩典之母，怜悯之母」，等等。
味觉的运用。想象临终之人临终挣扎的一切苦味。就现在而言——与你的财物、你的家庭、你的身体分离，是何等的苦涩；在最后一息之前，是何等的疲惫与恐惧！就过去而言——忆起你的不忠、你对恩典的抗拒，是何等的苦涩！就未来而言——想到你即将经受的审判，是何等的苦涩！
触觉的运用。设想自己双手握着司铎递给你的十字苦像。触摸你自己那濒于解体的身体：那冰冷的双脚、僵硬的双臂、因呼吸断续而艰难起伏的胸膛、那以几乎无法察觉的动作跳动的心。不久以后，你的亲属和朋友就会看见你处于这种状态。现在就对自己作出那些你的临终痛苦很快将在目睹者心中激发的反思。
最后与我们临终的主作一次交谈：「主啊，我将我的灵交在你手里。」
第二默观 / 你死后的状态
预备祷告。
前奏。同前。
视觉的运用。思考：(1) 你死后片刻：你的尸身裹在殓布中；身旁有十字苦像、圣水、亲友；一位司铎正为你祈祷；官员在死亡登记册上写下你离世的日期与时辰；仆役们忙于筹备你的葬礼。(2) 你死后翌日：你无生命的身体在棺材中，被移出你的居室，安放在祭坛脚下；随后被送往最后的居所——坟墓。(3) 你死后若干时日：凝视那块已被岁月熏黑的墓石，而在这石头下面，是你身体的凄惨光景：腐烂的肉、分离的肢体、被坟墓的腐朽所侵蚀的骸骨。
听觉的运用。再次逐一回顾那些以你自己为众人所见之景的不同场面：丧钟凄凉的声音，它在请求人为你祈祷；在你临终床前诵念的祷文：「De profundis clamavi」；仆役们的谈话，他们毫无顾忌地谈论你；亲友们彼此交流对你逝去的感想；被叫来安排你葬礼的人；葬礼仪式中教会的圣咏：「主啊，在那可畏之日，求祢救我脱离永死；那时天地将要震动；祢将前来审判——那是震怒、灾祸与苦难之日，那伟大而痛苦的日子」；参加你葬礼之人的交谈；你死后人们在世间对你的议论。
嗅觉与触觉的运用。想象你吸入你的灵魂离开身体后，身体所散发的气味——若在你死后数月把它从棺材中取出，它会散布的腐臭。想象你触摸到你被安葬之处的潮湿泥土、破烂的殓布、光秃的头骨、分离的肢体，以及那团封在坟墓中的腐败之物；数月之后，单是看见它就令人恐怖。
面对这悲惨的景象，问问自己：世界是什么，生命又是什么？「虚空的虚空，虚空的虚空，全是虚空。」（传 1:2）最后，与我们临终的主作交谈：「主啊，我将我的灵交在你手里。」
主祷文。圣母经。
关于个别审判的操练
预备祷告。
第一前奏。在想象中呈现耶稣基督的审判台，以及你的灵魂被带到自己的审判者面前，为它一切的行为交账。
第二前奏。「最慈爱的耶稣啊，请记念，祢曾为了我谦卑自己，取了这必死的生命。我恳求祢，在那伟大的日子，不要让我丧亡。」
思考
审判的时间与地点。审判的时刻，就是你吐出最后一口气的时候。想象你的亲属与朋友围在你的临终床边，察看你的嘴唇、你的心口，寻找一丝气息、一次搏动，以发现是否仍有生命迹象。就在他们还在问你究竟属于时间还是属于永恒之时，你已经在你的审判者的审判台前了。而这审判台在何处？就在你刚刚咽气的地方，在你的临终床边，在那些围绕着你无生命的遗体、并且并非出于愿意且大概也未想到自己正参与这可怕场景的人们面前。
被告者。那就是你的灵魂；但只是你的灵魂连同其行为；你的灵魂突然被光照，明白自己一切的义务、所领受的一切恩典、所犯下的一切罪孽；你的灵魂在它的神面前，无力逃避这令人生畏的景象。何等处境啊！一个属世的灵魂，面对它从未爱过的那位神——一个耽于享乐的灵魂，面对那三重圣洁的神，祂曾目睹它的失序，并即将惩罚这一切！
控告者。撒但，他重提你屡次更新、又屡次违背的洗礼誓愿；圣天使们；你的守护天使，他以你所拒绝的感发责备你；受托照管你弟兄灵魂的天使们，他们以你的恶表责备你；守护圣坛的天使们，他们以那使你远离圣桌的冷漠责备你；你的良心，它把你过去的一生摆在你眼前，呈现出你一切的行为，这些行为呼喊说：「你认得我们吗？我们是你的行为。」
审判者。你的审判者是耶稣基督，耶稣基督曾是你的父亲、你的配偶、你的朋友、你的兄弟；但如今祂只是你的审判者——一位无限圣洁的审判者，一位洞察一切的审判者，一位无限公义的审判者，一位不容上诉的审判者，一位全能的审判者。在祂的公义面前，你哪有不惧怕的！「神兴起的时候，我怎样行呢？他察问的时候，我怎样回答他呢？」（伯 31:14）
你在神的审判台前的辩护。若你身负致死的罪站在耶稣基督的审判台前，面对针对你的指控，你将如何回答？你会以无知为自己开脱吗？但你曾有良心与信心的光照；以软弱为借口吗？但你曾有恩典；以诱惑为借口吗？但你曾有祈祷与圣事；以使你误入歧途的恶表为借口吗？但你曾有那么多圣洁的榜样教导你。抛开借口，你会求助于圣马利亚与众圣徒的代祷吗？他们已不能再为你做什么；你会求助于耶稣基督的怜悯吗？祂从今以后是公义的神，不再是慈悲的神：「我的眼必不顾惜，也不可怜他们」（结 8:18）。
判决。对义人将说：「你们这蒙我父赐福的，可来承受那创世以来为你们所预备的国。」（太 25:34）但对罪人将说：「你们这被诅咒的人，离开我！进入那为魔鬼和他的使者所预备的永火里去！」（同上，41）离开我！也就是说，我们之间的一切联系都断绝了；离我远去吧，悖逆本性的孩子；我不再是你的父亲——离我远去吧，迷途的羊，我不再是你的牧者；你的感官受咒诅，每一种都要有自己的折磨——你的理智、你的心、你的整个存在都受咒诅。离开，进入永火里去，到那火里，你唯一的住处将是火炉，你的食物将是火焰——那火将存留，与我为神一样永恒；离开，到那为撒但和他的使者所预备的火里去吧。我以天地为证，这火原不是为你预备的。我声明，为把你从这永火中拯救出来，我已做了一切；但既然你不肯从我的恩典与友谊中获益，就离开我，永远离开我。
情感。恐惧；渴望；决心。
交谈
在被钉十字架的耶稣基督脚前：「至公义的审判者啊，我恳求祢，在那清算的大日之前赐给我赦免之恩。看哪，我作为有罪之人在祢面前呻吟；因我的罪孽，羞愧遮盖我的面。神啊，怜惜我这向祢呼求怜悯的人。」
在马利亚像脚前：「马利亚啊，你既是神之母，也是罪人之母；既是审判者的母亲，也是罪犯的母亲；愿神——你的儿子——不要定你的儿子这罪人的罪。」
主祷文。圣母经。
关于浪子的操练
预备祷告。
第一前奏。在想象中呈现浪子长久漂泊后返回父亲身边的景象。
第二前奏。向我们的主祈求恩典，使你效法浪子的悔改，并像他一样为过去获得赦免。
浪子的比喻
「一个人有两个儿子」，等等（路 15:11–24）。
第一点 / 浪子的漂泊
思考一切情形。
他尚年少。青春的情欲，也就是贪爱享乐、追求独立，正是他漂泊的原因。你的漂泊不也出于同样的原因吗？
他向父亲索要自己那份遗产。这浪子的行为是何等忘恩负义，何等不公不义，何等鲁莽轻率！这一切不都见于那些使你离开你的神的步伐中吗？
他去了一个遥远的国家。这是你投身世俗时漂泊的写照。难道不是你为了躲避恩典，害怕它不顾你的意愿找到你，并把你带回天父身边，才尽可能远地逃离了自己和神吗？
浪子离开父亲，挥霍掉他所有的财产。而你，离开了神，又浪费了多少恩典的宝藏呢！回想所有这些损失，用血泪为它们痛哭吧——失去与神的友谊、失去你过去的功德、失去你的基督徒教育、失去那些如此有利于虔敬的倾向、那种对德行的爱好、那种良心的敏锐、那种内心的正直——失去那些被你滥用于情欲的才能——失去理性——或许失去信心。哦，何等致命地滥用了神的恩赐！
浪子在一个被饥荒蹂躏的国度里，很快就陷入匮乏。他被迫投身于一个严苛的主人门下；被判定去照料污秽的牲畜；垂涎它们那卑贱的食物，却得不到。
请看罪的恶果：
(1) 放纵。在这个国度里，世界成了残酷饥荒的猎物。这饥饿就是情欲吞噬人的饥饿，它不停地呼喊：「给呀，给呀。」（箴 30:15）而这匮乏，就是一个被幸福欲望折磨的灵魂深处的渴求，它在受造物中只找到无尽的悔恨、厌恶与忧伤。(2) 奴役。像浪子一样，罪人是奴隶，不只是一个主人的奴隶，而是无数暴君的奴隶——魔鬼的奴隶、世界的奴隶、他自己倾向与习惯的奴隶。(3) 堕落。一个与神隔绝的灵魂，为了寻求幸福，没有一种快乐——无论多么卑贱——是它不会去追求的。它甚至会嫉妒最可耻的罪人，羡慕他们最羞耻的放纵；有时甚至羡慕牲畜的处境，以至于渴望像它们那样，除本能以外没有律法，除感官的满足以外没有别的归宿：「人在尊贵中而不醒悟，就如死亡的畜类一样。」（诗 49:20）
第二点 / 浪子的归回
浪子被世界遗弃，回到自身。他开始反省自己的罪与不幸。他在自己里面找不到什么可反省的题材呢！神啊，我离弃祢，得到了什么？在这世界，我找到了什么安息，什么幸福？难道为了那如此短暂、如此空虚、如此卑贱的快乐，就有必要牺牲祢的友谊、良心的平安、我的永恒吗？
浪子将自己的处境与他父亲的仆人们比较，羡慕他们的幸福。不忠的灵魂啊，你的处境与神的仆人们相差何等之远！他们心中何等平安、何等喜乐！你心中却充满何等烦恼、何等苦楚！
浪子立下勇敢的决心。他说：「我要起来，到我父亲那里去。」他不止步于言语和愿望；他不推迟归家；无论面对世人的嘲笑，还是要牺牲自己的依恋，他都没有退缩。这是何等真切悔改的榜样！
浪子希望借着承认自己的过错，重新得回父亲的喜爱。也让这成为你悔改的第一步。将自己俯伏在临在于司铎身上的耶稣基督脚前，并对祂说：「父啊！我得罪了天，也得罪了祢。从今以后，我不配称为祢的孩子；若祢屈尊接纳我列于祢的仆人之中，我就太有福了。」
思考浪子从他父亲那里得到的欢迎。
他的父亲远远看见他，立刻动了慈心。照样，罪人心中一有悔改之情兴起，神就动了怜悯；祂忘记他过去的忘恩负义；祂只看见他的不幸与悲伤。
浪子的父亲伏在他的颈项上，拥抱他。当我们被受造物遗弃而归向神时，要在这些事实中认出神的美善。难道神不该为祂的荣耀、祂的圣洁、祂的公义而拒绝我们吗？然而，祂却迎接我们；祂给我们赦免；祂拥抱我们，将我们紧贴祂的圣心。
浪子的父亲下令立即恢复他身份的一切特权。主对待归向祂的罪人也是如此。祂以自己的友谊，把罪人因罪所丧失的一切都归还给他——清白、平安、功德、进入天堂的权利，以及他作为人与基督徒的全部尊严。
最后，浪子的父亲命人举行盛大的筵席，庆祝儿子的归来，并邀请全家共享这筵席的喜乐。照样，我们的天父也以隆重的庆典庆祝罪人的归来，在其中将自己的身体赐给他。祂邀请众天使为他的灵性复活而欢欣。祂愿意他悔改的日子成为祂全家——即教会——喜乐欢宴的日子。既然如此，我们为何还要迟延，不回到这位慈父的怀抱与心中呢？
Fourth Part
交谈
Mysteries of the Life of Our Lord
像浪子伏在父亲脚前一样，把自己投在耶稣基督脚前，并向祂承诺永不再离弃祂。
Distributed by St. Ignatius into Fifty-One Subjects of Prayer Corresponding to the Three Last Weeks of the Exercises
《基督之魂》。
1. The Incarnation of the Word Announced to the Blessed Virgin (LUKE 1:26–38)
The angel Gabriel salutes the Blessed Virgin and announces to her the conception of the Word of God: “The angel entering, said to her, Hail, Mary, full of grace. Thou shalt conceive in thy womb, and shalt bring forth a son,” and so on.
The angel confirms what he has just announced by the example of the miraculous conception of St. John the Baptist: “Thy cousin Elizabeth, she also hath conceived a son in her old age,” and so on.
The Holy Virgin replies to the angel: “Behold the servant of the Lord; be it done to me according to thy word.”
2. The Visit that Mary Pays to her Cousin Elizabeth (LUKE 1:39–56)
Mary goes to visit Elizabeth. What impression the approach of Mary, and her voice, made on St. John! “When Elizabeth heard the salutation of Mary, the infant leaped in her womb. And Elizabeth was filled with the Holy Ghost, and said, ‘Blessed art thou among women, and blessed is the fruit of thy womb.’”
The Holy Virgin, in the transport of her joy, breathes forth the sentiments of her soul in the canticle, “My soul doth magnify the Lord,” and so on.
Mary remains with Elizabeth three months and returns to her own home.
3. The Birth of Jesus Christ (LUKE 2:1–14)
The Blessed Virgin sets out from Nazareth with St. Joseph, her spouse, to go to Bethlehem: “Joseph went up from Galilee out of the city of Nazareth, to Bethlehem… to be enrolled with Mary, his spouse, who was with child.”
“Mary brought forth her first-born Son, and wrapped Him up in swaddling clothes, and laid Him in a manger.”
“Suddenly there was with the angel a multitude of the heavenly army, praising God and saying, ‘Glory to God in the highest,’” and so on.
4. The Adoration of the Shepherds (LUKE 2:8–20)
An angel reveals the birth of Jesus Christ to the shepherds: “I bring you good tidings of great joy… This day is born to you a Saviour,” and so on.
The shepherds hasten to Bethlehem: “They came with haste, and they found Mary and Joseph, and the Infant lying in a manger.”
The shepherds return, “glorifying and praising God,” and so on.
5. The Circumcision (LUKE 2:21)
The Child is circumcised.
“His name is called Jesus, which was so called by the angel before He was conceived in the womb.”
The Child, after His circumcision, was placed in His Mother’s arms, who feels the most tender compassion at seeing the blood of her Son flow.
6. The Adoration of the Magi (MATT. 2:1–12)
Three kings, wise men, guided by a star, come to adore Jesus Christ: “We have seen His star in the east, and are come to adore Him.”
“And falling down at the feet of the Child, they adored Him; and opening their treasures, they offered Him gold, frankincense, and myrrh.”
Having received an answer in sleep that they should not return to Herod, they went back another way into their country.
7. Purification of the Holy Virgin and the Presentation of the Child Jesus in the Temple (LUKE 2:22–39)
Mary and Joseph carry the Child to the Temple of Jerusalem to present Him to God as their first born and make the offerings prescribed by the law: “a pair of turtle doves or two young pigeons.”
Simeon came into the Temple, “and took the Child into his arms, and blessed God, and said, Now dost Thou dismiss Thy servant, O Lord, according to Thy word, in peace,” and so on.
“Anna, coming in at the same hour, confessed to the Lord; and spoke of Him to all that looked for the redemption of Israel.”
8. The Flight Into Egypt (MATT. 2:13–15)
Herod, wishing to kill the newborn Jesus, orders all the children about Bethlehem to be massacred. But before that, an angel had warned Joseph to go into Egypt: “Arise, and take the Child and His Mother, and fly into Egypt.”
Joseph sets out for Egypt: “He arose, and took the Child and His Mother by night, and retired into Egypt.”
“He was there until the death of Herod.”
9. The Return from Egypt (MATT. 2:19–23)
An angel warned Joseph to return to the land of Israel: “Arise; take the Child and His Mother, and go into the land of Israel.”
Joseph immediately “arose, and came into the land of Israel.”
Archelaus, son of Herod, reigned in Judea at that time, which induced Joseph to retire to Nazareth.
10. The Life of Our Lord from His Twelfth to His Thirtieth Year (LUKE 2:51, 52; MARK 6:3)
Jesus was subject and obedient to Mary and Joseph.
“He advanced in wisdom and age and grace with God and men,” and so on.
It appears that He Himself worked at a trade, since it is said in St. Mark (Chapter 6), that the Jews said of Him, “Is not this the carpenter?”
11. Jesus Among the Doctors at Twelve Years of Age (LUKE 2:41–51)
Jesus having attained the age of twelve years went from Nazareth to Jerusalem.
He remained in Jerusalem, without Mary and Joseph knowing it.
Having sought Him for three days, they found Him in the Temple among the doctors. They asked Him why He had remained in Jerusalem; He replied, “Did you not know that I must be about My Father’s business?”
12. The Baptism of Jesus Christ (MATT. 3:13–17; MARK 1:9–11; LUKE 3:21–23)
Jesus having bid adieu to His Mother set out from Nazareth, and went to the banks of the river Jordan, where John, His precursor, was baptizing.
He is baptized by St. John, who at first excuses himself as unworthy to exercise this function toward Him; but Jesus Christ obliges him, saying, “Do it, for it becometh us to fulfil all justice.”
The Holy Ghost descends upon Jesus Christ, and the voice of the Eternal Father is heard in heaven: “This is My beloved Son, in whom I am well pleased.”
13. The Temptation of Jesus Christ (MATT. 4:1–11; MARK 1:12, 13; LUKE 4:1–13)
Jesus Christ, after His baptism, retired into the desert and fasted there forty days and forty nights.
There He was tempted three times by the enemy of our salvation: “The tempter coming, said to Him, ‘If Thou be the Son of God, command that these stones be made bread… Cast Thyself down from this pinnacle… All these will I give Thee, if, falling down, Thou wilt adore me.’”
“Angels came and ministered to Him.”
14. The Call of the Apostles
St. Peter and St. Andrew appear to have been called three times; first, to a simple knowledge of Jesus Christ ( John 1); then, to follow Jesus Christ only for a time, intending to return to and continue their trade of fishermen (Luke 5); finally, to follow Him constantly, and not to leave Him any more (Matt. 4; Mark 1).
He called the sons of Zebedee, as is related in St. Matthew, Chapter 4; Philip, as St. John relates, Chapter 1.; and Matthew, as he himself relates, Chapter. 9.
The other Apostles were called also, although there is no express mention in the Gospels of the order and circumstance of their vocation.
- On this, three reflections may be made: (1) that the Apostles were taken from a low and poor station; (2) that they were raised to a supereminent dignity with admirable sweetness; (3) that they were honored with supernatural gifts, as numerous as they were extraordinary, and by that placed above all the patriarchs of the Old Testament and all the saints of the New.
15. First Miracle of Jesus Christ at the Marriage of Cana (JOHN 2:1–11)
Jesus Christ is invited, with His disciples, to the marriage taking place at Cana.
His Mother tells Him that the guests are in want of wine: “They have no wine.” She said to the waiters, “Whatsoever He shall say to you, do ye.”
The Lord changes the water into wine: “so manifesting His glory; and His disciples believed in Him.”
16. The Buyers and Sellers Turned Out of the Temple the First TimeThis occurred after the first Pasch, which followed Our Lord’s baptism. The second time Our Lord performed this act was before the fourth Pasch, as is recorded by St. Matthew (21:12), St. Mark (11:15), and St. Luke (19:45). (JOHN 2:13–22)
He drives out of the Temple all the buyers and sellers, having armed Himself with a scourge made of little cords.
He pours out the money of the changers and overthrows the tables.
With more meekness, He says to those who sold doves, “Take these things hence, and make not the house of My Father a house of traffic.”
17. The Sermon of Jesus Christ on the Mount (MATT. 5–7; LUKE 7:17–49)
Jesus Christ proposes to His beloved disciples eight kinds of beatitudes.
He exhorts them to make a good use of the gifts and talents they have received from God: “So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.”
He shows that He does not come to destroy the Law but, on the contrary, to perfect it by developing the precepts against homicide, theft, fornication and perjury; by ordaining that we love even our enemies: “I say to you, Love your enemies, do good to them that hate you.”
18. The Tempest Calmed on the Sea of Galilee (MATT. 8:23–27; MARK 4:35–40; LUKE 7:22–25)
A violent tempest arose on the sea while Jesus slept.
His disciples, being afraid, awake Him. He reproaches them with their want of confidence: “Why are you fearful, O ye of little faith?”
He commands the winds and the sea to be still, and immediately there is a profound calm. All those who witnessed it, struck with astonishment, cried out, “What manner of man is this, for the winds and the sea obey Him?”
19. Jesus Christ Walks on the Waters (MATT. 14:22–33; MARK 6:45–54; JOHN 5:15–21)
Jesus Christ, being still on the mountain, orders His disciples to return to their boat, “and having dismissed the multitude, He went up into the mountain to pray alone.”
During the night, a tempest arises. The boat of the Apostles is violently tossed by the waves. Jesus goes toward them, and to reach the boat He walks upon the waters. “The Apostles, seeing Him, were afraid, and thought it was a spirit.”
Jesus says to His Apostles, “It is I; fear not.” After He had reassured them by these words, St. Peter asks permission to join Him. Jesus having permitted him, Peter, walking on the waters, goes to meet Him; but feeling afraid, he begins to sink. The Lord reproves him for the weakness of his faith, and entering the boat, the wind ceases.
20. Jesus Christ Sends His Apostles to Preach (MATT. 10:1–42, 11:1; MARK 6:7–13; LUKE 9:1–6)
Jesus, having assembled His disciples, gives them power to cast out devils and to cure all sorts of diseases.
He teaches them prudence and patience: “I send you as sheep amidst the wolves. Be ye, therefore, wise as serpents and simple as doves.”
He explains in what manner they must conduct their apostolic mission: “Freely have you received, freely give.” “Do not possess silver nor gold.” Moreover, He tells them expressly what they are to teach: “Go and preach that the kingdom of heaven is at hand.”
21. The Conversion of Magdalen (LUKE 7:36–50)
Jesus being at table in the house of a Pharisee, a woman, a sinner of the city, enters the room, carrying an alabaster vase full of perfumes.
Standing behind at the feet of Jesus, she waters them with her tears, wipes them with her hair, kisses them and anoints them with perfumes.
Jesus defends Himself against the Pharisee, to whom He says: Many sins are forgiven this woman because she hath loved much.” Then He said to her, “Thy faith hath made thee safe; go in peace.”
22. The Multitude Fed (MATT. 14:13–21; MARK 6:30–44; LUKE 9:10–17; JOHN 6:1–14)
The disciples ask Jesus to send away the multitude who had followed Him into the desert.
Jesus tells His disciples to give Him the loaves they had brought. Having blessed them, He breaks them and gives them to His disciples to distribute to the people, whom He had first ordered to be seated.
All the multitude eat and after they are satisfied, there remain twelve baskets of the pieces.
23. Transfiguration of Jesus Christ (MATT. 17:1–9; MARK 9:1–8; LUKE 9:28–36)
Jesus takes with Him His three dearest disciples, Peter, James and John. “He was transfigured before them. And His face did shine as the sun; and His garments became white as snow.”
Jesus speaks of His passion to Moses and Elias.
Peter asks permission to erect three tents on the mountain. A voice is heard from heaven: “This is My beloved Son, hear ye Him.” The disciples, being afraid, fell on their faces. Jesus reassured them, touched them, and raised them, saying to them, “Arise, and fear not… Tell the vision to no man till the Son of Man be risen from the dead.”
24. The Resurrection of Lazarus (JOHN 11:1–45)
Jesus, having heard that Lazarus was ill, remains two days in the place where He was, so that the miracle He wished to work in his favor might be more striking.
Before raising him, He rouses and animates the faith of his two sisters: “I am the resurrection and the life: he that believeth in Me, although he be dead, shall live.”
Jesus begins by shedding tears; He addresses a fervent prayer to His heavenly Father; then He raises the dead. On which it may be observed, that it was done by the most positive command: “Lazarus, come forth.”
25. The Supper at Bethania (MATT. 26:6–13; MARK 14:3–9; JOHN 12:1–11)
Jesus eats at the house of Simon the leper, and Lazarus is one of the guests.
Mary anoints the head of Jesus with precious perfumes.
Judas murmurs at the action of Mary: “What is the use of this profusion?” Jesus excuses Magdalen: “She hath wrought a good work upon Me.”
26. Palm Sunday (MATT. 21:1–11; MARK 11:1–10; LUKE 19:29–44; JOHN 12:12–19)
The Lord orders His Apostles to go and seek and bring Him an ass with its foal: “Loose them, and bring them to Me. And if any man shall say anything to you, say ye, that the Lord hath need of them, and forthwith he will let them go.”
The Apostles having laid their garments on the ass, the Lord mounted on it.
The people assemble in crowds to receive Him. All hasten to cover the way with their garments and the branches of trees, singing: “Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord. Hosanna in the highest!”
27. The Preaching of Jesus in the Temple (LUKE 19:47, 48)
Jesus teaches every day publicly in the Temple.
The preaching over, He returns to Bethania, not any one in Jerusalem receiving Him.
28. The Last Supper (MATT. 26:17–30; MARK 14:12–20; LUKE 22:7–23; JOHN 13:1–30)
Jesus Christ eats the paschal lamb with His disciples and warns them of His approaching death: “Amen, I say to you, that one of you is about to betray Me.”
Jesus washes their feet, even those of Judas, and begins with Peter. He, considering the majesty of Jesus Christ and his own lowness, opposes it at first: “Lord, dost Thou wash my feet?” He did not yet know that it was a lesson of humility that their Divine Master was giving them, who told them of it in these words: “I have given you an example, that as I have done to you, so do you also.”
Then He institutes the most Holy Sacrament of the Eucharist to be the pledge of His love. These are His words: “Take ye and eat, this is My body,” and so on. The supper ended, Judas goes out to sell Him to the chief priests.
29. Mysteries, from the Supper to the Garden of Olives Inclusive (MATT. 26:31–46; MARK 14:27–42; LUKE 22:47–54; JOHN 13:31–38, 14–17, 18:1, 2)
The supper being ended, and having returned thanks to His Father, Jesus sets out to go to the mountain of Olives with His eleven disciples, who are filled with fear. He leaves eight of them at Gethsemani: “Sit you here, till I go yonder and pray.”
Taking with Him Peter, James and John, He repeats three times the same prayer: “My Father, if it be possible, let this chalice pass from Me. Nevertheless not as I will, but as Thou wilt.” The greater His sorrow became in this mortal agony, the more earnest He became in prayer.
He allows Himself to be reduced to such an excess of fear and terror that He said, “My soul is sorrowful even unto death.” He sweated blood abundantly, according to the testimony of St. Luke: “His sweat became as drops of blood, trickling down upon the ground.”
30. From the Garden to the House of Annas (MATT. 26:47–57; MARK 14:43–53; LUKE 22:47–54; JOHN 18:3–24)
Our Lord allows Judas to betray Him by a kiss, and the soldiers to seize Him like a malefactor: “Ye are come out as it were to a robber with swords and clubs to apprehend Me. I sat daily with you teaching in the Temple, and you laid not hands on Me.” Then, having interrogated them in these terms, “Whom seek ye?” all His enemies fall backward to the ground.
Peter strikes one of the servants of the high priest and wounds him. Jesus says to Peter, “Put up thy sword into the scabbard”; and He cures the servant.
Jesus is arrested, abandoned by His disciples, dragged to the house of Annas. Peter follows Him a short time after and there denies Him the first time.SS. Matthew, Mark and Luke do not separate in their narrative the first denial from the other two, as if all three took place in the house of Caiphas. St. John seems to place the first before Annas; an opinion embraced by St. Augustine, whom St. Ignatius here follows (see De Ligny’s Life of Christ, pt. 3, ch. 46). Jesus receives a blow from another servant of the high priest, who reproaches Him with being wanting in respect: “Answerest Thou the high-priest so?”
31. From the House of Annas to that of Caiphas (MATT. 26:57–75; MARK 14:53–72; LUKE 22:54–71; JOHN 18:24–27)
Jesus bound is led from Annas to Caiphas. There Peter denies Him twice. But the Lord casts a look at His apostle; “and he going out wept bitterly.”
Jesus remains bound all the night.
The guards who surround Him insult and torment Him. They blindfold Him, strike Him, and say in derision, “Christ, prophesy unto us, and say who it is that struck Thee.” They insult Him by a thousand blasphemies.
32. From the House of Caiphas to that of Pilate (MATT. 27:1–27; MARK 15:1–14; LUKE 23:1–5; JOHN 18:28–40)
Jesus is led before Pilate and calumniously accused at his tribunal: “We have found this man perverting our nation, and forbidding to give tribute to Caesar.”
Pilate, having examined Him several times, answers the Jews, “I find no cause in this man worthy of death.”
The Jews ask for the release of Barabbas in preference to that of Jesus Christ: “Not this man, but Barabbas.”
33. From the House of Pilate to that of Herod (LUKE 23:6–12)
Pilate sends Jesus to Herod, king of Galilee, supposing that He was a Galilean.
Herod questions Him to satisfy his curiosity. Jesus answers nothing, though the Jews load Him with accusations.
Herod and his court insult Him, and in derision He is clothed in white.
34. Jesus Sent Back from Herod to Pilate (MATT. 27:24–30; MARK 15:15–19; LUKE 23:12–23; JOHN 19:1–11)
Herod sends Jesus Christ back to Pilate. From this day, Herod and Pilate, who had been enemies before, became reconciled.
Pilate orders Jesus Christ to be scourged; the soldiers crown Him with thorns and place an old purple mantle on His shoulders; afterward they insult Him, saying in derision: “Hail, king of the Jews!” at the same time they strike Him.
Jesus comes out of the hall of justice crowned with thorns and clothed in purple. Pilate, showing Him to the Jews, says, “Behold the man!” The priests seeing Him, say, “Crucify Him, crucify Him!”
35. Condemnation and Crucifixion of Jesus Christ (MATT. 27:31–38; MARK 15:20–28; LUKE 23:24–38; JOHN 19:12–24)
Pilate being seated on his tribunal, judged Jesus and delivered Him up to the Jews, who renounced Him for their King, saying, “We have no king but Caesar.”
Jesus bears His cross until, His strength failing Him, they compel a man named Simon, a Cyrenian, to carry it behind Him.
He is crucified between two thieves. At the top of the cross this inscription is placed: “Jesus of Nazareth, king of the Jews.”
36. Jesus on the Cross (MATT. 27:39–56; MARK 15:29–41; LUKE 23:39–49; JOHN 19:25–39)
They blaspheme against Jesus Christ in different ways: “Thou that destroyest the Temple of God… come down from the cross,” and so on. The soldiers divide His garments.
Jesus pronounces seven words on the cross. He prays for His murderers. He pardons one of the thieves crucified with Him. He recommends His Mother to St. John and St. John to His Mother. He cries, “I thirst”; then the soldiers give Him vinegar and water to drink. He complains to His Father of the abandonment in which He left Him. He says, “All is consummated.” Finally, before dying, He pronounces these words: “Father, into Thy hands I commend My spirit.”
At His death, the sun is darkened, the rocks rent, the graves opened, the veil of the Temple is torn from top to bottom. His side being pierced by a spear, blood and water flow from it.
37. The Burial of Jesus Christ (MATT. 27:57–66; MARK 15:42–47; LUKE 23:50–56; JOHN 19:30–42)
Our Lord, being now dead, is taken down from the cross by Joseph and Nicodemus, in presence of His holy Mother, who is overpowered by the most lively grief.
His body, being embalmed, is carried to the sepulcher, and enclosed in it.
Guards are placed at the tomb.
38. The Resurrection of Jesus Christ and His First Apparition
Jesus Christ appears first to His Blessed Mother after His resurrection. The Gospel leads us to think so, by saying that Jesus Christ appeared to several persons; if we do not find in this general expression a sufficiently sure proof, we deserve that reproach of Our Saviour to His disciples: “Are ye still without understanding?”
39. Second Apparition (MATT. 28:1–7; MARK 16:1–11; LUKE 24:1–11; JOHN 20:1, 11–18)
Early in the morning, Mary Magdalen and the mother of James and Salome leave Jerusalem to go to the sepulcher. They say to one another, “Who shall roll us back the stone from the door of the sepulcher?”
They see the stone removed and in the tomb an angel, who says to them, “Ye seek Jesus of Nazareth who was crucified. He is risen; He is not here.”
Jesus appears to Magdalen, who had remained alone at the tomb, the other women having gone away.
40. Third Apparition (MATT. 28:8–10)
The pious women of whom we have spoken are returning to Jerusalem, filled with fear and joy, to tell the Apostles what they had heard of the resurrection of their Master.
As they walk together, Jesus appears to them, and says, “All hail!” They kneel at His feet and adore Him.
The Lord speaks to them tenderly: “Fear not. Go tell My brethren that they go into Galilee; there they shall see Me.”
41. Fourth Apparition (LUKE 24:12–34; JOHN 20:1–10)
St. Peter, having learned from the holy women that Jesus was risen, goes in all haste to the sepulcher.
He enters and sees only the linen clothes in which the body of Our Saviour had been wrapped.
While St. Peter wondered at this event, the Lord appeared, as it was afterward said, “The Lord hath risen indeed, and hath appeared to Simon.”
42. Fifth Apparition (MARK 16:12, 13; LUKE 24:13–34)
He appears to two disciples who are talking of Him on their way to Emmaus.
He reproaches them with their incredulity and explains to them the mysteries of His passion and resurrection. “O foolish, and slow of heart to believe in all things which the prophets have spoken! Ought not Christ to have suffered these things, and so to enter into His glory?”
His disciples beg Him to remain with them. He remains. Then taking bread and breaking it, He gives it to them and disappears. They return to Jerusalem, and relate to the Apostles how they had seen the Lord, and had recognized Him by the breaking of the bread.
43. Sixth Apparition (LUKE 24:36–45; JOHN 20:19–23)
All the disciples, except Thomas, are shut up in a house because they feared the Jews.
Jesus Christ enters the room where they all are, the doors being closed. “He stood in the midst, and said to them, Peace be to you.”
He gives them the Holy Spirit, and says to them, “Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them.”
44. Seventh Apparition (JOHN 20:24–29)
St. Thomas, not having been with the other Apostles when Jesus appeared to them the first time, had protested that he would not believe unless he saw: “If I see not, I will not believe.”
Eight days after, the Apostles being still together, and Thomas with them, the doors being closed, Jesus appears a second time, and says to St. Thomas, “Put in thy finger hither… and be not faithless, but believing.”
Thomas answers, “My Lord and my God!” Jesus replies, “Blessed are they that have not seen, and have believed.”
45. Eighth Apparition (JOHN 21:1–25)
Jesus appears to seven of His disciples who were fishing. They had taken nothing all night; but having cast their net by the order of Jesus Christ, “now they were not able to draw it for the multitude of fishes.”
John knew Jesus Christ by this miracle and said to Peter, “It is the Lord.” Immediately Peter, casting himself into the sea, hastens to Jesus.
Jesus gives them bread and fish to eat. Then, having asked Peter three different times if he loved Him, He gives him the care of His flock, saying to him, “Feed My lambs, feed My sheep.”
46. Ninth Apparition (MATT. 18:16–20; MARK 16:14–20; LUKE 24:46–53)
The disciples, by order of their Master, go to Mount Thabor.
There He appears to them again, saying, “All power is given to Me in heaven and on earth.”
Sending them to preach throughout the whole world, He gives them this command: “Go, teach all nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost.”
47. Tenth Apparition (1 COR. 15:6)
Jesus afterward shows Himself to more than five hundred disciples assembled together.
48. Eleventh Apparition (1 COR. 15:7)
He shows Himself to James alone.
49. Twelfth Apparition
We read in several pious books that He appeared to Joseph of Arimathea alone. This is probable, and we may piously meditate on it.
50. Thirteenth Apparition (1 COR. 15:8)
His soul also makes its presence felt by the patriarchs and the just in limbus; and after having delivered them, He showed Himself to them many times.
He shows Himself very frequently to His disciples after His resurrection and converses with them.
He appears again, after His ascension, to St. Paul, who declares it himself: “And last of all, He was seen also by me, as by one born out of due time.”
51. Ascension of Jesus Christ (ACTS 1:1, 11)
Jesus Christ, having shown Himself many times to His Apostles during forty days, and having convinced them by many signs that He was really living, “speaking to them of the kingdom of God,” He orders them to return to Jerusalem until they shall have received the Holy Ghost.
He led them to the Mount of Olives; and “while they looked on, He was raised up, and a cloud received Him out of their sight.”
While they were looking at Him ascending into heaven, two men dressed in white (whom we believe to have been angels) appeared to them, and said, “Men of Galilee, why stand you looking up to heaven? This Jesus who is taken up from you into heaven, shall so come as you have seen Him going into heaven.”