It’s essential to know which one of these three types of man we are – and what we can do about it. (Day 8 of Total Consecration)
Editor’s Notes
The first period of the preparation for St Louis de Montfort’s Total Consecration to the Blessed Virgin is focused on gaining a greater awareness of the spirit of the world, and emptying ourselves of it.
Today, we are reading Fr Aloysius Ambruzzi’s explanation of the meditation from St Ignatius’ Spiritual Exercises, The Three Classes of Men. We have talked a lot about how this “spirit of the world” infects even Catholic – and this meditation looks again at this, from another angle.
At the end of this meditation, St Ignatius adds a very important “note.” We cannot emphasise enough this note’s importance and beauty. It provides a lot of material for meditation in itself. Do not miss it.
We are approaching this meditation earlier than St Ignatius would have us do it in the Exercises, because of its focus on how a little worldliness derails the whole spiritual organism of man.
This text is intended to provide fuel for a more fruitful meditation on the points, which follow the text below. As we read or listen to the conference, and later make the meditation, let us specifically call to mind the Blessed Virgin. We should consider how she lived in regard to the points discussed, and implore her to obtain for us the light to see the truth about ourselves, and the resolve to act accordingly.
David from Catholic Hub has again kindly agreed to read this text for us. You can find out about his work below:
The themes, as well as vocal prayers and readings associated with this ‘Week 0’, can be found here. You can find the book here.
Although this is part of the Total Consecration preparation, it also stands alone as a great text in its own right.
CONTENTS:
READING: The text consists of Fr Aloysius Ambruzzi’s commentary on The Three Classes of Men, from St Ignatius’s Spiritual Exercises.
MEDITATION: Fr Ambruzzi’s text is intended to provide material for St Ignatius’ meditation, which appears in point-form following it. A guide on how to use these points in meditation can be found here.
Reading: The Three Classes of Men
The Test of Sincerity
A Companion to the Spiritual Exercises of Saint Ignatius
Fr Aloysius Ambruzzi SJ
Every lover of Christ longs to follow Him in the hardest things—even in actual poverty and humiliations, if He so wills—that he may truly resemble Him. Amor aut pares invenit aut facit. How is it, then, that only a few realize in themselves perfect similarity with Christ? Alas, we are tied down to some creature or other, and never manage to break away from it and find God in peace. The meditation on Three Classes is meant to enlighten our minds as to the danger of such an attachment and to give us strength and generosity to break away from it.
The first Prelude is the history concerning three Classes of men, each of which has acquired ten thousand ducats, honestly, though not purely and duly for the love of God. They all desire to save their souls and to find God our Lord in peace, by ridding themselves to this end of the burden and impediment which they find in their affection for the thing acquired.
Each one must probe the depths of his heart to feel what it is that prevents him from finding God in peace—that is from going straight to Him and cleaving wholly to Him. He may be attached to some pleasing creature—money, comforts, a particular way of thinking or acting, a person, a place, or office which he holds or desires to have. He may fear that something hard and unpleasant may befall him—a failure or a repulse; sickness or removal from some place or office, some difficult work, or some extra claim on his time and energy. In none of these cases is there question of a sinful attachment. Implying as this would do an attitude of mind directly opposed to God’s Holy Will, it is not even to be thought of at this stage of the Exercises. The weight and the impediment which the Exercitant experiences in finding peace of soul, is not due to the fact that the creature which he likes, or the means by which he has attained to it, is sinful, but solely to his inordinate attachment to it.
We must sincerely desire to know what prevents us from finding God in peace. How often we even refuse to think about it. How often it hides itself in some dark corner of our soul, and mockingly defies all perfunctory investigation.
St Sebastian, the martyr, had assured Chromatius, Prefect of Rome, that he would be cured of gout if he believed in Christ and destroyed all his idols. Chromatius broke to pieces more than two hundred of them and yet he grew worse. On enquiry, St Sebastian found out that he had spared some instruments which he was wont to use for astrological superstitions and which he thought he could now look upon as mere curios. No sooner were these destroyed than Chromatius was healed.
We all have some such idol, which we want not indeed to set up as ultimate in our life, but to keep, to purify, and to consecrate to God. There is no use proceeding further till it is ferreted out and destroyed.
The second Prelude is to see myself how I stand in the presence of God our Lord and of all His Saints, that I may desire and know that which is most pleasing to His Divine Goodness.
The third Prelude is to beg for grace, to choose that which is more for the glory of His Divine Majesty, and for the salvation of my soul.
These two preludes bring out the attitude of a Christian that seeks the Lord and seeks Him constantly. He walks in the sight of God and of His Saints, anxious to know what is most pleasing to God, and begging for grace to do it unhesitatingly.
1. The first class
All the three Classes desire, somehow, to get rid of the affection they have for the thing acquired, in order to find our Lord in peace and thus save their souls. The first Class make procrastination the rule of their conduct. Though they do not positively refuse to employ the means necessary for their reform, they indefinitely put off employing them.
Do I belong to this Class? Many a time has God urged me to break to pieces the idol in my heart, and yet in spite of my repeated promises to do it, it still lies undisturbed. It would have been far better if I had refused point-blank to make the sacrifice. I might then have had the chance of realizing, sometime or other, how by disobeying the voice of God I was endangering my very salvation. Instead, by constantly putting off redeeming my pledge I have been fatally deceiving myself and acting in a manner unworthy of a man of serious purpose.
Let me then throw myself at the feet of my Saviour, and cry with the blind man, “Lord, that I may see.”
2. The second class
The second Class too desire to get rid of the inordinate affection. They expect, however, that God should suit Himself to their desire to let them keep what they have gained; they are not determined to give it up in order to go to Him, even though this would be the best state for them.
Imaginary detachment and real attachment, want of straightforwardness and a policy of compromise, are the distinguishing marks of the second Class. Like the first Class they wish to get rid of their inordinate affection for the thing acquired. Unlike the first Class, however, they are sincerely willing to do a deal for this purpose, always provided they are not required to sacrifice what they have gained.
The attitude of the second Class is the bane of the spiritual life and the ruin of souls without number. If the first Class is swelled by idlers and pious wishers, the second is full of weaklings and self-seekers.
Do I find myself in this second Class? The idol of my heart has, perhaps, been cleaned, sprinkled with holy water, and placed as an offering before our Lord. It is understood, of course, that I only love it in the Lord, and keep it solely for His honour and glory. And I take care to be constantly on my guard, to purify my intention, and to control my feelings in its regard. But why, I say to myself, should I sacrifice it? Are not creatures given us that we may use them, and are not opportunities offered to us that we may seize upon them?
Plausible though such an attitude may seem, the effects of it are truly disastrous: I attain to no sanctity; I achieve next to nothing for God and for souls; and I endanger the very salvation of my own soul. My whole energy may, indeed, be absorbed in enthusiastic work, but I seek self in it, and not God: and self-seeking is poison that corrupts everything. It is a form of idolatry, the setting up and worshipping of my own purpose and pleasure instead of God’s.
The tragedy of it is that we are often tied down to the creature not by a heavy chain, but by a slender silken cord which we could easily snap, if only we would.
What can I do but throw myself at the feet of the Divine Saviour and beg for light and strength. “Lord, behold, he whom Thou lovest is sick.”
3. The third class
Straightforwardness and earnestness are the characteristic traits of the third Class. They really want to get rid of their inordinate affection and to find God in peace, cost what it may. Possibly, God may not demand of them actually to sacrifice the ten thousand ducats, but merely to purify their attachment to it. But how can they be sure that God’s love alone moves them to keep the money, and not rather the love of self, under the disguise of God’s honour and glory? As far as lies in their power, they first give up the money, and then, proceed to consider, whether, for the sole reason of serving Him better, it is God’s Will that they should take it back.
Such souls are firmly and solidly established in God and His Holy Will, and enjoy complete freedom and peace. They are fit instruments in God’s hands. They generously follow Christ wherever He calls them, even in poverty and humiliations, and choose in every thing that which is more for the glory of his Divine Majesty and for the salvation of their souls. Far from being sad, their life is one of constant Joy—no matter whether it is the joy of possessing things for God, or the even greater joy of sacrificing them for his love. In giving up all things, they soon realize they have found the All-Good.
I must then strain every nerve to implant in my soul the generous disposition of this third Class. I must make a complete donation to God of whatever hinders the peace of my soul. Do I not desire to do in all things God’s Holy Will and to promote His greater glory? Why, then, should I fear to leave in God’s keeping everything to which my heart is attached? I must offer myself generously to anything unpleasant and humiliating which God may have in store for me. “Yea, the very hairs of your head are numbered.” Though my whole nature rebels at the thought of such a sacrifice, in my colloquies to God, I should offer myself for it; I should even desire it, beg and supplicate for it, if it be for the service and praise of His Divine Goodness.
Corde magno et animo volenti
(Suggestions for the colloquy)
1. O my Creator and Lord, look mercifully upon me standing in the presence of Thy infinite goodness—and in the sight of Thy glorious Mother, and of all the Saints of Thy Heavenly Court—wishing and praying that I may ever desire and know that which is more pleasing to Thee.
2. Give me grace, O my Lord, ever to choose that which is more conducive to the salvation and perfection of my soul and of my neighbour. Give me utter seriousness and sincerity in seeking and embracing Thy Holy Will, cost what it may. In particular, give me light to know that which prevents me from going straight to Thee and cleaving wholly to Thee—which hinders me from taking the necessary steps to realize in myself the ideal of sanctity Thou hast shown me.
3. Make me, O Lord, a man of the present moment—doing to-day all that I can do to-day. Grant that I may detest the least insincerity in dealing with Thee; that I seek in all things, first and foremost, Thy Holy Will.
4. O my God, if there is anything in me that prevents me from serving Thee seriously and sincerely, make it known to me, I beseech Thee. If my heart is affected or inclined inordinately to any place, person, or work—if I shrink from anything hard and humiliating—I offer it to Thee, O Lord. There it is, in Thy very Heart. Is it pleasing to my nature? As far as it lies with me, I don’t want to have it any longer, unless Thou desirest it. Do I shrink from it? I offer myself for it. If such is Thy will give it to me, O Lord! I desire, beg, and supplicate Thee for it, if it is for the greater praise and service of Thy Divine Goodness. Grant that I may ever choose the higher, narrower, and harder path—never the easier and more self-indulgent, the lower and broader path!
Meditation for Day 8
It is in mental prayer that that much of the preparation will be achieved – and meditation is a means of entering mental prayer. See our guide to meditation for two ways to use the below texts.
The Three Classes of Men – In order to embrace what is best
It is in mental prayer that that much of the preparation will be achieved – and meditation is a means of entering mental prayer. See our guide to meditation for two ways to use the below texts.
In this preparation for the consecration of ourselves to the Blessed Virgin Mary, we should keep Our Lady in mind throughout our meditation. We should consider how she lived in regard to the points discussed, and implore her to obtain for us the light to see the truth about ourselves, and the resolve to act accordingly.
After the meditation, St Ignatius includes this very important note. It is worth reading it beforehand:
Note. It is to be noted that when we feel a tendency or repugnance against actual poverty, when we are not indifferent to poverty or riches, it is very helpful, in order to crush such disordered tendency, to ask in the Colloquies (although it be against the flesh) that the Lord should choose one to actual poverty, and that one wants, asks and begs it, if only it be the service and praise of His Divine Goodness.
The Preparation
Prayer. The usual Preparatory Prayer.
First Prelude. The first Prelude is the narrative, which is of three classes of men, and each one of them has acquired ten thousand ducats, not solely or as they ought for God’s love, and all want to save themselves and find in peace God our Lord, ridding themselves of the weight and hindrance to it which they have in the attachment for the thing acquired.
Second Prelude. The second, a composition, seeing the place. It will be here to see myself, how I stand before God our Lord and all His Saints, to desire and know what is more pleasing to His Divine Goodness.
Third Prelude. The third, to ask for what I want. Here it will be to ask grace to choose what is more to the glory of His Divine Majesty and the salvation of my soul.
The Points for Meditation
First Class. The first class would want to rid themselves of the attachment which they have to the thing acquired, in order to find in peace God our Lord, and be able to save themselves, and they do not place the means up to the hour of death.
Second Class. The second want to rid themselves of the attachment, but want so to rid themselves of it as to remain with the thing acquired, so that God should come where they want, and they do not decide to leave it in order to go to God, although it would be the best state for them
Third Class. The third want to rid themselves of the attachment, but want so to rid themselves of it that they have even no liking for it, to keep the thing acquired or not to keep it, but only want to want it or not want it according as God our Lord will put in their will and as will appear to them better for the service and praise of His Divine Majesty; and meanwhile they want to reckon that they quit it all in attachment, forcing themselves not to want that or any other thing, unless only the service of God our Lord move them: so that the desire of being better able to serve God our Lord moves them to take the thing or leave it.
One could consider these points in reference to oneself: How far have we been conscious of this in our daily lives so far, what practical conclusions should we draw from these truths, how far have we lived up to them so far, what must we do to live up to them in the future, etc.
One could consider the acts of virtue we can make in response to these truths – Acts of faith, humility, hope/confidence, thanksgiving, contrition and love – talking all the while to God, the Blessed Virgin, our Guardian Angels, etc.
The Colloquy
Three Colloquies. I will make the same three Colloquies which were made in the Contemplation preceding, on the Two Standards.
First Colloquy. One Colloquy to Our Lady, that she may get me grace from Her Son and Lord that I may be received under His standard; and first in the highest spiritual poverty, and—if His Divine Majesty would be served and would want to choose and receive me—not less in actual poverty; second, in suffering contumely and injuries, to imitate Him more in them, if only I can suffer them without the sin of any person, or displeasure of His Divine Majesty; and with that a Hail Mary.
Second Colloquy. I will ask the same of the Son, that He may get it for me of the Father; and with that say the Soul of Christ.
Third Colloquy. I will ask the same of the Father, that He may grant it to me; and say an Our Father.
Note. It is to be noted that when we feel a tendency or repugnance against actual poverty, when we are not indifferent to poverty or riches, it is very helpful, in order to crush such disordered tendency, to ask in the Colloquies (although it be against the flesh) that the Lord should choose one to actual poverty, and that one wants, asks and begs it, if only it be the service and praise of His Divine Goodness.
Fr Ambruzzi offers some suggestions for colloquies (see the previous piece), but it is important to speak frankly to God in our own words, rather than simply reading somebody else’s.
If one feels moved to speak to God before meditating on all the points, one should certainly do so. The same applies if one feels moved to simply rest in God, rather than engaging in discursive meditation. These impulses should be followed over any particular method of meditation.
The End
End the meditation with a vocal prayer – such as the Our Father, the Anima Christi.
Reflect on how well we have prayed, and how well we have followed our chosen method.
Select a spiritual nosegay from your meditation to keep with you for the rest of the day.
See you tomorrow. Hit subscribe to make sure you don’t miss it or any of our other material:
For more on the St Louis de Montfort’s True Devotion and Total Consecration, for which we are preparing, see here:
The theological basis of ‘True Devotion’ and the Consecration to Mary (Garrigou-Lagrange)
The fruits of ‘True Devotion’ and Consecration to Mary (Garrigou-Lagrange)
For more on the importance of not getting bogged down with methods, and on allowing God to act, see here:
For more on Week 0, and the vocal prayers that are are suggested for each day, see here:
‘Week 0’ of St Louis de Montfort’s Total Consecration preparation (Prayers, practices and reading)
Get the book here:
True Devotion to the Blessed Virgin Mary (St Louis de Montfort)
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