Fasting is key element of Christianity. It is a sign of remorse and penance but also self sacrifice. In the terms of Christ, it was sacrifice and preparing Himself for ministry.
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The origins of the Gospels are important to Christianity. The writer, the history of the text and the literary styles help one understand the books themselves. The Gospels are forever inspired by the Holy Spirit but are also written by men and went through the process of their talents and collection of resources.
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The seven vices and sins are the foundation for all other foul and evil deeds. They are the root causes hence the term capital sins. It is important when such a vice consumes oneself, to find remedies to moderate and eventually eliminate it. When these vices are allowed to dominate the soul, bad characters and habits emerge that become a defining qualify of who one is.
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The spiritual masterpiece of St Ignatius Loyola is his spiritual exercises. The purpose of the exercises were to not only prepare future Jesuits but also lay people to come closer to Christ. St Ignatius was Christocentric in his theology and philosophy. As a past injured soldier, he saw the world as a battlefront between two standards. The standard and banner of Christ and the standard and banner of Satan. Individuals must choose their banner and follow accordingly.
The Spiritual Exercises are intended to help one learn more about Christ and to become closer to Him. They are intended to help individuals form a personal relationship with Christ in the truest sense but also supply tools to grow closer to imitate Christ. It is the purpose to transform the Christian into a soldier for Christ, who gives up his or her will and surrenders to God. This is accomplished with numerous meditations, rules and ideas on virtue and faith.
The Spiritual Exercises are a guide to help Christians in this world. They help Christians not only form a better union with Christ, but help the conscience better follow Christ. Discernment, elections or decisions, examination of conscience, imitation of Christ, and guided visual meditation are all important elements in the four week journey of spiritual transformation. Found within these helpful guides are beautiful prayers, scriptural references and deep visual and mental meditations on the life of Christ. The Second through Fourth week actually guide the Christian through the life of Christ, emphasizing important principles and values a Christian must master in order to become more like Christ. Ultimately, it is a invitation to Christ and a personal experience with Him.
The first week focuses on the examination of conscience. It presents the person before Christ as a sinner in need of redemption. St. Ignatius asks the person to reflect on ones general sins and in particular, a singular sin of most concern. He then instructs the individual to monitor success and failures of this particular vice throughout the day and week. He instructs the person to give thanksgiving to God for the chance of redemption, the knowledge to correct and find pardon for one’s sin.
St Ignatius points out the nature of sin via the tongue and action, the sins of the angels and the sins of Adam. He calls for one to consider the greatness of God and the nothingness of the sinner and how sin is a cause of loss of friendship with God, robbing the soul of grace, peace of heart and true liberty. He implores the soul to consider the torments of Hell and the eternal separation of God, but begs the person to also see the lack of love one exhibits via sin towards God. For one to denounce the malice of sin, its deformity and in oneself, the folly, ingratitude and audacity to offend the Creator.
St Ignatius in the Exercises utilizes visual mediation as a key component of prayer and asks the soul to visualize images of the Prodigal Son, contemplations on one’s death scene, or one’s own judgment. He encourages one to see him or herself before God as judge and Satan as the accuser and how one would reflect on one’s life.
It is critical within the first week for one to find contrition before entering into the mysteries of Christ and His life.
The Second Week introduces the soul to the early and hidden life of Christ. It begins with the meditation on the Incarnation and the importance of the Trinity. In true Ignatian form, it calls for one to envision oneself within the scriptural story. Utilizing all form of senses to experience the event. In the house of Nazareth, St Ignatius encourages the soul to witness Mary saying yes to the Incarnation and to focus on the state of humanity, the will of God to repair humanity and how it would be accomplished through Mary and Jesus.
In the same fashion, St Ignatius invites one to recall the events of Christ’s birth and His early years. In doing so, St Ignatius helps the soul find the hidden values of such events. In the birth of Christ, St. Ignatius reminds one to recall the humility, poverty and suffering of Christ’s birth and through Christ’s hidden life, Christ’s obedience and labor.
The Spiritual Exercises again ask who are we to follow, the Banner of Christ or the Banner of Satan? What standard? And if so, how do we follow Christ perfectly? Among those who answer the call to be saved, converted and sanctified, Ignatius asks which type are you personally?
Some respond like a sick person, who recognizes the medication but refuses to take, while others only take partial what is needed, and finally like those who take all the medication needed. This analogy serves as a basis for how much is the soul responding to Christ’s call. An individual who answers must accept the entire law of God and with indifference of fear or shame fulfill the will of God for God’s glory. Ultimately, the highest answer to imitate Christ in poverty and virtue.
He concludes this week with discussions on discernment and election. How to know what choices are best in one’s life. AIHCP has a done a separate blog and video on this as well.
The Third Week of the Spiritual Exercises introduces on to the suffering of Christ and His passion. It proceeds from the Last Supper, Agony, and brutal crucifixion. Again, St Ignatius utilizes the same visual meditation techniques on presenting oneself at the foot of the cross or at the table of the supper. In Christ’s suffering, St. Ignatius points out Christ as victim who suffers for friends, sacrificing life and honor. St Ignatius also reminds the soul to imitate Christ as a model, in His submission to the will of the Father, His charity and act of love for friends, His humility and the grievous sight of sin that demanded penance and sacrifice from Christ.
The Fourth Week of the Spiritual Exercises excites the soul to resurrect with Christ and focus on the story of the Resurrection, post apparitions and life in heaven with Christ. He speaks of the joys of Heaven with no illness, sorrow, separations from God, temptations or sin. He emphasizes the trueness of love. He reminds the soul that love is work not just words. Christ requires reciprocity of love and His love lavishly gives. He asks so little but our love in return.
The purpose again of the Exercises is to bring one closer to Christ and present some important spiritual tools to help one achieve that. Discernment, elections of choice, examination of conscience, understanding the Standard of Christ, and meditation on the mysteries of Christ are all crucial in developing a strong Christian spiritual life. One through the exercises not only becomes more in love with Christ but can also become a true soldier of Christ.
Please also review AIHCP’s Christian Counseling Certification and see if it matches your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor.
Christian Counselors can benefit immensely from the Spiritual Exercises in their own life but also help other souls come closer to Christ. The skills in helping others mentor through discernment, examination of conscience, helping others through scruples, and how to better meditate on Sacred Scripture are immense aids to any Christian Counselor trying to guide another soul closer to Christ.
Sources
The Spiritual Exercises of St Ignatius Loyola: With Points for Personal Prayers from Jesuit Spiritual Masters-Fr Sean Salai, S.J
Marriage is an important building block for society. It is critical to the formation of families and social values. From a spiritual view, it even has greater value, as a way man and wife come together and promote the faith of Christ. Christian marriage hence is twofold, for social as well as spiritual formation of future generations.
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In counseling there are many ways to help individuals find conflict resolution. Conflict resolution is key to helping groups come together and find solutions.
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Prayer and meditation are important to Christian spirituality. A private and public prayer life is critical to strengthened the spirituality of the soul and feeding it the necessary grace it needs to suffice.
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Happiness may seem subjective but the human soul and its very nature yearns one objective reality and that is God. Only God can answer the ultimate thirst of human happiness. All other forms of happiness while sometimes entertaining are temporary, or incomplete without God. When these objects of happiness are placed over God, only unhappiness can eventually result.
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The Incarnation is central to Christian theology. Christ is both God and man. Through this miracle, Christ redeemed humanity. However, the theology over the ages has dealt with many heretical challenges to the nature of Jesus and both His Divinity and His Humanity.
Please also review AIHCP’s Christian Counseling Certification and see if it matches your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor.
Please also review the video below on Christology
Communication is key in any form of counseling, especially in spiritual mentorship. Any dialogue or advising or counseling finds its basis in sound communication skills. Communication is essential to express ideas and information but the way one communicates is essential in any type of counseling or ministry. An individual who is brash or abrupt can squash any delicate spiritual child, while also one who is prideful and all knowing can turn one away from any meaningful conversation.
St Ignatius Loyola in his Spiritual Exercises established a variety of norms and practices in how to communicate, counsel and advise. His extensive knowledge of the human condition and how to help others through counseling and guidance are essential tools for any counselor. Unfortunately, many outside the his tradition, rarely read his works or are able to see the universal applications of his practices to spiritual life and counseling itself.
In this blog, we will shortly look at some important elements of communication and how to apply them towards counseling and spiritual mentorship. In addition, we will look at how an advisor can help his or her spiritual child through trial and tribulations from the Spiritual Exercises of St Ignatius Loyola.
St Ignatius’s first rule of communication is to understand the immense value of it. The purpose of life itself through speech and motions are to communicate. Life itself depends upon communication for social interaction to exist. Without communication, love itself cannot even expressed at any level. Hence communication and entering into communication beyond the mere social constructs are an act of opening oneself to another. This is especially more intense in counseling where communication helps to guide and heal. A mutual conversation hence holds to both parties a responsibility to each other, to hear each other and to be watchful and attentive.
In communicating, Ignatius emphasizes the importance of slow speech via his second rule. Care of speech and understanding of the words that come forth one’s mouth is important when counseling especially. So many times, individuals speak rapidly lead to misuse of words and tend to create an image of a person who would rather only hear oneself. In communication, especially counseling, words should be deliberate and thoughtful in their process. When speaking of theology or pastoral matters, it is even more important to hold to these standards.
The third rule, emphasizes the critical importance of listening during communication and counseling. Only through listening and silence can one come to a sound conclusion the emotions and feelings of the other person. Ignatius asks, what is the person saying and could I repeat the words correctly? After hearing the words, the counselor should feel the emotions connecting to the words themselves. Why does a person feel this way? Finally, Ignatius looks to understand the will behind the feelings and if the words match the feelings themselves.
In response, does one feel what anything in response to the words? Does one recognize what the other says and finally, what should one do in the conversation itself? Should one speak or remain silent regarding the information and conversation shared?
Ignatius’s fourth rule of silence deals with freedom from prejudice or bias. When one enters into a conversation, preconceived notions can poison a conversation. If a Christian meets with an atheist or if political, a rival from another party, pre-conceived notions can prevent a productive conversation. Ignatius points out that such pre decided notions prevent true movement within the conversation. One either feels the other already has conclusions made and the decision is already sealed. Additionally, when one dismisses pre-conceived bias, it shows respect for the other and opens them to more solutions. One must remember, no one side rarely holds all the cards, and that weaknesses can exist in both arguments. Ultimately, an understanding and respect must persist in such conversations.
Ignatius’s fifth rule of communication is avoiding the fallacy of an appeal to authority. In all critical thinking courses, the appeal to authority can be a double edged sword. When properly cited and utilized it can strengthen an argument but when it is arbitrarily utilized without reason or understanding, it can weaken the person’s argument and also in regards to conversation, create a dead end without any impasse.
Ignatius’s sixth rule of communication calls for modest lucidity. When one needs to express something and state something and cannot remain silent, it is critical to express oneself calmly and with humility. Arrogance, pride and a demanding presence creates a hostile environment in conversation and counseling. It is important to express feelings and facts but with a gentleness that soothes instead of stings.
Finally, Ignatius states in his seventh rule that enough time must be given to a conversation. Distractions, time restrictions and a rushed conversation devalues the communicative process.
In all conversation, Ignatius calls for love, humility and patience. He also calls for a mutual reverence to each other. In this a true listening or encounter can take place between individuals during the conversation and counseling process. Built into this mutual exchange is the necessity of trust. In counseling, trust is one of the most key cornerstone principles. A trust of non judgement and trust of fidelity to the secrecy of the conversation. Through trust, healing can take place because without trust, there is no revelation between individuals.
It is important to pay attention to differences as a counselor and mimic their characteristics. If one speaks lively, let that dictate, if one speaks more melancholic, then create that atmosphere. It is important for the setting to reflect the comfort and conversating styles of the individual. When dealing with more confrontation, Ignatius is motivated by love and to go where the other emotionally is. If the person is in the rain, then walk into the rain with them is an example he used. By this, we do not break down the door, but carefully with love of the soul, listen and when duty demands, speak with love and prepare oneself when confronted with those of great difference. Sometimes, instruction with love is needed, but sometimes agreeing with what is agreed upon and silence over what is not can be beneficial in the long run. Hence in advising, Ignatius found it best to be attentive in listening and cautious and gentle in speech. Attentive especially to the inner particularities of the individual.
Ignatius also saw the adviser and counselor as a instrument of God or pen of God. The advisor follows rational rules of counseling and communication but is also always open to the spirit of the divine to help an individual. In essence, it is an encounter of love. As an adviser, Ignatius emphasized aiding others with the stirring of the spirits, discernment of the spirits and helping individuals through the spiritual journey itself. These are all essential elements of Christian Counseling and Christian Mentorship.
If you would like to learn more about AIHCP’s Christian Counseling Certification, then please review and see if it meets your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification in Christian Counseling.
Resources
Ignatian Spiritual Exercises by St Ignatius
Directions for Communication by Willi Lambert