“Happy the man who follows not the counsel of the wickedNor walks in the way of sinners, nor sits in the company of the insolent,But delights in the law of the Lord and meditates on his law day and night.
He is like a tree planted near running water, that yields its fruit in due season, And whose leaves never fade.”
– Psalm 1: 1-3.
A WORD OF CAUTION:
The method of prayer known as meditation has been in vogue since the Middle Ages. Saints Ignatius of Loyola and Teresa of Avila used the method themselves and taught it too. In his Spiritual Exercises, Ignatius offers extensive help as to how one goes about using the method of meditation in prayer. He uses this method almost exclusively in the First Week of the Exercises. Before we go into this method, it will help to remember that prayer is not about technique or mechanics, so that if one took the right steps, the results would automatically follow. Such an approach would reduce prayer to a purely human activity where the results would depend on you. This attitude would take away the faith dimension in prayer.
PRAYER IS A MATTER OF THE HEART:
Prayer must always be seen and practiced in the context of a personal relationship with God. In prayer we are on God’s turf, and are there to listen and follow the divine bidding. So any method we use in prayer is a help towards deepening our relationship with God. It is at the service of the relationship. The same is true of meditation. It is interesting to note that in the second of his twenty annotations or footnotes at the beginning of the Spiritual Exercises, Ignatius says, “it is not much knowledge that satisfies the soul but the intimate understanding and relish of the truth.” Keeping in mind then that prayer is a matter of the heart rather than an accumulation of knowledge about God through the mind, let us look at the method of meditation.
MEDITATION AS A METHOD OF PRAYER:
In the way Ignatius envisages the method of meditation, there are six steps: preparatory prayer, two preludes, three points, and a colloquy at the end.
· The Preparatory prayer is a significant first step. Ignatius assumes that you need to pay the utmost reverence and attention to God’s presence in prayer, especially when you address God directly. After all, you are in the presence of your Creator, Savior, and Lord! The preparatory prayer acknowledges God as the Sovereign Ruler of your life. In his words, “I will beg God our Lord for grace that all my intentions, actions, and operations may be directed purely to the praise and service of His Divine Majesty” (Spiritual Exercises, paragraph 46). Clearly prayer is serious business for Ignatius. The context of your relationship with God is set at the very beginning: you are there on God’s terms and it is important to declare your earnest commitment to the Lord.
· The Two Preludes are preparatory steps as well. The First Prelude is also known as the composition of place. Ignatius was of the opinion that your whole being needed to be involved in your prayer. If utilized well, imagination can be an effective help to our prayer. On the other hand, it can be a great source of distraction if it is not harnessed properly. In the first prelude Ignatius suggests that you create an image of the Scriptural scene or theme on which you will be praying. By situating your prayer within an image or context, your imagination becomes an active player in your prayer and your chances of being focused and attentive to the Lord increase. You can create whatever image you believe would help your prayer.
· In the Second Prelude you ask God for what you want and desire from your prayer. Ignatius assumes that you spent some time deciding what your subject for prayer would be, prior to coming to your prayer. So already at the start of your prayer you know what you desire from God. Some critics have accused Ignatius of voluntarism, implying that he is telling God what needs to be done. Nothing is farther from the truth. Ignatius believed strongly that Jesus had called him to serve at his side in establishing God’s reign. On his part he saw the need of doing everything humanly possible to aid God. He never hesitated to ask God for what he believed he needed so that he could be the best possible instrument in God’s hands. His only desire was to attain “the greater glory of God.” It is this kind of thinking that is behind his second prelude.
· With the Three Points Ignatius is moving into the prayer session proper. Being a methodical person he divides up the subject matter into three points, as a way of breaking it down into manageable parts. You could do it in a way that suits you. In each point you ponder on God’s truth as being presented for you in the Scripture passage. You spend time reflecting, comparing and contrasting, and deriving lessons for your own life. You would be seeking responses to questions such as: “Why is Jesus saying this? What is Jesus asking of me? What do I want and need to do for Jesus? This kind of reflection, if done purposefully and with care, will stir your heart deeply and you will be moved to offer Jesus a response.
· The Colloquy is the time when you express directly to God in conversation the stirrings of your heart. In your sentiments the Holy Spirit is beckoning you toward repentance, commitment, and action. Through this step Ignatius wants to make sure that you spend time in face-to-face dialogue with God. As you become familiar with this method, you will speak directly to God as you reflect on Jesus. The ideal would be to reflect and converse simultaneously. However, if you haven’t spent much time conversing directly with God, Ignatius suggests that at least you end your prayer with a colloquy.
TIPS FOR PRAYER:
· It is not much knowledge that fills and satisfies the soul but the intimate understanding and relish.
· Imagination can be an effective help to our prayer if utilized well. On the other hand, it can be a great source of distraction if it is not harnessed properly.
· You pray with your whole being. God desires and deserves all of you when you come into the Presence. Hence it is important that you take time to dispose yourself for your daily encounter with God.
· Jesus has called you to serve at his side in establishing God’s reign. Your discipleship requires that you will do everything humanly possible to aid God in this endeavor. Ignatius never hesitated to ask God for what he believed he needed so that he could be the best possible instrument in God’s hands. His only desire was to attain “the greater glory of God.” It is this kind of thinking that is behind his second prelude. You can consider making it your own.
· Jesus made the decision to have you work by his side in establishing God’s reign in our world. This is an awesome privilege, always to be taken seriously. Prayer, therefore, is serious and privileged business.
GUIDELINES FOR PRAYER:
· Be faithful to your time of prayer, and make it between 20 and 30 minutes daily.
· Begin every prayer session with an earnest prayer to the Holy Spirit like the one I have composed for you: Come, Holy Spirit, and overshadow me with your gentle wisdom and power as I endeavor to sit at the feet of Jesus during this period of prayer. Purify my mind and heart as I seek to make the teachings of Jesus my priority in life, thinking, speaking and doing as He desires. You are the keeper of my soul, leading me into God’s heart. May I be docile and submissive to your wisdom and guidance. May my life be a pleasing offering in your sight. Amen.
· Take one of the passages suggested for prayer. During the week you might want to ponder the question, “If you have been using the method of meditation, have you paid attention to being reverent in your posture and speech with God?”
· Lastly, during your prayer make sure you also address God directly and listen for the Holy Spirit’s responses.
· You can end your prayer with the following: Father, Son, and Holy Spirit, I thank you for your gracious companionship. I praise you for being my Creator, Savior and Lord. May I take your blessings to my day, and may your presence envelop and permeate all my thoughts and actions. Through Christ our Lord. Amen.
PASSAGES FOR PRAYER:
Genesis 12: 1-9: Abram’s Call and Migration
Exodus 3: 4-22: The Call of Moses
1 Samuel 16: 1-13: The Anointing of David
Isaiah 6: 1-13: The Call of Isaiah
Jeremiah 1: 4-19: The Call of Jeremiah
Luke 5: 1-11: Call of the First Disciples
Acts 9: 1-30: The Vocation of Saul
SPIRITUAL READING:
The Imitation of Christ:
After the Bible, this classic is the most widely read. There are four books and 114 chapters in all. You could savor this book three times over if you read a single chapter each day of the retreat. For this week the following chapters might be useful:
Book II: Suggestions drawing One toward the Inner Life:
Chapter 11: Of the Few who love Jesus’ Cross
Chapter 12: Of the Royal Road of the Cross
Book III: Of Inner Comfort:
Chapter 56: That we should turn from Ourselves and imitate Christ by way of the Cross
The Bible:
It would be even more important for you to become familiar with the Bible, especially with the New Testament. Similarly, beginning with the New Testament you can choose to read a few chapters on a daily basis, and/or the ones recommended during this week.
New Testament:
Letter to the Romans
JOURNALING:
- Journal for a few minutes daily about your experience with God in prayer and during the day.
- Your journal will help you with your sharing in spiritual direction
- Gradually patterns of insights, themes, consolations, and resistance to God’s promptings will emerge.
- Your journal will help you appreciate the Holy Spirit’s action in your being.
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