JUNE 2011 RECOLLECTION GUIDE. Theme: A Spirituality of Deep Personal Love fo. Sub-Theme: DEVOTION TO THE TRINITY DEVOTION TO THE TRINITY

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1 JUNE 2011 RECOLLECTION GUIDE Sub-Theme: DEVOTION TO THE TRINITY Opening Song: TRINITY SONG (Frank Andersen, MSC) FATHER in my life I see, You are God who walks with me! You hold my life in your hands! Close beside you I will stand! I give all my life to you! Help me FATHER to be true! (JESUS, SPIRIT) Opening Prayer: Holy Triune God, I need you. Thank you Jesus for dying on the cross for my sins. I open the door of my life and receive you as my Savior and Lord. Holy Trinity take control of my life. Make me the kind of person you want me to be. Amen. Prayerfully read the Background and Basic Meaning of Devotion to the Trinity. Theme: A Spirituality of Deep Personal Love fo or God Sub-Theme: DEVOTION TO THE TRINITY Prayer Theme: A Spirituality of Deep Personal Love fo or God BACKGROUND In his Autobiography, Ignatius described devotion as ease in finding God (Auto. no. 99). The basis of this ease in finding God was his very relationship with God as Trinity. At one point in his faith life, especially in Rome ( ), Ignatius had learned to become so devoted to the Father, Son, and Spirit that at whatever time or hour he wanted to find God, he found him (see Prayer Theme 1 A Spirituality of Finding God in All Things )

2 This passionate devotion to the Triune God, initially focused on Christ, all started when he was convalescing in Loyola (1521). With The Life of Christ and The Golden Legend on the lives of saints inspiring him much at that time, he started falling deeply in love with the Lord himself. This attachment to Christ intensified all the more in Manresa ( ) and eventually it extended also to the two other divine Persons of the Trinity, the Father and the Spirit. As Ignatius recounts in his Autobiography, it was in Manresa where he was greatly devoted to the Holy Trinity and everyday he prayed to each of the three Persons (Auto. no. 28). From Ignatius written works, we can conclude that devotion was one of his favorite words. In fact, we see the term devocion in all of his writings in his Autobiography (appearing 15 times); in his Spiritual Exercises (4 times); in his Constitutions (48 times); in his many letters and especially in his Spiritual Journal (166 times). Examining this virtue in Ignatius writings, we see that his devotion had different objects. For instance, at times, we see that the object of his devotion was God in general (Auto. no. 99). However, as mentioned, at other times, we see that his devotion was directed to each and (yet at the same time) all of the three divine Persons (Auto. no. 28; Spiritual Journal nos. 42; 48; 63); or just to the Father in particular (Spiritual Journal no. 6); or just to the Son (Spiritual Journal no. 86); or just to the Spirit (Spiritual Journal no. 14); or at times just to our Lady (Spiritual Journal no. 143); or just to the saints (Spiritual Journal no. 156). All the same, despite its different objects at different times, this virtue of devotion for Ignatius always was a most enriching experience of profound consolation which drew him closer to God, especially as Triune God. George Ganss stressing the importance of this ideal in Ignatian spirituality writes: Devocion a word which Ignatius used with great frequency in all his works, especially his letters, Spiritual Exercises, Spiritual Diary, and Constitutions. It expressed his attitude of profound respect before God to whom he was totally dedicated in love and service, and he used it with multitudinous connotations, often mystical In the Ignatian vocabulary devotion is intimately linked with other key phrases worthy of extensive technical investigation, such as union with God, consolation, familiarity with God, charity, discreet charity, love, fervor, finding God in all things, and the like. 1 BASIC MEANING Not unlike generosity, Ignatian devotion also is relational (see Prayer Theme 3). By relational we mean that it can be best understood and practiced in the context of our own personal love relationship with God. However, with Ignatius it is God primarily as Father, Son, and Holy Spirit. Small wonder why devotion for Ignatius is first and foremost Trinitarian. On this ground, Hugo Rahner notes that devotion to the Blessed Trinity is the distinguishing mark of (Ignatian) spirituality. 2 How can God who is one, be three distinct and three equal divine Persons at the same time? For sure, this was one question on God as Trinity that Ignatius prayerfully considered. One important metaphor that helped Ignatius resolve this question and grasp much the mystery of the Triune God despite his great lack in theology then was that of the three keys on a musical instrument (Auto. no. 28). At one point in Manresa, he envisioned the Triune God precisely as one musical instrument having three different, separate keys. Each key has its own individual sound, unique and distinct from the two others. yet when all three keys are played simultaneously, each one equally contributes to that one single, unified, harmonious chord. This metaphor of the three - 3 -

3 keys on a lone musical instrument was such an extraordinary grace for Ignatius when understanding and appreciating the Trinity that what he learned and experienced that day remained with him for the rest of his life so that whenever he prayed to the Most Holy Trinity he felt great devotion (Auto. no. 8). With this metaphor of the three keys and one musical instrument, Ignatius was able to clarify his question and understand the basics of the Trinity, i.e., how the Trinity can be one God and three distinct and equal divine Persons all at the same time. Realizing that there are not three gods (sometimes called tritheism ), he saw how God truly is one. Grasping that the Father, Son, and Spirit actually are not three different aspects or modes of one God (sometimes called modalism ), he saw how God truly is three distinct Persons. And recognizing that the Son and/ or the Spirit are not subordinate to the Father in nature and glory (sometimes called subordinationism ), he saw how the three divine Persons truly are coequal and coeternal with one another. Thus, he understood that the Father is God, the Son is God and the Spirit is God. However, there is but one God. Far from being gifted with an intellectual, cerebral understanding of the dogma of the Trinity in Manresa, what Ignatius received no doubt was more of an affective and even mystical insight into the mystery of the Triune God. With such spiritual light, he was able to find the Trinity in all things and all things in the Trinity (Auto. no. 29), gaining perspective of how the entire world came from the Trinity and was destined for the Trinity. 3 What points draw your attention? What points do you find significant and inspiring? Take them and ponder them in prayer. Prayer Exercises Take time to quiet down before the Lord. Behold him beholding you with much love When ready, beg repeatedly for The Grace I Desire and Seek. The Grace I Desire and Seek I beg for a heart that is devoted and committed to the Triune God, the Father, who is our Creator, the Son, who is our Redeemer and the Spirit, who is our Sanctifier, so that I can love and serve them all always in all things. Scripture Readings a) Ps 103 (The Lord Fills Our Days with Good Things) b) Ex 34:1-9 (A Merciful and Gracious God) c) Mt 6:19-34 ( Your heavenly Father knows all that you need. ) d) Mt 28:1-20 ( Baptize them in the name of the Father, and of the Son, and of the Holy Spirit. ) PRAYER PERIOD I Below is part of an entry of Ignatius in his Spiritual Journal. The entry actually is a prayer to the Triune God which he often used when doing discernment. Take it and prayerfully reflect on it. Later while I prepared the altar and vested, there came to me: Eternal Father, confirm me ; Eternal Son, confirm me ; Eternal Holy Spirit, confirm me ; Holy Trinity, confirm me ; My One Sole God, confirm me. I repeated this many times with great force, devotion and tears, and very deeply did I feel it (Spiritual Journal no. 48). 4 One name Ignatius gives to his God is Divine Providence (Constitutions no. 304). Pray over Ps

4 Here the psalmist s description of God is not very different from Ignatius Divine Providence. He describes the Lord as the one who fills (our) days with good things (v. 5). Like Ignatius and the psalmist, how has God played the role of Divine Providence in your life, filling your days with good things? In what sense has the Lord been a faithful Provider to you and your loved ones? Take time to clarify these in prayer. PRAYER PERIOD II I Our Triune God is relational. This means that our God is one and at the same time three distinct, equal divine Persons reaching out in radical love to one another. As children of God created in his image and likeness, we reflect the Trinity s sense of oneness and togetherness in one way or another when we live in loving relationship with each other. Right now, what are your most meaningful relationships? In what sense are these present relationships meaningful? Who are the persons who have loved you the most? Who are the persons you have loved the most? How have your relationships with your loved ones made a real difference in your life? When ready, take all your beloved ones and thank the Lord for each one of them. The metaphor of the three keys and one musical instrument was an enormous help to Ignatius which led him to a much deeper understanding of our Triune God. What are your favorite metaphors of God? How have these metaphors been helpful to you given your personal loving relationship with the Lord? Take time to clarify them in prayer. PRAYER PERIOD III I Rene Goupil ( ) was a surgeon who entered the Society in Soon after entering the novitiate, he was asked to leave because of deafness. Not discouraged by his dismissal, he offered himself as a lay assistant to the Jesuits missioned to New France (Canada). One day, while going up the St. Lawrence River, Goupil with Fr. Isaac Jogues and some Huron companions were attacked by a group of Mohawks. They were taken captive and they were tortured repeatedly. Some days later after their capture, Goupil found himself alone in a canoe with Jogues. He asked him if he can be accepted into the Society once again. Easily Jogues agreed to his request. Thus, right then and there Goupil recalling the vow formula he had learned as a novice pronounced his vows of poverty, chastity, and obedience. Now at last, he was a Jesuit. Some months later, playing with some Mohawk children, Goupil was seen by an elder Indian taking a boy s hand and guiding the boy in making the sign of the cross accompanied by the Trinitarian formula. For doing this, he was tomahawked to death. Later, Jogues would write to his superior about Goupil s death: He deserves the name of martyr not only because he has been murdered while laboring in ardent charity for his neighbor, but most of all because he was killed for being at prayer and especially for making the sign of the cross

5 Reflect on Rene Goupil s profound sense of devotion to the Trinity. How has our Jesuit story on Goupil helped you understand and appreciate more this Ignatian ideal of devotion to the Trinity? Rene Goupil gave up his career as a surgeon so that he can realize more God s calling and will in his life. Right now, what do you need to give up so that you can realize more God s calling and will in your life? Do a contemplation on the Commissioning of the Disciples (Mt 28:1-10). Imagine the empty tomb and the mountain in Galilee, and enter prayerfully into the Gospel scene, beholding the women, the guards, the Lord, and the disciples. What do you see? hear? smell? touch? taste? Spend time going into the details of the Resurrection story and the Commissioning. Slowly, in the end, focus on the Lord and gaze lovingly at his face. Joseph Chiwatenhwa was a Huron Indian. He was one of the first converts of John de Brebeuf ( ), a Jesuit missionary to New France. Below is a prayer of Chiwatenhwa which reflects his very simple but profound understanding of God. Using no Trinitarian terms (like Father, Son, Spirit), his prayer plainly speaks of a caring God who loves us in the deepest part of ourselves. Take this prayer and pray it with much fervor. O God, at last I start to understand you. You made the earth which we live in You made the sky which we see above us. You made us, we who are called people. Now you let me start to know who you really are. I know how to make a canoe, and how to enjoy it. I know how to build a cabin, and how to live in it. But you you made us, and you live in us. The things we make last for a few seasons. We only use the canoes we create for a short time. We only live in the houses we build for a few years. But your love for us will endure so long that we cannot count the time. You will comfort us forever. As long as we live, how can anyone not acknowledge you? You are the one who protects us. The times we feel your presence the most is when we face death. You are the one with the power to keep our souls alive, because only you know how to love us in the deepest part of ourselves. Not even a mother or father can love a human being the way you do. Your love for us is so strong that it makes evil spirits lose their power. Now I begin to see that the reason you made us is because you want to share your love. Nothing attracts you as much as your people. Thank you for letting me understand you. You love us so deeply that all I can do in return is to offer myself to you. I claim you as my elder and chief. There is no one else

6 Ask me for anything you want. Just let me always hold you in my heart. I always want to feel you watching and protecting me. Amen! Take time to dialogue with the Lord on our points above. End by thanking our Lord and resting in him. End the Recollection with shared prayer. 1. The Constitutions of the Society of Jesus, trans. George Ganss (St. Louis: Institute of Jesuit Sources, 1969), ftnt. No. 5, pp Hugo Rahner, The Spirituality of St. Ignatius Loyola (Chicago: Loyola University Press, 1980), p Harvey Egan, Ignatius Loyola the Mystic (Wilmington, Delaware: Michael Glazer, Inc., 1987), p Below are additional excerpts on devotion to the Trinity. The first preamble is to recall the narrative of the subject to be contemplated, in this case how the three Divine Persons were looking at all the flatness or roundness of the whole world filled with people, and how the decision was taken in Their eternity, as They saw them all going down into hell, that the second Person would become human to save the human race. Thus when the fullness of time came, They sent the angel Gabriel to our Lady (SE no. 102). NOTES Considering all this, in the name of the Father, of the Son, and of the Holy Spirit, my one and only God and Creator, I lay down and renounce simply and absolutely the office which I hold, and beg and beseech in our Lord with all my heart, both the professed and those who wish to join them, to be pleased to accept this resignation which is made with so much sincerity before His Divine Majesty (Letter of Resignation of Ignatius to the Jesuits in Rome, 1551). (During) this mass I knew or felt or saw, God knows, that on speaking to the Father and seeing that He was One Person of the Blessed Trinity, I felt moved to love all the Trinity, especially as the other Persons were all in the Trinity by their very essence: the same feeling when I prayed to the Son and to the Holy Spirit; when I felt consolation was delighted with any one of them, and I rejoiced in acknowledging it as coming from all three. So great an achievement did it seem to have untied this knot or accomplished something similar, that I could not stop repeating to myself, with reference to myself, Who are

7 you? From where? Etc. What did you deserve? Why this? (Spiritual Journal no. 63) 5. Joseph Tylenda, Jesuit Saints and Martyrs (Chicago: Loyola Press, 1998), p Reprinted with permission from the book: Schooled by the Spirit by Fr. Ramon Maria Luza Bautista, SJ