RELIGIOUS ENCYCLOPEDIA
Exell
Exercitia Spiritualia
sqq., Graz, 1891; J. B. Sagmiiller, Kirchenrecht, pp. 219 sqq., Freiburg, 1904; KL, iv. 1121-26; DCA, i, 64.3; article " Dean" in the theological dictionaries.
EXEQUATUR. See Placet.
EXERCITIA SPIRITUALIA ("Spiritual Exercises"): A work by St. Ignatius Loyola, founder of the Jesuits. Originally written in Spanish, it was translated into Latin and first published at Rome in 1548 with the approval of Paul III. The military asceticism and obedience which characterize the Jesuits are essentially the result of this book, which has promoted the steady, growth of the order through the centuries and extended its influence both to the regular and to the secular clergy. In its content the " Spiritual Exercises " is no new creation of its author, but is based on older rules for inward prayer and spiritual meditation, finding close analogues in the works of contemplative mystics of the close of the Middle Ages, such as Jan van Ruysbroeck.
Among the more immediate sources Sources, were probably the Abecedario es-
piritual de las circonstancias de la passion de Cristo nuestro Seizor y otros mysteries (1521) of the Minorite Francesco de Osuna and the Exercitatorium spirituale (1500) of the Benedictine abbot Garcia de Cisneros. From the former book may have been derived much pertaining to the meditations on the Passion in the " third week " of Loyola's course, while the latter furnished the basis for the threefold way of purification, illumination, and union. Manresa, where Loyola wrote the " Spiritual Exercises," is situated near Montserrat, where the Exercitatorium was composed, so that Ignatius doubtless came under the same influences which had inspired De Cisneros. This is shown conclusively by the Benedictine Antonio de Ypez (d. 1621), while the older Jesuits maintained that the Exercitia had been miraculously revealed to Loyola at Manresa by the Virgin. Modern Jesuits, however, recognize more or less fully the dependence of Loyola's book on the Exercitatorium, although they emphasize the superiority of their founder's work over that of his predecessor both on account of its more practical form and because of the special rules for examination of conscience and care of souls which are lacking in the composition of De Cisneros.
The Exercitia spiritualia, which contains besides its main topic, additions, annotations, and instructions, is based upon a series of meditations divided into four weeks. These meditations treat of purification through contemplation of the sinful corruption of mankind, illumination through contemplation of the incarnate and crucified Redeemer, and mystic union with the risen and glorified Savior. Ihe first week, or via purgativa, leads to consciousness of sin and repentance for it by five daily
meditations on the purpose of man
Arrange- and complete resignation to the divine
ment. will, the fall of man and angels, the
guilt incurred thereby, and the eternal punishment of hell. In the course of each day one who practises these exercises is required to examine his conscience, and to watch and combat his besetting sins, while in the evening he must review
his general conduct during the past day. The via illuminativa occupies two weeks. The first half is devoted to meditations on the mysteries of the sending of the Redeemer from the time of his resolve to become incarnate to his Passion, closing with the requirement to choose between Christ and the world. The second half of the via illuminativa is devoted to meditations on the Passion, deepening and strengthening the resolve to follow Christ. The fourth week is filled with meditations on the resurrection and exaltation of Christ, wherein he who has died with Christ rises again as a new man united with God. The exercises close with a prayer of absolute resignation to God in Christ in memory, intelligence, and will. Certain ascetic practises are recommended for the promotion of meditation, but these are spiritual, such as the reading of ascetic writings, or frequent confession and communion, rather than fasting, scourging, and the like. To the Exercitia are appended certain " rules for harmony with the Church," intended to reconcile one who has gained union with God through the three ways wholly with the cardinal doctrines of the Roman Catholic Church, thus guarding him against a heretical mysticism, and at the same time ignoring all teachings outside the Roman Catholic body.
Through their skilful adaptation to the requirements of Roman Catholic devotions, as well as through their elasticity, which rendered them suitable for use both within and without the Order of Jesus, the Exercitia spiritualia proved victorious over the attacks made upon it immediately after its appearance, even by Roman Catholic theologians. The Dominican Melchior Cano aroused opposition against the work in the University of
Alcala, and aided the archbishop of