Albert Cortina speaks with Father Gustavo Lombardo, a priest of the Institute of the Incarnate Word (IVE). He holds a Master’s degree in Social Sciences and Humanities from Abat Oliba CEU University (Barcelona). He is responsible for  https://ejerciciosespirituales.org  and contributes to  www.vozcatolica.org

Father Gustavo, I recently had the privilege of attending the Spiritual Exercises according to the method of Saint Ignatius of Loyola, which you preached in person to a group of young people and adults in a town near Barcelona.

Many of our contemporaries are unaware of this treasure offered by the Catholic Church for attaining holiness, happiness, and spiritual perfection through the joy of doing God’s will. Therefore, I would like you to explain: What are the aims of the Ignatian Spiritual Exercises? Can they be done  online ? What will young people and adults, men and women, find in these Exercises?

The  online format  of the Ignatian Spiritual Exercises aims to make this tool for conversion accessible to people who, due to geographical distance or the demands of modern life, are unable to participate in an in-person retreat of several days or a full month. This version encourages participants to integrate prayer into their daily lives, dedicating approximately one hour a day during Lent. The goal is for individuals to develop a consistent and lasting habit of prayer, allowing them to observe how they react to their daily lives while meditating.

In these Exercises, young people and adults of both sexes will find a practical method to order their lives according to God’s will and overcome their own disorders or “disordered affections”.

Among the tools participants will discover are discerning the spirits, identifying the source of their thoughts and feelings, and distinguishing between God’s action and the enemy’s schemes; learning to pray; finding true peace and joy, for in discovering God’s will for them, they often experience profound peace and the joy of holiness, defined as the joy of fulfilling the divine will; finding a path to unite more closely with the Redeemer and follow in his footsteps; and acquiring tools that will enable them to make fundamental decisions, whether regarding a religious vocation or practical changes in daily life (such as time management or how they interact with others). In short, the Exercises offer the clarity needed to give direction and meaning to life.

Testimonials confirm that those who commit to the process find a “before and after” in their spiritual life, achieving a conversion that impacts all their personal and family dimensions.

Why do you think our world needs the Ignatian Spiritual Exercises? What can this great 16th-century Catholic saint teach us today? Does it have to do with the immutability of God and Truth? Perhaps with the spiritual battle being waged so intensely in our time? Does it involve overcoming oneself to conquer the inner kingdom comprised of body and spirit?

Because of the hustle, bustle, and distractions of modern life, we find it difficult to hear God’s voice. We live in an “apostate society,” steeped in relativism, where the sense of sin and the connection to eternal truths have been lost, leaving people cold-hearted and without a spiritual compass.

This great 16th-century saint has much to teach us today, primarily because he provides a practical and effective method for finding meaning and direction. For example, he offers precise rules for identifying the source of our thoughts and feelings, distinguishing whether they come from God, our own nature, or the “evil spirit” that seeks to rob us of our peace. He teaches that holiness is the “joy of doing God’s will,” a plan conceived out of love for each individual from eternity. In turn, the Exercises serve as training for meditating on and contemplating the truths of the Gospel in a profound way, transforming theory into a living experience.

As you suggest, his proposal is deeply connected to the immutability of God and Truth. St. Ignatius invites us to live the “truth of life” ( veritas vitae ), which occurs when a person’s existence corresponds to God’s eternal and perfect plan, which remains unchanged despite the trends of this world. The Exercises place man “on the edge of eternity,” reminding him that his ultimate goal is to praise and serve the Creator in order to save his soul, a truth unalterable since creation.

Regarding the spiritual battle, which is being waged with great intensity today, St. Ignatius describes human life on earth as an invisible “militia” or battle between good and evil. Not content with this, he teaches strategies for confronting the three traditional enemies: the devil, the world, and the flesh. Performing these Exercises involves overcoming oneself in order to conquer the dominion of the inner kingdom. The goal is to order one’s life by eliminating those desires or attachments that hinder us on the path to holiness, so that the will may be free to choose what God wants. By working on both the sensitive part (the passions and the body) and the spiritual part (the intellect and the will), the person achieves true freedom that impacts all dimensions of their being.

These types of Spiritual Exercises are conducted in an atmosphere of silence and prayer. Participants withdraw for a few days seeking solitude and silence to be with the Lord. It is in this solitude that we can fall in love with the Lord anew:  “I will allure her and lead her into the wilderness and speak tenderly to her”  (Hosea 2:16). Is this inner recollection important for all of us who live in the world? Do we come to enjoy and cherish this solitude and silence to be with God and for God?

For those immersed in the hustle and bustle of the modern world, inner reflection is not only important but vital, since the noise and constant distractions of daily life make it extremely difficult to hear God’s voice. Although God may manifest himself miraculously or “shoute” at us, he usually requires us to make room for silence so that he can speak to our hearts. This silence is a necessary element for “feeling and knowing” our inner promptings, for being able to distinguish God’s action from the wiles of the enemy.

Regarding whether one comes to enjoy and cherish this solitude, it’s important to understand that what a person inevitably achieves through these Exercises is greater peace—a true peace born of conversion and finding one’s purpose in life. It’s a profound peace that participants come to deeply value. Silence is not emptiness, but rather a space for encountering “the Other” (God).

In the Exercises, the one exercising can have an inner knowledge of the Lord who became man for him, coming to enjoy a new and more intimate relationship with Christ.

By dedicating, for example, one hour daily during Lent (the so-called “desert of creatures”), the retreatant often develops a habit they then wish to maintain, discovering that this time of solitude with God provides the necessary strength to face their daily reality. Even large groups of people who do these Exercises in retreat (such as groups of more than 50 women who have done them in absolute silence) finish the process happy and grateful, leading them to recommend the experience to others.

Ultimately, no one regrets doing the Exercises. Although at first it may be difficult or frightening to face the silence, the result of being for God and with God is a happiness and inner freedom that surpasses any attraction of the outside world.

The book of Spiritual Exercises written by St. Ignatius—which represents a true spiritual revolution—turns out to be a kind of manual of spiritual tactics, an indicator of the method to follow, the system to develop in order to attain holiness. St. Bernard said that  “the soul reaches a degree of perfection proportionate to the desires it nurtures in its heart.”  And indeed, holiness, as so many saints remind us, is not a matter of age or state in life, since holiness is living in the Holy Spirit, and that is something we can all achieve with the grace of God.

Father Gustavo, please explain in more detail how the Exercises are structured. What are their different timeframes? What objectives are sought in each stage?

The Spiritual Exercises of St. Ignatius are structured as a pedagogical process designed to prepare the soul to seek and find the divine will. The fundamental structure is divided into four stages, traditionally called “weeks,” although their duration is not necessarily seven chronological days, but rather depends on the progress of the retreatant. Furthermore, each moment of prayer follows a specific method: Preparatory acts, which include a preparatory prayer and preambles such as recalling the story, composing the scene, and petitioning for a specific grace; a body of meditation where the powers of the soul (memory, intellect, and will) are exercised on the proposed theme; and concluding acts, specifically, a colloquy, where one speaks with the Lord or the Virgin Mary “as one friend speaks to another,” and a subsequent examination of the prayer to evaluate how one proceeded.

Regarding the duration of the retreat, there are various ways to undertake the Exercises depending on the individual’s availability and capacity: the “full month” retreat is the original and most profound option, undertaken in absolute silence and total seclusion for 30 days. There are also shorter retreats of 3, 5, or 8 days, which condense the main themes for those with limited time. Finally, there is the  online option  , a modern adaptation of the previous format, which proposes one hour daily during Lent (approximately 50 days in total) to integrate prayer into daily life.

Regarding the objectives, the overall goal is to overcome oneself and order one’s life without being carried away by disordered emotions. Each stage has a specific purpose:

The First Stage (the Purgative Way) focuses on the “Principle and Foundation” (the end for which man was created) and on the knowledge of one’s own sins. The goal is the purification of the soul, repentance, and cleansing from past sins in order to be ready for grace.

The Second Stage (Way of Illumination) deals with the life of Jesus Christ up to Palm Sunday. The goal is an inner knowledge of the Lord in order to love and follow Him more deeply. This is the stage where the “Choice” is usually made, that is, fundamental decisions about one’s state in life or personal reforms.

In the Third Stage, we meditate on the Passion of Christ. The goal is to ask for and feel pain, sorrow, and confusion with Christ who suffers for our sins.

The Fourth Stage (Unitive Way) focuses on the Resurrection and Ascension. The goal is to experience joy and gladness with the risen Christ and to prepare to find God in all things.

Finally, the Exercises culminate with the “Contemplation to attain love”, which seeks to help the practitioner live in union with God in their daily life.

As you rightly pointed out, the Ignatian Exercises begin by placing man before a metaphysical law, the Principle and Foundation, that is, the end of man, and end with contemplation to attain love, the final point and goal of human life. The modern world neither understands itself nor comprehends man, and for this reason, the supreme organizing principle proposed by the Exercises is so necessary.

If you agree, let’s begin with the Principles and Foundations that underpin the first stage of the Exercises: What was humankind created for? What is the purpose of humankind? What should our relationship be with the rest of creation and with all of creation?

The Principle and Foundation constitutes the metaphysical law and supreme organizing principle of the Spiritual Exercises, placing man before his eternal destiny from the very first stage. Human beings were created to praise, reverence, and serve God our Lord, and through this path, to attain the salvation of their souls. This end is a “vocation” of return to the Creator, understanding that human existence is a continuous act where God sustains our being at every moment; if He were to cease giving us being, we would return to nothingness.

St. Ignatius breaks down this goal into three vital actions: “Praise” implies the public confession of God’s power and constant thanksgiving for His gifts. “Reverence” is the external and internal manifestation of the respect and adoration due solely to the Divinity. “Serve,” as the “mysticism of service,” pours love into deeds, imitating and following Jesus Christ for the good of all. Human fulfillment is found in living the “truth of life” ( veritas vitae ), which occurs when one’s personal existence corresponds exactly to the plan of love conceived by God from eternity.

Man’s relationship with the rest of creation should be characterized by indifference and order. The danger lies in seeking happiness in creatures or in fleeting pleasures (such as money, honor, or vices) where our ultimate end does not reside.

To maintain a healthy relationship with creation, the practitioner must use creatures only insofar as they contribute to the ultimate goal. One must free one’s soul from creatures in order to prepare for union with God. One must also conquer oneself, ordering one’s desires so that the sole purpose of possessing or desiring something (such as a position or a benefit) is the service, honor, and glory of divine majesty. Likewise, one must avoid the “false life.” Seeking the end in creatures instead of the Creator is living a false life that robs one of peace and freedom. In short, all creation is a means, not an end. True freedom consists in being able to choose only that which leads us most directly to our primary objective: to give glory to God and save our souls.

Father Gustavo, I have so many questions. How can we come to know God’s love in this first stage of the Exercises? What does it mean that God gives us consolations and desolations? How is sin related to God’s mercy and justice? How can we recognize God’s voice in our souls? What are the rules for discerning spirits? Do the Exercises represent a genuine and profound path to conversion? You, the directors of the Exercises, affirm that this first stage is necessary to  “reform what is deformed.”  What meaning do you give to this statement?

In the first stage of the Spiritual Exercises, God’s love is primarily experienced through consolation, which is explicitly defined as an “experience of God’s love.” By meditating on the “Principle and Foundation,” the retreatant discovers that they have been created out of love for an eternal purpose, allowing them to understand their life as a divine plan for happiness.

Regarding the movements of the soul, St. Ignatius teaches the following: Consolations are interior stirrings that inflame the soul with love for its Creator, increasing faith, hope, and charity, and bringing a peace and joy that draw one toward heavenly things. Desolations are the opposite; they manifest themselves as darkness, turmoil, restlessness, and temptations that lead to distrust and sadness, causing the soul to feel separated from God.

Sin is related to mercy insofar as God uses “prickings” of the conscience to move the sinner to conversion and bring them out of their state of error. Divine justice is reflected in the need for a “purgative way,” where the one practicing it seeks repentance and sorrow for their sins in order to purify the soul.

Regarding recognizing God’s voice, we know that He usually speaks in the innermost part of our being, and it requires perfect concentration and silence to hear Him. His voice is distinctive because it brings peace, encouragement, and strength, and His corrections are gentle, unlike the “evil spirit” that bites and steals peace with false pretenses. The rules for discerning spirits are a practical method for “feeling and knowing” these promptings, allowing the practitioner to receive the good ones and reject the bad ones. This process involves a genuine and profound path of conversion and functions as a “conversion machine” or a spiritual “training” that transforms a person’s life by placing them before eternity.

Finally, the statement to “reform what is deformed” in this first stage means working on purifying past sins and ordering “disordered affections.” It is about correcting that which in a person’s life has lost its original form (its orientation toward God) so that the will may be free and able to seek and find the divine will.

We live in times when the particular eschatology revealed to each of us, and especially the general eschatology of Salvation History, is not well understood or received in many Catholic circles. Consequently, its study is avoided, and its veracity is even questioned. For this reason, I believe it is crucial to return to Sacred Scripture, the Fathers and Doctors of the Church, and the Saints to meditate on and contemplate these ultimate realities.

According to the teachings of St. Ignatius, how should we understand heaven, purgatory, and hell?

According to the teachings of St. Ignatius, heaven, purgatory, and hell must be understood within the perspective of the last days of man, placing the human being always “on the edge of eternity.”

Heaven is presented as the ultimate end and true home of humankind. It is described as total union with the Creator, where the soul can see God face to face and share in His infinite joy and happiness. It is the reward for those who die in a state of grace and have sought to fulfill God’s will on earth.

Hell serves as a tool for conversion. St. Ignatius proposes a specific method for meditating on hell, using the imagination to perceive its physical and spiritual reality. Hell is understood as humanity’s rejection of God, rather than God’s rejection of humanity. Its greatest torment is the loss of God and the knowledge that this fate will never change. St. Ignatius asks us to feel the suffering of the damned so that, if through our own failings we forget God’s love, at least the fear of the punishments will help us avoid falling into sin.

Regarding purgatory, although it is mentioned only briefly in the Exercises, it is understood as a state of purification necessary for those who have not attained full holiness on earth. In any case, it is preferable to seek holiness in this life and “reform what is deformed” through the Exercises, in order to avoid passing through purgatory, even for a moment.

For St. Ignatius, these realities underline the seriousness of the spiritual life, since we only have one soul and one opportunity to save it, so ordering life according to God’s will is the most urgent task of human beings.

The second stage of the Spiritual Exercises aims to  “form what has been reformed,”  and therefore, we are invited to meditate on the life of Jesus, understand his mission, and accept the invitation to follow his example. How would you explain this imitation of Christ that all Christians should undertake? Is the reality of Jesus Christ as King of the Universe fundamental here?

Indeed, in the second stage of the Spiritual Exercises, called the Illuminative Way, the fundamental objective is to “conform what has been reformed,” which implies that the soul, after being purified in the first stage, must now take on the “form” of Christ, configuring its entire life according to his example and teachings. The imitation proposed to every Christian is not an external copy of behaviors, but a profound transformation based on the inner knowledge of the Lord, spiritual combat, and the universality of holiness.

St. Ignatius urges us to persistently ask for the grace of an “inner knowledge of the Lord,” the purpose of which is to “feel and savor” the truths of the Gospel inwardly, so that love for the person of Jesus may be what moves our will to follow him. Imitation is understood as a call to spiritual warfare against the enemies of the soul (the devil, the world, and the flesh). To follow Jesus means to imitate him in his struggle, “trampling on everything”—even our closest affections—in order to become like him in self-giving. Jesus gave an example both for ordinary life (obeying his parents) and for the life of perfection. Therefore, the imitation of Christ consists in seeking perfection in every state of life, preparing oneself to be received under his banner through poverty (actual or spiritual), a desire for shame, and humility, which are the three steps toward all other virtues.

The reality of Jesus Christ as Eternal King is the axis around which this entire stage revolves, especially through meditation on the “Call of the Temporal King,” which helps us contemplate the life of the eternal King. Jesus Christ IS KING in a real and theological sense; He is King by virtue of being God, by being the most perfect of men, and by “right of conquest,” having redeemed humanity with His blood on the cross. Unlike a leader who merely commands, this King “walks before His own” and asks that each person do what He Himself has done. Whoever wishes to share in His victory in glory must first share in His labors, His food, and His sorrows on earth. Christ, as “Supreme Captain General,” calls upon all people to conquer the entire universe for God. This reality is so fundamental that failing to follow this noble and virtuous King is characteristic of someone who has lost their mind or reason.

Accepting this imitation ultimately means offering oneself to the work of Christ the King, with the determination to imitate him in enduring insults, reproaches, and poverty so that his reign may be established first in one’s own heart and then throughout the world.

The Spiritual Exercises of St. Ignatius are also known as the Exercises of the Two Standards. What is the meaning of this expression? Is it a way of conveying that the path the Lord desires for me is one of holiness and fullness of life, and not one of deception, sin, and eternal damnation? How does this relate to the intellect and will in the meditation on the three binary principles practiced in the Exercises, which is a valuable methodology for consistently making good choices in accordance with God’s will?

The meditation on the “Two Standards” constitutes the core of the spiritual combat that every Christian wages. As we have already mentioned, St. Ignatius, with his background as a knight, describes human life on earth as a “militia” or war where there are no neutrals: one either fights under the banner of Jesus Christ, our “Supreme Captain,” or under that of Lucifer, the “mortal enemy of our human nature.”

This meditation is the practical way to discern that the Lord’s path leads to holiness and fullness, while the enemy’s path leads to deception and condemnation. St. Ignatius reveals the opposing tactics of these two leaders. Lucifer’s Banner’s strategy for leading souls astray consists of a three-step program: first, it tempts with the greed for riches, so that these lead to the empty glory of the world and, finally, to rampant pride, from which all other vices arise. Christ’s Banner proposes the opposite path to fullness, inviting first to spiritual poverty (and actual poverty if He so desires), then to the desire for shame and contempt (to become like the humiliated Christ), and thus to attain humility, which is the gateway to all other virtues.

The Exercises integrate man’s faculties for making right choices. While Two Standards is an exercise of the intellect, the meditation on the Three Binaries is an exercise of the will. In Two Standards, we ask for “knowledge of the deceptions of the evil leader” to guard against them, and “knowledge of the true life” shown by Christ so that we can imitate it. It is an exercise in discernment so as not to be deceived by false reasons or appearances of good. Three Binaries is the “test” of generosity and sincerity of will. It presents three types of people who have acquired a sum of money (or any affection) and wish to find God at peace, but are hindered by a disordered attachment. The first person would like to rid themselves of the affection, but it is a theoretical desire, and they do not take the necessary steps until death. The second wants to rid themselves of the affection, but in such a way that they “retain the thing,” expecting God to accommodate their will. It is a will that “wants and does,” but not what God asks, depriving itself of full grace. The third man possesses a will that has reached indifference. He wants to have something or not have it only according to God’s will for His best service. It is the disposition to “sign a blank check” to Providence.

This structure is an infallible methodology for choosing according to God’s will. By illuminating the intellect regarding the purpose of humanity and the snares of evil, and by training the will in the self-denial of the Binary, the practitioner is free to seek and find what God truly desires, thus achieving the true “joy of doing God’s will.”

The third stage aims to  “confirm what has been formed”  by meditating on the passion and death of Jesus Christ in order to understand his sacrifice and his unconditional love for humanity. How should we contemplate and love the Cross? To do so, we must banish the greatest sin of pride and perfect ourselves in the virtue of humility, right?

Indeed, in the third stage (or Third Week) of the Exercises, the objective is to “confirm what has been formed,” focusing meditation on the Passion and death of Jesus Christ. Having sought to conform one’s life to Christ in the second stage, the retreatant now pauses before the supreme sacrifice to understand the depth of divine love.

To contemplate the Cross profitably, St. Ignatius proposes a participation that is not only intellectual but also profoundly affective and sensitive. At this stage, the retreatant does not ask for consolation, but rather for “pain, sorrow, and confusion,” demanding to feel “sorrow, tears, and torment with Christ tormented” for their own sins. The aim is to understand that Jesus goes to his Passion out of love for each individual, taking the place that should have been ours and bearing the guilt of humanity. The presence of the Virgin Mary as the Sorrowful Mother at the foot of the Cross is fundamental. She is the “wise teacher” who teaches us to remain with the Redeemer in the moment of greatest suffering. At this stage, we are invited to use our imagination to “see” the wounds and “hear” the blasphemies, allowing our souls to tremble before the realism of Christ’s pain.

As you mention, this path demands a direct confrontation with pride in order to achieve perfection in humility. Pride is the ultimate sin, leading man to want to “emancipate himself from God” and be the sole architect of his life, which leads to self-destruction. The Third Way of Humility: This is the highest degree of perfection that can be attained and the one that best defines love for the Cross. It consists of the practitioner choosing and desiring poverty with the poor Christ, shame with the shameful Christ, and being considered “fools for Christ” rather than being esteemed as wise in this world, all while maintaining the same level of service to God. Loving the Cross at this level means that the soul no longer looks to heaven or hell out of self-interest, but only to Jesus Christ Crucified, finding “sweetness in all suffering” for love of Him.

The fourth stage aims to  “transfigure what has been confirmed,”  and to this end, we meditate on the Resurrection of Christ in order to experience our own resurrection with joy and gladness. In this stage of the Exercises, we contemplate what eternal life will be like. Please explain in more detail how St. Ignatius understood this transfiguration of the human being into a glorious body united with their immortal soul, as well as life in Glory.

As you say, in the fourth stage of the Spiritual Exercises, the unitive way, the goal is to “transfigure what is formed,” focusing meditation on the Resurrection and Ascension of Christ. This stage seeks to fill the retreatant with joy and intense gladness for the victory and glory of the Lord. Just as Christ rose in body and soul to appear to his Mother, humankind is called to a total resurrection. In this state, the body rises healthy and glorious. Although the resurrected body may appear outwardly identical to the mortal one, it is “infinitely better” in its nature.

Eternal life is described as the New Jerusalem or Heavenly Jerusalem, a state of perfection where all creation reaches its fullness. The realities of life in Glory are, ultimately, a mystery difficult to explain in human words. Just as Jesus used parables to describe the Kingdom of Heaven, St. Ignatius invites us to use the power of imagination to contemplate these truths, recognizing that they cannot be fully understood without seeing God face to face.

This stage encompasses not only individual resurrection, but a total resurrection of the universe, where God will create “a new heaven and a new earth,” definitively dedicating all things and human works to His service and glory. This stage is a preparation for the joy of Heaven, grounded in the faith that Christ’s victory over death guarantees the final transfiguration of our own humanity in eternity.

The Exercises emphasize the importance of constant prayer in the presence of the Lord, contemplation to attain His Love, and the need for private dialogue with each of the three Persons of the Holy Trinity who are one God.

For those who want to delve deeper into this dialogue: What types of prayer exist? Could you give us a brief description of each of these ways of praying?

Within the tradition of the Spiritual Exercises, prayer is a spiritual training that encompasses various modalities to help the soul communicate with God. The types of prayer described by the Saint are:

Vocal prayer is that which uses specific words and established formulas, such as the Lord’s Prayer, the Hail Mary, or the Apostles’ Creed. Even in these brief prayers, one should pay full attention to what is being said in order to enter into the presence of the Holy Trinity.

Mental prayer refers to the internal dialogue with God that occurs in the mind and heart, without the need for external words. It is a form of “frequent conversation” with the Creator.

Meditation is an advanced spiritual practice that involves contemplating the things of God. It exercises the three faculties of the soul: memory, understanding (intelligence), and will. The goal is to reflect upon or delve deeply into the truths of the faith in order to gain spiritual benefit and make firm resolutions.

The Examination of Conscience is a type of reflective prayer used to examine the state of one’s soul. There is the general examination (a review of the day, thanking God and asking for forgiveness) and the particular examination, which focuses on a specific fault or a virtue one wishes to acquire, noting progress daily.

Contemplation, unlike discursive meditation, uses the “sight of the imagination.” The practitioner enters into the Gospel scenes as if present, seeking to “feel and taste things internally” rather than to know a great deal intellectually.

The Application of the Senses is a specific form of contemplation where the five imaginary senses (sight, hearing, smell, taste, and touch) are applied to a spiritual reality, such as the Passion or Hell, in order to internally perceive those truths.

The Colloquy is considered by many to be the most important moment of prayer. It consists of speaking with the Lord, the Virgin Mary, or the Father “as one friend speaks to another” or a servant to his master. It is a space to communicate feelings, ask for advice, or take responsibility for one’s shortcomings.

The Petition is the prayer of demand where one asks God for a specific grace according to the matter being discussed (for example, asking for sorrow for sins or joy with the resurrected Christ).

St. Ignatius proposes additional structures at the end of the Exercises, including praying over the Commandments, considering each word of a prayer (such as the Lord’s Prayer), or praying in rhythm with the breath. For any of these methods to be effective, an atmosphere of silence, solitude, and perfect concentration is required, allowing God to speak to the innermost part of one’s being.

In the final stage, in addition to the usual scheme of meditation, contemplation, and dialogue with the Lord, participants are asked to create an Action Plan. This means they are encouraged to list in their personal journal the purposes and decisions that the Holy Spirit has inspired throughout the various stages of their spiritual journey during the Exercises. How would you suggest creating this Action Plan?

Creating an Action Plan (or Life Plan) is the practical culmination of the Spiritual Exercises, its objective being to integrate the order achieved during the retreat into daily life. To structure this plan effectively, it must stem from self-denial. St. Ignatius teaches that “one will profit in all spiritual matters to the extent that it comes from one’s own love, desire, and interest.” The goal is to reform one’s life so that every action is aligned with the ultimate end: to give glory to God and save one’s soul.

To develop this plan, we are first asked to identify God’s will, reflecting on what God has asked of you in the past, what He clearly asks of you now, and the obstacles that prevent you from following Him radically. We are then asked to examine our lives, considering the dimensions of our existence to discover what we must eliminate (what is wrong or disordered attachment), improve (attitudes God wants you to change), or maintain. Theoretical desires are not enough. The plan must determine the time and manner in which to carry out the necessary activities and acquire the required virtues.

A comprehensive Action Plan should identify your dominant flaw and the virtues you urgently need to acquire. It should address uncontrolled passions (anger, hatred) and bad habits (laziness, unpunctuality). It is recommended to establish schedules for daily prayer, the frequency of confession, how to participate in Holy Mass, spiritual reading, and daily examination of conscience. Likewise, it should define how you will lead and teach in your home through word and example, fulfilling the duties of your state in life (spouse, parent, child). It should include making the most of your studies and taking concrete actions of apostolic zeal for the salvation of others.

The plan should be tailored to your current state of life, character, and strength, and be flexible enough not to enslave your soul to unforeseen circumstances arising from charity, yet firm enough not to alter it on a whim. It is essential to review and approve it with a spiritual director, since no one is a good judge in their own case. It is suggested that you hold a monthly accountability session (for example, during a monthly retreat) to examine your progress toward your goals, make new decisions if necessary, and correct any inconsistency.

How do the Spiritual Exercises of St. Ignatius view the Blessed Virgin Mary? She expressed her special  Fiat  at the Annunciation, which gave way to the mystery of the Incarnate Word; she accompanied Jesus, along with St. Joseph, throughout his ordinary life and later in his public ministry; she suffered deeply during the Passion in her Immaculate Heart; she stood at the foot of the Cross contemplating the death of her Son; and finally, she had the joy of seeing Jesus Christ Risen and ascending into Heaven. Truly, Mary is our Mother and Teacher for each one of us individually and for the Church as a whole, isn’t she?

In the Spiritual Exercises, the Blessed Virgin is not only a figure of devotion, but the wise and inspiring “Teacher” of the entire process. Saint Ignatius maintained a loving relationship with her from his conversion onward, considering her the Lady of his thoughts and his life. There is an ancient and firmly established tradition that affirms that the Virgin herself taught or “dictated” the Exercises to Saint Ignatius in the cave of Manresa so that they might serve as an instrument of salvation for souls.

Mary’s presence in the Spiritual Exercises is contemplated as both intercessor and model in the Mysteries of Our Lord’s Life. To obtain a grace from the Father, the retreatant must first address “the Mother,” asking her to intercede with her Son; then the Son, so that he may intercede with the Father; and finally the Father himself. This method accustoms the faithful to recognize Mary in the place that the faith of the Church grants her as mediatrix.

From the Second Week onward, Mary appears as the paragon of all virtues. In the Annunciation and Fiat, we contemplate the Trinity’s decision and Our Lady’s response, in which she humbles herself and gives thanks to the divine majesty for the mystery of the Incarnation. We follow her through episodes such as the wedding at Cana, presenting her as a model of holy living and a “teacher of good living.” In the Third Week, her presence as the Sorrowful Mother intensifies at the foot of the Cross, where the retreatant contemplates her solitude, pain, and weariness at the death of her Son. St. Ignatius explicitly points out that, although not stated in Scripture, it is understood that the risen Christ appeared first to his Blessed Mother, so that she might be the first to rejoice in his victory over death.

Indeed, the Exercises emphasize that Mary is our Mother and Teacher. Saint Ambrose affirms that her life is a clear lesson for all and a mirror reflecting how to practice all the virtues. For the Church as a whole, she is the “contemplative par excellence” and the guide who helps modern man to overcome his disordered affections and discover God’s will. By undertaking the Exercises, one seeks to establish the reign of Christ in the world through the reign of the Immaculate Heart of Mary.

Through your missionary and pastoral work at the Institute of the Incarnate Word (IVE), you are constantly offering various formats (in-person,  online , etc.) of the Ignatian Spiritual Exercises. Is Lent the most opportune time to undertake them?

We believe that Lent is the most opportune time to undertake the Spiritual Exercises for several reasons. Lent is a time of particular grace, when God is ready to bless more intensely those who open their hearts. Undertaking the Exercises during this period allows the faithful to take a leap forward in their spiritual life, responding to God’s invitation to offer a greater sacrifice in order to receive a hundredfold return. Just as Jesus withdrew to the desert, the Exercises propose a “desert of creatures.” Dedicating one hour daily to prayer during these days acts as that necessary space of retreat to hear the voice of God. Meditating on the end of humanity and sin fits perfectly with the repentance and purification proper to the Lenten season.

Another point to consider is that, unlike a three-day retreat that has a quick “impact,” the Lenten exercises last approximately 50 days (from Ash Wednesday to the Wednesday after Easter), which facilitates the development of a solid prayer habit that endures in daily life. Since they are carried out amidst work, family, studies, and other activities, the retreatant can see how their meditations immediately influence their daily reactions and decisions. The Ignatian Exercises follow a rhythm that culminates in the Passion and Resurrection. Therefore, the structure of the  online  retreat is designed so that the final stages coincide with Holy Week and the joy of Easter, allowing for a much deeper experience of the mysteries of faith.

Thank you so much, Father Gustavo, for explaining in such detail the benefits for the soul of the Spiritual Exercises according to the method of St. Ignatius of Loyola. We hope that many people will find in the Exercises their own path to sanctification and imitation of Christ, and thus be able to reach the ultimate goal of each of us, which is nothing less than Eternal Life.

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“For through the law I died to the law, so that I might live for God. I have been crucified with Christ; it is no longer I who live, but Christ who lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:19-20).