At first glance putting Alms, Scruples, and Thinking With the Church together in the same chapter may seem strange. Actually, they are three areas of challenge that Ignatius puts before us as the retreatant moves from the Third Week of the Exercises to the Fourth Week. Ignatius is always hoping that the Spiritual Exercises will facilitate making saints, super conductors of God's energy into the world. He has us look at all these areas because they form an important part of our life.

          Previously, we have examined the areas of eating and drinking and the use of anodynes in the Third Week. Now the challenge is towards generosity in the Almsgiving section, freedom in the Notes Concerning Scruples, and a SENTIR in Thinking with the Church.
 

          Although it is true that when Ignatius speaks of Alms [337], he is considering money and property, the more common way of looking at that today is to include not only money but also time and energy. How do I spend my own or someone else's time, energy, or money? 

          You will notice that in [338] Ignatius talks about distributing alms to his relatives and friends or "persons to whom I am attached." This may seem curious at first until one remembers that giving money, time, or energy to friends and relatives present a person with a situation that is often entangled. The circumstances are often enmeshed. Therefore, guidelines are more often needed for handling your friends and relatives rather than guidelines for what to do about strangers.

          Notice in [339] where he speaks about putting before his mind somebody for whom he has the highest regard and that he would like to see "wholly perfect."

The same rule I would like him to follow... I shall abide by myself [339]. 

          Starting with [338] and going to [342], we have guidelines having to do with one's own goods, things that one personally owns. I make that distinction because in [343] he switches to guidelines that take care of somebody else's goods. From [338] to [342] Ignatius suggests four guidelines that help a person trying to decide how to distribute money. We today often add time, space, and energy.

1. Be sure that the movement is from God's initiative. [338]
2. Make sure that you have the highest regard for this person, that he or she live out a very good life, and makes a wise decision [339]
3. See it from death's perspective. What would this decision look like at the hour of death if one looked back at this particular decision? [340]
4. What would this decision look like in terms of the last judgment of the whole world? [341]

          That afternoon my retreat director and I were debriefing my prayer periods. I mentioned what happened, but I did not tell him the whole story. I did say that in the middle of a particular prayer period I had gotten this inspiration to help out the refugees and that I would do something about it. He looked at me very seriously and said, "And, of course, you had the good wisdom not to act on it, didn't you?" Well, I was caught. I said, "Yes, Father," but I knew I had already packed a box and sent it off.

          My director's point in what he did was to let me know that it is not a good idea to act out of compulsiveness, unreflective drive, addiction to be helpful, or a spur of the moment thought. I had not taken any time to put this idea into any context. He was saying to me, "How discerning are you about all of this? How careful have you been? How does this fit with who you are and what you are doing?" That is the spirit of giving alms. Taking all these things into consideration is what Ignatius would ask for from us.

          Obviously, if we are only talking about a few pieces of clothing sent off to the refugees, it is hardly a matter of great concern. However, many of us find ourselves in circumstances where we are making more far-reaching decisions. Ignatius warns us to do it with detachment. Think about that. How am I spending time, money, and energy? How is that in keeping with who I am, my Name of Grace? 

          In [343] the concern is for the distribution of someone else's goods. In this example I receive goods to pass on to someone else.

          Someone I talked to recently was in that circumstance. People frequently send her clothes and money for distribution to the poor. She said there is always a tendency among the volunteers to pick out things for themselves before they put the food and clothes out for the poor. Ignatius says,

It is true that there is no wrong in receiving the goods of God our Lord for distribution if a person is called by God our Lord to such a service. Nevertheless, there may be question of a fault and excess in the amount he retains and applies to his own needs of what he hold to give others. Hence one can reform his way of living in his state by the rules given above. [343]

          In [344] he sets up a model for the distribution of monies. It is a curious example since I doubt Ignatius had much inside information about the financial arrangements of St. Joachim and St. Ann. However, according to the story, supposedly St. Joachim and St. Ann spent one-third of what they had for the poor, one-third for the Temple, and one- third for themselves. I suspect that particular way of dividing up one's income would not work out too well today, but the point here is to give yourself some definite guidelines. When a person is considering his or her own household, Ignatius suggests one:

1. Be saving and minimize expenses. 
2. Be like Christ in all things. 
3. Adopt guidelines that are according to one's own condition and rank. [344]

          People have to set up some guidelines for how to deal with the many demands on their charity. On the other hand, one wants to remain sensitive to doing something about those in need. The question is how. Just giving out money is not necessarily the answer. For the retreatant the question is how to address the many needs and give alms generously according to one's circumstance.

          We will consider [351] in the Notes Concerning Scruples the inspiration of much religious freedom and much controversy. There in [351] one can see much of the spirituality of Ignatius and the Society that follows him, much of its glory and much of its pain. This is not a philosophical position, although many philosophical implications come from it. The position of religious freedom represented by [351] is really an image of God, a religious experience. Such an image comes out of the faith experience of praying people.

          Ignatius defines two categories of scruples: false scruples [346] and real scruples [347]. In [346] he says, "It is common for people to speak of something as a scruple", and then he gives an example that may appear somewhat curious to us today. The 16th century was a time of great tension with the Mohammedans and the Saracens. There were some concerns about religious symbols being woven into the carpets of that time, and whether people who stepped on a cross or a symbol of the Trinity or some other religious symbol were committing sin. Ignatius uses this as an example of how people think there is sin when there is none. He says that situation is really not a time of scruple. It is an error of judgment. In these cases he directs one to find out the truth and get rid of the error. 

          A real scruple occurs if I continue to be anxious about the matter, doubting and not doubting without being able to come to any conclusion. It is the conflict between inner authority and outer authority. About a false scruple Ignatius says in [348], reject it. Find out why it is wrong and get rid of it.

          What does one do about a real scruple? One learns from it. This is reminiscent of [175-179], the Three Times for Making A Choice, where in the second time he suggests that one looks at, and try to get much light and understanding from the consolations and the desolations that are present. By weighing both sides one derives both light and understanding. Having to agonize over some of these dilemmas will teach one many things about the many facets of the issue.

          Almost the same as [349] is [327] in the Rules for Discernment for the First Week.

The conduct of our enemy may also be compared to the tactics of a leader intent upon seizing and plundering a position he desires. A commander and
leader of an army will encamp, explore the fortifications and defenses of the stronghold, and attack at the weakest point. In the same way, the enemy of our human nature investigates from every side all our virtues, theological, cardinal, and moral. [327]

In [349]

The enemy considers carefully whether one has a lax or delicate conscience, If one has a delicate conscience, the evil one seeks to make it excessively sensitive, in order to disturb and upset it more easily. Thus, if he sees that one will not consent to moral sin, or venial sin, or even to the appearance of deliberate sin, since he cannot cause him to fall in a matter that appears sinful, he strives to make the soul judge that there is a sin, for example, in a word or passing thought where there is no sin. If one has a lax conscience, the enemy endeavors to make it more so. Thus, if before a soul did not bother about venial sin, the enemy will contrive that it make light of mortal sin. If before it paid some heed to venial sin, his efforts will be that now it cares much less or not at all. [349]

          What does one do with all of that? Ignatius answers that question in [350]. 

Seek a balance. ...The soul must endeavor to establish itself firmly in a moderate course so that in all things it may preserve itself in peace. [350]

If a devout soul, [which you can assume you are], wishes to do something that is not contrary to the spirit of the Church or the mind of superiors, and
that may be for the glory of God our Lord...

...there may come a thought or temptation from without not to say or do it... [351]

... Apparent reasons may be adduced for this, such  as that it is motivated by vainglory or some other imperfect intention, etc. In such cases one should raise His mind to his Creator and Lord, and if he sees that what he is about to do is in keeping with God's service, or at least not opposed to it, he should act directly against the temptation. According to St. Bernard, we must answer the tempter, "I did not undertake this because of you,
and I am not going to relinquish it because of you. [351]

          Remember that these guidelines are not given to the general public. These guidelines are given to someone after he or she has gone through the First Week and is "a devout soul." We assume they are given to a person who has taken a look at who he or she is, why he or she is, how God loves him or her, even in one's sinfulness. These are guidelines for someone who understands his or her own need for redemption. It is in this context that you can say to someone who has been trained and educated in this particular school of prayer and discernment, "If you get a good inspiration, and it does not seem to be contrary to God, go ahead and do it." 

          Does that guarantee that the decision will be 100% right? No, but one has over a 90% chance that it will be. Perhaps a story will help to convey the attitude asked for here.

Several years ago George and I were involved in a situation dealing with a large sum of money and many people's time and talents. We were trying to get a large project in motion. I can remember being very upset one day and saying to him, "What are we going to do if it's all wrong? What are we going to do?" He said, as only George could say, "Well, I think if I find out that this is wrong and St. Peter says to me, 'George, you did it all wrong,' I am going to say to him, "Gee, that is a surprise. I am sorry. What time is supper?" Note the spirit of freedom behind this. One cannot displease God by trying to please Him. A person can make mistakes. There is no question about it. One can foul things up. However, taking one's freedom very seriously and putting it into motion in a discerning way allows one to say confidently to the Tempter, "I did not undertake this because of you and I am not going to relinquish it because of you." [351]

          Ignatius has various sets of guidelines, some of which are very, very good, viable and strong and some that need further reflection in the light of 450 years of history. Some rules for Thinking With the Church are directly aimed at Erasmus and the Reformation. 

          They could have "Erasmus" stamped right on them. They are very specific for a specific time in history and even a specific man. Nevertheless, it is important to bring people through the Rules for Thinking With the Church [352-370]. Directors should not skip these rules, notes, and suggestion. They are part of the retreat, as are the Rules for Eating, the Rules for the Distribution of Alms, and the Notes Concerning Scruples. Have them think out these issues in time of consolation. Have them make their theological position clear.

          There is a distinction between thinking with the church and thinking with some particular churchman. In the Spanish the Rules for Thinking With the Church are really para sentir coninglesia, "to sentir with the church," is not so much to not think with the church but it is more properly to feel with the church: having a bonding, to experience a loyalty and fondness for the Church. Ignatius means have a fraternal attitude, think nicely of it like your family. The Church is your family. The church stretches through many centuries. It is more than its modern form. It is Augustine and Hillary. It is the Eastern Fathers. It is Thomas Aquinas, John of the Cross and Ignatius. It is Gertrude, Teresa, and Mary. It is not simply the local bishop.

          This "thinking" contains the notion of thinking and feeling and being with the church in spirit, being attentively affectionate. Originally, the phrase is, Para haber sentidos verdaderos: "to have good feelings for the Church" It has been translated, unfortunately "thinking with the Church."

          Rule [353] is the general principle that guides all of the Rules for Thinking with the Church. [352-370] It is followed by Rules 2-9 [354-361], which are guides for general, loyal Catholic life. Rules 10-12 [362-364] talk about how to relate to superiors. All of this is written in the context of what to do in the public forum while thinking with the Church. Rules 13-18 [365-370 ] address how to speak of complex truths and controversial doctrines in public. Notice the emphasis here is on the public. 

• [353] - 1 General Principle
• 2 - 9 Rules for a general, loyal Catholic life
• 10 - 12 Guidelines for relating to superiors in the public forum
• 13 - 18 How to speak of complex and controversial truths in public

1. What to do about obedience [365] 
2. What to do with predestination [366 & 367] 
3. What to say about the interrelationship of faith and charity and good works. [368] 
4. How to speak about religious freedom [369] 
5. How to speak about the balance of fear and love in the spiritual life [370]

Obedience for Ignatius always has several elements to it:

1. It presupposes that the person is listening, really listening to the word of God. (Remember obedience comes from the Greek word, hypacuo: I really hear you) He is presupposing that the people involved are really listening to the word of God. 
2. It presupposes that they are praying and that they are reflecting on the matters that are before them. 
3. He is presupposing that there is an opportunity for constructive representation about the issues at hand. 

1. Be obedient - really listen to the Word of God. 
2. Love the Church. 
3. Be aware of the defects of the Church. Do not be blind to them. 
4. Try to avoid hasty criticism in public. 
5. Work in some positive manner so that these difficulties can be resolved.

          I am indebted to George Ganss from whom I took this outline. The following are his comments about Thinking with the Church,

What then can we say about the spirit of Ignatius' 18 Rules for Thinking with the Church? The trend of his thought is not that of giving theological or apologetic arguments to refute the allumbrados or the heretics or the doubtfully loyal Catholics of his day. Rather he is offering directives or suggestions whereby his retreatant, a lover of Christ and of the Church, will prayerfully think through for himself or herself a strategy for the days and the years ahead. That is, that with the help of God's grace, the retreatant will establish a habitual attitude by which that retreatant can guide himself or herself and others to live and work in loving loyalty to the Church, Christ's Spouse and our Mother, even amid the undesirable examples or doctrinal obscurities or errors which are sometimes stumbling blocks in the retreatant's own way.