Three Classes of Men 

Prayer: In the preparatory prayer 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. Composition of place: Here it will be to behold myself standing in the presence of God, and all his Saints, that I may know and desire what is more pleasing to his Divine Goodness. It is a solemn composition of place, because the subject is very important: my soul before God and all his angels, Our Lady, Martyrs, Apostles, Virgins, and holy men and women of all ages. Prayer of petition: It will be to beg for the grace to choose what is more for the glory of his Divine Majesty and the salvation of my soul. History: this is the story of three classes of men. Each of them has acquired ten thousand “ducats”, but not entirely as they should have, for the love of God. They all wish to save their souls and find peace in God, by ridding themselves of the burden arising from the attachment to this amount acquired, because they know that this is an obstacle to attain their end. In the contemplation of the “two standards” we enlightened our minds and made ourselves familiar with the principles of Christ and the principles of Satan. Even more, we tried to give our “yes” to Christ’s Standard. Saint Ignatius now wants us to test the disposition of our will. It is a test of sincerity. We need to see if (and let us try the first person) I am really willing to follow the lessons of Christ’s strategy learned in the last meditation. The problem is that sometimes we understand the meditation but our will is so attached to some creatures, to this thing. It happens when our affections don’t accompany our will. Imagine that you are climbing a mountain, and you reach a certain place where you have to jump over an abyss. Others beside you jump, and reach the end. And you look at the abyss and your sensibility says, “I can’t…” but your intellect says, “if you don’t jump you will not reach the end.” This meditation is a test of our will. We need to know if we follow more our affection than our intellect. The matter of deliberation is not a matter of sin, but it is a matter that prevents me to reach what is “the best for me.” Then, in St. Ignatius’ prayer we ask to choose what is the best, for God’s glory and the salvation of my soul. The First Class of Men This first class of men would desire to get rid of the affection they have for the thing acquired. But they avoid the effort necessary to remove the obstacles. There is like a fear to lose bodily comfort or spiritual consolation. There is like a lack of self-confidence about meeting and overcoming the difficulties. There is a lack of conviction on the importance of becoming internally detached. There is a lack of confidence in God, and in his mercy and grace. Then, they do not look for the means to accomplish the end. The will of this type is just a weather vane that is moved by the wind. Their desire is just a desire, a word that flies with the wind, but there is no serious purpose. They are lost before starting. The Second Class of Men The second class also would wish to get rid of the affection, but in such a way as to continue his possession of the money. They want to retain the external possession of that thing, and then they try to get God around to their own way of thinking. So, they say, God, ask me what I want, and I will do whatever you ask. God you know that it is for love, so I think, you will understand. And God understands perfectly that it is an inordinate love. God perfectly sees that this class of men uses Him, because they want to bring God where they are. Probably they will not formulate this action with these words, but they act in this way. Evidently not all human beings have the same attachment to the same thing. Everybody knows what his 10,000 ducats are. And the 10,000 ducats of this person are not the same ducats of the other one. Finally, this second class doesn’t get rid of the affection. This “I would wish”, remains as such. And the “I really will to” never is pronounced. The Third Class of Men The third class of men energetically renounces all affection for the money. They bring themselves to complete indifference. For them what is really important, is God’s Will. Then, they are willing to make whatever sacrifice is necessary for the greater glory of God and their own salvation. They know that Heaven is an important issue, so, they consider that it is worthy to give up all their knick-knacks in order to get the real treasure. They do believe in the words of Christ who says, “The kingdom of heaven is like a treasure hidden in a field, which a man found and covered up; then in his joy he goes and sells all that he has and buys that field. Again, the kingdom of heaven is like a merchant in search of fine pearls, who, on finding one pearl of great value, went and sold all that he had and bought it.” (Mt 13: 44-46) The “as far as rule” is applied in the use of things; and the rule of “the more and the best”  is applied to the glory of God and salvation of the soul. And deeds follow the decision. The treasure to be gained is priceless. So he sells all he has as quickly as possible for fear to lose the great opportunity. He spares no sacrifice. For sure, this person receives reproaches. How are you selling everything for this field without value? Are you crazy? Look at it, not a tree, no water, no houses. You are burning your money. So, neighbors, friends, relatives as long as they do not know his secret, blame him, outdoing each other in condemning him. THESE ARE THE “THREE CLASSES OF MEN.” THE QUESTION IS, IN WHICH AM I? Usually man lives among these classes, and in some aspects of his life he takes one position and in other aspects other ones. Then, he is a first class man in those things, a second class man in these matters, and seems to be a third class in those issues. In order to know, if I belong to one of the first two classes, I need to test my heart. How to test my heart? Assuming that the object I possess is not intrinsically sinful, I can be attached to it, and it can be recognized by certain signs. I can see if the object occupies my mind during times that I should be free of such preoccupations, like prayer or necessary duties; if the amount of attention that I give to this thing, person or place is out of proportion; if I find myself habitually taking complacence in some possessions, if I often lose peace of mind, on account of what I have or I do; if I am always afraid of losing possessions, if I regularly talk about my achievements for the pleasure I get from being recognized; if I am inclined to envy others for their talents, production or prosperity. I need to consider this because I need to know what the will of God is for my 10,000 ducats. For me to know what the will of God is, it is an important issue. If I am afraid of this, my heart is not in order. And surely, I love my money too much. The question is, What is my treasure? Is it necessary to remember our principle and foundation? Some people think that holiness is possible, without holiness. It is a contradiction, right? Some people think that holiness is reached without putting their loves in order. Some people dream about heaven without ever deciding to make the necessary sacrifices to attain it. They never make an effort to suppress habits of laziness, etc. they are so convinced of the beauty of eternal goods. So the hidden treasure will not be given to them. In front of great evils, the medicine to take is stronger solutions. We must shape our will with the divine will, we have to conform our desires and wishes to his, in such a way that we may appropriate for us the words of the letter to the Hebrews, “As is written of me on the scroll, behold I come to do your will, O God.” (10: 7) This shaping of our will with God’s will constitutes the perfection of the divine love and its realization. Doing the will of God, we become familiar with Christ. “Who is my Mother? And who are my brothers?  Whoever does the will of God is my brother, my sister and my mother?” (Mt.12:50). The most excellent thing we can offer to our Creator is the conformity of our will with His. Who makes sacrifices in eating, fasts, alms, mercy works, or whatever, is giving a lot. But who offers to God his/her own will, is giving all he/she has. “My son, give me your heart, and let your eyes keep to my ways” says the book of Proverbs (23:26). The one who follows his own will, today laughs like a self-sufficient person and tomorrow cries hopelessly; today he anxiously begins a work, to leave it tomorrow half made; today he is tender with everyone and tomorrow offends and attacks friends and relatives. The one who follows his own will is like this poor weather vane that changes with the wind of his affections. Then, knowing the origin, this person suffers at the end of each action. On the contrary, whoever does the will of God he will always remain in peace. He is like one flying above a storm: he can see lights; he can hear thunders but he remains steady. The one who wants what God wants, will never feel disappointed. Such is the third class of persons that Saint Ignatius points out. Such is the class of persons that God expects us to be. Colloquy (same two standards) My first dialogue should be addressed to our Lady, asking her to obtain for me from her Son and Lord the grace to be received under His Standard.

• First in the highest spiritual poverty, and if the Divine Majesty be pleased to choose and accept me, even in actual poverty.
• Secondly, in bearing insults and wrongs, in order to imitate Christ better, provided only I can suffer these without sin on the part of another, and without offense to the Divine Majesty.

Then, I will say the Hail Mary My second dialogue will be with Christ, asking Him to obtain the same favors for me from the Father. Then, I will say, Soul of Christ My third dialogue will be with the Heavenly Father, and I will beg Him to grant me the same graces. Then I will say the Our Father.  Note: It should be noted that when we feel an attachment opposed to actual poverty or a repugnance to it, when we are not indifferent to poverty and riches, it will be very helpful in order to overcome the inordinate attachment, even though our nature rebels against it, to beg our Lord in this final dialogue to choose us to serve him in actual poverty. We should insist that we desire it, beg for it, plead for it, provided, of course, that it be for the service and praise of the Divine Goodness.