Saint Ignatius Loyola—The Spiritual Writings

Description

This sixteenth-century mystic, whose mission was to ignite a love of Jesus in the hearts of all, can be a companion for your own spiritual journey.

Ignatius of Loyola, sixteenth-century mystic, spiritual director, and founder of the Society of Jesus, is considered to be among the greatest educators in the history of western civilization. While the Jesuits went on to establish one of the largest educational networks in the world, Ignatius's initial vision was simply "the help of souls." Even today, his writings continue to inspire Christians in their quest for a meaningful holy life. The Spiritual Exercises alone—Ignatius’s most well-known work—has guided the retreat experience of over a million Christians over nearly five centuries.

This fascinating introduction to Ignatian spirituality draws from contemporary translations of original texts focusing on the practical mysticism of Ignatius of Loyola. Excerpts from The Spiritual Exercises, his autobiography, and his collected letters and instructions provide direct insights from Ignatius about the role of humility, obedience, discernment, sin and selfawareness in spiritual life. Substantive facing-page commentary illuminates Ignatius’s perspectives on many key aspects of Christian spirituality, including trusting in God, imitating Jesus and the saints, love and the common good, and much more.

Introduction: A Practical Mysticism ix

Part 1 Ignatius the Pilgrim 1
Soldier or Saint? 3
The Pilgrim Sets Out 7
Destination: Jerusalem 13
Suspicions and Arrests 17
At the University of Paris 23

Part 2 The Spiritual Exercises 27
Their Purpose and Goal 29
How Do the Exercises Work? 31
The First Week 33
The Second Week 37
The Annunciation 39
Contemplation on the Nativity 41
The Third Week 43
Imagining Jesus 45
The Fourth Week 47
Gratitude 49
Contemplation to Gain Love 51

Part 3 Ignatian Prayer 53
What Does Prayer Require? 55
How, and for How Long? 59
Separating Oneself from Daily Cares 61
Spontaneous Prayer 63
Using Imagination in Prayer 65
Application of the Senses 67
First Method: On the Ten Commandments 69
Second Method: Meditating on the "Our Father" 73
Third Method: Rhythm 77
A Method of Self-Examination 81
The Inevitability of Distraction 83

Part 4 Choices and Life Decisions 85
Choosing with and for Jesus 87
Choosing between Good and Evil 89
Choosing for Good 95
Methods for Making a Decision 101
Another Method of Discernment 105
Choosing What Is Best 107
Choosing God's Service 111
Times for Making a Decision 113
A Deep Bond with Jesus 117

Part 5 The Interior Life 121
Becoming Aware 123
Awareness of Sin, Resistance, and Faults 127
The Different Spirits at Work in Our Lives 129
Consolation and Desolation 131
Spiritual Desolation 133
Causes of Desolation 135
Self-Awareness 137
Interior Movements of the Soul 141
Repression of Desires 143
The Importance of Self-Care 145
Obstacles in the Spiritual Life 149
Agere Contra, “To Act Against” 151
True and False Scruples 155

Part 6 Living with and for Others 161
Self-Care and Moderation 163
Compassion 167
Guiding Others 169
Letting God Do the Work 171
“Go in Their Door” 173
Love’s Authority 175
Mutual Love and the Common Good 179
Judging Others 181
Conflicting Demands 183
Obedience 187
Obedience in Community 189
Degrees of Obedience 193
Setting Priorities 195

Part 7 Imitating Jesus 199
The “Kingdom Prayer” 201
Of the Coming of Christ to the Temple
When He Was of the Age of Twelve Years 203
The Obedience of Christ 205
Of the Life of Christ Our Lord from Twelve to Thirty Years 207
Of How Christ Was Baptized 209
Desiring to Live Like Jesus 211
The Humility of Christ 213
Pride and False Humility 215
Imitating the Saints 217
Following the Call of the Apostles 219
Praying Like Jesus and the Saints 221
Poverty 223
The Blessings of Poverty 225
Begging Alms 227

Part 8 Union of Mind and Heart 229
Holy Ardor and Growth in Virtue 231
The Need for Balance 233
Preaching 237
Studies 241
Spiritual Temptations 243
Writing 245
The Value of Teaching 249

Suggestions for Further Reading 252

Sujets

• Religion
• Christianisme
• Christian Theology
• Philosophie et théologie
• Ignatius of Loyola

Informations

• Publié par: Turner Publishing Company
• Date de parution: 01 mai 2012
• Nombre de lectures: 0
• EAN13: 9781594734526
• Langue: English

Extrait

Contents
Introduction: A Practical Mysticism
Part 1 Ignatius the Pilgrim
1. Soldier or Saint?
Annotations
2. The Pilgrim Sets Out
Annotations
3. Destination: Jerusalem
Annotations
4. Suspicions and Arrests
Annotations
5. At the University of Paris
Annotations
Part 2 The Spiritual Exercises
6. Their Purpose and Goal
Annotations
7. How Do the Exercises Work?
Annotations
8. The First Week
Annotations
9. The Second Week
Annotations
10. The Annunciation
Annotations
11. Contemplation on the Nativity
Annotations
12. The Third Week
Annotations
13. Imagining Jesus
Annotations
14. The Fourth Week
Annotations
15. Gratitude
Annotations
16. Contemplation to Gain Love
Annotations
Part 3 Ignatian Prayer
17. What Does Prayer Require?
Annotations
18. How, and for How Long?
Annotations
19. Separating Oneself from Daily Cares
Annotations
20. Spontaneous Prayer
Annotations
21. Using Imagination in Prayer
Annotations
22. Application of the Senses
Annotations
23. First Method: On the Ten Commandments
Annotations
24. Second Method: Meditating on the Our Father
Annotations
25. Third Method: Rhythm
Annotations
26. A Method of Self-Examination
Annotations
27. The Inevitability of Distraction
Annotations
Part 4 Choices and Life Decisions
28. Choosing with and for Jesus
Annotations
29. Choosing between Good and Evil
Annotations
30. Choosing for Good
Annotations
31. Methods for Making a Decision
Annotations
32. Another Method of Discernment
Annotations
33. Choosing What Is Best
Annotations
34. Choosing God s Service
Annotations
35. Times for Making a Decision
Annotations
36. A Deep Bond with Jesus
Annotations
Part 5 The Interior Life
37. Becoming Aware
Annotations
38. Awareness of Sin, Resistance, and Faults
Annotations
39. The Different Spirits at Work in Our Lives
Annotations
40. Consolation and Desolation
Annotations
41. Spiritual Desolation
Annotations
42. Causes of Desolation
Annotations
43. Self-Awareness
Annotations
44. Interior Movements of the Soul
Annotations
45. Repression of Desires
Annotations
46. The Importance of Self-Care
Annotations
47. Obstacles in the Spiritual Life
Annotations
48. Agere Contra , To Act Against
Annotations
49. True and False Scruples
Annotations
Part 6 Living with and for Others
50. Self-Care and Moderation
Annotations
51. Compassion
Annotations
52. Guiding Others
Annotations
53. Letting God Do the Work
Annotations
54. Go in Their Door
Annotations
55. Love s Authority
Annotations
56. Mutual Love and the Common Good
Annotations
57. Judging Others
Annotations
58. Conflicting Demands
Annotations
59. Obedience
Annotations
60. Obedience in Community
Annotations
61. Degrees of Obedience
Annotations
62. Setting Priorities
Annotations
Part 7 Imitating Jesus
63. The Kingdom Prayer
Annotations
64. Of the Coming of Christ to the Temple When He Was of the Age of Twelve Years
Annotations
65. The Obedience of Christ
Annotations
66. Of the Life of Christ Our Lord from Twelve to Thirty Years
Annotations
67. Of How Christ Was Baptized
Annotations
68. Desiring to Live Like Jesus
Annotations
69. The Humility of Christ
Annotations
70. Pride and False Humility
Annotations
71. Imitating the Saints
Annotations
72. Following the Call of the Apostles
Annotations
73. Praying Like Jesus and the Saints
Annotations
74. Poverty
Annotations
75. The Blessings of Poverty
Annotations
76. Begging Alms
Annotations
Part 8 Union of Mind and Heart
77. Holy Ardor and Growth in Virtue
Annotations
78. The Need for Balance
Annotations
79. Preaching
Annotations
80. Studies
Annotations
81. Spiritual Temptations
Annotations
82. Writing
Annotations
83. The Value of Teaching
Annotations
Suggestions for Further Reading
About the Author
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INTRODUCTION
A Practical Mysticism
Inscribed on the walls of the School of Education at the University of Florida you ll find the names of those considered to be among the greatest educators in the history of Western civilization. Among them is the name Loyola, which refers to a region in the Basque country of Spain that was the birthplace of the individual to whom it refers, Iñigo de Loyola. As he is more commonly known, Saint Ignatius of Loyola was a sixteenth-century mystic and principal founder of the Roman Catholic missionary order of priests and brothers known as the Society of Jesus, or the Jesuits. No one would appreciate the irony of being placed among such a distinguished company of teachers and educational innovators more than Ignatius himself. For while he certainly was a great innovator, he was not one with a natural inclination toward academic studies and at times even seems anti-intellectual. Though indeed the religious community that he founded went on to establish one of the largest educational networks in the world and has and continues to produce noted (some would say notorious ) teachers and scholars, this was quite far from the vision with which Ignatius began.
Ignatius saw the Jesuit mission as being to set fire to the world, igniting a love for Christ in the hearts of all to whom Jesuits were sent. And there can be no doubt that he and his first companions who founded this new religious order were the spark that ignited a new and revolutionary religious movement which would do more than they ever imagined. Their initial vision was simply, explains Jesuit historian John O Malley, the help of souls. This focused more on the basics -the education of children in the faith, works of mercy, preaching, and the hearing of confessions. Yet, their numbers grew rapidly, as did their influence. Though the establishment of schools was not part of their original vision, within a decade they were being invited to do so, and eventually Ignatius believed this an indication of God s will. Jesuits also quickly became advisors, teachers, and confessors to monarchs and nobles throughout Europe, and soon, by means of their missionary endeavors, their influence would extend around the world to the furthest reaches of Asia and South America. This caused some to be suspicious of their intentions, and even to imagine diabolical conspiracy theories, which endure to this day.
One could say that Jesuits have always been a bit misunderstood. That Ignatius has attained the status of a great educator is but one example of such misunderstanding, for Ignatius s greater gifts were as an organizer and spiritual director. While as superior of the Jesuits it was he who originally allowed the schools to be established, other Jesuits developed the order s distinctive educational vision. Jesuits have been characterized throughout history as great equivocators who, being overly educated, were more apt to make generous distinctions rather than to speak the truth plainly and without qualification. Because the founding of the Jesuits took place amidst the turmoil of the Protestant Reformation, Ignatius is often painted as a great counter-reformer. And, while it is true that early Jesuits like Peter Canisius slowed and even reversed the spread of Protestantism in places like Germany, such efforts took place amidst Ignatius s own hopes that the Society of Jesus would contribute to needed reforms within the Roman Catholic Church itself. It is perhaps telling that in his thousands of letters (he was the most prolific letter writer of his time) he spends very little time addressing or arguing points of contention between Catholics and Protestants.
Indeed, Ignatius s own convictions about the Jesuits and the church that he loved earned him as many friends as detractors among ecclesiastical authorities. For example, he promoted the frequent reception of Holy Communion when this was not the norm. He steadfastly believed that God had given him the name for his new religious order, the Society (or more literally translated, the company ) of Jesus. Thus he stubbornly resisted all attempts by members of the church hierarchy, many of whom thought the name presumptuous, to change it to something more consistent with other orders who tended to take their names either from their founder (e.g., the Franciscans) or some special devotion (e.g., the Sacred Heart). Ignatius usually found ways to wait out those who tried to force his hand, seeing many retire or die before achieving their goal.
Meeting similar resistance was one of Ignatius s most radical innovations to religious life. All religious communities up until this point required that its members gather regularly throughout the day for communal prayer. Ignatius s vision, however, was of a community whose priority would be its ministry, ministry that would make irregular and different demands of individual members of the community. The model of Jesuit community would come to be known as one of contemplatives in action, each priest and brother required to attend mass and engage in daily prayer, but according to a schedule dictated by his ministry rather than at mandated times. Though this innovation was affirmed in the church s official establishment of the Society of Jesus, it did not stop later church officials from imposing the more traditional prayer in common on the Jesuits for brief periods of time. Ignatius, again, would simply wait it out until