Ten Elements of Ignatian Spirituality

Ignatian spirituality is one of the most influential and pervasive spiritual outlooks of our age. There’s a story behind it. And it has many attributes. 

1. It begins with a wounded soldier daydreaming on his sickbed.

Ignatian spirituality is rooted in the experiences of Ignatius Loyola (1491–1556), a Basque aristocrat whose conversion to a fervent Christian faith began while he was recovering from war wounds. Ignatius, who founded the Jesuits, gained many insights into the spiritual life in the course of a decades long spiritual journey during which he became expert at helping others deepen their relationship with God. Its basis in personal experience makes Ignatian spirituality an intensely practical spirituality, well suited to laymen and laywomen living active lives in the world.

More about Ignatius Loyola (A)

2. “The world is charged with the grandeur of God.”

This line from a poem by the Jesuit Gerard Manley Hopkins captures a central theme of Ignatian spirituality: its insistence that God is at work everywhere—in work, relationships, culture, the arts, the intellectual life, creation itself. As Ignatius put it, all the things in the world are presented to us “so that we can know God more easily and make a return of love more readily.” Ignatian spirituality places great emphasis on discerning God’s presence in the everyday activities of ordinary life. It sees God as an active God, always at work, inviting us to an ever-deeper walk.

3. It’s about call and response—like the music of a gospel choir.

An Ignatian spiritual life focuses on God at work now. It fosters an active attentiveness to God joined with a prompt responsiveness to God. God calls; we respond. This call-response rhythm of the inner life makes discernment and decision making especially important. Ignatius’s rules for discernment and his astute approach to decision making are well-regarded for their psychological and spiritual wisdom.

More about Call and Response (B)

4. “The heart has its reasons of which the mind knows nothing.”

Ignatius Loyola’s conversion occurred as he became able to interpret the spiritual meaning of his emotional life. The spirituality he developed places great emphasis on the affective life: the use of imagination in prayer, discernment and interpretation of feelings, cultivation of great desires, and generous service. Ignatian spiritual renewal focuses more on the heart than the intellect. It holds that our choices and decisions are often beyond the merely rational or reasonable. Its goal is an eager, generous, wholehearted offer of oneself to God and to his work.

More about the Spirituality of the Heart ©

5. Free at last.

Ignatian spirituality emphasizes interior freedom. To choose rightly, we should strive to be free of personal preferences, superfluous attachments, and preformed opinions. Ignatius counseled radical detachment: “We should not fix our desires on health or sickness, wealth or poverty, success or failure, a long life or a short one.” Our one goal is the freedom to make a wholehearted choice to follow God.

6. “Sum up at night what thou hast done by day.”

The Ignatian mind-set is strongly inclined to reflection and self-scrutiny. The distinctive Ignatian prayer is the Daily Examen, a review of the day’s activities with an eye toward detecting and responding to the presence of God. Three challenging, reflective questions lie at the heart of the Spiritual Exercises, the book Ignatius wrote, to help others deepen their spiritual lives: “What have I done for Christ? What am I doing for Christ? What ought I to do for Christ?”

More about the Daily Examen (D)

7. A practical spirituality.

Ignatian spirituality is adaptable. It is an outlook, not a program; a set of attitudes and insights, not rules or a scheme. Ignatius’s first advice to spiritual directors was to adapt the Spiritual Exercises to the needs of the person entering the retreat. At the heart of Ignatian spirituality is a profound humanism. It respects people’s lived experience and honors the vast diversity of God’s work in the world. The Latin phrase cura personalis is often heard in Ignatian circles. It means “care of the person”—attention to people’s individual needs and respect for their unique circumstances and concerns

.8. Don’t do it alone.

Ignatian spirituality places great value on collaboration and teamwork. Ignatian spirituality sees the link between God and man as a relationship—a bond of friendship that develops over time as a human relationship does. Collaboration is built into the very structure of the Spiritual Exercises; they are almost always guided by a spiritual director who helps the retreatant interpret the spiritual content of the retreat experience. Similarly, mission and service in the Ignatian mode is seen not as an individualistic enterprise, but as work done in collaboration with Christ and others.

More about Collaboration (E)

9. “Contemplatives in action.”

Those formed by Ignatian spirituality are often called “contemplatives in action.” They are reflective people with a rich inner life who are deeply engaged in God’s work in the world. They unite themselves with God by joining God’s active labor to save and heal the world. It’s an active spiritual attitude—a way for everyone to seek and find God in their workplaces, homes, families, and communities.

10. “Men and women for others.”

The early Jesuits often described their work as simply “helping souls.” The great Jesuit leader Pedro Arrupe updated this idea in the twentieth century by calling those formed in Ignatian spirituality “men and women for others.” Both phrases express a deep commitment to social justice and a radical giving of oneself to others. The heart of this service is the radical generosity that Ignatius asked for in his most famous prayer:

Lord, teach me to be generous.

Teach me to serve you as you deserve;

to give and not to count the cost,

to fight and not to heed the wounds,

to toil and not to seek for rest,

to labor and not to ask for reward,

save that of knowing that I do your will.

What is Ignatian spirituality?

Ignatian spirituality is based on the life and experience of St. Ignatius of Loyola, a 16th century Basque saint and soldier whose profound conversion came after a cannonball shattered his knee while in battle. 2021 marks the 500th anniversary of this moment. As Ignatius recovered in bed and read about the life of Christ and the saints, he was moved to transform his life from one of vanity and pride to one of service and love. John O’Malley, SJ and Tim O’Brien, SJ recently wrote an article about how Ignatian spirituality was “constructed” over time as Jesuits gained access to the writings and records of Ignatius and other early Jesuits. While Ignatius himself may not recognise some of the “Ignatian” terms we use today, he would, I think, recognise the spirit behind what we call Ignatian spirituality.

Much of the Ignatian spiritual tradition comes from Ignatius’ Spiritual Exercises, and some from the Jesuit “way of proceeding”. It is a spirituality but also a worldview and a God-view. Here are five primary contributions of Ignatian spirituality and some sub-contributions from each of them, encompassing a large part of what this spiritual tradition is about.

1 Principle & Foundation

Let’s begin with Ignatius’ Principle and Foundation (P&F), found at the beginning of the Spiritual Exercises. The P&F lays out our purpose in God, and really the purpose for everything. I’ve unpacked a contemporary translation of this, but I’d like to share the literal translation so we can get a sense of Ignatius’ mind.

Man is created to praise, reverence, and serve God our Lord, and by this means to save his soul.

And the other things on the face of the earth are created for man and that they may help him in prosecuting the end for which he is created.

From this it follows that man is to use them as much as they help him on to his end, and ought to rid himself of them so far as they hinder him as to it.

For this it is necessary to make ourselves indifferent to all created things in all that is allowed to the choice of our free will and is not prohibited to it; so that, on our part, we want not health rather than sickness, riches rather than poverty, honor rather than dishonor, long rather than short life, and so in all the rest; desiring and choosing only what is most conducive for us to the end for which we are created.

Let’s examine the three points the the P&F lays out: participation in God’s Project, the use of created things, and indifference or detachment.

Participation in God’s Project

Man is created to praise, reverence, and serve God our Lord, and by this means to save his soul.

We are called to participate in God’s Project for the world. Louis Savary paraphrases our purpose as “Bringing all creation together into one magnificent conscious loving union.” In different words, Ignatius says we are to “praise, reverence, and serve God” and save our soul. At first this can seem like a relationship of servitude toward God, but really, these three actions are responses to a love-relationship. And what is salvation other than union with God and God’s creation?

• Praise is a love-response borne out of gratitude. We glorify God in order to share and participate in God’s ongoing creation (love is always generative). Praise is a natural response to gratitude. It’s the tremendous gratitude expressed as a response to a gift of love.

• Reverence is another word for awe and wonder. It’s that dropping to your knees because you’re in the presence of Love itself – not in an I’m-not-worthy kind of way, but because you realise you’re standing before love incarnate.

• Service is not the same as servitude. Rather, it’s a call to collaborate, work with, and serve God by sharing the divine love with others. It’s a way we share and participate in God’s ongoing creation. It’s again a response. We serve God when we love neighbour, when we use our gifts and talents, and when we make choices that align with God’s Project. Christian service is a response to divine love by sharing divine love.

Read more about these three terms in this post. The Ignatian term for our participation in God’s project or dream for the world is co-labouring. We work side by side with God in the building of the kingdom. We are valued for our contribution. A collaborative relationship is not one of servitude.

The Use of Created Things

And the other things on the face of the earth are created for man and that they may help him in prosecuting the end for which he is created.

Ignatius tells us that all created things exist to serve our purpose. What are the “things” God gives? Not just physical possessions, but our talents, relationships, interests, career, family, etc. God is saying, “Here, I’m offering you these things, these gifts. Use them in ways that help you love better.” So we have to ask ourselves, What is my response to these gifts? Notice how response is an important part of Ignatian spirituality? God gives us gifts and we must respond.

How are these gifts helping me grow as a loving person? If I can see all things as gift then I can see the Giver: I can find god in all things.

Indifference / Detachment

From this it follows that man is to use them as much as they help him on to his end, and ought to rid himself of them so far as they hinder him as to it.

For this it is necessary to make ourselves indifferent to all created things in all that is allowed to the choice of our free will and is not prohibited to it; so that, on our part, we want not health rather than sickness, riches rather than poverty, honor rather than dishonor, long rather than short life, and so in all the rest; desiring and choosing only what is most conducive for us to the end for which we are created.

Ignatian indifference means I am not clinging to any one gift. I am holding things lightly. I am able to ask myself how the things in my life are helping me in my purpose and then ask, What do I need to let go of? Ignatian indifference encompasses freedom and adaptability. Freedom is holding things lightly. Adaptability is asking the question, What helps me and what doesn’t? And then letting go of what doesn’t.

2 Discernment

While the Principle & Foundation lays out our purpose and reminds us of how God presents gifts to us, Ignatian discernment is about our response to those gifts. It integrates indifference with a way to listen to God’s voice. When we can more clearly hear God’s voice we can make better decisions. Ignatius offers 22 “rules for the discernment of spirits“. These insights, drawn from his own experience, help us discern the movements of the good spirit (God) and the evil spirit (not God) in our life. It calls us to pay attention to our interior feelings, emotions, and other movements. We experience two primary modes which Ignatius calls consolation and desolation. Here are excerpts from Ignatius’ definitions:

Consolation

“The soul comes to be inflamed with love of its Creator and Lord.”

“…every increase of hope, faith and charity, and all interior joy which calls and attracts to heavenly things and to the salvation of one’s soul, quieting it and giving it peace in its Creator and Lord.”

Note that this describes a spiritual movement toward God.

Desolation

“Darkness of soul, disturbance in it, movement to things low and earthly, the unquiet of different agitations and temptations, moving to want of confidence, without hope, without love, when one finds oneself all lazy, tepid, sad, and as if separated from his Creator and Lord.”

This is a spiritual movement away from God.

Through these movements we can discern which voices and promptings may be coming from God and which may not. This can help us make better life decisions.

The Examen

The Examen prayer is a prayerful review of the last 24 hours. It can tune us into how our daily choices—big and small—and our use of God’s gifts, contribute to our growing closer in union with God and creation (our purpose). It can help us examine movements of consolation and desolation throughout the day as well as our spiritual freedom and adaptability. In other words, the Examen helps us be aware of the value of our lived experience, our interior feelings, the movement of God, and how we make decisions on a day to day basis.

There are many variations to the Examen. Here are Ignatius’ original five steps to it:

1. Recognise blessings and thank God.

2. Ask the Holy Spirit to illuminate your review.

3. Review the day.

4. Ask for forgiveness.

5. Amend to live tomorrow anew.

3 Contemplation In Action

Another important element of the Ignatian way of seeing the world is that we are called to be contemplatives in action. In other words, prayer affects how we live; how we live affects our prayer. It’s a way of proceeding through life. We stop our work and action, rest from it, reflect on it in the context of prayer (like the Examen), and then we return to our work and action in the world, changed by our prayer and reflection.

The Examen has this pattern of contemplation in action built right in. We bring our day into our prayer and review it. We look at it for signs of God, of consolation and desolation, and we notice and see what the good or evil spirits may have been trying to tell us through our experiences and feelings. And at the end of the prayer we consider how, based on our prayer and insight, we will live tomorrow differently. Our prayer affects how we live. And then how we live is brought back to prayer, and so on.

4 The Creator Deals Directly with the Creature

Ignatius states this explicitly in the Spiritual Exercises. We do not need an intermediary in order to access God and be in relationship with God. I can speak to God directly, God can speak to me directly, and God speaks through all my life experiences, feelings, relationships, and prayer. This connectedness to God has much to do with discernment, which is about listening. It often takes time to learn how to discern the voice of God, which is why a spiritual director can be helpful as you sift through the voices of your daily experience and prayer life. This big Ignatian teaching reminds us that God is intimately involved and active in our lives.

5 Methods of Prayer

Finally, Ignatian spirituality offers us several methods of prayer, including the Examen and imaginative prayer (sometimes called Ignatian contemplation). Ignatius taught that since the Creator deals directly with the creature, then the Creator can speak through our imagination and even our memory. There are lots of resources to learn about this kind of prayer.

Bringing it Together

Everything begins and ends with gift (we find God in all things).

All we do is a response to those gifts.

We are invited to respond by collaborating with God with freedom and adaptability.

Therefore we use the things in our lives for that purpose alone. We detach ourselves from things that don’t serve that purpose.

We discern the voice of God as part of that collaboration through our lived experience, feelings, the Examen, prayer, scripture, consolation, and desolation…

We respond to that voice found in prayer by taking action.

This is essentially the Principle & Foundation stated in different words. We’ve come full circle. And Ignatian spirituality is a circle of gift and response. It may seem like a one-way relationship with God. But Ignatius recognised that there is truly no way to repay God’s generosity, nor does God expect it. This is why our response is freely given – there is no coercion. True love, Ignatius says, is a mutual exchange of gift and response, gift and response.

Prayer service on the feast of St Ignatius of Loyola

Sign of the Cross

Introduction  

Welcome, everyone, to our evening prayer service on the feast of St. Ignatius of Loyola. Ignatius, also known as Iñigo, was born in the Basque country of Spain in 1491. Just a year later Christopher Columbus found America.  Initially Inigo worked in the treasury of the palace of Castilla in Spain but the situation made him to fight as a soldier and his life took a profound turn at the age of 30 when he was terribly wounded in the battle of Pamplona against the French. During his long recovery, he read about the life of Christ by Hugo Kartusian and the life of saints by Ludolph of Saxony, which led him to realize his true calling: to devote himself entirely to God and not to work of earthly kings but to the heavenly King.

With the same dedication he had shown in his treasury and military career, Ignatius embarked on a spiritual journey. He spent a year in retreat in the caves of Manresa and seeking spiritual guidance at the monastery at Montserrat in Spain, which made him to embark on a pilgrimage to the Holy Land and Jerusalem.

Back in the home country, Ignatius was a nothing but a restless soul to share his spiritual experiences with others as a layman. His intense zeal and passion raised suspicions among the Spanish Church authorities, resulting in multiple interrogations and imprisonments. This landed Ignatius not on a pulpit of a church but in the prisons of Inquisition. Having spent 42 days in the prison, he quickly understood that the mantle of a priest will fix this issue with Church authorities. This made him to study theology beginning with Latin at the age of 36! 

In 1528, Ignatius moved to Paris to continue his studies. Six years later, in 1534, he and six companions including St Francis Xavier, St Peter Faber and others devoted themselves under the leadership of Ignatius at the service of God and His Church. 

It was soon suggested that they form a regular religious order, leading to the establishment of the Society of Jesus (the Jesuits) in 1540, with Ignatius serving as the first Superior General until his death in 1556. The Jesuits quickly took on the challenge of the Reformation, a difficult task given the weakened state of the Church at the time with Martin Luther, John Calvin, Ulrich Zwingli, and King Henry the VIII taking the Church into different directions. Ignatius emphasized approaching this mission “without hard words or contempt for people’s errors.” 

The charisma of St Ignatius of Loyola still continues to inspire today the 14,000 Jesuits world over serving 105 countries and thousands of collaborators and millions of beneficiaries through their educational, pastoral, spiritual, social, health and media apostolates. We are, indeed, glad to have with us today dear fathers, sisters and brothers today. We pray that St Ignatius of Loyola may continue to bless us, inspire us to have a heart larger than the world to do everything for God’s greater glory.

Hymn – Deera Yoda

Reading from the Scripture 

Now let us listen to a Gospel passage taken from Matthew 16: 24:26

“Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?”

Reading from the Autobiography of St Ignatius of Loyola – Fr Ashwin

Ignatius was known for his ability to inspire friendship and was blessed with deep spiritual insight. Shortly after his conversion, he wrote the Spiritual Exercises, a structured retreat program that guides participants through a journey of spiritual growth. This program has been followed by many, both Catholics and non-Catholics, ever since.

Let’s listen to a short description about the clarity that St Ignatius received in his early stages of his life as pilgrim at the river Cardoner in Manresa. This excerpt is taken from the autobiography of St Ignatius as he had dictated to Gonzales de Camara in 1554.

“One day he went to the Church of St. Paul, situated about a mile from Manresa. Near the road is a stream, on the bank of which he sat, and gazed at the deep waters flowing by. While seated there, the eyes of his soul were opened. He did not have any special vision, but his mind was enlightened on many subjects, spiritual and intellectual. So clear was this knowledge that from that day everything appeared to him in a new light. Such was the abundance of this light in his mind that all the divine helps received, and all the knowledge acquired up to his sixty-second year, were not equal to it.

From that day he seemed to be quite another man, and possessed of a new intellect. This illumination lasted a long time. While kneeling in thanksgiving for this grace, there appeared to him that object which he had often seen before, but had never understood. It seemed to be something most beautiful, and, as it were, gleaming with many eyes. This is how it always appeared. There was a cross near which he was praying, and he noticed that near the cross the vision had lost some of its former beautiful color. He understood from this that the apparition was the work of the devil, and whenever the vision appeared to him after that, as it did several times, he dispelled it with his staff.”

Reflections – Olvin

St. Ignatius of Loyola's experience at the Church of St. Paul marked a profound turning point in his spiritual journey. As he sat by the stream near Manresa, he experienced a deep enlightenment, gaining clarity on both spiritual and intellectual matters. This moment was transformative; from that day forward, everything seemed to him in a new light. This newfound understanding surpassed all the divine insights and knowledge he had received up to that point.

Ignatius described a vision he had during this time, which he initially perceived as beautiful and intriguing, likened to something gleaming with many eyes. However, while praying near a cross, he discerned that this vision was a deception, losing its beauty in the presence of the cross. He realized that it was a temptation from the devil. This realization led him to reject the vision whenever it reappeared, using his staff as a symbol of his resistance.

This experience resonates with Jesus' words in Matthew 16:24-26, where He calls His followers to deny themselves, take up their cross, and follow Him. Ignatius' discernment and rejection of the deceptive vision reflect his commitment to this call, embracing the true light and rejecting what was false. This moment exemplifies the spiritual clarity and strength that come from true discernment and a deep connection with God.

Intercessory prayers 

Response: Lord, hear our prayer

1. For the Church and Pope Francis: Heavenly Father, we pray for Pope Francis and all the leaders of the Church. Grant them wisdom and strength as they shepherd Your people, inspired by the example of St. Ignatius of Loyola.

2. For the Superior General of the Jesuits Fr Arthuro Sosa and Jesuit Leadership: Lord, bless the Superior General of the Jesuits, all Jesuit provincials, and those who govern the Society of Jesus. May they be guided by the Holy Spirit in their leadership and continue to uphold the Ignatian charism.

3. For Vocations to the Society of Jesus and Religious Life: Gracious God, we ask You to inspire men and women to answer the call to the Society of Jesus and religious life. May St. Ignatius’ example ignite a fervent desire in their hearts to serve You wholeheartedly.

4. For Jesuit Lay and Religious Collaborators: Loving Father, we pray for all Jesuit lay and religious collaborators. May they continue to work together in unity and love, spreading the Gospel and serving others in the spirit of St. Ignatius.

5. For All Gathered to Celebrate the Feast of St. Ignatius of Loyola: Lord, we lift up all who are gathered here to celebrate the feast of St. Ignatius. May this celebration deepen our faith and inspire us to live out the Ignatian values in our daily lives.

Concluding prayer: - Together

Heavenly Father, we thank You for the life and teachings of St. Ignatius of Loyola. As we conclude our time together, may his example inspire us to seek Your will with courage and love. Guide us in our daily lives to be instruments of Your peace and joy. We ask this through Christ our Lord. Amen.

Hymn  - Noble Knight

Angelus – 

Prepared by:

Olvin Veigas, SJ

July 31, 2024

Jesuit Nivas

The Autobiography of St. Ignatius

The Project Gutenberg EBook of The Autobiography of St. Ignatius, by  Saint Ignatius Loyola

Source: https://www.gutenberg.org/files/24534/24534-h/24534-h.htm

Editor's Preface

This account of the life of St. Ignatius, dictated by himself, is considered by the Bollandists the most valuable record of the great Founder of the Society of Jesus. The editors of the Stimmen Aus Maria Laach, the German review, as well as those of the English magazine, The Month, tell us that it, more than any other work, gives an insight into the spiritual life of St. Ignatius. Few works in ascetical literature, except the writings of St. Teresa and St. Augustine, impart such a knowledge of the soul.

To understand fully the Spiritual Exercises, we should know something of the man who wrote them. In this life of St. Ignatius, told in his own words, we acquire an intimate knowledge of the author of the[Pg 6] Exercises. We discern the Saint's natural disposition, which was the foundation of his spiritual character. We learn of his conversion, his trials, the obstacles in his way, the heroism with which he accomplished his great mission.

This autobiography of St. Ignatius is the groundwork of all the great lives of him that have been written.

Bartoli draws from it, Genelli develops it, the recent magnificent works of Father Clair, S.J., and of Stewart Rose are amplifications of this simple story of the life of St. Ignatius.

The Saint in his narrative always refers to himself in the third person, and this mode of speech has here been retained. Many persons who have neither the time, nor, perhaps, the inclination, to read larger works, will read, we trust, with pleasure and profit this autobiography.

[Pg 7]

Ignatius, as he lay wounded in his brother's house, read the lives of the saints to while away the time. Touched by grace, he cried, "What St. Francis and St. Dominic have done, that, by God's grace, I will do." May this little book, in like manner, inspire its readers with the desire of imitating St. Ignatius.

Timeline on St Ignatius of Loyola

 

A short biography of St Ignatius of Loyola

Compiled by Rev. Dr Ozzie Mascarenhas SJ in 2012 at AIMIT

[See also St. Ignatius Loyola: Letters and Instructions, edited by Palmer, Padberg and McCarthy (2006), pp. xv-xx]

Ignatius was born in Loyola, October 1491, youngest of thirteen children. The same year, Henry VIII of England was born, and Ferdinand and Isabella sieged Granada.

1492: Marks the end of Moorish Kingdom in Spain; Columbus discovers America, and Alexander VI (Borgia) becomes Pope. 

1498: Girolamo Savonarola (born 1452), Italian Monk, religious and political reformer, is burnt at the stake for heresy, at age 46.

1500: Future Holy Roman Emperor (1519-1556) Charles V is born in Spain.

1502: Spanish translations of Ludolph of Saxony’s Life of Christ.

1503: Julius II elected Pope.  Desiderius Erasmus (born 1466?), a humanist, scholar, and theologian, publishes Enchiridion of the Christian Soldier.  His next book Praise of Folly would be published in 1511.  These books might have influenced Ignatius, especially before and during his conversion (1506-1521).

1504: Martin Luther (born in 1483), a German scholar joins the Augustinian Order.

1506: age 15, Ignatius enters service at Arévalo, Spain, as page with Juan Velásquez, treasurer of Ferdinand the Catholic.  Construction of St. Peter’s Basilica begins in Rome.  Michelangelo will be painting the Sistine Chapel ceiling during 1508-1512.

1509: John Calvin, the future Protestant Reformer, is born in France (as Jean Caulvin). Henry VIII becomes King of England.

1513: Leo X (of the House of Medici, the wealthy Florentine Family that dominated Florence during the 15th and 16th century) is elected Pope.

1515: Teresa of Avila and Philip Neri are born.

1516: Charles I becomes King of Spain in 1516, and later on as Holy Emperor is called Charles V.  Erasmus’s Greek and Latin New Testament is out. Thomas More publishes Utopia.  Nicolo di Bernardo Machiavelli (1469-1527), a Florentine Statesman and writer publishes The Prince.

1517: At the age 26, Ignatius enters service with the Duke of Nájera, Viceroy of Navarre. (The same year, Martin Luther defects from the Church after pinning 95 theses on the Cathedral door in Wittenberg).

1518: We have the first extant letter of Ignatius written to Charles I of Spain on December 20.

1520: Luther is excommunicated. Alcalá Polyglot (i.e., multilingual) Bible of Cisneros is out.

1521: At the age 30, Ignatius is wounded in the Siege of Pamplona, and hence, returns to Loyola. Suleiman the Magnificent (1494-1566) becomes the Sultan of the Ottoman Empire; with the Turks he takes Belgrade.

1522: At the age 31, Ignatius is at Aranzazu, Montserrat, and Manresa.  Adrian VI, the reform Pope, is elected, the last non-Italian pope until 1978.  He reigns only one year.

1523: At the age 32, Ignatius is in Barcelona, then in Venice, Rome, and in Cyprus on way to Jerusalem.  Clement VII (Medici) elected Pope.

1524: At the age 33, Ignatius begins to study Latin in Barcelona. The Order of Theatines is founded.

1525: The Order of Capuchins is founded.

1526: At the age 35, he studies at Alcalá and later (1527) is arrested by Inquisition on suspicion of being an Alumbrado. [Alumbrado (Spanish: “Enlightened”) Italian Illuminato, plural Illuminati, is a follower of a mystical Christian movement in Spain during the 16th and 17th centuries].

1527: At the age 36, Ignatius transfers to Salamanca for studies and is arrested there again. 

1528: At the age 37, Ignatius arrives in Paris.  Studies at Collège de Montaigu.

1529: At the age 38, Ignatius meets and rooms with Pierre Favre and Francis Xavier; the latter were studying in Paris since 1525.  Ignatius studies at College Sainte-Barbe, Paris.  Xavier received the Bachelor of Arts degree in 1529. 

1530: Charles V is crowned emperor. Lutheran “Confession of Augsburg.” King Henry VIII breaks away with Rome.

1532: At the age 41, Ignatius receives Bachelors of Arts (philosophy) from the University of Paris. Calvinist reformation begins in France.

1533: At the age 42, Ignatius receives Licentiate degree. Begins study of theology in Venice.

1534: In January and February, Favre makes the Spiritual Exercises.  Xavier finally makes the Exercises too. Favre is ordained priest on May 30, 1534; he celebrates his first Mass on July 22, 1534. Three weeks later, June 1534, Montmartre, Vows of the first companions; Ignatius, Favre, Xavier, Lainez, Salmeron, Bobadilla, and Rodrigues. Favre celebrated Mass for the First Companions. Paul III elected Pope.  Michelangelo begins the Last Judgment (will continue till 1541).

1535: At the Ignatius receives MA diploma in theology; leaves Paris for Spain because of ill health, leaving Favre charge of the group.  In Paris, Favre receives Broët, Codure and Jay among the Companions.  This completes the First Ten Companions who will later constitute the nucleus of the Society of Jesus.  Thomas More and John Fisher martyred.

1536: At the Ignatius studies in Venice, while giving the Exercises.

1537: Ordination of the Companions at Venice. Ignatius has vision at La Storta on way to Rome with Favre and Lainez.

1538: All ten companions are in Rome in ministries. Ignatius celebrates his first Mass. Charles Borromeo is born.

1539: The “Deliberation” by the First Companions on the foundation of SJ.

1540: The Society of Jesus is founded upon approval of Pope Julius III.  Xavier departs for Portugal on way to the Indies. Angela Merici, founder of the Ursulines, dies.

1541: Ignatius is elected superior general.  First solemn professions.  Ignatius begins work on Constitutions. May 1541, Xavier docks at Goa, India.

1542: Three established Jesuit houses: Rome, Paris, Lisbon.

1544: Ignatius is ill.  Begins to write the first part of extant “Spiritual Diary.”

1545: Last part of “Spiritual Dairy” written.  Nadal enters the Society. Isabel Roser and two companions take Jesuit vows in Rome. Council of Trent opens.

1546: Jesuits (Lainez, Favre, Salmeron and Jay) are sent to Trent by Paul III.  Martin Luther dies. Favre dies in Rome before reaching Trent.  Francis Borgia secretly enters the Society while still remaining Duke of Gandia.  Isabel Roser and women companions released from vows. 

1547: Polanco becomes Secretary of SJ.  Peter Canisius enters SJ.  Henry VIII, King of England, dies at age 56. On May 7, 1547, Ignatius addresses the fathers and scholastics of Coimbra, Portugal, the “Letter of Perfection” urging them to advance toward perfection as per the vocation and gifts they have received from the Lord, avoiding undue excesses.

1548: Paul III approves the Spiritual Exercises; they are printed for the first time.  Ignatius is ill again. Suarez is born.

1549: Xavier in Japan.  Ignatius ill.

1550: Julius III elected Pope. The Pope formally confirms the Society of Jesus.  Ignatius is gravely ill.

1551:  Roman College is founded.  Meeting in Rome on first version of Constitutions.  Crisis in Society in Portugal.  Ignatius ill.

1552: Ignatius completes “Autograph” (Text B of Constitutions). Xavier dies off the coast of China. German College founded in Rome.

1553: March 26, Ignatius composes the “Letter of Obedience” to the Members of the Society in Portugal; it was written in the context of crisis and split in the Jesuit Province of Portugal, polarized between supporters and opponents of the former Provincial, Simão Rodrigues, and the tension brought by his successor, Diego Miró. Even an official visitor sent by Ignatius, Miguel de Torres, could not reconcile the groups.  About thirty men left the Jesuits during this restless period.  Ignatius begins to dictate the so-called Autobiography.

1554: Nadal elected Vicar General of SJ. Construction begins on Jesuit Church in Rome, initially entrusted to Michelangelo. Ignatius often ill. Ignatius admits Juan of Austria, daughter of Charles V, secretly as a Jesuit.

1555: Gonçalves de Camara writes his “Memoirs” of Ignatius.  

1556: Ignatius ill much of the first half of the year.  He dies on July 31, 1556. Lainez appointed Vicar General. Charles V abdicates throne as Holy Roman Emperor.  Palestrina composes Missa Papa Marcelli.  Ignatius writes his last letter to the Rectors of Italy.  Between his first and the last letter, during 1518-1556, we have 6,740 extant letters and instructions of Ignatius that provide valuable information regarding him and Jesuit governance.  These are preserved in 12 volumes and published in a series Monumenta Historica Societatis Jesu.  Some 73 others were discovered later.  Others have undoubtedly disappeared. That total of more than 6,800 letters makes it the largest collection of the sixteenth century. It is larger than the collected letters of Erasmus and larger than the combined collected of Martin Luther and John Calvin.

Hymns to St Ignatius of Loyola

 

1. ಅಶ್ವರೂಢ ನೀ - Tribute to St.Ignatius | Teachers of Kannada Department | SJSCBSE, Bengaluru.

2. The March Of St. Ignatius Of Loyola ft. St. Aloysius College Students Mangalore

3. ಹೃದಯಾಮೃತ - ಕ್ರಿಸ್ತನಿಂದ ಕ್ರಿಸ್ತನಿಗಾಗಿ (Hrudayāmrutha- Kristaninda Kristanigaagi)

4. ಅಶ್ವರೂಢ ನೀ - Song on St Ignatius of Loyola by Chiguru Balaga

5. The March Of St. Ignatius Of Loyola || Noble Knight, leader of a brave array Lyrics || English Hymns

6. Song of St Ignatius by Jeff Paterson

7. Noble Knight - St. Ignatius of Loyola | Performed by The Jesuit Juniors

8. ಧೀರ ಯೋಧರೆ | Dheera Yodhare | A hymn dedicated to St.Ignatius of Loyola | Vidnik Productions Dharwad

9. ಧೀರ ಯೋಗಿ ಇಗ್ನಾಸಿ

10. ST IGNATIUS OF LOYOLA | BHAKTI NAMANA | KANNADA SONG

11. ಪರಿವರ್ತನೆಯ ಹಾದಿಯ ಹಿಡಿದು | Parivartaneya Haadiya Hididu | Kannada Tableau song on St Ignatius Loyola

12. Tribute to St. Ignatius Loyola I Konkani Hymn

14. ಉದಾರತೆ | A hymn dedicated to St.Ignatius of Loyola | Vidnik Productions Dharwad

Jesuit Education & Human Excellence

 By Sunny Jacob SJ,  Feb 20th, 2023

Courtesy: https://www.educatemagis.org/blogs/jesuit-education-human-excellence/?utm_source=Educate+Magis+Community&utm_campaign=d05add539c-EMAIL_CAMPAIGN_2017_08_16_COPY_01&utm_medium=email&utm_term=0_5b99b32962-d05add539c-150600332

“Today our prime educational objective must be to form men and women for others; men and women who will live not for themselves but for God and his Christ” (Arrupe, Men for Others, Valencia, 1973). This year, 2023, is the 50th year of Arrupe’ s this famous exhortation that changed the perspectives and course of Jesuit Education. In the context of this, it is apt that we take a renewed look at the key element of Jesuit Education, that is Human Excellence.

Perhaps we have a duty to ask ourselves as Jesuit educators; how to educate and train in a new way for future? What kind of Human Excellence do we, as Jesuit educators, need to seek and achieve in today´s world? (Ref. GIobal Identifiers of Jesuit Schools #9).

From the beginning of Jesuit Education, Human Excellence was its fundamental aim. Therefore, from the start, Jesuit education was accepted and much sought after by many in Europe. “The Jesuit schools, whose pedagogical principles comprised a large segment of European scholastic institutions. Their growth between 1548 and 1773 was phenomenal. FromA Living 1548, when the first Jesuit school was founded at Messina in Sicily, to 1556, when Ignatius of Loyola, the Jesuit founder and general, died, thirty-three schools had been opened and six more were ready to open”. (1)

“The success of Jesuit education is proved by its graduates. It produced, first, a long list of wise and learned Jesuit preachers, writers, philosophers, and scientists. Yet if it had bred nothing but Jesuits, it would be less important. Its value is that it proved the worth of its principles by developing a large number of widely different men of vast talent: Corneille the tragedian, Descartes the philosopher and mathematician, Bossuet and Bourdaloue the orators, Moliere the comedian, d’Urfè the romantic novelist, Montesquieu the political philosopher, Voltaire the philosopher and critic, who although he is regarded by the Jesuits as a bad pupil is still not an unworthy representative of their ability to train gifted minds”(2). This initial growth and spread of Jesuit education and the quality of their students affirms the principle aim of human excellence in Jesuit education was relevant to the context.

In other words, “the aim of this humanistic education, therefore, was to produce the well-rounded and socially aware person, a person “out there,” engaged in the affairs of the community, not a private practitioner sequestered in the cloisters known as libraries, classrooms, laboratories, or even surgeries, not somebody intent on using his (or, eventually, her) professional education exclusively for climbing the corporate ladder or even for advancing his or her profession. In this education the ethical elements, was crucial”(3)

Over the last 450 years of Jesuit education, it has evolved a lot through various sources like the pedagogy of the Spiritual Exercises, Ignatian writings, documents of the General Congregations, decrees from Fr. Generals, ICAJE, global Colloquiums, and Our Living Traditions. The Ratio Studiorum was a document of broad intent and universal application, consisting of the processes of spiritual exercises, the humanistic and philosophical tenets of the time. It’s rules applied to all Jesuit institutions of the time. The expectation of the Society was that its teaching members would faithfully follow the rules prescribed by the document and carry on instruction by its established methods. “The Ratio was in good part a manual for teachers, who were expected to follow carefully the rules of their respective classes” (4)

All these have done a great deal of evolving and affirming the great ideals of Jesuit education to the current context of the world. All these are manifested in global community of educators from the Jesuit Global Network of Schools called Educate Magis.

The school managed by the Jesuits aims to train young people into excellent human beings in the academic field that encourages them to progress in the fields of science and technology, sports and arts, health and social sciences, spirituality, and psychology. Jesuit schools where students’ generosity of heart is tried and tested, and encouraged them to excel in all the areas, according to one’s unique talent and giftedness. The criteria to assess their personal growth is, how much they have grown in competence, conscience, compassion, and commitment, as our Former General Kolvenbach articulated, and the SIPEI conference in Barcelona in 2014 reinterpreted and articulated them according to our context.

Conferring to Jesedu-Rio 2017 Conference, Jesuit schools will “work together and accomplish a new level of agency for our schools. This process will make our schools stronger locally and globally and more relevant to the societies we serve. Therefore, the delegates of the regions and the provinces will work for achieving the following goals to make our schools for Human Excellence;

“The delegates commit – during their school visits and reviews – to assessing and developing the level of regional and global networking cooperation that exists” (#10).

“The delegates commit to including in new faculty and staff training programs an understanding that faculty and staff are joining a global network and that they have a role to play in animating it” (#11).

“The delegates further commit to working with the schools´ leadership to oblige all faculty and staff be formed in global citizenship so that they can help students understand their future as global citizens” (#12).

“The delegates commit to making Educate Magis an integral tool and resource in the schools to help animate their global dimension” (#13)”. (5)

A study of The Characteristics of Jesuit Education highlights the importance of human excellence in a big way, to the fullest possible development of all human qualities. “It is a call to critical thinking and disciplined studies, a call to develop the whole person, head and heart, intellect, and feelings. “God is especially revealed in the mystery of the human person, “created in the image and likeness of God”; Jesuit education, therefore, probes the meaning of human life and is concerned with the total formation of each student as an individual personally loved by God. The objective of Jesuit education is to assist in the fullest possible development of all the God-given talents of each individual person as a member of the human community”. (6)

The Characteristics of Jesuit Education was published in the year 1986, on the occasion the 400th anniversary of Ratio Studiorum by then General of the Society, Kolvenbach. It articulates the vision and the sense of purpose of Jesuit Education.

In Jesuit education, the criterion of excellence is applied to all areas of school life. School policies are such that they create an ambience or climate which will promote excellence. The pursuit of academic excellence is appropriate in a Jesuit school, but only within the larger context of human excellence. (7)

The Characteristics of Jesuit Education articulates human excellence in Jesuit Education. Accordingly, the summary of the characteristics of Jesuit Education are the following.

Jesuit Education;

• Seeks the fullest possible development of each person.
• Fosters a religious consciousness that permeates the entire program of education.
• Focuses on preparation for life.
• Promotes dialogue between faith and culture.
• Centres on the person rather than on the material.
• Emphasizes active involvement on the part of the learner.
• Promotes a life-long openness to growth.
• Is rooted in value formation and the ability to form sound evaluative procedures.
• Encourages a realistic knowledge, acceptance, and love of the self.
• Provides a realistic understanding of the world.
• Proposes Christ as the model for human living.
• Provides an atmosphere of pastoral concern.
• Celebrates faith in personal and community prayer, worship, and service.
• Aims at forming a commitment to an active life.
• Proclaims a faith that seeks justice.
• Seeks to form men and women for others.
• Manifests a preferential option for the poor.
• Serves as an apostolic instrument in the mission of the Church.
• Seeks to build active commitment to the work of the Church.
• Pursues academic excellence.
• Operates in such a way as to give witness to excellence.
• Stresses Jesuit-lay collaboration.
• Relies on and seeks to strengthen a genuine spirit of community among all constituents of the school.
• Is structured in ways that promote the sense of community.
• Is willing to adapt approaches to better meet its purposes.
• Exists as a system of schools sharing a common vision and common goals.
• Is committed to the ongoing process of professional enrichment and formation.

These 27 points are very important for Jesuit schools, educators, students, school leaders, and parents. As we live in a very diverse and complex world, we can re-invent our legacy and tradition to make us relevant to our context. We are living in a globalised world, where communication is faster, and boarders of nations are far more open to people. There is a ‘mini-world’ even in small cities today. Inter-cultural interaction is the order of the day. However, one cannot overlook the strife and tensions, violence and wars, selfishness and exploitation, Pandemic, and poverty.

In this context Jesuits can contribute to the present world, by bringing the global experience under Jesuit Global Network of Schools (JGNS). We can share our experiences, novelties, and our good practices through our Global Community of Educators through Educate Magis.

When in 1973 “Father General Pedro Arrupe pronounced that turning out graduates who would be, in his expression, “men and women for others,” I am sure he realized how profoundly his words resonated with the Jesuit tradition of Christian spirituality, but I very much doubt he realized how it resonated with the broader humanistic tradition. The moral imperative has been at the heart of the humanistic tradition from the very beginning. It correlates well with the mission of the Society of Jesus”. (8)

Keeping this great tradition in mind we need to reinvent and revitalise our education. Jesuit were and are to be innovators, trend setters and change makers. If we follow the educational principles and legacy of the past 450 years and invent our own to suit the modern context, we can adhere to the following areas seriously.

For Students:

1. Cura personalis.  Cura personalis is care of everyone. Today we talk about Multiple Intelligence based education, where education is focused on child rather than subject. Same thing is said by St. Ignatius and Jesuit Education, as of Jesuit Formation for schools.
2. Holistic Education: In our education a particular care must be given to the development of the imaginative, the affective, and the creative dimensions of each student in all courses of study.
3. Conscience: Jesuit schools aim to train young people into excellent human beings with affectivity. In other words students are morally upright.
4. Competence: Jesuit education develops traditional skills in speaking and writing and also with modern means of communication.
5. Compassion: We consider ‘being human’ is more important for human beings.
6. Commitment: The Jesuit school encourages and assists each student to respond to his or her own personal call from God, a vocation of service in personal and professional life.
7. Justice oriented: Jesuit students are conscious of faith that does justice.
8. Technology and communication: Jesuit students must be creative, innovative and good at communication.

Educators:

1. Guides and Mentors: The quality of the relationship between the guide of the Spiritual Exercises and the person making them is the model for the relationship between teacher and student. Teachers are more than academic guides. They are involved in the lives of the students, taking a personal interest in the intellectual, affective, moral, and spiritual development of every student, helping each one to develop a sense of self-worth and to become a responsible individual within the community.
2. Ignatian Vision: Aware of and are open to the Ignatian vision as this is applied to education.
3. Role-models: Teachers try to live in a way that offers an example to the students.
4. Change Makers: Teachers try to become more conscious of the faith that does justice, so that they can provide students with the intellectual, moral and spiritual formation that will enable them to make a commitment to service, that will make them ‘agents of change’.
5. Professional Leaders: Jesuit educators are expected to be professional educators, competent and committed in their service to their students.
6. Makers of Men and Women for others: Teachers have acquired the ideals of Jesuit Education and adhere to it.

Parents:

1. Ignatian world view: As far as possible, parents understand, value and accept the Ignatian world view that characterizes the Jesuit school.
2. Cooperation: They part of the educational endeavours with their support and contributions
3. Advisory Councils: Parents are to be part of the Advisory Councils to give their best expertise to the schools.

School Leadership:

1. Qualified Leaders: Who can teach and give witness to the teachings of Christ.
2. Inspiring Persons: A Jesuit school leader is a very inspiring person in the development of a common vision and in preserving unity within the educational community.
3. Jesuit Principles and Pedagogy: The head of the school or his deputy remains ultimately responsible for the distinctively Jesuit nature of this education.
4. Ignatian Vision: A leader must monitor to make sure that the Ignatian Vision is applied in education.
5. Follows the School Identifiers: He guides the entire schools to follow the Ten School Identifiers prescribed by Our Living Tradition.
6. Educate Magis: Capable of networking and communicating through our Global Online Community of educators.

Conclusion: 

We are grateful to everyone involved in Jesuit Education. Thousands of men and women are involved in educating for human excellence. They are giving dedicated service as teachers, administrators, mentors, and guides. They are ready for renew themselves and move forward. It is now possible for them to go for a depth reflection in this Golden Jubilee Year of “Men and Women for Others”. What we need is to synthesize the efforts of the Society, and our schools spread across the world. Notwithstanding of the challenges, parents still look for better education for their children. Education is given high priority by the Church, civil society, and governments too. Therefore, it is imperative for the Society and our institutions to respond to the vital need in today’s world. Remember, education remains as a preferential apostolate of the Society of Jesus, then, now and in the future.

References

1.      THE JESUIT RATIO STUDIORUM OF 1599, by Allan P. Farrell, S.J., p. iii,  University of Detroit CONFERENCE OF MAJOR SUPERIORS OF JESUITS 1717 Massachusetts Avenue, N.W. Washington, D. C. 20036, 1970.

2.      Ibid., p.5 (v)

3.      Jesuit Schools of Humanities: Yesterday and Today, John O’Malley SJ, p 15

4.      Action Statement, JeseduRio 2017

5.      Characteristics of Jesuit Education, Abridged version, Jesuit Institute. no. 25

6.      Ibid. p.

7.      The Jesuit code of liberal education: Development and scope of the Ratio Studiorum. Farrell, Allan Peter. (1938) Milwaukee,WI: Bruce Publishing Company. P.132

8.      Jesuit Schools of Humanities: Yesterday and Today, John O’Malley SJ, p. 29