Relevant bibliographies by topics / Ignatius Loyola

Academic literature on the topic 'Ignatius Loyola'

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Published: 4 June 2021
Last updated: 21 February 2023

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Journal articles on the topic "Ignatius Loyola"

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Wolfe, Christopher James, and Jonathan Polce. "A Response to John Rawls’s Critique of Loyola on the Human Good." International Philosophical Quarterly 58, no. 3 (2018): 331–42. http://dx.doi.org/10.5840/ipq2018524113.

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In this paper we shall consider whether John Rawls’s treatment of Ignatius of Loyola is a fair one. Rawls claims in A Theory of Justice that Catholic theology (and Ignatius’s theology in particular) aims at a “dominant end” of serving God that overrides other moral considerations. Rawls argues that dominant end views lead to a disfigured self and a disregard for justice. We do not question Rawls on the normative issue of whether dominant end conceptions are untenable, but rather on his factual claim that Ignatian spirituality and Catholic theology in general presupposes a dominant end view as he defines it. The Loyola whom Rawls attacks in Theory of Justice is a straw-man. Ignatian spirituality and Catholic theology in general embraces something closer to an inclusive end view, since it argues that several different ways of virtuous living can lead to happiness.
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Sheldrake, Philip. "Ignatius Loyola, 1491-1991." Expository Times 102, no. 10 (July 1991): 296–300. http://dx.doi.org/10.1177/001452469110201003.

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Sprutta, Justyna. "La dimension néoplatonicienne du Fondement Ignatien (au contexte du tout des Exercices spirituels de saint Ignace de Loyola." Poznańskie Studia Teologiczne, no. 34 (August 28, 2020): 181–98. http://dx.doi.org/10.14746/pst.2019.34.11.

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God is the foundation and goal of man. The way to God, from the state of disgrace to a happy relationship with God, is also the “foundation” of the Spiritual Exercises of St. Ignatius of Loyola, including the Foundation. In the Foundation there is a Neoplatonic way to God as absolute Good− Truth−Beauty. The spiritual way, continued in Weeks of the Ignatian retreat, includes the stages of purification, enlightenment and unification. This way is thus also an existential principle present in Christian Neoplatonism, having its reception in all cycle of Ignatian Exercises. The article to concern the relationship between the theology of the Foundation and Christian Neoplatonism, with reference to the whole of the Spiritual Exercises of St. Ignatius of Loyola.
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Pidel, Aaron. "Ignatius Loyola’s “Hierarchical Church” as Dionysian Reform Program." Theological Studies 83, no. 4 (November 28, 2022): 554–78. http://dx.doi.org/10.1177/00405639221127267.

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This article argues that Ignatius Loyola, in proposing the “hierarchical Church” as norm for judgment and feeling, meant to evoke and commend aspects of the Dionysian tradition—especially its principle of hierarchical mediation and its affective portrait of spiritual perfection. Supporting this interpretation are considerations of the world behind the text (the reforming Dionysianism abroad in Ignatian Paris), the world of the text (the culminating position and concerns of the “hierarchical Church”), and the world in front of the text (its reception by Peter Faber and Jerome Nadal). Interpreted against a Dionysian backdrop, Ignatius’s hierarchical church becomes a charter for ecclesial mysticism.
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Charchuła, Jarosław. "Editorial: Current Challenges of Ignatian Pedagogy." Horyzonty Wychowania 20, no. 56 (December 1, 2021): 7–8. http://dx.doi.org/10.35765/hw.2198.

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The Jubilee Ignatian Year began on 20 May 2021 and it will last until 31 July 2022. In the jubilee year of the Society of Jesus (Jesuits) celebrates the 500th anniversary of the conversion of St. Ignatius Loyola and the 400th anniversary of his canonization. The starting date of the jubilee is related to the anniversary of the event that took place in Pamplona on 20 May 1521, when a cannonball injured Ignatius during a battle. It altered the course of his life, marking the beginning of his conversion, and leading to the founding of the Society of Jesus. The date of the end of the jubilee coincides with the liturgical commemoration of St. Ignatius of Loyola, that commemorates the day of his death. The conversion of Ignatius was associated primarily with a change in his lifestyle. Once a vain nobleman focused on world success, he has turned into an ascetic and inner-motivated man. Under the influence of these experiences, Ignatius and his Companions founded an order and initiated the creation of a “new” spirituality.
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Vendler, Zeno. "Descartes’ Exercises." Canadian Journal of Philosophy 19, no. 2 (June 1989): 193–224. http://dx.doi.org/10.1080/00455091.1989.10716477.

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The influence of St. Ignatius of Loyola's Spiritual Exercises on Descartes’ work, including the Meditations, has been recognized and discussed by many historians. I just mention a few fairly recent and easily accessible instances. In The Metaphysics of Descartes (Oxford: Clarendon 1965), J. L. Beck suggests that the literary form of the Meditations is most likely due to the Ignatian meditations to which Descartes had been exposed during his training at the Jesuit college of LaFlèche (31). Arthur Thomson in ‘Ignace de Loyola et Descartes’ traces some elements in Descartes’ method and psychology to Ignatian sources, mainly focusing on the Discourse.
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Go, Johnny C. "Leader, Community and Mission – the Triangle of Ignatian Leadership." Horyzonty Wychowania 21, no. 57 (March 25, 2022): 107–15. http://dx.doi.org/10.35765/hw.2022.57.11.

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RESEARCH OBJECTIVE: The paper is an attempt to articulate the defining features of Ignatian Leadership and to clarify what might distinguish it from other brands of leadership without lapsing into motherhood statements and worn-out clichés. THE RESEARCH PROBLEM AND METHODS: The Ignatian leadership style that is presented is grounded in Ignatian spirituality, which is a source of the Spiritual Exercises of Ignatius Loyola. Hence, the research problem was formulated: how can Ignatian leadership be implemented in everyday practice? The method of critical analysis of sources was applied. THE PROCESS OF ARGUMENTATION: The paper argues that Ignatian Leadership is, in fact, a radical form of servant leadership, since the Ignatian Leader is at the service not only of the Community, but also–and for Ignatius of Loyola, even more fundamentally–of the Mission entrusted to that Community. RESEARCH RESULTS: Concretely, it proposes a conception of Ignatian Leadership as a threeway relationship among the Leader, the Community, and the Mission, in the process, illustrating what magis and cura personalis might mean in one’s exercise of leadership, but also, spelling out, in light of these relationships, the key functions of the Ignatian Leader. CONCLUSIONS, INNOVATIONS AND RECOMMENDATIONS: Ignatian leadership is a form of servant leadership insofar as Ignatian Leaders ought to prioritize serving the Community that they lead over their own interests. However, what distinguishes Ignatian Leadership from servant leadership is its explicit and non-negotiable prioritization of service of the Mission as well.
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De Ribadeneira (book author), Pedro, Claude Pavur (book translator), and Gilles Mongeau (review author). "The Life of Ignatius of Loyola." Renaissance and Reformation 39, no. 2 (July 27, 2016): 190–92. http://dx.doi.org/10.33137/rr.v39i2.26867.

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Oakes, Edward T., and Gottfried Maron. "Ignatius von Loyola: Mystik-Theologie-Kirche." Sixteenth Century Journal 34, no. 3 (October 1, 2003): 932. http://dx.doi.org/10.2307/20061630.

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Perko, F. Michael, and Antonio T. De Nicolas. "Powers of Imagining: Ignatius De Loyola." Review of Religious Research 30, no. 1 (September 1988): 93. http://dx.doi.org/10.2307/3511851.

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Dissertations / Theses on the topic "Ignatius Loyola"

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Bautista, Ramon Maria Luza. "Ignatian prayer and Ignatian discernment : a critical evaluation of exercise of Ignatius Loyola as a school of love." Thesis, Heythrop College (University of London), 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.267870.

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Hovde, James Marc. "God's order & worldly action : José de Acosta, Ignatius Loyola, and Augustine /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2003. http://wwwlib.umi.com/cr/ucsd/fullcit?p3091211.

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Bonacci, Louis A. S. J. "The Marian Presence in the life and works of Saint Ignatius of Loyola: from private revelation to spiritual exercises-- the cloth of Loyola's allegiance." IMRI - Marian Library / OhioLINK, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430301651.

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Christie, David Osborne. "An investigation into the effect of military influences on the theology and form of The Spiritual Exercise of Ignatius of Loyola." Thesis, Rhodes University, 1999. http://hdl.handle.net/10962/d1008540.

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The purpose of this thesis is to investigate the influences of a military nature affecting the life of Ignatius of Loyola up to the time he wrote The Spiritual Exercises, and to assess whether such influences may have affected the theology and form of The Spiritual Exercises. The investigation opens with an apologetic on why the author considers it desirable to examine The Spiritual Exercises from this point of view. Thereafter a review of the life of Ignatius up to the time he wrote The Exercises is undertaken to identify which sources may have provided influences of a military nature or nuance, and to examine what possible effect these had upon Ignatius. The potential sources of influence examined include Ignatius's family background and the milieu in which he grew up, the attitude of his mentors in particular and society in general to the profession of arms, and Ignatius's own response to this attitude. From the age of twenty-five to thirty Ignatius was employed on duties of a principally military nature until he was severely wounded at the Battle of Pamplona in 1521. Therefore his military experience is examined together with an attempt to assess the degree, if any, of his spirituality at that point in his life. This is followed by an investigation of the literary sources available to Ignatius from the time of his wounding up to the time when he wrote The Spiritual Exercises at Manresa. Thereafter an examination of the changes which took place in his psyche and spirit, from the time he was wounded up to the time he wrote The Spiritual Exercises is undertaken, in order to ascertain whether his attitude to military concepts immediately prior to writing The Exercises had changed from his pre-Pamplona days. The Spiritual Exercises are then examined to consider which portions, if any, were affected in form or theology by military influences or nuances. The conclusion reached is that whereas The Spiritual Exercises are in no way a military treatise, the form is affected to a reasonable degree by Ignatius's experiences of, and attitude to, the military life, whereas the theology is affected only slightly.
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Sebo, Martin. "Growing into Living Faith through the Experience of the Spiritual Exercises of St. Ignatius of Loyola." Thesis, Boston College, 2011. http://hdl.handle.net/2345/2501.

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Thesis advisor: Melissa M. Kelley
Some people seek to become truly religious, but pursuing this goal takes much more than a routine religious practice. The Spiritual Exercises of St. Ignatius of Loyola is one way one can commence to live a living faith. In my thesis I am trying to show how the Spiritual Exercises can help people grow in their faith and their relationship with God. The special way that the Exercises can help us to reach this goal is mainly through the transformation of our unhealthy or false images of God and transformation of ourselves into the image of Christ
Thesis (STL) — Boston College, 2011
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Gonzáles, de Mendoza Ramón [Verfasser]. "Stimmung und Transzendenz. : Die Antizipation der existenzanalytischen Stimmungsproblematik bei Ignatius von Loyola. / Ramón Gonzáles de Mendoza." Berlin : Duncker & Humblot, 2020. http://d-nb.info/1237898390/34.

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Piedrahita, Carlos A. "El concepto cristológico en Santa Teresa de Jesús y San Ignacio de Loyola: Una aproximación desde sus principales escritos." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108282.

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Thesis advisor: André Brouillette
Thesis advisor: Barton Geger
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Henkel, Annegret. "Geistliche Erfahrung und geistliche Übungen bei Ignatius von Loyola und Martin Luther : die ignatianischen Exerzitien in ökumenischer Relevanz /." Franckfurt am Main : P. Lang, 1995. http://catalogue.bnf.fr/ark:/12148/cb37718796g.

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Mayo, Michael. "The well-disposed mind : Joyce, Loyola, and the psychoanalysis of ambivalence." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:13d9376a-2e20-45b5-87ac-0ca6012be6ef.

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This thesis examines the relationship between the fiction of James Joyce and the theological practices outlined by Ignatius of Loyola. By deliberately foregoing claims of direct or simple influence, the thesis illustrates the way in which Loyola's concepts of belief, irony, discernment, and indifference illuminate the operations of the Joycean text. These operations in both Loyola and Joyce are themselves best explicated through the use of Kleinian psychoanalytic theory. Klein and her followers analyze dynamics of belief, representation, and meaning as products of frustration. Loyola and Joyce both force the reader into symmetrical situations of frustration, and Kleinian analysis helps us see how Joyce uses his texts as a kind of exercise for the reader-an exercise of productive frustration, disappointment, and loss. I trace the way this loss can turn reading into a reparative act, one that moves through the Kleinian 'paranoid-schizoid' position into a more productive, contingent, depressive position. I thus address Eve Kosovsky Sedgwick's proposal for reparative reading. By examining both Loyola's and Joyce's engagement with (and invitations into) frustrating, paranoid reading, I show how this engagement might become reparative. The thesis begins with an analysis of Loyola's Spiritual Exercises, finding there a specific structure of 'earnest irony.' It continues with a close reading of 'The Dead,' discerning how this structure operates in the Joycean text at the levels of both content and narration. It then takes up Kleinian theory directly to see precisely what paranoid reading-of the kind both Joyce and Loyola demand-accomplishes, and what its failure achieves. Its final two chapters consider A Portrait of the Artist as a Young Man, where it finds the narrative apparatus forcing the reader into a particular form of productive frustration, and Ulysses, which requires the greatest form of 'earnest irony' from the reader.
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Rayment, Colette Eleanor. "The Shapeliness of the Shekinah: Structural Unity in the Thought of Peter Steele SJ." Thesis, The University of Sydney, 1997. http://hdl.handle.net/2123/384.

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ABSTRACT Professor Peter Steele S.J. cuts a fascinating figure both in contemporary scholarship and poetic achievement. His work extends over a vast range of genre from poetry to criticism, public address and intellectual journalism. Some of his huge literary output is published, some of it awaits publication, and much of it is either uncollected or held in archival situations. Steele is a writer who matters today not only by virtue of his leading a distinguished academic career, and being a widely published poet, but also because for some two decades he has been a focal figure in the Society of Jesus in Australia and New Zealand and has had extensive experience as he would say 'plying his priesthood' in various British and American Jesuit institutions. This has resulted in a large volume of mostly unpublished writings ranging from prayers, liturgies and reflections to homilies for private and public occasions. The challenge of addressing Steele�'s literary achievement lies in the fact that his spiritual insights form the basis of his poetic, academic, and ethical imagination. This thesis has attempted to identify the core nature of these insights and to trace the way in which they ramify into the world of people, events, and art, especially literature. The basic issue concerns the principle of radiance, how it finds expression through Steele�s major motifs or figures of Jester, Pilgrim Expatriate, Celebrant and Word or Witness, and how this principal operates as the unifying basis of his thought. The thesis tries to investigate this unifying vision within the subtle diversity of the many ways Steele encounters the modern world. In identifying Steele�s structure of thought as a radiant entity focused on the theocentre of God and emanating to the Incarnate God, to the writers of the gospels and epistles, to St. Ignatius, to St. Edmund Campion and to all people especially artists, it has been necessary to shape each chapter in a roughly parallel manner and to organise it according to these stratafications. Each chapter places the individual motif within Steele�'s individual and Ignatian milieux, and examines the function of the particular figure or motif under investigation. Each chapter will then trace the figure (Fool, Pilgrim / Expatriate, Celebrant or Word Witness), as Steele sees it manifest in God, in Christ, in the scriptures, and as he understands it imparted to Campion, to Ignatius as he writes the Spiritual Exercises and to writers (and readers) of literature. Each chapter also has variations appropriate to its subject matter and medium so that for instance the chapter treating Steele�s Pilgrim figure will consider his treatment of it in both p oetics and homiletics and that treating the Word or Witness will predominantly relate to that figure to his critical appraisal of Peter Porter�s p oetry and the organisation of the latter will break from the established pattern of organisation in several major ways. This thesis offers a study of a rich Australian talent operating intellectually, academically, imaginatively and spiritually. If one were to seek to place Steele amongst similarly minded writers one would have to locate him in the community of writers recognised for their classical and contemporary sophistication, writers such as Peter Porter, Seamus Heaney, Joseph Brodsky, Derek Walcott and Anthony Hecht. In this sense Steele is international rather than Australian in his emphasis; but being a true international he also includes Australia in his thinking.
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Books on the topic "Ignatius Loyola"

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Ignatius Loyola. London: Fount, 1994.

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Ignatius von Loyola. Halle: Verein für Reformationsgeschichte, 1990.

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Lessons from Ignatius Loyola. St. Louis, Mo: Review for Religious, 2007.

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Saint Ignatius of Loyola. 2nd ed. Long Prairie, MN: The Neumann Press, 2001.

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St. Ignatius of Loyola. Rockford, Illinois, USA: Tan Books & Publishers, 1998.

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Ignatius Loyola the mystic. Collegeville, Minn: Liturgical Press, 1991.

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Tetlow, Joseph A. Ignatius Loyola: Spiritual exercises. New York: Crossroad, 1992.

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Ignatius of Loyola speaks. South Bend, Indiana: St. Augustines Press, 2013.

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Knauer, Peter. Hinführung zu Ignatius von Loyola. Freiburg im Breisgau: Herder, 2006.

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Marie, Schwan, ed. Praying with Ignatius of Loyola. Winona, Minn: Saint Mary's Press, 1991.

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Book chapters on the topic "Ignatius Loyola"

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Martínez Sobrino, Alejandro. "Ignatius Loyola." In Encyclopedia of Renaissance Philosophy, 1–2. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-02848-4_1013-1.

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Leggo, Carl. "Ignatius Loyola." In Sailing in a Concrete Boat, 59–60. Rotterdam: SensePublishers, 2012. http://dx.doi.org/10.1007/978-94-6091-955-8_21.

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Martínez Sobrino, A. "Ignatius Loyola." In Encyclopedia of Renaissance Philosophy, 1632–33. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-14169-5_1013.

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Davis, Steven I. "Ignatius Loyola." In Leadership in Conflict, 75–79. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1057/9780230378100_17.

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Giblin, Paul. "Ignatius of Loyola." In Encyclopedia of Psychology and Religion, 1142–45. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_321.

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Giblin, Paul. "Ignatius of Loyola." In Encyclopedia of Psychology and Religion, 851–54. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_321.

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Pilard, Nathalie, Fredrica R. Halligan, Paul Larson, Stefanie Teitelbaum, Paul Giblin, Paul Larson, Morgan Stebbins, et al. "Ignatius of Loyola." In Encyclopedia of Psychology and Religion, 423–25. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_321.

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Schöndorf, Harald. "Ignatius von Loyola." In Theologen, 145–46. Stuttgart: J.B. Metzler, 2004. http://dx.doi.org/10.1007/978-3-476-02948-5_102.

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Aris, Marc-Aeilko. "Ignatius von Loyola." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1020-1.

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Fuentes Rojo, Aurelio, and Marc-Aeilko Aris. "Ignatius von Loyola: Exercitia spiritualia." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_1021-1.

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Conference papers on the topic "Ignatius Loyola"

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Príhodová, Edita. "Ignatius of Loyola’s literary work as an expression of his experience in life and spirituality." In The Figurativeness of the Language of Mystical Experience. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-14.

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The paper compares key life and spiritual experiences of St. Ignatius of Loyola with his literary works (the Spiritual Exercises, Constitutions and Spiritual Diary). It primarily focuses on events that influenced the “birth of a mystic” especially his stays in Loyola, Manresa and by the river of Cardoner. The paper also discusses a phenomenological description and interpretation of Ignatius’ spiritual metaphors and parables (God’s soldier – knight, life as a spiritual struggle, vocation as the call of the King, Christian life as a choice of Christ’s robe and its adornments). What is typical for Ignatius is that he radically shifted and spiritualized the semantics of this “secular” images. There is a spiritual theme that runs through Constitutions and which is based on a motif of spiritual love and not fear or discomfort. In Spiritual Diary Ignatius moves from spiritual metaphors and seeks new words to describe his mystical experience.
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