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Journal articles on the topic 'Ignatius Loyola'

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Published: 4 June 2021

Last updated: 21 February 2023

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Flaherty, Daniel L. "The death of Saint Ignatius Loyola." Surgery 120, no. 5 (November 1996): 903–4. http://dx.doi.org/10.1016/s0039-6060(96)80105-x.

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12

Coleman, Creighton D. "What Hath Loyola to do with Azusa Street?" Journal of Pentecostal Theology 27, no. 1 (March 12, 2018): 91–114. http://dx.doi.org/10.1163/17455251-02701006.

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This paper argues that Ignatian principles for the discernment of spirits appear throughout Amos Yong’s theology of world religions. In an effort to locate a greater Pentecostal relationship to tradition and contribute to ecumenical dialogue, the author points to three examples. First, for both Ignatius and Yong, good and evil spirits exist and interact with human persons. Second, both see divine activity in all people. This argument stems from theological considerations and stands distinct from the metaphysical considerations made in the first point. Finally, both rely on the affective as a genuine source of knowledge in discerning spirits. The argument regarding this latter point will center on a methodological consideration.

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13

O'Donovan, Leo J. "Found in God: In Memory of John Carmody." Horizons 23, no. 1 (1996): 119–21. http://dx.doi.org/10.1017/s0360966900029893.

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“Seeking God in all things,” was one way Ignatius of Loyola described his pilgrim journey in this world—looking, longing, reaching always further for the "dearest freshness, deep down things" that he would call his Lord, his Majesty, his God. And for many years, even more insecure and inexperienced, in need of certitudes and formulas as I was, I heard the phrase, perhaps first in Hugo Rahner's luminous little book on The Spirituality of St. Ignatius of Loyola, as “finding God in all things.”

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14

Heinrich, K., and Christiane Walter. "Ignatius von Loyola - genial oder psychisch krank?" Fortschritte der Neurologie · Psychiatrie 63, no. 06 (June 1995): 213–19. http://dx.doi.org/10.1055/s-2007-996618.

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15

Elliott, C. M. "Book Review: The Way of Ignatius Loyola." Theology 95, no. 763 (January 1992): 59–60. http://dx.doi.org/10.1177/0040571x9209500123.

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16

McCoog, Thomas M. "Ignatius Loyola and Reginald Pole: A Reconsideration." Journal of Ecclesiastical History 47, no. 2 (April 1996): 257–73. http://dx.doi.org/10.1017/s0022046900012860.

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‘Revisionist’ historians, led by David Loades, have begun to reexamine various aspects of the reign of Mary Tudor and thus to challenge traditional interpretations. Anyone considering the religious history of that period eventually encounters Cardinal Reginald Pole's refusal to accept into England some members of the newly founded Society of Jesus. Concurrent with the reappraisal of Mary's reign, a similar re-examination has dominated early Jesuit historiography. This work, which has generally passed unnoticed by Tudor historians, highlights the encouragement and support that the Society received from reformers, spirituali such as Cardinal Gasparo Contarini and Cardinal Giovanni Morone and, equally important, the attacks that both suffered from their common critics, for example from Gian Pietro Carafa (later Pope Paul iv), and Melchor Cano. One of that circle was Cardinal Reginald Pole. As research elucidates the relationship between that group and the Jesuits, it adds a new dimension to the old question: why did Pole resist Jesuit involvement in the restoration of English Catholicism? It is the purpose of this article to bring the two fields together and so first to demonstrate how developments in Jesuit historiography challenge established views and, second, to propose a more plausible interpretation.

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17

Harris, James C. "Exorcism:The Miracles of St Ignatius of Loyola." JAMA Psychiatry 71, no. 8 (August 1, 2014): 866. http://dx.doi.org/10.1001/jamapsychiatry.2013.2747.

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18

Swartz, Paul. "Contributions to the History of Psychology: XLVII. Ignatius Loyola and Behavior Therapy." Perceptual and Motor Skills 66, no. 2 (April 1988): 617–18. http://dx.doi.org/10.2466/pms.1988.66.2.617.

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19

Satō, Hiroto, and Yuina Itō. "Ignatian Pedagogy and Its Religious Inspirations." Horyzonty Wychowania 20, no. 56 (November 16, 2021): 97–103. http://dx.doi.org/10.35765/hw.2194.

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Research Objective: The aim of this article is to shed light on the religious inspirations that underpin Ignatian Pedagogy. The research problem and methods:The research problems involve questions concerning the most important ideas of Ignatian spirituality, which are based on the existential experience of St. Ignatius Loyola, and which are a source of inspiration for Ignatian Pedagogy. Based on the literature, the fundamental ideas of Ignatian Spirituality and their influence on the emergence and development of Ignatian Pedagogy were analysed. The process of argumentation:Starting from the historical stages of the formation of the key elements of Jesuit spirituality, the key moments of the spiritual experience of St Ignatius of Loyola are shown. The interpretation of the tenets of the Ignatian tradition and its spirituality made it possible to identify the vital ideas that constitute the sources of Ignatian Pedagogy. Research results:The analysis leads to the conclusion that the modern concept of education should be built on the proper concept of the human being. One of the proposals is the concept of a person that we find in Ignatian Pedagogy. It is inspired by Ignatian Spirituality and describes humanity in the perspective of God’s creative act and His love. In this context, the issues of individuality and freedom of each person are especially important. Conclusions, innovations and recommendations: Human existence in the changing and globalised world means a constant need to respond to change. Therefore, education should be understood as the familiarisation of students with change, which is a necessary condition for their development and thus for the progress of society. The Ignatian Pedagogy is effective in this regard, as it assumes an all-round development of a person and involves another person, an educator/mentor, who acts as a kind of witness to the ongoing history of life.

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20

Zierholz, Steffen. "Allegories of Light and Fire: Ignatian Effigies Painted on Copper." Journal of Jesuit Studies 9, no. 3 (March 4, 2022): 357–78. http://dx.doi.org/10.1163/22141332-09030003.

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Abstract This article examines two small portraits of Ignatius of Loyola painted on copper between 1598 and 1622. Rather than focusing on the true likeness of the founder of the Jesuits, it sheds light on the neglected early history of the Ignatius-ignis pun, according to which his name is juxtaposed with the Latin word for fire. For this purpose, the article connects to the growing interest in the materiality of art. In contrast to traditional supports, the use of copper generates extraordinarily brilliant pictorial effects. This “magical” production of light plays, I argue, a crucial role in representing both Pedro Ribadeneyra’s account of Ignatius’s fiery physiology and Filippo Neri’s report concerning Ignatius’s supernatural splendor. However, the presence of light is no metaphor of the divine but is closely related to the contemporary physics and metaphysics of light. With Francesco Patrizi da Cherso in mind, the portraits can be construed as allegories of light and fire.

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21

Fleming, David L. "Powers of Imagining. Ignatius of Loyola: A Philosophical Hermeneutic of Imagining through the Collected Works of Ignatius of Loyola." Manuscripta 31, no. 2 (July 1987): 119–20. http://dx.doi.org/10.1484/j.mss.3.1237.

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22

Kagan, Richard L., and W. W. Meissner. "Ignatius of Loyola: The Psychology of a Saint." American Historical Review 98, no. 5 (December 1993): 1618. http://dx.doi.org/10.2307/2167143.

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23

Werner Löser. "Hans Urs von Balthasar and Ignatius of Loyola." Theology and Philosophy ll, no. 25 (November 2014): 117–39. http://dx.doi.org/10.16936/theoph..25.201411.117.

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24

Rule, Philip P. "Book Review: Powers of Imagining: Ignatius de Loyola." Theological Studies 49, no. 1 (March 1988): 187–89. http://dx.doi.org/10.1177/004056398804900129.

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25

O'Malley, John W. "Book Review: Ignatius von Loyola: Mystik, Theologie, Kirche." Theological Studies 63, no. 3 (September 2002): 610–12. http://dx.doi.org/10.1177/004056390206300314.

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26

Meissner, W. W. "Psychoanalytic Hagiography: The Case of Ignatius of Loyola." Theological Studies 52, no. 1 (March 1991): 3–33. http://dx.doi.org/10.1177/004056399105200102.

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27

Alves, Abel A., and W. W. Meissner. "Ignatius of Loyola: The Psychology of a Saint." Sixteenth Century Journal 24, no. 4 (1993): 920. http://dx.doi.org/10.2307/2541611.

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28

PARSONS, WILLIAM. "Ignatius of Loyola: The Psychology of a Saint." American Journal of Psychiatry 151, no. 12 (December 1994): 1829–30. http://dx.doi.org/10.1176/ajp.151.12.1829.

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29

Marno, D. "Easy Attention: Ignatius of Loyola and Robert Boyle." Journal of Medieval and Early Modern Studies 44, no. 1 (January 1, 2014): 135–61. http://dx.doi.org/10.1215/10829636-2389524.

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30

Florida da Cunha, Clara, and Purnama Salura. "MAKNA ZONASI LITURGI GEREJA KATOLIK SANTO IGNATIUS LOYOLA." Riset Arsitektur (RISA) 7, no. 01 (January 9, 2023): 1–15. http://dx.doi.org/10.26593/risa.v7i01.6358.1-15.

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Abstrak - Setelah diadakan Konsili Vatikan ke-II, Gereja Katolik yang cenderung hangat dengan identitas langgam gotik kini bentuknya semakin beragam karena gereja mulai menerima keragaman dimuka bumi. Bentuk bangunan gereja yang beragam ini tidak memperlihatkan fungsinya sebagai rumah Tuhan. Bentuk gereja ada yang terlihat seperti mall, museum, stadion, dan sebagainya. Sedangkan fungsi utama gereja adalah untuk menampung kegiatan liturgi yang merupakan aktivitas simbolik untuk memuji dan menyembah Tuhan. Aktivitas dalam ruang mempengaruhi kebutuhan ruang, sama halnya dengan aktivitas liturgi yang bergerak secara linear sehingga mempengaruhi bentuk gereja yang linear. Paus Benediktus XVI menjadi khawatir dengan pemudaran makna pada gereja katolik, sehingga membuat kongregasi untuk membahas makna sakralitas pada gereja. Hal ini menjadi penting dibahas untuk melihat makna bentuk Gereja Katolik yang memusat apakah serupa dengan makna gereja yang sesuai dengan aktivitas linearnya. Dengan itu, tujuan penelitian ini adalah untuk mengungkap makna zonasi liturgi Gereja Katolik Santo Ignatius Loyola dengan pendekatan Spektrum Makna. Metodologi yang digunakan dalam penelitian ini adalah metode deskriptif dengan pendekatan kualitatif-deduktif. Metode pertama adalah, mengumpulkan data kolektif dengan merekam data objek studi dan membuka bangunan menjadi 3 zona ruang liturgi, yakni Narthex, Nave dan Sanctuary dengan teori property komposisi. Kedua, membuat acuan denah dan ruang liturgi Gereja Katolik dengan pendekatan Martasudjita, Eliade, Hoffman, Jones, dan Barrie. Ketiga, pengumpulan data analisis dengan wawancara triangulasi sumber kepada arsitek, pengguna gereja, dan pengunjung gereja dengan skala semantik. Keempat, menggunakan teori Spektrum Makna untuk mengungkap makna yang terdapat pada tiap zona ruang liturgi. Hasil yang ditemukan adalah makna zonasi liturgi Gereja Santo Ignatius Loyola didominasi pada makna kesepakatan kolektif dengan adanya hubungan sebab-akibat buatan manusia. Makna dari hubungan sebab akibat buatan manusia menciptakan kesepakatan universal sehingga komposisi ruang dan elemen-elemen arsitektur membentuk gereja yang sangat erat dengan makna simbolik yang mendukung kegiatan liturgi dengan baik dan mengungkapkan makna nilai simbolik yang melandasi perayaan iman kegiatan liturgi. Dengan penelitian ini diharapkan dapat menjadi referensi untuk para arsitek teoritisi maupun praktisi, pengelola gereja, dan masyarakat awam untuk memahami komposisi ruang dan elemen-elemen arsitektural yang membentuk makna arsitektur Gereja Katolik. Kata Kunci: Gereja Katolik, Makna, Bentuk, Liturgi, Spektrum Makna

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31

Tyler, Peter Mark. "Raising the Soul in Love: St Ignatius of Loyola and the Tradition of Mystical Theology." Religions 13, no. 11 (October 26, 2022): 1015. http://dx.doi.org/10.3390/rel13111015.

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This paper explores St Ignatius Loyola’s relationship to the medieval tradition of theologia mystica, especially in the Spiritual Exercises. Although the evidence is scanty, it is clear that the young Iñigo was acquainted with the methods and structures of Abbot García de Cisneros’ Exercitatorio de La Vida Espiritual during his extended stay at Montserrat and Manresa after his conversion of life. Commentators have disagreed over the extent of the influence of these writings on Ignatius’ later spirituality; however, this paper will explore the ‘family resemblances’ between the type of spirituality developed by Ignatius after his stay in Catalonia and the later medieval spirituality expressed in the Abbot’s work. In particular, the paper concentrates on one aspect of that work that has not received much attention: namely, the strand in Cisneros’ work that explores the late medieval tradition of theologia mystica, particularly as reworked from the writings of Jean Gerson (1363–1429), sometime Chancellor of the University of Paris. The paper argues that Gerson’s form of ‘affective Dionysianism’ shares much in common with the spirituality later developed by Ignatius, and will conclude with some final remarks as to how this helps us to understand the ‘mystical desire’ that lies at the heart of Ignatius’ project.

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32

Brouillette, André. "EMBRACING THE SPIRIT: THE IGNATIAN PNEUMATOLOGY OF LOUIS LALLEMANT." Perspectiva Teológica 53, no. 2 (August 30, 2021): 397. http://dx.doi.org/10.20911/21768757v53n2p397/2021.

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The Pneumatology of the Spiritual Exercises of St Ignatius of Loyola is famously discreet. However, other Ignatian authors give the Holy Spirit a central place in their spirituality. This article analyzes the Pneumatological contribution of Louis Lallemant’s Spiritual Doctrine to Ignatian spirituality, in dialogue with the Spiritual Exercises. Anchored in the guidance of the Holy Spirit, this spiritual teaching advocates a docility to the Spirit nurtured by the “guard over the heart” and an on-going responsiveness to the Spirit’s promptings. The “second conversion” promoted by Lallemant to his hearers is revealed as a Pneumatological event. It nonetheless conforms the believer to Christ, acknowledging the Christological focus of Ignatian Spirituality, while expanding its Pneumatological dimension. KEYWORDS: Spiritual Exercises. Pneumatological. Louis Lallemant. Spiritual Doctrine.

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33

Lingner, Christian. "Toward a Holistic Contemplative Vision:." Lumen et Vita 10, no. 1 (December 28, 2019): 9–17. http://dx.doi.org/10.6017/lv.v10i1.11971.

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Ignatian spirituality is characterized by an emphasis on contemplation as a means of discernment, an approach that highlights the unity of the interior and ethical dimensions of the Christian life. Yet Ignatius’ Spiritual Exercises are also defined by the modus operandi of the contemplative method outlined therein, one that highlights the imagination’s role in a receptive and interactive engagement with the person of Christ as depicted in the Gospels. Though 20th century German Catholic philosopher Josef Pieper is most commonly associated with his popular works on Aquinas and the cardinal virtues, there is a contemplative undercurrent throughout his writing that corresponds with the thought of St. Ignatius of Loyola. Pieper defines contemplation as “a visual perception prompted by loving acceptance,” stressing both the receptive posture of the individual but also the intrinsic pairing of contemplation and ethics in an active response of embracing existence. Much as Ignatius believes the imagination, the inner capacity that links creativity and memory in an individual, to be pertinent to spiritual development, so Pieper asserts that an imaginative representation of Being through the creation of art and participation in communal worship proceeds from love and cultivates the individual’s capacity to perceive lovingly.

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34

Mooney, Catherine. "Ignatian Spirituality, A Spirituality for Mission La spiritualité ignatienne, une spiritualité de la mission Ignatianische Spiritualität, eine Spiritualität für Mission La espiritualidad ignaciana, una espiritualidad para la misión." Mission Studies 26, no. 2 (2009): 192–213. http://dx.doi.org/10.1163/016897809x12548912398839.

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AbstractThis essay examines the life of Ignatius of Loyola (c. 1491–1556), founder of the Society of Jesus [Jesuits], whose religious experience defined the contours of Ignatian spirituality. Through an exploration of foundational documents such as Ignatius's “autobiography,” the Spiritual Exercises, the Jesuits' Constitutions, and early Jesuit writings, this essay shows how the diversity of early Jesuit ministries – as spiritual guides, opponents of Protestantism, schoolteachers, and missionaries to lands outside Europe – can be subsumed under the single rubric of “apostolic mission.” Constitutive features of Ignatian spirituality impinging upon the Jesuit notion of and concrete practice of apostolic mission included the priority of prayer, the Trinitarian missio Dei, the positive embrace of creation and culture, a commitment to seek God in all things, go wherever others needed help, form them to help others, and choose ministries according to what most served the universal good. These principles, not always realized in actual Jesuit ministries, prove useful today for theorists and practitioners of Christian mission. Cet article examine la vie d'Ignace de Loyola (c. 1491–1556), fondateur de la Société de Jésus (Jésuites), dont l'expérience religieuse a défini les contours de la spiritualité ignatienne. A travers l'exploration de documents fondamentaux tels que la « biographie » d'Ignace, les Exercices spirituels, les Constitutions des Jésuites et les premiers écrits jésuites, l'article montre comment la diversité des premiers ministères jésuites – comme guides spirituels, opposants au Protestantisme, enseignants et missionnaires vers des terres hors de l'Europe – peut être rassemblée sous la rubrique unique de « mission apostolique ». Les traits constitutifs de la spiritualité ignatienne qui eurent des répercussions sur la notion et la pratique jésuite de la mission apostolique comprenaient la priorité de la prière, la missio Dei trinitaire, l'accueil positif de la création et de la culture, un engagement à chercher Dieu en toutes choses, à aller partout où il y avait besoin d'aide, à former à aider les autres, et à choisir les ministères en fonction de ce qui contribuait le plus au bien universel. Ces principes, pas toujours réalisés dans l'exercice des ministères jésuites, sont encore utiles aujourd'hui aux théoriciens et praticiens de la mission chrétienne. Dieser Artikel untersucht das Leben Ignatius von Loyolas (1491–1556), dem Gründer der Gesellschaft Jesu (Jesuiten), dessen religiöse Erfahrung die Konturen der ignatianischen Spiritualität bestimmt hat. Durch eine Untersuchung der Gründungsdokumente wie der ,,Autobiografie“ des Ignatius, der Geistlichen Übungen, der Konstitutionen der Jesuiten und früher jesuitischer Schriften zeigt dieser Artikel, wie die Vielfalt der frühen jesuitischen Dienste – als spirituelle Leiter, Gegner des Protestantismus, Lehrer und Missionare außerhalb Europas – unter der einen Rubrik ,,apostolische Mission“ zusammengefasst werden kann. Grundlegende Züge der ignatianischen Spiritualität, die das Verständnis und die konkrete Praxis der apostolischen Mission beeinflussen, schlossen den Vorrang des Gebets ein sowie die trinitarische missio Dei, einen positiven Zugang zu Schöpfung und Kultur, die Hingabe Gott in allen Dingen zu suchen, dorthin zu gehen wo andere Hilfe brauchten, sie auszubilden, damit sie anderen helfen können und jene Dienste zu wählen, die das höhere Gut am meisten förderten. Diese Prinzipien, die nicht immer in den aktuellen jesuitischen Diensten umgesetzt werden, erweisen sich heute als nützlich für Theoretiker und Praktiker der christlichen Mission. Este ensayo examina la vida de Ignacio de Loyola (c. 1491–1556), fundador de la Compañía de Jesús [jesuitas], cuya experiencia religiosa define los parámetros de su espiritualidad. A través de un análisis de documentos fundacionales, tales como la “autobiografía” de Ignacio de Loyola, los Ejercicios espirituales, Constituciones de la Compañía y otros escritos de los primeros tiempos jesuíticos, este ensayo señala cómo la diversidad de los ministerios de los jesuitas en su etapa inicial – directores espirituales, opositores del protestantismo, maestros de escuelas y misioneros a lugares fuera de Europa- puede clasificarse bajo la categoría de “misión apostólica.” Elementos importantes de la espiritualidad de Ignacio de Loyola que inciden en la noción y la práctica concreta de la misión apostólica jesuítica incluyen la prioridad de la oración, la missio Dei trinitaria, el aceptar la creación y la cultura, el compromiso de buscar a Dios en todas las cosas, ir a donde otros necesitan ayuda, proveer instrucción sobre cómo ayudar a otros y elegir ministerios que sean más beneficiosos para el bien universal. Estos principios, no siempre presentes en el ministerio actual de los jesuitas, hoy resultan útiles para los teóricos y prácticos de la misión cristiana.

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O'Reilly, Terence. "Early Printed Books in Spain and theExerciciosof Ignatius Loyola." Bulletin of Spanish Studies 89, no. 4 (June 2012): 635–64. http://dx.doi.org/10.1080/14753820.2012.684926.

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Munitiz, Joseph A. "Ignatius of Loyola, Letters and Instructions (review)." Catholic Historical Review 97, no. 3 (2011): 591–92. http://dx.doi.org/10.1353/cat.2011.0099.

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Ashley, J. Matthew. "Ignacio Ellacuría and the Spiritual Exercises of Ignatius Loyola." Theological Studies 61, no. 1 (February 2000): 16–39. http://dx.doi.org/10.1177/004056390006100102.

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Philip Endean SJ. "Ignatius of Loyola, Letters and Instructions (review)." Spiritus: A Journal of Christian Spirituality 8, no. 2 (2008): 253–55. http://dx.doi.org/10.1353/scs.0.0018.

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Stankiewicz-Kopeć, Monika, and Janusz Smołucha. "Introduction." Rocznik Filozoficzny Ignatianum 27, no. 1 (December 30, 2021): 13–18. http://dx.doi.org/10.35765/rfi.2021.2701.2.

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Dear Readers, we present you with a special volume of the Ignatianum Philosophical Yearbook, largely devoted to the historical significance of the Jesuit Order. We are offering it to you at a special time – the Ignatian Year, announced to be celebrated worldwide a few months ago by Father General Arturo Sosa S.J., to honor the 500th anniversary of the conversion of Ignatius Loyola (May 20, 1521) and the 400th anniversary of his canonization (March 12, 1621). As we all know, anniversaries of important events and related celebrations are an opportunity to reminisce, remind, and make inventories. Such is the case with the present volume, part of the Ignatian Year celebrations, in which we have included a number of scholarly treatises on Jesuit activity.

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Maryks, Robert A. "From the IJssel Valley to Paris and Rome via Montserrat." Church History and Religious Culture 101, no. 1 (February 23, 2021): 33–60. http://dx.doi.org/10.1163/18712428-bja10015.

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Abstract This essay aims to analyze the hitherto neglected (or deliberately avoided?) link between De spiritualibus ascentionibus (On spiritual ascents) by Zerbolt of Zutphen (1367–1398) and the Spiritual Exercises of Ignatius of Loyola (c. 1491–1556). Indeed, there is a more direct relationship between these two texts than between Ignatius’s Spiritual Exercises and the Exercitatorio spiritual by Abbot García Jiménez de Cisneros (1455–1510) and the Imitatio Christi (Imitation of Christ) by Thomas à Kempis (c. 1380–1441), which has received much more attention in the existing literature. A careful synoptic reading of these works reveals not only an intriguing congruence between Zerbolt and Loyola in terms of the scope and definition of their works; the general structure and vocabulary; humanistic soteriology and optimistic anthropology of human will; the role of introspection in reforming inordinate affections and affective devotion; the role of examen of conscience (both daily and general); frequent sacramental confession and Communion; the role of spiritual guide; the use of the five senses and composition of place as meditative techniques and importance of methodical mental prayer; and the centrality of imitation of Christ’s humanity, but also direct textual reciprocity. Zerbolt’s Spiritual Ascents appears to be a blueprint for Loyola’s Exercises.

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Almeida, Juliano Ribeiro. "‘Composition of Place’ and ‘Application of the Senses’ in Ignatian Prayer." Downside Review 137, no. 2 (April 2019): 47–58. http://dx.doi.org/10.1177/0012580619865441.

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This article intends to investigate two moments proposed by Ignatius of Loyola during the experience of the Spiritual Exercises: Composition of place and Application of the senses. The proposal is to research the true goal and importance of these two practices during the times of prayer, in order to find out if they are necessary or dispensable in Ignatian style of meditation and contemplation. Are they for beginners or for experienced retreatants? Are they supposed to be exclusively a human initiative or does divine grace have a role in it too? How is it possible to distinguish if the person is been touched by God or only imagining?

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Tirkey, Deepak. "The Bhagavad Gita and the Spiritual Exercises of Saint Ignatius of Loyola." Estudios Eclesiásticos. Revista de investigación e información teológica y canónica 96, no. 377 (May 31, 2021): 365–99. http://dx.doi.org/10.14422/ee.v96.i377.y2021.004.

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The Bhagavad Gita like the Spiritual Exercises of St. Ignatius of Loyola leading to spiritual enrichment points out of a meeting of heart and mind between two texts. The essence of the spirituality of the Bhagavad Gita, like the spirituality of Ignatius is the vision of God. Its spirituality is oriented towards God above the world as well as within it. Both texts offer a parallel insight for deep and authentic happiness building up a life towards God and in God. Even though the Bhagavad Gita and the Spiritual Exercises play different qualitative rolls in its own traditions, both agree that only those who have God above the visible world are able to experience God vice-versa. The quest to have God experience is an exercise involving conscious effort and constant attentiveness.

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Tutino, S. "Notes on Machiavelli and Ignatius Loyola in John Donne's Ignatius his Conclave and Pseudo-Martyr." English Historical Review 119, no. 484 (November 1, 2004): 1308–21. http://dx.doi.org/10.1093/ehr/119.484.1308.

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Nayyar, Reshma. "Joshua Stopping the Sun and Ignatius of Loyola at Il Gesù in Rome." Journal of Jesuit Studies 3, no. 2 (March 1, 2016): 211–37. http://dx.doi.org/10.1163/22141332-00302003.

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In 1672, the Jesuit superior general Gian Paolo Oliva commissioned from Baciccio a lavish cycle of ceiling frescoes for Rome’s Il Gesù after earmarking the tribune vault for Giacomo Cortese to decorate with a representation of Joshua Stopping the Sun. Oliva also planned to translate Ignatius of Loyola’s remains to the high altar. Pope Gregory xv had explicitly likened Ignatius to the Old Testament general Joshua during the Jesuit founder’s canonization in 1622, and it may be inferred that Oliva intended to promote a hagiographic connection between the two figures through the prominent juxtaposition of Cortese’s fresco with the saint’s relics. However, the Ignatius-Joshua connection remained uncelebrated: the plan to translate the relics did not come to fruition, Cortese passed away in 1676, and the apse vault was eventually decorated by Baciccio with the Adoration of the Mystic Lamb. Cortese’s demise has heretofore been considered the decisive factor leading to the change in subject of the tribune fresco, but the clandestine correspondence of Lazzero Sorba, S.J., indicates another important factor was at play. These documents evidence an unusually strained relationship between the Society and Pope Innocent xi Odescalchi, elected in 1676. They suggest that the Society’s discomfiture vis-à-vis Innocent xi influenced its decision to replace the self-aggrandizing Joshua Stopping the Sun with the Adoration of the Mystic Lamb.

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Salles, Walter Ferreira. "A HERMENEUTICS OF IGNATIAN MYSTIQUE: CREATION IN CHRIST." Perspectiva Teológica 52, no. 2 (September 1, 2020): 461. http://dx.doi.org/10.20911/21768757v52n2p461/2020.

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It has become commonplace among scholars of Ignatian mysticism to establish a dialogue between the theme of creation and modern or postmodern ecological sensitivity in order to update the practice of the Spiritual Exercises of St. Ignatius of Loyola. The trajectory of this essay leads the reader through some aspects of the debate that this attempt to update has raised. The dual objective of this reflection is to show that the theme of creation in Ignatian mystique is inseparable from the idea of creation in Christ, and that the neglect of Christology structuring Ignatian mystic of Spiritual Exercises often leads to practices that no longer deserve the adjective of Christian neither Ignatian. This article is a descriptive and interpretative investigation based on a bibliographic study that is divided into four parts: the specification of the terms hermeneutic and mystical, the context of the Spiritual Exercises’ text, its elaboration, and finally the contemplation of the life of Christ as Creator.

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Ortega Mentxaka, Eneko. "S. Ignatius vulneratus et conversus est. Los tipos iconográficos ignacianos de la herida y la conversión en sus fuentes literarias y gráficas." IMAGO. Revista de Emblemática y Cultura Visual, no. 12 (January 28, 2021): 33. http://dx.doi.org/10.7203/imago.12.16807.

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ABSTRACT: The cycle that narrates the process from the wound to the conversion of Ignatius of Loyola had, from its origins, a decisive importance for the Society of Jesus, since it was understood as the second birth of its founder. The genesis of the three iconographic types that form this cycle —Vulneratur, Sanatur à S. Petro and Legit libros pios— must be sought in the Vita written by Pedro de Ribadeneyra (1572) and in its subsequent graphic dissemination in the works of Pieter Paul Rubens (1609) and the Galle brothers (1610). After the canonization of St. Ignatius, Jesuit residences were filled with pictorial series that, in many cases, included representations of these iconographic types, which sought to spread devotion of the saint and depict him as a model to imitate. KEYWORDS: Ignatius of Loyola; Wound in Pamplona; Apparition of Saint Peter; Conversion; Pieter Paul Rubens; Theodoor Galle; Hieronymus Wierix; Iconography; Society of Jesus; Baroque. RESUMEN: El ciclo que narra el proceso de la herida a la conversión de Ignacio de Loyola tuvo, desde sus orígenes, una destacada importancia para la Compañía de Jesús, pues supuso el segundo nacimiento de su fundador. La génesis de los tres tipos iconográficos que componen este ciclo —Vulneratur, Sanatur à S. Petro y Legit libros pios— hay que buscarla en la Vita escrita por Pedro de Ribadeneyra (1572) y en su posterior difusión gráfica a través de las obras de Pieter Paul Rubens (1609) y los hermanos Galle (1610). Tras la canonización de san Ignacio, los domicilios jesuíticos se llenaron de series pictóricas que, en muchos casos, incluían representaciones de estos tipos iconográficos, las cuales buscaban propagar la devoción por el santo y mostrarlo como modelo a imitar. PALABRAS CLAVES: Ignacio de Loyola; Herida en Pamplona; Aparición de san Pedro; Conversión; Pieter Paul Rubens; Theodoor Galle; Hieronymus Wierix; Iconografía; Compañía de Jesús; Barroco.

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Maryks (book editor), Robert Aleksander, and Michael O’Connor (review author). "A Companion to Ignatius of Loyola: Life, Writings, Spirituality, Influence." Renaissance and Reformation 39, no. 1 (April 26, 2016): 192–94. http://dx.doi.org/10.33137/rr.v39i1.26563.

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O'REILLY, TERENCE. "IGNATIUS OF LOYOLA AND THE COUNTER-REFORMATION: THE HAGIOGRAPHIC TRADITION." Heythrop Journal 31, no. 4 (October 1990): 439–70. http://dx.doi.org/10.1111/j.1468-2265.1990.tb00147.x.

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Lewis, Mark A. "Ignatius of Loyola: Legend and Reality by Pierre Emonet, S.J." Catholic Historical Review 104, no. 4 (2019): 716–17. http://dx.doi.org/10.1353/cat.2019.0023.

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O’Brien, William P. "Book Review: Ignatius of Loyola Speaks. By Karl Rahner, S.J." Theological Studies 75, no. 1 (March 2014): 214–15. http://dx.doi.org/10.1177/0040563913519055g.

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