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Journal articles on the topic 'Ignatian spirituality'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 December 2024

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1

Satō, Hiroto, and Yuina Itō. "Ignatian Pedagogy and Its Religious Inspirations." Horyzonty Wychowania 20, no. 56 (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

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2

Brouillette, André. "EMBRACING THE SPIRIT: THE IGNATIAN PNEUMATOLOGY OF LOUIS LALLEMANT." Perspectiva Teológica 53, no. 2 (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

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3

Gumz, Edward J., Jack C. Wall, and Susan F. Grossman. "Ignatian Spirituality." Social Thought 22, no. 1 (2003): 143–58. http://dx.doi.org/10.1300/j131v22n01_10.

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4

Hardon, John. "Ignatian Spirituality Today." Listening 26, no. 3 (1991): 200–210. http://dx.doi.org/10.5840/listening199126321.

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5

Go, Johnny C. "Leader, Community and Mission – the Triangle of Ignatian Leadership." Horyzonty Wychowania 21, no. 57 (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.&#x0

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6

Haight, Roger. "Ignatian Spirituality and Racism." Spiritus: A Journal of Christian Spirituality 24, no. 1 (2024): 99–119. http://dx.doi.org/10.1353/scs.2024.a924575.

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Abstract: This article uses the spirituality of Ignatius Loyola's Spiritual Exercises to show theologically Christianity's intrinsic bearing on American racism. Working from a definition of racism, and inspired by the work of Ignacio Ellacuría, it stipulates certain modern theological principles for interpreting the Exercises in a racist context, and then proposes four dimensions of the logic of the Exercises that bring them to bear on Christian life in America today.

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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

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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.” Constit

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López-Casquete, Manuel. "Zen Buddhism and Ignatian Spirituality." Buddhist-Christian Studies 41, no. 1 (2021): 261–78. http://dx.doi.org/10.1353/bcs.2021.0025.

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10

이규성. "The Pedagogy of Ignatian Spirituality." Theology and Philosophy 23, no. 23 (2013): 175–211. http://dx.doi.org/10.16936/theoph.23.23.201311.175.

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11

Nguyen, Joseph. "Consolation without Previous Cause in Ignatius's Spiritual Exercises and Zen Satori : A Comparative Study." Buddhist-Christian Studies 43, no. 1 (2023): 51–70. http://dx.doi.org/10.1353/bcs.2023.a907571.

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abstract: This article compares and contrasts the Ignatian concept of consolation without previous cause with the Zen Buddhist concept of satori . The aim is to underscore a unique but not commonly recognized characteristic of Ignatian contemplation and promote interreligious understanding. I argue that Ignatian prayer methods, though primarily kataphatic in their approach, share common features with apophatic spirituality and Zen meditation, even though Zen does not make any reference to God. This article consists of three main parts: In the first part, I delve into Ignatius's own religious e

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12

Kochanowicz, Jerzy. "Power and Violence in Ignatian Education." Studia z Teorii Wychowania XIV, no. 2 (43) (2023): 369–86. http://dx.doi.org/10.5604/01.3001.0053.9104.

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Since 1548, Ignatian education has been offered in thousands of educational institutions run by the Society of Jesus. The aim of the article is to identify manifestations of power and violence in this education. The author uses the historical method, analyzing the documents produced by the Jesuits before their suppression in 1773, when a relatively uniform system of teaching and upbringing was in force in their institutions around the world. The author notes that Ignatian education was inspired by the spirituality and experiences of the founder of the Order, Ignatius of Loyola was as a self-de

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13

Charchuła, Jarosław. "Editorial: Current Challenges of Ignatian Pedagogy." Horyzonty Wychowania 20, no. 56 (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 coinc

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14

Mohammed, Ovey N. "Ignatian Spirituality and the Bhagavad Ginta." Thought 62, no. 4 (1987): 423–34. http://dx.doi.org/10.5840/thought198762415.

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15

Gallagher, C. "Review: Karl Rahner and Ignatian Spirituality." Journal of Theological Studies 54, no. 1 (2003): 435–38. http://dx.doi.org/10.1093/jts/54.1.435.

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16

Beste, Jennifer E. "Integrating Christian Ethics with Ignatian Spirituality." Studies in Christian Ethics 33, no. 1 (2019): 61–67. http://dx.doi.org/10.1177/0953946819885058.

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If Christian ethics is to have an authentic connection to Jesus Christ, it is crucial to establish pedagogical objectives and best practices that are transformative. In this article, I examine how integrating Christian sexual ethics with Ignatian spirituality has fostered many students’ holistic growth and commitment to justice.

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17

Coghlan, David. "Ignatian spirituality as transformational social science." Action Research 3, no. 1 (2005): 89–107. http://dx.doi.org/10.1177/1476750305049967.

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18

Ashley, James Matthew. "Karl Rahner and Ignatian Spirituality (review)." Spiritus: A Journal of Christian Spirituality 2, no. 1 (2002): 112–15. http://dx.doi.org/10.1353/scs.2002.0001.

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19

Lee, Bo Karen. "Body and Imagination: Healing Trauma through Ignatian Meditation and Bio-Spiritual Focusing." Spiritus: A Journal of Christian Spirituality 24, no. 2 (2024): 193–213. http://dx.doi.org/10.1353/scs.2024.a938551.

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Abstract: Ignatian meditation and bio-spiritual focusing (or BSF) hold healing potential for those recovering from the effects of trauma. This essay, originally delivered as the presidential address of the Society for the Study of Christian Spirituality in November 2023, outlines the nature and sources of trauma, explores its effects on the human psyche and body, and offers healing pathways from two streams in Christian spirituality—imaginative Ignatian prayer and BSF. It also explores the theological and spiritual implications of Christ's solidarity with the sufferer, and some of the ways in

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20

Vitório, Jaldemir. "OS PROFETAS DE ISRAEL E INÁCIO DE LOYOLA - PISTAS PARA UM MODO INACIANO DE FAZER TEOLOGIA -." Perspectiva Teológica 40, no. 110 (2014): 25. http://dx.doi.org/10.20911/21768757v40n110p25/2008.

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A espiritualidade inaciana, condensada nos Exercícios Espirituais de Santo Inácio, possibilita a produção de uma teologia profético-espiritual. O profetismo inaciano sintoniza-se com a grande tradição dos profetas bíblicos e seu modo peculiar de fazer e explicitar a experiência de Deus. A espiritualidade inaciana reflete-se na produção teológica de quem a assumiu como pauta de vida cristã. A teologia é produzida a partir do centramento em Deus, permitindo ao teólogo contemplar a realidade com o olhar de Deus. Livre diante das criaturas e atento aos anseios dos empobrecidos, o teólogo estará em

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21

이규성. "Ignatian Spirituality and Theology of Karl Rahner." THEOLOGICAL THOUGHT ll, no. 155 (2011): 1–17. http://dx.doi.org/10.35858/sinhak.2011..155.004.

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22

Moore,, Donald J. "An Ignatian Perspective on Contemporary Jewish Spirituality." Thought 67, no. 4 (1992): 420–29. http://dx.doi.org/10.5840/thought19926747.

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23

Menkhaus, James. "Ignatian Spirituality and the Just Peacemaking Theory." Peace Review 21, no. 4 (2009): 448–56. http://dx.doi.org/10.1080/10402650903323439.

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24

Hinson, E. Glenn. "Book Review: Karl Rahner and Ignatian Spirituality." Review & Expositor 98, no. 4 (2001): 612–13. http://dx.doi.org/10.1177/003463730109800415.

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25

Starkloff, Carl F. "Book Review: Karl Rahner and Ignatian Spirituality." Theological Studies 63, no. 3 (2002): 637–38. http://dx.doi.org/10.1177/004056390206300330.

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26

Hughes, Gerard. "Book Review: Karl Rahner and Ignatian Spirituality." Theology 106, no. 829 (2003): 61–62. http://dx.doi.org/10.1177/0040571x0310600124.

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27

O'Donovan, Leo J. "Karl Rahner and Ignatian Spirituality. Philip Endean." Journal of Religion 83, no. 1 (2003): 146–48. http://dx.doi.org/10.1086/491255.

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28

Benedict, Jessieca Joseph, Mohd Fazli Othman, Syed Zamzur Akasah Syed Ahmed Jalaluddin, and Rafeah Legino. "The Spirituality of Papar Landscape." Environment-Behaviour Proceedings Journal 7, SI9 (2022): 75–79. http://dx.doi.org/10.21834/ebpj.v7isi9.3941.

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Art's function has allowed artists to express themselves for centuries. Art was once created solely for religious reasons, especially with the rise of the Catholic Church. The Industrial Revolution and the church's declining influence in the 19th century opened people's eyes to emotion and imagination, which Romanticists later portrayed artistically. This led to nature mysticism and landscape paintings. Similarly, St. Ignatius' Ignatian Spirituality corresponds to the divine yearning in nature. Spirituality and art can go hand in hand, say Jesuit priest-artists. Mystical landscapes reveal huma

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29

Bunker, Diane E. "Ignatian Spirituality in the Work of Morton Kelsey." Journal of Psychology and Theology 14, no. 3 (1986): 203–12. http://dx.doi.org/10.1177/009164718601400303.

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Morton Kelsey, an Episcopal priest who has written numerous books on the subject of spirituality, often integrates the insights of depth psychology with the traditional teachings of Christian masters in the devotional life. This article examines Kelsey's references to the Spiritual Exercises of Ignatius Loyola and considers them in light of the four personality functions–-sensing, intuiting, thinking, feeling–-postulated by Jung. It is suggested that Kelsey's appreciation of Ignatius may be due to the fact that the Spiritual Exercises are founded on traditional elements of spirituality and the

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30

Gumz, Edward J., Jack C. Wall, and Susan F. Grossman. "Ignatian spirituality: The spiritual exercises and social work." Social Thought 22, no. 1 (2003): 143–58. http://dx.doi.org/10.1080/15426432.2003.9960331.

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31

González Magaña, Jaime Emilio. "La formazione spirituale ignaziana al sacerdozio. Dal Collegio Romano all’Istituto di Spiritualità della Pontificia Università Gregoriana di Roma." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 1-2 (2020): 107–52. http://dx.doi.org/10.24193/theol.cath.2020.05.

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"The Ignatian Spiritual Formation in The Priesthood. From the Roman College to the Institute of Spirituality of The Pontifical Gregorian University of Rome. The present study aims to analyze the importance of the spiritual formation of Seminarians and Priests in the present times. Assuming that the most delicate part of the formation concerns the work of the divine grace, the exhortations of the Pontiffs, from Leo XIII to Francis insist that the good dispositions of the Seminarians help them to find in their Formators the spirit, better understanding and all the help to reach the state of perf

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32

Hamm, M. Dennis. "Reading Hopkins after Hubble: The Durability of Ignatian Creation Spirituality." Horizons 41, no. 2 (2014): 275–95. http://dx.doi.org/10.1017/hor.2014.72.

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The Victorian poet Gerard Manley Hopkins already demonstrated a special sensitivity to nature as a young Anglican. But his conversion to Catholicism, followed by his formation as a Jesuit, nurtured a creation spirituality that moved him from the rather cold view of the cosmos typical of his Victorian era to a vibrant sense of God intimately revealed in nature. This new sense of being a creature involved in an intimate personal relationship with the Creator comes from Hopkins' appropriation of the creation spirituality of Ignatius of Loyola. After reviewing the evolution of worldviews from the

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33

Middleton, Darren J. N. "Ignatian Influences on Nikos Kazantzakis's Askitiki." Spiritus: A Journal of Christian Spirituality 24, no. 2 (2024): 295–313. http://dx.doi.org/10.1353/scs.2024.a938557.

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Abstract: Nikos Kazantzakis (1883–1957), a highly influential Greek novelist and poet, spent a long apprenticeship to Christian spirituality, and he admired Ignatius Loyola (1491–1556). Examining Kazantzakis's Askitiki (English translation, The Saviors of God: Spiritual Exercises ), this essay discloses how the moves in Kazantzakis's lyrical essay, like those in Ignatius's masterwork, are drills that constitute an "always more" ( semper maior ) training for the arduous ascent to a knowledge of the God-world alliance. Three themes unite Kazantzakis and Ignatius: active mindfulness; soul-freedom

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34

Fu, Amy Yu. "Wanwuyiti and Finding God in All Things: A Comparative Study between Neo-Confucian Self-Cultivation and Ignatian Spirituality." Religions 15, no. 5 (2024): 521. http://dx.doi.org/10.3390/rel15050521.

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It seems that the early Jesuits misinterpreted the key Neo-Confucian terms taiji/li from an Aristotelian perspective in the seventeenth century, thereby leading to a dialogical failure in their initial encounter with Neo-Confucian tradition. What necessitates interreligious dialogue today is a pluralistic stance that deems all religious quests worthy in their own context. Therefore, this paper renews the dialogue between two spiritual traditions, long overdue, by reading two representative texts, side by side, from each tradition on self-cultivation: Reflections on Things at Hand (twelfth cent

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35

Peters, Benjamin T. "Ignatian Radicalism: The Influence of Jesuit Spirituality on Dorothy Day." Catholic Historical Review 103, no. 2 (2017): 297–320. http://dx.doi.org/10.1353/cat.2017.0064.

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36

Lingner, Christian. "Toward a Holistic Contemplative Vision:." Lumen et Vita 10, no. 1 (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 virt

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37

Cavich, Jason, and Ravi Chinta. "Synergistic Ignatian and Business Values for Efficacious Business Ethics." Journal of Business Ethics Education 18 (2021): 225–52. http://dx.doi.org/10.5840/jbee20211812.

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Many organizations are struggling to be run in an ethical fashion that consider all stakeholders and contribute comprehensively to society. As is true in much cross-discipline research, concepts and values can inform and enhance one another to produce broader contributions to society. This paper suggests this is the case when cross-pollinating Ignatian and business values for teaching business ethics that results in more ethical organizations. However, teaching Ignatian values as an ethical view in business schools is fraught with several practical issues including its place within the broader

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38

Borghesi, Massimo. "L’influenza de la Dialectique des “exercices spirituels” de Saint Ignace de Loyola nel pensiero di Jorge Mario Bergoglio." Revista Portuguesa de Filosofia 76, no. 4 (2021): 1707–24. http://dx.doi.org/10.17990/rpf/2020_76_4_1707.

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When in October 2016 I started working on my book Jorge Mario Bergoglio. An intellectual biography I did not have the slightest idea of the importance played by the figure and work of Gaston Fessard in the formation of Bergoglio’s thought. There was nothing to suggest that Gaston Fessard could be a relevant author for the intellectual formation of the future Pope. I was struck by the polar and dialectical model of thought that animated him, the possibility of harmonizing opposites, of inviting concepts to a common table that apparently could not be approached, because it places them in a hig

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39

Plante, Thomas G. "The 4 Ds: Using Ignatian spirituality in secular psychotherapy and beyond." Spirituality in Clinical Practice 4, no. 1 (2017): 74–79. http://dx.doi.org/10.1037/scp0000122.

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40

Canaris, Michael M. "Replacing a Culture of Disposability With One of Disponibilidad: An Ecclesiological Proposal for a World in Peril." Ecclesiology 16, no. 3 (2020): 338–60. http://dx.doi.org/10.1163/17455316-bja10003.

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Abstract The ecclesial, sociopolitical, and ecological challenges of are day, while legion, can be read in many ways through the primary lens of a culture of disposability, where things are treated like waste, and people are treated like things. After briefly tracing the rise of the throwaway culture, I propose an antidote in the Ignatian principle of disponibilidad, commonly translated into English as ‘availability’. The ecclesiological proposal that would recalibrate our individual and collective Christian identities around this hallmark quality illumines various spheres of thought and activ

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Dirgaprimawan, Bernadus, and Yohanes Ferry Ariyanto. "THE DYNAMICS BETWEEN VULNERABILITY AND FAITH IN MARK 5:25-34: INSIGHTS FROM IGNATIAN PEDAGOGY." Spiritualitas Ignasian: Jurnal Kerohanian dalam Dunia Pendidikan 24, no. 1 (2024): 67–82. http://dx.doi.org/10.24071/si.v24i1.8943.

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This article employs an exegetical approach to examine the story of a woman afflicted with a 12-year hemorrhage who finds healing through her faith in Jesus. The objective is to identify the multifaceted vulnerabilities she confronts, encompassing physical, emotional, cognitive, and social dimensions. Despite societal marginalization, her story challenges societal norms and religious laws, emphasizing her deep faith and the transformative impact of encountering Jesus. This study, informed by Ignatian pedagogy, focuses on the holistic understanding of human nature and on the character developme

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Messias, Teresa. "Desiring and Being Desired by Christ: Sebastian Moore’s Notion of Desire in Dialogue with Ignatian Spirituality." Downside Review 136, no. 3 (2018): 148–64. http://dx.doi.org/10.1177/0012580618791935.

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This article explores the Christian theological work of Sebastian Moore O.S.B. and his notion of human desire as the existential point of impact or subjective dynamics where a human being may discover a call to communion in Love, a presence of the Creating God himself as hidden source of joy and fulfilment, attracting a person to his or her ultimate meaning. Human desire is, in its deepest reality, the emergent presence of the Self as gift. This gift is attracted, oriented, healed and liberated by the presence of Jesus and the discipleship that he awakes in every one of those to whom he revels

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Bazlev, Mikhail M. "INFLUENCE OF IGNATYAN SPIRITUALITY ON THE FORMATION OF THE PIERRE TEILLARD DE CHARDIN’S CONCEPT OF SYNTHESIS OF SCIENCE AND RELIGION." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2020): 116–33. http://dx.doi.org/10.28995/2658-4158-2020-4-116-133.

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The study provides an analysis of some factors that are often overlooked by Russian researchers, which however had significant influence on the evolution of the concept of synthesizing science and religion in the works of Catholic theologian Pierre Teilhard de Chardin. Evidence of the significance of such factors can be found in his essays, personal notes and letters. First of all, the Chardin’s writings should be considered in the light of Ignatian spirituality, which guided the novice to search for new knowledge. Secondly, the idea of synthesizing scientific and religious insights in his wri

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44

O'Brien, Jon J. "Book Review: To the Greater Glory: A Psychological Study of Ignatian Spirituality." Theological Studies 61, no. 3 (2000): 584–86. http://dx.doi.org/10.1177/004056390006100331.

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Barnes SJ, Michael. "Personal Discernment and Dialogue. Learning from ‘the Other’." European Journal for Philosophy of Religion 12, no. 4 (2020): 27. http://dx.doi.org/10.24204/ejpr.v12i4.3615.

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This article considers the theme of discernment in the tradition of Ignatian spirituality emanating from the Spiritual Exercises of St Ignatius of Loyola (1491-1556), the founder of the Society of Jesus (Jesuits). After a brief introduction which addresses the central problematic of bad influences that manifest themselves as good, the article turns to the life and work of two Jesuits, the 16th C English missionary to India, Thomas Stephens and the 20th C French historian and cultural critic, Michel de Certeau. Both kept up a constant dialogue with local culture in which they sought authenticit

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Falque, Emmanuel. "A Decided Vision of the World: Pope Francis and Ignatius of Loyola." Theological Studies 85, no. 4 (2024): 670–87. https://doi.org/10.1177/00405639241291571.

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This article serves as an often-overlooked reference point, containing, for example, rich concepts that are attested in Emmanuel Falque’s lesser-known works. However, this article is important because it helps readers grapple with the shape of his thought, not only as it incorporates key elements of Catholic spirituality but also as it shows how Falque the philosopher sometimes discerns his thought by “thinking with the church” in a very Ignatian sense. Falque believes that writing is a personal disclosure, and his reflections on Pope Francis demonstrate this by highlighting his own interest i

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Phạm, Văn Sơn. "Contemplation as a Way of Engaging with the World." Khoa Học Công Giáo và Đời Sống 4, no. 1 (2024): 111–18. http://dx.doi.org/10.54855/csl.24419.

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Bài viết làm sáng tỏ vai trò thiết yếu của chiêm niệm trong linh đạo Kitô giáo, đặc biệt là trong linh đạo I-nhã. Chiêm niệm được định nghĩa như một hành động đức tin hướng đến sự kết hợp mật thiết với Thiên Chúa, bao gồm việc nhìn ngắm Thiên Chúa và những gì thuộc về Người với lòng yêu mến thiết tha. Hai hình thức chiêm niệm chính được phân biệt: chiêm niệm tự nhiên tập trung vào các thụ tạo và chiêm niệm siêu nhiên hướng đến Thiên Chúa. Linh đạo I-nhã đặc biệt chú trọng đến việc sử dụng trí tưởng tượng trong chiêm niệm để thao viên kết nối sâu sắc hơn với Thiên Chúa. Bài viết cũng nhấn mạnh

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Lavallee, Marc Henri. "Practical Theology from the Perspective of Catholic Spirituality: A Hermeneutic of Discernment." International Journal of Practical Theology 20, no. 2 (2016): 203–21. http://dx.doi.org/10.1515/ijpt-2014-0055.

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Abstract This article examines practical theological hermeneutics through the lens of Catholic spirituality. Key to understanding the movement from description to analysis to revised praxis is the ways in which interpretive communities understand the connections between divine reality and human reality. In light of this, the article explores the relationship between epistemology and pneumatology found within Christian tradition by proposing an approach to practical theological hermeneutics rooted in the Ignatian practice of spiritual discernment. By doing so, this article seeks to contribute t

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김용수. "Being Sent to Frontiers: The Spirituality of Hospitality in the Ignatian Spiritual Tradition." Theology and Philosophy ll, no. 33 (2018): 41–69. http://dx.doi.org/10.16936/theoph..33.201811.41.

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Austin SJ, Dr Nicholas. "Spirituality and Virtue in Christian Formation: A Conversation between Thomistic and Ignatian Traditions." New Blackfriars 97, no. 1068 (2016): 202–17. http://dx.doi.org/10.1111/nbfr.12191.

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