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Journal articles on the topic 'Ignatian'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

Lookadoo, Jonathon. "Expanding the Narrative: The Reception of Ignatius of Antioch in Britain, ca. 1200–1700." Church History 89, no. 1 (2020): 1–23. http://dx.doi.org/10.1017/s0009640720000049.

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Recent studies of the letters of Ignatius of Antioch have helpfully located seventeenth-century Ignatian scholarship in its ecclesial and political context. Of particular importance, these new works have demonstrated that seventeenth-century British analysis of the genuineness of Ignatius's letters coincided with debates about British ecclesial government and the English Civil War. This essay contributes to such studies by expanding the discussion in three ways. The first two ways extend the study of Ignatian reception backward from the seventeenth century. First, the article observes that the study of the middle recension (the earliest form of Ignatius's letters) can be found in late medieval English theological writings and manuscripts. Second, it addresses how, simultaneously, four Ignatian letters which record a correspondence between Ignatius, John the Elder, and the Virgin Mary were read in Britain. These letters highlight Ignatius's piety and apostolic links. Finally, this essay widens the scholarly narrative of seventeenth-century Ignatian studies by observing that seventeenth-century interpreters drew on late medieval citations of Ignatius and that they were concerned with Ignatius's piety as well as the interpretive puzzles in his letters.

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2

Salles, Walter Ferreira. "A HERMENEUTICS OF IGNATIAN MYSTIQUE: CREATION IN CHRIST." Perspectiva Teológica 52, no. 2 (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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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 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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4

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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5

Vendler, Zeno. "Descartes’ Exercises." Canadian Journal of Philosophy 19, no. 2 (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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6

Lookadoo, Jonathon. "The Reception of the Gospel of John in the Long Recension of Ignatius’s Letters." Journal for the Study of the New Testament 42, no. 4 (2020): 496–520. http://dx.doi.org/10.1177/0142064x20914525.

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The reception of Pauline and Johannine writings in the three centuries after their composition is of interest to NT researchers, and Ignatius of Antioch’s letters have rightly been taken into consideration when studying NT reception history. This article aims to fill a lacuna in reception historical studies of Ignatius’s epistles by exploring the role of John’s gospel in the fourth-century long recension. The long recension employs John when discussing Christology, Trinity, unity, Jewish-Christian identity, resurrection and for polemical purposes. This article thus contributes to ongoing reception historical studies of the NT within Ignatian literature, examines how the Gospel of John was employed by a fourth-century author and explores ways in which John is utilized to expand, update and modify the Ignatian middle recension.

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7

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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8

Astorga, Ma Christina A. "Ignatian Discernment: A Critical Contemporary Reading for Christian Decision Making." Horizons 32, no. 1 (2005): 72–99. http://dx.doi.org/10.1017/s0360966900002206.

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AbstractCommentaries on Ignatian Discernment are sharply divided on fundamentals, especially the interpretation of the three Ignatian modes of discernment. This essay negotiates a balance between preserving the inner logic of Ignatian discernment and proposing a new interpretation. Beyond the exegesis of the Ignatian texts, the essay attempts to make Ignatian discernment accessible for Christian decision making in a contemporary context, through the matrix of theological language that translates technical discourse into one that can be generally understood and appropriated for Christian moral and spiritual life.

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9

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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10

Hartog, Paul A. "Imitatio Christi and Imitatio Dei: High Christology and Ignatius of antioch’s Ethics." Perichoresis 17, no. 1 (2019): 3–21. http://dx.doi.org/10.2478/perc-2019-0007.

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Abstract Scholars have long noted Ignatius of Antioch’s statements of high christology. Jesus, who as God appeared in human form (Eph. 19.3), is ‘God in man’ (Eph. 7.2) and is ‘our God’ (Eph. inscr.; 15.3; 18.2; Rom. inscr.; 3.3; Polyc. 8.3). Jesus Christ is included in such ‘nas-cent trinitarian’ passages as Eph. 9.1 and Magn. 13.1-2. Yet further treasures remain to be mined, and the specific vein I will explore is the integration of Ignatius’ high christology with his ethics. His paraenesis is rooted in ‘the mind of God’, also described as ‘the mind of Christ’ (Eph. 3.2; Phld. inscr.), who is ‘the God who made you so wise’ (Smyrn. 1.1; cf. Eph. 17.2). Ignatian moral instruction combines ‘the will of God and Jesus Christ’ (Trall. 1.1), ‘the honor of the Father and the honor of Jesus Christ’ (Trall. 12.2), and ‘the love of God the Father and the Lord Jesus Christ’ (Phld. 1.1). Believers are to be ‘imitators of God’ (Trall. 1.2) as well as ‘imitators of Jesus Christ’ (Phld. 7.2). Ignatius even prayed that he would be ‘an imitator of the suffering of my God’ (Rom. 6.3; cf. Eph. 10.3). Ignatian exhortation thus merges an imitatio Christi with an imitatio Dei. Arising from his particular experiences and specific circumstances, Ignatius’ contextualized paraenesis elevates the Son to an authoritative status parallel to that of the Father. The interplay of christology and ethics also underscores a multi-leveled understanding of ‘unity’ and a multivalent use of ‘flesh and spirit’.

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11

Trueblood, Karim. "Integration of Ignatian Principles in Emergency and Disaster Management Education." International Journal of Disaster Response and Emergency Management 4, no. 2 (2021): 17–34. http://dx.doi.org/10.4018/ijdrem.2021070102.

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This study seeks to explore, understand, and develop a comprehensive application of Ignatian principles into academic emergency and disaster management programs. The research focuses on relevant work discussing Ignatian principles, Ignatian pedagogy, and emergency management training and education. This exploratory and novelistic research approach utilizes document analysis as the strategy for inquiry on how Ignatian principles and pedagogy interact with emergency and disaster management. The document analysis conducted presented limitations due to constraints in the amount of literature available. The study is original; no direct research associating the fields involved is available. The research identified the use of Ignatian principles in several professional disciplines. There is a focus on the application of a modern version of the spiritual exercises, discernment, reflection, and contemplation as tools for improvement of critical thinking, academic excellence, ethics, social analysis, and justice as they apply to emergency and disaster management.

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12

Tyers, John. "Ignatian and silent." Theology 113, no. 874 (2010): 267–75. http://dx.doi.org/10.1177/0040571x1011300405.

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13

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 condições de julgar a realidade a partir do projeto de Deus. A consciência de ser chamado para o serviço do povo leva-o a ser otimista em relação à humanidade. A teologia se faz como discernimento espiritual da história.ABSTRACT: Condensed in the Spiritual Exercices of Saint Ignatius, Ignatian spirituality fosters the production of a prophetic-spiritual theology. Ignatian prophetism gets on with the great tradition of biblical prophets and their peculiar way of having and explaining the experience of God. Ignatian spirituality is expressed on the theological production of the one who assumes it as program of Christian life. Theology is done from the perspective of Gods centrality allowing the theologian to contemplate reality with Gods eyes. Freed from creatures and paying attention to the poors needs the theologian will always be able to judge reality from Gods project. His/her conscience of being called to serve his/her people transforms the theologian into an optimistic about humanity. Theology is done as a spiritual discernment on history.

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14

Burke, Kevin. "Reflections on Ignatian Soteriology." Lonergan Workshop 19 (2006): 37–50. http://dx.doi.org/10.5840/lw2006193.

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15

Almeida, Juliano Ribeiro. "‘Composition of Place’ and ‘Application of the Senses’ in Ignatian Prayer." Downside Review 137, no. 2 (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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16

BRENT, ALLEN. "The Enigma of Ignatius of Antioch." Journal of Ecclesiastical History 57, no. 3 (2006): 429–56. http://dx.doi.org/10.1017/s0022046906007354.

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If we affirm against recent criticism the authenticity of the Middle Recension of the Ignatian letters, we are nevertheless left with the enigma of Ignatius' relations with Polycarp. This paper explains that enigma in terms of two distinct cultural worlds of early second-century Christianity that come together in the meeting of these two church leaders. Ignatius was the first great missionary bishop who reinterpreted church order, the eucharist and martyrdom against the backcloth of the Second Sophistic in Asia Minor, with its pagan processions, cult and embassies that celebrated the social order of the Greek city state in relation to imperial power. Much of Ignatius' iconography was alien to Polycarp, though the latter was finally to canonise both him and his writings by focusing on his impressively enacted refutation of Docetism through his portrayal of his forthcoming martyrdom.

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17

Lookadoo, Jonathon. "Ignatius of Antioch and Scripture." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 2 (2019): 201–27. http://dx.doi.org/10.1515/zac-2019-0012.

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Abstract This article challenges a consensus position in Ignatian studies by arguing that Ignatius’s use of scripture has been underestimated and exploring two proposals for ways in which scripture influenced Ignatius. The essay first addresses the weak foundations of the consensus, namely, Ignatius’s report about his visit to Philadelphia and the small number of direct citations. It then explores two suggestions for how Ignatius displays his indebtedness to an early Jewish thought-world. First, Ignatius employs scriptural imagery in his letters. Second, he alludes to language that is found in several places across the Old Testament. Although the number of explicit citations is small, an expanded understanding of Ignatius’s use of Jewish scripture that takes into account imagery and allusions sheds light on Ignatius’s awareness of scripture and is in keeping with the practices of other early Christian texts.

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18

Pousson, J., and Karen Myers. "Ignatian Pedagogy as a Frame for Universal Design in College: Meeting Learning Needs of Generation Z." Education Sciences 8, no. 4 (2018): 193. http://dx.doi.org/10.3390/educsci8040193.

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In viewing the principles of Universal Instructional Design (UID), both inside and outside the classroom, a direct connection may be made to the principles of Ignatian pedagogy—a 500-year old tradition of education—in meeting the learning needs of today’s college students, Generation Z. The Ignatian pedagogy as a frame for universal instructiosnal design principles can guide instructors to understand how college students can learn best and facilitate that knowledge acquisition to serve the common good. This article addresses Generation Z’s experience with digital technology and illustrates how the Ignatian pedagogical model tenets (i.e., context, experience, reflection, action, and evaluation) connect with UID practices in a higher education curriculum. Examples of UID, as it applies to each tenet and to web access, are included.

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19

GALLAGHER, M. P. "Ignatian Dimensions of Rahner's Theology." Louvain Studies 29, no. 1 (2004): 77–91. http://dx.doi.org/10.2143/ls.29.1.505248.

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20

Kidder, Paul. "Modem Architecture and Ignatian Vision." Lonergan Workshop 15 (1999): 13–25. http://dx.doi.org/10.5840/lw1999154.

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21

Maloney, Colin J. "Ignatian Discernment from Lonergan's Perspective." Lonergan Workshop 19 (2006): 149–96. http://dx.doi.org/10.5840/lw2006199.

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22

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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23

HUGHES, GERARD J. "IGNATIAN DISCERNMENT: A PHILOSOPHICAL ANALYSIS." Heythrop Journal 31, no. 4 (1990): 419–38. http://dx.doi.org/10.1111/j.1468-2265.1990.tb00146.x.

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24

Coleman, Creighton D. "What Hath Loyola to do with Azusa Street?" Journal of Pentecostal Theology 27, no. 1 (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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25

Colombo, Emanuele. "“Great Respect for Texts”: A Conversation with Joseph A. Munitiz." Journal of Jesuit Studies 8, no. 2 (2021): 276–92. http://dx.doi.org/10.1163/22141332-0802p007.

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Abstract Father Joseph A. Munitiz, S.J. is one of the founders of the Series Graeca of the Corpus Christianorum and its sister series, Corpus Christianorum in Translation. Throughout his long career, Munitiz has published extensively on Byzantine literature, and his work had a lasting impact on the development of Byzantine studies. He likes to define himself as an “amateur” of Ignatian studies; however, a substantial part of his work has focused on Ignatius and the Society of Jesus, providing an extraordinary contribution in translating and editing early Jesuit sources. This interview is an outcome of the long-distance conversations Emanuele Colombo had with Father Munitiz in 2020.

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26

Byrne, Patrick H. "Discernment and Self-Appropriation: Ignatius of Loyola and Bernard Lonergan, S.J." Revista Portuguesa de Filosofia 76, no. 4 (2021): 1399–424. http://dx.doi.org/10.17990/rpf/2020_76_4_1399.

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Bernard Lonergan’s vocation as a Jesuit was central to his entire life’s work, although this is not well known. This essay shows the indebtedness of Lonergan’s method of self-appropriation owes a great deal to Ignatian spiritual practices. In particular, it shows how Ignatian prayer and Lonergan’s account of the structures of consciousness mutually enhance one another. In particular, it concentrates on how prayer is a transforming encounter between Christ and the one praying.

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27

McMillin, Stephen Edward. "Innovating Vocational Resilience: Getting a Second Start at Work through the Ignatian Examen." Social Work & Christianity 48, no. 1 (2021): 5–9. http://dx.doi.org/10.34043/swc.v48i1.199.

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The Ignatian Examen is a tool that can build vocational resilience for social workers. It has five components: 1) praying for light or becoming aware of the presence of God, 2) gratefully reviewing the events of the day, 3) reviewing the feelings and emotions that surface when events are brought to mind, 4) choosing one of those feelings, either positive or negative, and praying from it, and 5) looking toward the future. Although it is often used as a bedtime prayer, St. Ignatius of Loyola designed the Examen to occur twice, at noon and after supper, with an additional remembrance of the evening Examen upon rising. The noon Examen may actually be the most important practice to build vocational resilience for social workers because the noon Examen allows for calming the workday and for making course corrections and attitude adjustments as needed.

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28

Gallagher, Luisa J. "A Wesleyan-Ignatian Approach to Spiritual Formation: A Case Study in Jesuit Higher Education." Christian Education Journal: Research on Educational Ministry 15, no. 3 (2018): 447–64. http://dx.doi.org/10.1177/0739891318805757.

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Christ’s call to unity in the Church is an imperative for Christian education today. An ecumenical approach to spiritual formation reaffirms a common shared identity rooted in Christ, and strengthens a common witness in a troubled world. Through an examination of Wesleyan and Ignatian Christian education, a complementary holistic discourse emerges. This article explores a Wesleyan-Ignatian model of spiritual formation that is holistic in nature: engaging cognitive thinking, inward journey, and an outward expression of faith. Furthermore, this article provides a case study applying this ecumenical spiritual formation model in a Jesuit higher education setting.

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29

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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Mosely, LaReine-Marie. "Negative Contrast Experience: An Ignatian Appraisal." Horizons 41, no. 1 (2014): 74–95. http://dx.doi.org/10.1017/hor.2014.1.

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In the face of continual and increased human suffering in every corner of the world, good and principled people often do nothing. Edward Schillebeeckx's understanding of negative experiences of contrast begins with outrage at excessive human suffering and is followed by protest and eventual praxis to ameliorate and end the suffering. The author queries whether unconscious bias prevents human beings from seeing this suffering, and suggests that embracing a rigorous Ignatian consciousness examen may correct this impairment.

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31

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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32

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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33

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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34

Devlin, Christopher. "THE IGNATIAN INSPIRATION OF GERARD HOPKINS." New Blackfriars 14, no. 189 (2008): 887–900. http://dx.doi.org/10.1111/j.1741-2005.1935.tb07625.x.

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35

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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36

Cere, Daniel, and Jacqueline Cere. "Nuptial Election and the Ignatian Exercises." Spiritus: A Journal of Christian Spirituality 18, no. 1 (2018): 14–34. http://dx.doi.org/10.1353/scs.2018.0002.

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37

ENDEAN, PHILIP. "THE IGNATIAN PRAYER OF THE SENSES." Heythrop Journal 31, no. 4 (1990): 391–418. http://dx.doi.org/10.1111/j.1468-2265.1990.tb00145.x.

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38

Gałkowski, Stanisław, and Paweł Kaźmierczak. "Pedagogical relevance of the Ignatian presupposition." International Journal of Philosophy and Theology 82, no. 2 (2021): 193–203. http://dx.doi.org/10.1080/21692327.2021.1939107.

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39

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 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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40

Lookadoo, Jonathon. "The Date and Authenticity of the Ignatian Letters: An Outline of Recent Discussions." Currents in Biblical Research 19, no. 1 (2020): 88–114. http://dx.doi.org/10.1177/1476993x20914798.

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This article examines recent studies of the date and authenticity of the letters of Ignatius of Antioch. Although the debate has a long history, this article focuses on the most recent period of this debate—from roughly 1997 through 2018. While not wanting to diminish the differences between contributors to this debate, three general views can be adduced. This article begins by highlighting the major players and formative contributors to each view. Of particular note in this most recent phase of debate is the separation of the date of the letters from the question of their authenticity. The article next turns to consider the primary pieces of evidence that are utilized when considering Ignatius’s date: the historical value of the Eusebian evidence, the possibility of interpolations within Polycarp’s Philippians, and Ignatius’s interactions with Second Sophistic rhetoric. The conclusion inquires about whether there is other evidence that might be utilized to aid scholars in dating and evaluating the Ignatian letters more securely.

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Adamczewski, Piotr. "Il presbitero nelle lettere di Ignazio di Antiochia." Vox Patrum 40 (March 15, 2002): 141–56. http://dx.doi.org/10.31743/vp.7975.

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Studium de presbytero apud Ignatium Antiochenum tractat: de eius persona, de eius navitate ecclesiastica, de eius magisterio. Post introductionem de vita, origine, martyrio et epistulis inquisivimus, quibus definitionibus utatur Ignatius scribendo de presbytero. Deinde investigamus explicationem singulorum epistularum fragmen- torum. In fine, in compendio studia et praxim Ignatii exhibere conati sumus.

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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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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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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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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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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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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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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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DE QUEHEN, HUGH. "Politics and Scholarship in the Ignatian Controversy." Seventeenth Century 13, no. 1 (1998): 69–84. http://dx.doi.org/10.1080/0268117x.1998.10555442.

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Senent-De Frutos, Juan Antonio. "Francisco Suárez and the Complexities of Modernity." Journal of Jesuit Studies 6, no. 4 (2019): 559–76. http://dx.doi.org/10.1163/22141332-00604001.

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I present here a key to reading the work of Jesuit thinker Francisco Suárez in the context of the plurality and complexity of modernity. I show the main configuration that defines modernity in its hegemonic version, as well as its limitations. From there, I propose how Suárez’s work can be understood from the perspective of its own Ignatian and Jesuit spiritual framework and in relation to the development of modernity. Although a dominant version of modernity has historically prevailed, modernity cannot be understood as a uniform process but one that has been articulated and expressed in different civilizing missions since the Renaissance. One modern way of responding to the socio-cultural challenges of the Renaissance was articulated by the Society of Jesus. I believe that in light of what I term an “Ignatian modernity,” we can better understand Suárez’s intellectual mission, its historical virtuality, and the possibilities marginalized by hegemonic modernity.

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