Log in

Relevant bibliographies by topics / Ignatius of Loyola / Journal articles

To see the other types of publications on this topic, follow the link: Ignatius of Loyola.

Journal articles on the topic 'Ignatius of Loyola'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 December 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Ignatius of Loyola.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

2

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

3

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

5

Špiranec, Tomislav. "Ignatius of Loyola and Virtues." Obnovljeni život 79, no. 4 (October 4, 2024): 447–57. http://dx.doi.org/10.31337/oz.79.4.4.

Full text

Abstract:

The article explores virtues in the fundamental writings of St. Ignatius of Loyola. The method used is a close historical–critical reading of the following Ignatius texts: the Autobiography, Spiritual Exercises, and the Constitutions in their socio–historical context and intertextuality. St. Ignatius uses a mixture of traditional Christian virtues as a means to articulate his own experience, and he links the Catholic identity to daily life in order to develop a particular spiritual exercise.

APA, Harvard, Vancouver, ISO, and other styles

6

Sheldrake, Philip. "Ignatius Loyola, 1491-1991." Expository Times 102, no. 10 (July 1991): 296–300. http://dx.doi.org/10.1177/001452469110201003.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Vendler, Zeno. "Descartes’ Exercises." Canadian Journal of Philosophy 19, no. 2 (June 1989): 193–224. http://dx.doi.org/10.1080/00455091.1989.10716477.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

8

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

9

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

Full text

Abstract:

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 through detachment from disordered affections; and pansacramentalism, finding God in all things and all things in the divine.

APA, Harvard, Vancouver, ISO, and other styles

10

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

11

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

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.

Full text

Abstract:

“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.”

APA, Harvard, Vancouver, ISO, and other styles

16

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

17

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

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.

Full text

Abstract:

‘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.

APA, Harvard, Vancouver, ISO, and other styles

20

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Howard, Damian. "Ignatius of Loyola: Apostle to the Muslims." Studies: An Irish Quarterly Review 106, no. 423 (September 2017): 359–68. http://dx.doi.org/10.1353/stu.2017.0054.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Leezenberg, Michiel. "Van Geert Groote tot Ignatius van Loyola." Algemeen Nederlands Tijdschrift voor Wijsbegeerte 115, no. 1 (March 1, 2023): 60–72. http://dx.doi.org/10.5117/antw2023.1.007.leez.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

24

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

25

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

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.

Full text

Abstract:

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

APA, Harvard, Vancouver, ISO, and other styles

35

Classen, Albrecht. ":Ignatius of Loyola: Legend and Reality." Sixteenth Century Journal 48, no. 4 (December 1, 2017): 1200–1201. http://dx.doi.org/10.1086/scj4804177.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Weinreich, Spencer J. ":The Life of Ignatius of Loyola." Sixteenth Century Journal 46, no. 4 (December 1, 2015): 1138–39. http://dx.doi.org/10.1086/scj4604156.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

38

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

39

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

40

Królikowski, Wacław. "The Ignatian Way of Discerning God’s Will. The Second Time for Making Election According to St. Ignatius of Loyola." Verbum Vitae 41, no. 2 (June 12, 2023): 395–410. http://dx.doi.org/10.31743/vv.15783.

Full text

Abstract:

Man was created to fulfill God’s will by following Jesus Christ. St. Ignatius of Loyola (1591–1556), through his famous Spiritual Exercises, proposes a path of spiritual development in which the retreatant comes to know oneself, comes to deeply know Jesus Christ and desires to love and follow Him more in the given state of one’s life. The Spiritual Exercises contain profoundly deep and effective Rules of Discernment of Spirits and Rules for Making a Good and Reasonable Election, aiding in the discernment of God’s specific will. In the latter, St. Ignatius identifies three times, as if periods, in which a reasonable and good election can be made. The purpose of the article is to scientifically analyze the second time for election. As St. Ignatius states, this occurs “when much light and understanding from the experience of consolations and desolations and from experience in the discernment of different spirits.” In the text, I use an analytical method and demonstrate that receiving much light and understanding from God regarding His will is accomplished by properly discerning spiritual consolations and desolations and by skillfully discerning the actions of different spirits, which is to be helped by an experienced spiritual director. In conclusion, I show that the Ignatian second time of election is immensely practical and helpful for anyone desiring to discern the specific will of God in order to follow Jesus Christ in the best way possible.

APA, Harvard, Vancouver, ISO, and other styles

41

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

42

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

43

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

44

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Haight, Roger. "A Theology for the Spiritual Exercises of Ignatius Loyola." Spiritus: A Journal of Christian Spirituality 10, no. 2 (September 2010): 158–72. http://dx.doi.org/10.1353/scs.2010.a402995.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

S.J., Rob Faesen. "Ignatius Loyola: Christian Mystic, written by Brian O’Leary, S.J." Journal of Jesuit Studies 11, no. 3 (September 12, 2024): 516–18. http://dx.doi.org/10.1163/22141332-11030008-10.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

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.

Full text

Abstract:

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?

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!