├── .classpath ├── .gitignore ├── .project ├── AndroidManifest.xml ├── LICENSE.txt ├── README.md ├── assets ├── locations.csv └── prayers │ ├── examen.html │ ├── falling-in-love.html │ ├── ignatian-spirituality-en.html │ ├── ignatian-spirituality-es.html │ ├── life-of-ignatius-en.html │ ├── life-of-ignatius-es.html │ ├── prayer-for-generosity.html │ ├── prayer-styles.css │ └── suscipe.html ├── libs └── opencsv-2.3.jar ├── proguard-project.txt ├── project.properties ├── res ├── color │ └── bright_text_dark_focused.xml ├── drawable-hdpi │ ├── ic_menu_back.png │ ├── ic_menu_forward.png │ ├── ic_menu_refresh.png │ ├── ic_menu_share.png │ ├── ic_tab_about_selected.png │ ├── ic_tab_about_unselected.png │ ├── ic_tab_news_selected.png │ ├── ic_tab_news_unselected.png │ ├── ic_tab_parishes_selected.png │ ├── ic_tab_parishes_unselected.png │ ├── ic_tab_prayers_selected.png │ ├── ic_tab_prayers_unselected.png │ ├── icon.png │ └── map_marker.png ├── drawable-ldpi │ ├── ic_menu_back.png │ ├── ic_menu_forward.png │ ├── ic_menu_refresh.png │ ├── ic_menu_share.png │ ├── ic_tab_about_selected.png │ ├── ic_tab_about_unselected.png │ ├── ic_tab_news_selected.png │ ├── ic_tab_news_unselected.png │ ├── ic_tab_parishes_selected.png │ ├── ic_tab_parishes_unselected.png │ ├── ic_tab_prayers_selected.png │ ├── ic_tab_prayers_unselected.png │ ├── icon.png │ └── map_marker.png ├── drawable-mdpi │ ├── ic_menu_back.png │ ├── ic_menu_forward.png │ ├── ic_menu_refresh.png │ ├── ic_menu_share.png │ ├── ic_tab_about_selected.png │ ├── ic_tab_about_unselected.png │ ├── ic_tab_news_selected.png │ ├── ic_tab_news_unselected.png │ ├── ic_tab_parishes_selected.png │ ├── ic_tab_parishes_unselected.png │ ├── ic_tab_prayers_selected.png │ ├── ic_tab_prayers_unselected.png │ ├── icon.png │ └── map_marker.png ├── drawable-xhdpi │ ├── ic_menu_back.png │ ├── ic_menu_forward.png │ ├── ic_menu_refresh.png │ ├── ic_menu_share.png │ ├── ic_tab_about_selected.png │ ├── ic_tab_about_unselected.png │ ├── ic_tab_news_selected.png │ ├── ic_tab_news_unselected.png │ ├── ic_tab_parishes_selected.png │ ├── ic_tab_parishes_unselected.png │ ├── ic_tab_prayers_selected.png │ ├── ic_tab_prayers_unselected.png │ ├── icon.png │ └── map_marker.png ├── drawable │ ├── about_icon.png │ ├── ic_tab_about.xml │ ├── ic_tab_news.xml │ ├── ic_tab_parishes.xml │ ├── ic_tab_prayers.xml │ ├── list_divider.xml │ └── news_icon.png ├── layout │ ├── about.xml │ ├── list.xml │ ├── main.xml │ ├── parish_search.xml │ ├── parish_search_row.xml │ ├── prayer.xml │ ├── row.xml │ └── webview.xml ├── values-es │ └── strings.xml └── values │ ├── other.xml │ └── strings.xml └── src └── com └── midwesternmac └── catholicdiocese ├── AboutActivity.java ├── BaseFeedParser.java ├── CatholicDiocese.java ├── DioceseNewsFeed.java ├── JJGWebViewActivity.java ├── Message.java ├── NewsActivity.java ├── Parish.java ├── ParishActivity.java ├── ParishData.java ├── ParishDetailActivity.java ├── ParishSearchActivity.java ├── PrayerActivity.java ├── PrayerDetailActivity.java └── RssHandler.java /.classpath: -------------------------------------------------------------------------------- 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | -------------------------------------------------------------------------------- /.gitignore: -------------------------------------------------------------------------------- 1 | # built application files 2 | *.apk 3 | *.ap_ 4 | 5 | # files for the dex VM 6 | *.dex 7 | 8 | # Java class files 9 | *.class 10 | 11 | # generated files 12 | bin/ 13 | gen/ 14 | 15 | # Local configuration file (sdk path, etc) 16 | local.properties 17 | 18 | # OS X Junk 19 | .DS_Store 20 | -------------------------------------------------------------------------------- /.project: -------------------------------------------------------------------------------- 1 | 2 | 3 | CatholicDiocese 4 | 5 | 6 | 7 | 8 | 9 | com.android.ide.eclipse.adt.ResourceManagerBuilder 10 | 11 | 12 | 13 | 14 | com.android.ide.eclipse.adt.PreCompilerBuilder 15 | 16 | 17 | 18 | 19 | org.eclipse.jdt.core.javabuilder 20 | 21 | 22 | 23 | 24 | com.android.ide.eclipse.adt.ApkBuilder 25 | 26 | 27 | 28 | 29 | 30 | com.android.ide.eclipse.adt.AndroidNature 31 | org.eclipse.jdt.core.javanature 32 | 33 | 34 | -------------------------------------------------------------------------------- /AndroidManifest.xml: -------------------------------------------------------------------------------- 1 | 2 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 17 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | -------------------------------------------------------------------------------- /LICENSE.txt: -------------------------------------------------------------------------------- 1 | Copyright (C) 2012 Jeff Geerling 2 | 3 | Permission is hereby granted, free of charge, to any person obtaining a copy of this software and associated documentation files (the "Software"), to deal in the Software without restriction, including without limitation the rights to use, copy, modify, merge, publish, distribute, sublicense, and/or sell copies of the Software, and to permit persons to whom the Software is furnished to do so, subject to the following conditions: 4 | 5 | The above copyright notice and this permission notice shall be included in all copies or substantial portions of the Software. 6 | 7 | THE SOFTWARE IS PROVIDED "AS IS", WITHOUT WARRANTY OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO THE WARRANTIES OF MERCHANTABILITY, FITNESS FOR A PARTICULAR PURPOSE AND NONINFRINGEMENT. IN NO EVENT SHALL THE AUTHORS OR COPYRIGHT HOLDERS BE LIABLE FOR ANY CLAIM, DAMAGES OR OTHER LIABILITY, WHETHER IN AN ACTION OF CONTRACT, TORT OR OTHERWISE, ARISING FROM, OUT OF OR IN CONNECTION WITH THE SOFTWARE OR THE USE OR OTHER DEALINGS IN THE SOFTWARE. -------------------------------------------------------------------------------- /README.md: -------------------------------------------------------------------------------- 1 | # Catholic Diocese App 2 | 3 | ## About 4 | 5 | The Catholic Diocese App for Android was created in 2012 by Jeff Geerling of Midwestern Mac, LLC, originally for the Jesuit Conference in the US. The app was intended to help not only the Jesuits, but also any other diocese or organization that wanted to build an App for Android devices. 6 | 7 | ## License 8 | 9 | The Catholic Diocese App is licensed under an MIT/Expat license. See LICENSE.txt for more information. 10 | 11 | ## Current Status 12 | 13 | The app is ready for adaptation to any dioceses' needs, though there are still a few features that we're working on to make it easier to adapt, and more fully-featured. Stay tuned to Open Source Catholic and to the Wiki pages of this project on GitHub for more info and updates. 14 | 15 | ## Development 16 | 17 | You can follow development and progress on this app on GitHub and on Open Source Catholic: 18 | 19 | - GitHub (iOS): https://github.com/geerlingguy/Catholic-Diocese-App 20 | - GitHub (Android): https://github.com/geerlingguy/Catholic-Diocese-App-Android 21 | - Open Source Catholic: http://www.opensourcecatholic.com/project/catholic-diocese-app 22 | 23 | Please help us make this app even better! 24 | 25 | ## Credits 26 | 27 | - App originally created by Jeff Geerling in 2012. 28 | - Original app development supported by the Jesuit Conference. 29 | - Further improvements sponsored by Midwestern Mac, LLC, Open Source Catholic, the Jesuit Conference, etc. 30 | -------------------------------------------------------------------------------- /assets/locations.csv: -------------------------------------------------------------------------------- https://raw.githubusercontent.com/geerlingguy/Catholic-Diocese-App-Android/035fdeb04e92e7f5a41ef5137d2e4171f07d2c40/assets/locations.csv -------------------------------------------------------------------------------- /assets/prayers/examen.html: -------------------------------------------------------------------------------- 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 |

Daily Examen

10 |

Would You Like to Grow in Intimacy with God?

11 |

God becomes available to us through the lives of individuals who share their gifts, and the Source of their gifts, with others.

12 |

Saint Ignatius Loyola received a gift from God that enriched his Christian life. The gift was a "method," a way to seek and find God in all things and then gain the freedom to let His will be done on earth. This "method" allowed Ignatius to discover the voice of God within his own heart and to experience a growth in familiarity with God's will. This "method" involved discovery and experience; becoming attuned to God's suggestions and supports for action, growing intimate with God's promptings and purpose.

13 |

Through the steps below you can experience his "method" of growing in a sense of self and the source of self. You can grow more sensitive to your own spirit—its longings, its powers, its Source; and you will develop an openness to receive the supports God offers.

14 |

"Love consists in a mutual sharing."
15 | — Spiritual Exercises of St. Ignatius

16 |

"Lord, lover of life, your imperishable Spirit is in all."
17 | — Wisdom

18 |

1. Recall you are in the presence of God.

19 |

No matter where you are, hilltop or valley, country or city, in a crowd or alone, you are a creature in the midst of creation. The Creator Who called you forth is concerned for you. The Spirit of God, sent by Christ, will remind you that you are gifted to help bring creation to its fullness, to restore it to the Creator's way. Ask the Holy Spirit to let you look on all you see with love. "Love is patient, love is kind, love is not jealous or boastful, it is not arrogant or rude. Love does not insist on its own way; ... it does not rejoice at wrong but rejoices in the right ... Love hopes all things." (1 Cor.)

20 |

2. Give thanks to God for favors received.

21 |

Pause and spend a moment looking at this day's gifts. Be concrete! Recall the taste of jam on toast, the fragrance of a flower, the smile brought forth by a kind word, an act of patience that gave someone ease. Take stock of what you received and gave. Notice these clues that guide living.

22 |

Now look at the more permanent gifts that allow your participation in this day. Recall your particular strengths in times of difficulty, your ability to hope in times of weakness, your sense of humor and your life of Faith, your intelligence and health, your family and friends. God the Father gives these to you to draw you into the fullness of life. The Father sent the Son, Jesus, to assure us that God's kingdom is being established. Jesus sends the Holy Spirit to guide and sustain us as we receive and bring life to others.

23 |

Pause in thanksgiving.

24 |

3. Ask for awareness of the Holy Spirit's aid.

25 |

Before you explore the mystery of the human heart, ask to receive the Holy Spirit so that you can look upon your actions and motives with honesty and patience. "When the Spirit of truth comes he will guide you into all truth." (John 16:13) The Holy Spirit inspires you to see, with growing freedom the construction of your life story. The Spirit gives a freedom to look upon yourself without condemnation and without complacency and thus be open to growth. "Love hopes all things."

26 |

4. Now, examine how you are living this day.

27 |

Recalling the events of your day, explore the context of your actions. Review the day, hour by hour, searching for the internal events of your life. Look through the hours to see your interaction with what was before you. Ask, what you were involved in and who you were with, and review your hopes and hesitations. Many situations will show that your heart was divided—wavering between helping and disregarding, scoffing and encouraging, listening and ignoring, rebuking and forgiving, a word and silence, neglecting and thanking. See the opportunities for growth in faith, hope and charity and how you responded. What moved you to act the way you did?

28 |

Notice where you acted freely—picking a particular course of action from the possibilities you saw. See where you now sense you were swept along without freedom. This "method" is to give you habits of freedom. What habits helped or hindered you?

29 |

See where Christ entered your decisions and where you might have paused to receive His influence. "Test yourselves," St. Paul urges, "to see whether you are living in faith; examine yourselves. Perhaps you yourselves do not realize that Christ Jesus is in you." (2 Cor.) His influence comes through His people, the Body of Christ. His influence comes through Scripture, the Word of God. Now, as you pray, His Spirit will help you know Christ's presence and concern.

30 |

As you daily and prayerfully explore the mystery of your self in the midst of your actions you will grow more familiar with your spirit. You will come to know the Lord is with you and with your spirit. Christ will continually invite you to love your neighbor as yourself and strengthen you to do this.

31 |

5. Pray words of reconciliation and resolve.

32 |

"The Word of God is very near to you, it is in your mouth and in your heart for your observance. See, today I set before you life and prosperity, death and disaster ... Choose life," speaks the prophet (Deut. 18). Now, having reviewed this day of your life, look upon yourself with compassion and see your need for God and try to realize God's manifestations of concern for you. Express sorrow for sin, the obscuring darkness that surrounds us all, and especially ask forgiveness for the times you resisted God's light today. Give thanks for grace, the enlightening presence of God, and especially praise God for the times you responded in ways that allowed you to better see God's life. In these acts of sorrow and gratitude you grow in knowledge of God's gentle labor for you. "As the clay is in the potter's hand, so are you in mine." (Jer. 18:6)

33 |

34 |

A Final Reflection

35 | 40 | 41 | -------------------------------------------------------------------------------- /assets/prayers/falling-in-love.html: -------------------------------------------------------------------------------- 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 |
10 |

Falling in Love

11 |

by Jesuit Father Pedro Arrupe

12 |

Nothing is more practical than
13 | finding God, that is, than
14 | Falling in love
15 | In a quite absolute, final way.
16 | What you are in love with,
17 | What seizes your imagination,
18 | Will affect everything.
19 | It will decide
20 | What will get you out of bed
21 | In the morning,
22 | What you do with your evenings,
23 | How you spend your weekends,
24 | What you read, who you know,
25 | What breaks your heart,
26 | And what amazes you with
27 | Joy and Gratitude.
28 | Fall in love, stay in love,
29 | And it will decide everything.

30 |
31 | 32 | -------------------------------------------------------------------------------- /assets/prayers/ignatian-spirituality-en.html: -------------------------------------------------------------------------------- 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 |

Ignatian Spirituality

10 |

by Charles J. Jackson, S.J.

11 |

Prayer for Generosity

12 |

St. Ignatius Loyola

13 |

Lord, teach me to be generous.
14 | Teach me to serve you as you deserve;
15 | To give and not to count the cost;
16 | To fight and not to heed the wounds;
17 | To toil and not to seek for rest;
18 | To labor and not to ask for reward;
19 | Save that of knowing that I do your will.

20 |

Suscipe

21 |

St. Ignatius Loyola

22 |

Take, Lord, and receive all my liberty,
23 | my memory, understanding, my entire will,
24 | all that I have and call my own.
25 | You have given all to me.
26 | To you, Lord, I return it.
27 | Do with it as you will.
28 | Give me only your love and your grace:
29 | that is enough for me.

30 |

Nothing is more practical…

31 |

Pedro Arrupe, S.J.

32 |

Nothing is more practical than finding God; that is, falling in love in a quite absolute, final way. What you are in love with, what seizes your imagination, will affect everything. It will decide what will get you out of bed in the morning, what you will do with your evenings, how you will spend your weekends, what you read, who you know, what breaks your heart, and what amazes you with joy and gratitude. Fall in love; stay in love, and it will decide everything.

33 |

Spirituality

34 |

Spirituality is a word that lacks a concise definition. Although it includes prayer, piety and the so-called interior life, it is ultimately a way of living and acting. For the Christian, spirituality can be defined as life in accord with the Spirit of God, a life that 'makes us sons and daughters of God' (Rom. 8:9,14).

35 |

This is not to say, however, that there is but one Christian spirituality. There are, in fact, many. By way of example, each of the four Gospels in the New Testament can be said to reflect a distinct spirituality, each faithful to the gospel Jesus preached yet viewed through the prism of its writer. As Christianity developed, however, so too did other spiritualities, each rooted in a particular historical and cultural setting and in some manner expressing its ideals and aspirations. Each was grounded in a specific understanding about God, about God's relationship with the world and about the human person in that world. And it was from this understanding that the spirituality — a way of living and acting — developed and grew.

36 |

“…a spirituality is grounded in a specific
37 | understanding about God, about God's relationship
38 | with the world and about the human person in
39 | that world.”

40 |

A word of caution, however, is in order: a spirituality is not simply a collection of spiritual ideals and practices, a smorgasbord — as it were — from which one can pick and choose. It possesses an internal cohesion. Its elements, in fact, display a remarkable interrelatedness in which each flows from and gives expression to the worldview from which the spirituality sprang. Each spirituality is identified by the specific historical, cultural or religious tradition from which it sprang — 17th-century French, Pauline, Carmelite, Celtic and Methodist spiritualities, to name but a few. This brochure will focus on Ignatian spirituality, the spirituality of the 16th-century Basque, St. Ignatius Loyola. It will single out some of the more important traits of this spirituality, describe each, underscore their interrelatedness and attempt to show how each flows from and gives expression to Ignatius' integral worldview. In order to do this, however, it seems best to begin not with the spirituality of St. Ignatius but with the man himself.

41 |

St. Ignatius Loyola

42 |

Almost five hundred years ago, Ignatius Loyola, a Basque courtier-soldier lay on his sickbed recovering from wounds that had almost ended his life. Looking for something to help pass the time, he began to read: not the romantic novels he desired, but the only books available — a life of Christ and the lives of the saints. From time to time, he set aside his book and allowed his thoughts to wander — imagining himself a valiant knight in the service of a great lady. His thoughts also turned to what he had read, and he imagined himself imitating the heroic deeds of the saints in serving God.

43 |

He began to notice, however, that his thoughts evoked different reactions in him. Thoughts of himself as a valiant knight, though delightful while they lasted, ultimately left him feeling empty and sad. On the other hand, thoughts of imitating the heroic deeds of the saints brought him a joy that lasted even after these thoughts had ended. Then, as he later described it, 'one day his eyes opened a little, and he began to wonder at this difference and reflect upon it.' It dawned on him that one set of thoughts was directed toward God and presumably had its origin in God, whereas the other was not. Two contrary spirits, he sensed, were actively at work in him: the Spirit of God and the spirit of evil. He realized that God was communicating not in mountaintop experiences, but in his affective responses to the ordinary events of his life.

44 |

During the long months of his recuperation, Ignatius read and re-read the two books, reflected on Jesus' life and the examples of the saints, and made more than a few resolutions. What was ultimately pivotal, however, was not anything that he did during this time but rather something that was happening to him. God, he realized, was actively at work in him — inviting, directing, guiding and actively disposing him for the way in which he might best serve him.

45 |

In late February 1522 Ignatius left Loyola. Although his wounds were not completely healed, he had grown in-creasingly eager to be on the road. An unfocused desire beckoned him to Jerusalem where he envisioned spending his life doing penance. He made his way across Spain to the Benedictine monastery of Montserrat, where he made a general confession and then an all-night vigil before the image of the Black Madonna. Sensing a desire to spend a few days in a hospice recording some reflections, he then made his way to a nearby town called Manresa. He would remain there almost eleven months.

46 |

In his exuberance he quickly surrendered himself to hours of prayer and intense bodily penance. Although his spirituality was well-meaning and generous, it was largely self-centered and superficial. Yet for about four months he basked in a tranquility of unceasing joy. In time, however, he began to experience great changes in his soul. His tranquility and joy gave way to aridity and sadness, and he began to question his new way of life. Ongoing anxiety about sins he may have failed to confess troubled him greatly. His penchant for reflection, however, served only to push him into even deeper introspection, making him a prisoner of his own self-absorption. He sought for help everywhere but could find no relief. Weeks flowed into months, but his anguish continued unabated.

47 |

Suddenly, and in a manner completely unexpected, he awoke as from a dream. In but the briefest of moments, he saw his scruples for what they were — simply lies and falsehood: he was freed from their power. He had been brought face-to-face with his own poverty and inability to achieve his own healing and wholeness. Many years later he observed that during this time 'God dealt with him just as a schoolmaster deals with a child.' God had revealed to him his human frailty so that 'the all-surpassing power' (2 Cor. 4:7) could be seen as residing in God alone.

48 |

His spiritual tranquility returned, and he enjoyed many spiritual consolations. He received great illuminations as well — of the Trinity, the creation of the world, Eucharistic sacramental presence and Christ's humanity — but these illuminations seem almost negligible to one that occurred on the banks of the river Cardoner.

49 |

“He sat for a while facing the river which there ran deep. As he sat, the eyes of his understanding began to be opened. He saw no vision, but was brought to understand and know many things, spiritual matters as well as those of faith and learning, and this with so great an enlightenment that everything seemed new to him.”

50 |

In a few tersely-written sentences Ignatius described a spiritual illumination so overwhelming that he seemed 'a new man with a new intellect.' Although his writing may rarely have projected style or polish, his precision and clarity of thought were always in evidence. On the topic of his illumination, however, he seemed at a genuine loss to communicate his experience in any detail. He could find no words to describe what was clearly indescribable. The illumination was not simply an experience of 'spiritual matters as well as those of faith and learning.' It was an experience of God, one that he could never speak of without overwhelming emotion.

51 |

Like Paul on the road to Damascus, Ignatius at the Cardoner experienced himself 'grasped by Christ Jesus.' (Phil. 3:12) He had been graced to discover in God

52 |

“the mystery of his purpose, the hidden plan he so kindly made in Christ from the beginning, to act upon when the times had run their course to the end: that he would bring everything together under Christ as head, everything in the heavens and everything on earth (Eph. 1:9-10).”

53 |

The illumination spoke not only of God's plan; in one manner or another, it spoke also of God himself. God's continued action in his life revealed the very nature of the Trinitarian God, and of how God wished to act with all his creation. God, he had been brought to understand, is a movement beyond itself, goodness overflowing itself. In experiencing the unity, beauty and all-pervasive love of the Trinitarian God — Father, Son and Spirit — Ignatius discovered the source and principle to guide all his future action.

54 |

It is difficult in this to separate the man from the mystic, nature from grace, Ignatius himself from God's power working in him. Yet Ignatius was not simply a passive recipient of God's grace. Without overstating the matter, he fell totally and irrevocably in love with God, and he would direct everything toward responding to that love. But we might well ask ourselves: Was there some particular quality of his that stood out, one that melded perfectly with God's grace, which shaped his response to God? Some might point to his great strength of soul, his personal courage, his iron-willed determination. Without denying the importance of his innate qualities, it seemed that Ignatius responded generously to God because he developed the interior freedom that allowed God to teach him and lead him in his service. This interior freedom, forged in humility, lay at the root of what he would call indifference. This was an openness to God, a courage that was to be found in God alone, a conscious choice for God in all things that became a seeking for God in all things. Ignatius would begin his Spiritual Exercises on the theme of indifference, and conclude it with an offering of oneself based on this same interior freedom. It was this humble openness to God that determined his manner of prayer, gave rise to his frequent examinations of conscience, and was ultimately the source of his utter confidence in God, his universal availability, and his generous responsiveness to God's direction and guidance.

55 |

Ignatian Spirituality

56 |

We have already observed that a spirituality possesses an internal cohesion, and this is certainly true for Ignatian spirituality. But we might well ask ourselves: Just what is the nature of this internal cohesion? What is the glue or, more precisely, the understanding or interior vision that gives Ignatian spirituality its cohesion? Although Ignatius never spoke in such terms, his realization at Loyola that God was actively at work in his life and, as his experience at Manresa revealed, that God was similarly at work in the lives of all people provided the grounding for what became his spirituality. This insight became the premise underlying his Spiritual Exercises and found expression in the fifteenth of its preliminary notes: 'it is the nature of the Creator to deal directly with the creature, embracing it with love and praise, and disposing it for how it might serve him.' It is this understanding of God — that God is an 'active God,' ever at work in people's lives, inviting, directing, guiding, disposing them for how they might serve him — that animates Ignatian spirituality and gives it its internal cohesion.

57 |

“…it is the understanding that God is an 'active
58 | God,' ever at work in people's lives, that
59 | animates Ignatian spirituality and gives it its
60 | internal cohesion.”

61 |

Ignatian spirituality can thus be described as an active attentiveness to God joined with a prompt responsiveness to God, who is ever active in our lives. Although it includes many forms of prayer, discernment and apostolic service, it is the interior dispositions of attentiveness and responsiveness that are ultimately crucial. The result is that Ignatian spirituality has a remarkable 'nowness,' both in its attentiveness to God and in its desire to respond to what God is asking of the person now.

62 |

“Ignatian spirituality can be described as an
63 | active attentiveness to God joined with a prompt
64 | responsiveness to God, who is ever active in our lives.”

65 |

Spiritual Exercises

66 |

Ignatian spirituality began in the religious experience of Ignatius Loyola, but it only took shape and form as he gave it written expression in his Spiritual Exercises. It is beyond the scope of this brochure to do justice to the rich complexity of the Spiritual Exercises. A few comments, however, are in order.

67 |

The Spiritual Exercises owes its origin to Ignatius' re-flections on his how God had been at work in his own life and his experiences of guiding others in the spiritual life. It is not a treatise on the spiritual life nor, for that matter, is it even meant to be read. It is a set of guidelines, somewhat like a teacher's notes, intended for a person guiding another in 'making' the Exercises. The Spiritual Exercises describes a process directed toward developing attentiveness to God, openness to God and ultimately responsiveness to God. All this is based on the premises (1) that God deals directly with the individual person and (2) that the person can discern to what God is inviting him.

68 |

The Spiritual Exercises is meant to draw a person into a dynamic that progresses from his awareness that he is a sinner yet forgiven to his free and total offering of himself to God. Central to this dynamic and acting almost as a thread running through it is the person of Jesus. Yet Jesus is not simply a model to be imitated; rather as the glorified Christ, he is always God with us, laboring with us and for us, drawing us into the Father's love. At its deepest level, the Spiritual Exercises is meant to draw the person into a deep and personal relationship with Jesus.

69 |

In one manner or another, all of Ignatian spirituality is expressed in the Spiritual Exercises. However, since it has been described as active attentiveness and prompt responsiveness to God, it seems appropriate to highlight two facets that give clear expression of this: discernment and the examination of consciousness.

70 |

Discernment

71 |

Discernment is rooted in the understanding that God is ever at work in our lives — inviting, directing, guiding and drawing us into the fullness of life. Its central action is reflection on the ordinary events of our lives. It seeks to discover God's presence in these moments and to follow the direction and guidance he gives us through his grace. It is not the events themselves that are of interest, but rather the affective responses they evoke in us — feelings of joy, sorrow, peace, anxiety and all the indefinable 'somethings' that arise and stir within us. It is precisely here that through faith we can discover God's direction and guidance in our lives.

72 |

Discernment presupposes an ability to reflect on the ordinary events of one's life, a habit of personal prayer, self-knowledge, knowledge of one's deepest desires and openness to God's direction and guidance. Discernment is a prayerful 'pondering' or 'mulling over' the choices a person wishes to consider. In his discernment, the person's focus should be on a quiet attentiveness to God and sensing rather than thinking. His goal is to understand the choices in his heart: to see them, as it were, as God might see them. In one sense, there is no limit to how long he might wish to continue in this. Discernment is a repetitive process, yet as the person continues, some choices should of their own accord fall by the wayside while others should gain clarity and focus. It is a process that should move inexorably toward a decision.

73 |

St. Ignatius observed that the Spirit of God works to encourage and give joy and inner peace to the person who is trying to respond generously to God's love; the spirit of evil, on the other hand, interjects discouragement, anxiety and fear. In other words, the person honestly seeking God can discover God's direction and guidance by being sensitive to the affective responses his considerations evoke in him. Does one option evoke a sense of peace? Perhaps God is affirming it. Does another leave him unsettled? Then perhaps God is directing him elsewhere. In all this, he must be sensitive to where he experiences peace and joy, inspiration and hope. It needs to be pointed out, however, that his finding himself affirmed or unsettled in his considerations does not necessarily mean that God is affirming or negating anything. Discernment is a convergence of many factors, all of which need to be weighed and evaluated in prayer. A person's mind may offer sage advice, but discernment ultimately happens in the heart.

74 |

Examination of Consciousness

75 |

The Examination of Consciousness is a simple form of prayer directed toward developing a spiritual sensitivity to the special ways God approaches, invites and calls.

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It should be done at the end of each day, though it can be done more frequently, as the person feels drawn to it. The more frequently he does it, however, the more natural it becomes for him. Thus it becomes a way of consciousness, a way of growing into an ever closer relationship with God. It can take anywhere between five and fifteen minutes. It really doesn't matter how long one spends; the important thing is that he opens himself to recognizing and responding to God's movements within him.

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St. Ignatius suggests five steps to the Examination of Consciousness. It is important, however, that the person feels free to structure the Examination in a way that is most helpful to him. There is no right way to do it; nor is there a need to go through all of the five points each time. A person might, for instance, find himself spending the entire time on only one or two points. The basic rule is: Go wherever God draws you. And this touches upon an important point: the Examination of Consciousness is primarily a time of prayer; it is a 'being with God.'

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The five points Ignatius proposes are:

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  1. Recall that you are in the presence of God: You are before God who loves you and welcomes you, who enlightens and guides you. Embrace the God who dwells in you, the God ever at work in you.
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  2. Give thanks to God for his many gifts: Give thanks to God for what he has allowed you to do this day and for what you have received this day, the pleasant and the difficult, for the word of encouragement and the generous gesture, for your family and friends, for all those who challenge you to grow.
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  3. Examine how you have lived this day: What has happened to you in your life and relationships? How has God been at work in you? What has he asked of you? And how have you responded: with generosity or self-centeredness, honesty or deceit?
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  4. Ask for forgiveness: Ask pardon for your failures to understand or respond to others in their difficulties and pain. Ask pardon for not loving God in every part of your life.
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  5. Offer a prayer of hope-filled re-commitment: I am aware of my weakness, yet am confident in God's strength. I renew my commitment to follow the path that God offers me to be a source of light for all creation. 'If anyone is in Christ, there is a new creation; the old has passed away. See, everything has become new.' (2 Cor. 2:17)
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Society of Jesus: The Spirit Embodied

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Almost twenty years passed between Ignatius' experiences at Loyola and Manresa and the foundation of the Society of Jesus in 1540. What set the fledgling Society of Jesus apart from pre-existing religious orders was its overarching and unrelenting desire 'to labor with Christ' in ministry. Ignatius' mysticism was one of action, an active attentiveness and prompt responsiveness to God's direction and guidance. The Society of Jesus was understood as following this pattern. In fact, Ignatius and his early companions envisioned the Jesuit as being ready to depart 'on mission' at a moment's notice. This demanded of him the ability to adapt to changed circumstances, determine the best course of action and make decisions. The fact that within a few short years schools were opened and soon enjoyed great success seemed to call this earlier ideal into question. The issue, however, was not that a dynamic movement had become a static one. Rather it was a question if the institution could manifest the same responsiveness to changing times and needs. Although the individual Jesuit today may spend many years in the same ministry, the ideal of active attentiveness and prompt responsiveness to God's direction and guidance remains as true for him today as it was for Ignatius.

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“Ignatian spirituality has a remarkable 'now-
89 | ness,' both in its attentiveness to God and in its
90 | desire to respond to what God is asking of the
91 | person now.”

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Additional Reading

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Why Become or Remain a Jesuit?

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by Karl Rahner, S.J.

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Many will ask how a modern man can still remain or become a Jesuit. The reply to such a question can only be the very personal one of each Jesuit. I would like to give my own reply to that question in all simplicity even though it may sound somewhat pious.

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I still see around me, living in many of my companions, a readiness for disinterested service carried out in silence, a readiness for prayer, for abandonment to the incomprehensibility of God, for the calm acceptance of death in whatever form it may come, for total dedication to the following of Christ crucified.

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And so for me, in the final analysis, it is no great matter what credit in the history of culture or of the Church goes to a line of men with a spirit like that, nor does it matter to me if a similar spirit is found in other groups, named or nameless.

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The fact is that the spirit exists here. I think of brothers I myself have known — of my friend Alfred Delp, who with hands chained signed his declaration of final membership in the Society; of one who in a village in India that is unknown to Indian intellectuals helps poor people to dig their wells; of another who for long hours in the confessional listens to the pain and torment of ordinary people who are far more complex than they appear on the surface. I think of one who in Barcelona is beaten by police along with his students without the satisfaction of actually being a revolutionary and savoring its glory; of one who assists daily in the hospital at the bedside of death until that unique event becomes for him a dull routine; of the one who in prison must proclaim over and over again the message of the Gospel with never a token of gratitude, who is more appreciated for the handout of cigarettes than for the words of the Good News he brings; of the one who with difficulty and without any clear evidence of success plods away at the task of awakening in just a few men and women a small spark of faith, of hope and of charity.

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Espiritualidad Ignaciana

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Charles J. Jackson, S.J.

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Oración Por Generosidad

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San Ignacio de Loyola

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Enseñanos, Señor, a servirte como mereces:
14 | A dar sin contar el costo,
15 | A luchar sin contar las heridas,
16 | A trabajar y a no buscar descanso,
17 | A laborar sin pedir recompensa
18 | Excepto que saber que hacemos tu voluntad.

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Oración de Entrega

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San Ignacio de Loyola

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Toma, Señor, y recibe toda mi libertad;
22 | Mi memoria, mi entendimiento y toda mi voluntad;
23 | Todo mi haber y mi poseer
24 | Tu me diste y a ti lo torno;
25 | Todo es tuyo;
26 | Todo es tuyo dispòn tu de ello
27 | Según Tu voluntad.
28 | Dame Tu amor y Gracia
29 | Que éstas me bastan.

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Nada es más práctico…

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Pedro Arrupe, S.J.

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Nada es más práctico que encontrar a Dios; Amarlo de una manera absoluta hasta el fin. De lo que està enamorado, y como aprovechas tu imaginación, afectará todo. Decidirá te hara levantar en tu cama en las mañanas, què haràs en las tardes, como pasaras tu fin de semana, que leeràs, qué conoceràs, que te entristece, y que te entretiene con alegrìa y gratitud. Enamorate, mantente enamorado, y eso decidirá todo.

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Espiritualidad

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Espiritualidad es una palabra falta de una definición concisa. Aunque incluye oraciones, piedad y lo que llamamos vida interior, ultimadamente es una forma de vivir y actuar. Para los Cristianos, espiritualidad se puede definir como una vida de acuerdo con el Espiritu de Dios, una vida que nos puede hacer a nosotros hijos e hijas de Dios. (Rom. 8:9,14)

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Ésto no es para decir, sin embargo, que solamente hay una espiritualidad Cristiana. En realidad existen muchas. Como ejemplo, cada uno de los cuatro Evangelios en el Nuevo Testamento se puede decir que reflejan espirituali-dades distintas, cada una fiel al Evangelio que Jesus predicó pero, visto a través del prisma del escritor. Sin embargo, asi como la espiritualidad Cristiana se desarrolló, de la misma forma también lo hicieron otras espiritualidades, cáda una con raices en un particular entorno historico y cultural y de alguna manera expresando sus ideas y aspiraciones. Cada una fue fundada en un acuerdo específico acerca de Dios, acerca de la relación de Dios con el mundo y acerca de la persona humana en ese mundo. Y fue con el entendimiento de que la espiritualidad es – una forma de vida y de actuacción – que se desarrolla y crece.

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“…una espiritualidad es otorgada con un entenimiento especifico acerca de Dios, acerca de la relación de Jesus con el mundo y acerca del ser humanao en el mundo.”

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Sin embargo, una palabra de precaución, está en orden: una espiritualidad no es una simple colección de ideas y practicas espirituales variadas. Es pues como si cada cuál pudiera escoger y elegir. Posee una cohesión in-terna. Sus elementos, de hecho muestran relación recí-proca extraordinaria en la cual cada una fluye y da expresión a la vista del mundo del cual la espiritualidad emana.

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Cada espiritualidad es identificada por una determinada historia, tradición cultural o tradicion religiosa de la cual nace – del siglo 17 las espiritualidades Francesas, Paulinas, Carmelitas, Celtícas y Metodistas – por solo nombrar algunas. Esté folleto se centrará en la espiritualidad Vasca del San Ignacio de Loyola; seleccionará al-gunos de los rasgos más importantes de ésta espiritua-lidad, describe, y subrayará su interrelación e intentos por demostrar como cada uno fluye y le da la expression integral a un punto de vista mundano. Sin embargo para poder lograr ésto, la mejor manera de empezar no es a través de su espiritualidad, sino con el Santo mismo.

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San Ignacio de Loyola

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Hace quinientos años, Ignacio Loyola un Noble soldado Vasco yacia enfermo en su cama recuperandose de heridas que casi acabaron con su vida. Buscando algo con que pasar el tiempo empezò a leer: no las novelas románticas que él deseaba, sino los únicos libros disponibles eran la vida de Jesucristo y la vida de los santos. De cuando en cuando dejaba los libros a un lado y permitia que su imaginación volara – imaginandose a sì mismo como un valiente caballero al servicio de una gran dama. Sus pensamientos se tornaban hacia lo que había leido, y se imaginaba a sì mismo imitando hazañas heroicas de los santos sirviendo a Dios.

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Sin embargo él empezò a notar que sus pensamientos evocaban diferentes reacciones en él. Pensamientos de él mismo como un valiente caballero lo deleitaban mientras duraban, pero al final lo dejaban sintiendose triste y vacio. Por otro lado sus sueños de imitar las heroicas hazañas de los santos le traìan alegrìa que duraban mucho despues de que sus sueños terminaron. Entonces, como él lo describió despuès, ‘un día sus ojos se abrieron un poco y empezo a preguntarse y refleccionar sobre éstas diferencias.’ Se dió cuenta que unos pensamientos se dirigìan hacia Dios, y probablemente tenìa su origen en Dios y los otros pensa-mientos no. Sospechò de dos espìritus contrarios que estaban activamente trabajando en èl: el espiritu de Dios y el espiritu del maligno. Noto que Dios se estaba comunicando con él no a traves de montañosas experiencias, sino en su manera eficaz de responder a los eventos ordinarios de su vida.

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Durante los largos meses de su recuperación Ignacio leyó y volviò a leer los dos libros reflejando en la vida de Jesus, y los ejemplos de los Santos y tomó más de una resolución. Lo que finalmente fue decisivo, no fue lo que hizo durante éste tiempo, sino lo que le estaba ocurriendo. Se dió cuenta de que Dios estaba activamente trabajando en èl – invitandolo, dirigiendolo, guiandole y activamente disponiendo de la manera que él mejor pudiera servirle.

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En los ùltimos de febrero de 1522 Ignacio se fue de Loyola a pesar de que sus heridas no estaban completamente sanas, estaba ansioso de emprender su camino. Un deseo inexplicable le atraìa a Jerusalen en donde èl se imaginaba pasar su vida haciendo penitencia. El se encaminò a través de España al monasterio de los Benedictinos en Montserrat. En donde hizo su confesión general y durante toda la noche estuvo en vela frente a la imagen de la Madona Negra. Sintiendo el deseo de pasar unos dìas en el hospicio escribiendo algunas reflecciones, fue entonces que despues se dirijió a un pueblo vecino llamado Manresa. Ahí permaneciò casi once meses.

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En su entusiasmo, ràpidamente se sometiò a horas de oración y entera penitencia física. A pesar de que su espiritualidad era noble y generosa, era apliamente egoìsta y superficial. Aún asì en los próximos cuatro meses disfrutó de una tranquilidad e insesable alegrìa. Sin embargo, a veces èl experimentaba grandes cambios en su alma, su tranquilidad y alegrìa se tornaba triste y árida y empezò a cuestionar su nuevo estilo de vida. Una constante ansiedad lo abrumaban grandemente a causa de sus pecados que se abstuvo de confesar. Sin embargo su inclinación por meditar le servia ùnicamente de castigo hacia un examen de consciencia más profundo, haciendole prisionero de su propio ensimismamiento. El busco ayuda por donde quiera, pero no podìa encontrar descanso. Las semanas transcurrieron a meses y su angustia continuaba invincible.

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De repente, en una manera completamente inesperada, se despertò de un sueño. En breves momentos pudo ver sus escrùpulos por lo que eran, simples mentiras y falsedades, y logró liberarse de ese poder. Volviò a estar frente a frente con su propia pobreza e inhábilidad de alcanzar su propia sanidad y pureza. Años despuès, observó que durante este tiempo ‘Dios estaba trabajando en el igual como un maestro trabaja con un niño.’ Dios le habìa revelado su fragilidad humana para que ‘todo poder sobrenatural’ (2 Cor 4:7) se manifestara en Dios únicamente.

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Su tranquilidad espiritual regresó y disfrutó de mucho consuelo spiritual. El recibió grandes ilumincaciones, así como la Trinidad, la creación del mundo, la Eucaristía Sacramental, con la presencia de la humanidad de Cristo. Pero éstas iluminaciones parecían casi insignificantes como una que ocurrio en la orrilla del Río Cardonès.

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“Estando sentado contemplando el río el cual era muy hondo. Mientras permanecia sentado, los ojos de su entendimiento se empezaron a abrir. No vio visión alguna, pero lo llevaron a entender y a conocer muchas cosas; cosas espirituales, a sì mismo como aquellos de Fe y de aprendizaje, fué todo esto con gran deleite que todo lo veía nuevo para él.”

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Escribiò unas cuantas oraciones consisas Ignacio des-cribió una iluminación spiritual en forma abrumadora que parecia “Un hombre nuevo, con un nuevo intelecto” aún cuando sus escritos rara vez proyectaban un estilo pulido. Su precisión y claridad de pensamientos siempre fueron evidentes. Sin embargo en el tema de su iluminación, él veia una perdida genuina al comunicar sus experiencias con detalles. No podía encontrar las palabras que describierán lo que evidentemente era indescriptible. La iluminación no era una ‘simple experencia espiritual, como cosas que aprender o de fe.’ Era una experiencia con Dios tan intensa que nunca pudo hablar sin sentir una profunda emoción.

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Así como Pablo en camino a Damascos, Ignacio en Cardonès experimentó el descubrir y comprender a Cristo Jesús (Fil 3:12), tuvo la gracia de descubrir a Dios

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“el misterio de su voluntad, segun su beneplácito, el cual se habìa propuesto en si mismo, de reunir todas las cosas en Cristo en la dispensación del cumpli-miento de los tiempos, así las que están en los cielos, como las que estàn en la tierra. (Efesios 1:9-10).”

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La iluminación habló no solo del plan de Dios; de alguna u otra manera habló de Dios mismo. Las acciones de Dios continuaban en su vida, revelandole la naturaleza Trinitaria de Dios y de cómo Dios deseaba actuar con toda su creación, era un movimiento más alla de sì mismo de una bondad inreprimible. En experimentar la unidad, de la belleza y todo el penetrante amor de Dios Trinitario – Padre, Hijo y Espiritu Santo – Ignacio descubriò el principio y la fuente que guiarían sus acciones futuras.

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Es dificil separar al hombre de la naturaleza mística de la gracia, Ignacio mismo con el poder de Dios obrando en el. Aún así Ignacio no era un simple recipiente pasivo de la Gracia de Dios. Sin exagerar esta cuestión el sintió a Dios total e irrevocablemente, y entonces él dirigió absolutamente todo su ser en responder a ese amor. Pero tal vez nos preguntemos: Habìa una cualidad en particular que resaltara en él y que se identificara perfectamente con la Gracia de Dios, y formará su respuesta a Dios? Algunos quizas señalan su fortaleza de espìritu y su valentía personal, su determinación de hierro sin negar la importancia de sus cualidades innatas. Parecìa que Ignacio respondìa a Dios con generosidad porque habìa desarrollado su libertad interna que le permitìa a Dios enseñarle y dirigirlo a su servicio. Su libertad interna le forjo humildad cimentó la raíz que el llamó indiferencia. Esto fue abrirse a Dios, un valor que solo se encuentra en Dios mismo, una conciente decisión de elegir a Dios y buscar a Dios en todas las cosas. Ignacio inició sus Ejercicios Espirituales con el tema de indiferencia, y concluyo con ofrecerse a sì mismo con Dios basado en esta libertad interior. Fue su humilde disposición a Dios que determinó su forma de orar, le dió altura a su frecuente examinación de conciencia, y fue la fuente determinante de su confianza absoluta en Dios, su disponibilidad universal y su generosa respuesta a la guia y dirección de Dios.

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Espiritualidad Ignaciana

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Hemos observado que la espiritualidad poseé una unión interna, y esto es ciertamente la espiritualidad Igna-iana. Quizas algunos nos preguntemos: cúal es la naturaeza de esta unión? Cúal es el pegamento o, más preciso, el entendimiento o la visión interior que le da esa unión a la espiritualidad Ignaciana? A pesar que Ignacio nunca hablo en dichos terminos, su realización en Loyola reveló que Dios estaba activamente trabajando en su vida y asi su experiencia en Manresa reveló que de la misma forma Dios estaba trabajando en las vidas de todas las personas que le dieron las bases por las que empezaron su espiritualidad. Este entendimiento se convirtiò en la premisa elemental de su espiritualidad y encontrò expresión en la decimoquinta nota preliminar de sus apuntes: ‘Es por naturaleza que el creador se manifiesta directamente con sus criaturas, a través de Amor y Alabanza, y de la misma manera disponer como esto se le puede servir.’ Es este entendimiento de Dios – que Dios es ‘un Dios vivo,’ siempre trabajando en las vidas de la gente, invitandolos, dirigièndolos, guiando y disponiendo como podemos servirle – eso anima la espiritualidad de Ignaciana y le daba esa unión interna.

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“…es este entendimiento de Dios – que Dios es un Dios vivo, siempre trabajando en las vidas de la gente, eso anima la espiritualidad de Ignaciana y le daba esa unión interna.”

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La espiritualidad Ignaciana se puede describir como atención activa a Dios acompañada por una pronta respuesta a Dios, quien siempre està activo en nuestras vidas. A pesar que esto incluye varias formas de oración, discernimiento y servicio Apostólico lo que es en última instancia crucial es en la disposición interior de atenciones y respuesta. El resultado es que la espiritualidad Ignaciana tiene una notable presencia, ambos en su atención a Dios y en su deseo de responder a lo que Dios le pide a la gente ahora.

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“La espiritualidad Ignaciana se puede describir como atención activa a Dios acompañada por una pronta respuesta a Dios, quien siempre està activo en nuestras vidas.”

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Ejercicios Espirituales

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La espiritualidad Ignaciana empezò en la experiencia religiosa de Ignacio de Loyola, pero unicamente le dió forma y figura hasta quele dio la expresión escrita en sus Ejercicios Espirituales. Va, más alla del alcanse de este folleto en hacerle justicia a la rica complejidad de los Ejercicios Espirituales. Cabe mencionar unos cuantos comentarios:

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Los Ejercicios Espirituales le deben su origen a las reflecciones de Ignacio de como Dios estuvo trabajando en su propia vida y en sus experiencias al guiar a otros a una vida espiritual. No es un tratado de vida espiritual no, para esa cuestión, hay que leerlo. Es una guia, algo así como las notas de un maestro, con la intención de guiar de una persona a otra en ‘hacer’ los Ejercicios. Los Ejercicios Espirituales describen un proceso directo hacia el desarrollo de atención a Dios, estar receptivos a Dios y la respuesta a Dios. Todo esto està basado en la premisa (1) que Dios actua directamente e individualmente con la persona y (2) que la persona puede percibir la invitación que Dios le hace a él.

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Los Ejercicios Espirituales fueron con la intención de atraer a la persona a una dinámica de progreso de entendimiento al estar conciente de que es un pecador y a ser perdonado a través de la entrega de si mismo en forma libre y total a Dios. El centro de esta dinámica actua casí como una corriente de hilo a tráves de la persona de Jesús. Aun asi Jesús no es un simple modelo a ser imitado; es Cristo Glorificado, El es siempre Dios con nosotros, actuando con nosotros y por nosotros, atrayendonos al Amor del Padre. En su más profundo nivel, los Ejercicios Espirituales fueron hechos para atraer la persona a una relación personal profunda con Jesús.

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De una u otra manera, toda de la espiritualidad Ignaciana es expresada en los Ejercicios Espirituales. Sin embargo, desde que han sido descritos como atención activa y pronta respuesta a Dios, parece apropiado subrayar dos facetas que dan una clara espresión de ésto: discerni-miento y examen de conciencia.

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Discernimiento

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El discernimiento tiene sus raices en el entendimiento de que Dios siempre se manifiesta trabajando en nuestras vidas – invitandonos, dirigiendonos, guiandonos y atra-yendonos a una vida plena. Su acción central es reflexión en los acontecimientos ordinarios de nuestras vidas. Intenta descubrir la presencia de Dios en estos momentos y seguir la dirección y la guia que él nos da con Su Gracia, No es los acontecimientos ellos mismos que son interesantes, pero las respuestas afectivas que evocan en nosotros – sentimientos de alegrìa, tristeza, paz, ansiedad y todo esas indefinibles ‘cosas’ eso se presenta y revuel-ven dentro de nosotros. Es exactamente aquí que a través de la fe nosotros descubrimos la direccion y guìa de Dios en nuestras vidas.

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Discernimiento presupone la habilidad de reflejar los eventos orninarios de nuestras vidas, el hábito de ora-ciones personales, autoconocimiento, el conocimiento de nuestros más profundos deseos y nuestra disposición a la guia y dirección de Dios. Discernimiento es una oración llena de consideración o de reflexion de las decisiones de las personas que desean considerar. En su discernimiento, el enfoque de la persona debe de ser poner atención tranquila a Dios y sentir en vez de pensar. La meta es de entender las decisiones de su corazón: de verlas como son, como Dios tal vez las ve. En un sentido, no hay limite en cuanto tiempo desee continuar con esto. Discernimiento es un proceso repetitivocon todo a medida que la persona continua, algunas opciones caerán por cuenta propia mientras que otros deben ganar claridad y enfoque. Es un proceso que debe de cambiar inexorablement hacia una decisión.

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San Ignacio observó que el Espiritu de Dios se manifestaba y le daba gozo y paz interna a la persona que estaba tratando de responder generosamente a el amor de Dios; el espiritu maligno, en la otra mano el espiritu maligno interponian desmoralización, ansiedad y temor. En otras palabras, la persona que honestamente estè buscando a Dios puede descubrir la dirección y la guia de Dios siendo sensible a las respuestas afectivas que sus consideraciones evocan en él. Esta opción evoca un sentido de paz? Quizàs Dios estè afirmandolo. Deja esto sin resolver? Entonces quizas Dios lo esta guiando a algo más. En todo ésto, él debe de ser sensitive a donde el experimente paz, gozo, inspiración y esperanza. Esto necesita señalarse, sin embargo, que sus descubrimientos de sì mismo afirmen o resuelvan sus consideraciones no necesariamente quiere decir que Dios le està afirmando o negando algo. El discernimiento es una convergencia de muchos factores y todos necesitan sopesarse y evaluarse en oración. La mente de una persona tal vez le ofrezca un consejo sabio, pero, el desernimiento ocurre en el corazón.

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Examen de Conciencia

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El examen de conciencia es una simple forma de oración directa de desarrollo de sensibilidad spiritual hacia una forma de acercamiento de las forma especial que Dios nos invita y nos llama.

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Esto se debe de hacer al final de cada día, aunque se puede hacer mas frecuentemente, cuando la persona se sienta atraida a hacerlo. Entre más frecuente lo haga más natural le va a llegar a ser. Esto se convierte en la forma conciencia, una manera de crecer a una relación mas cer-cana con Dios. Le puede tomar de cinco a quince minutos. En realidad no importa cuanto tiempo pase; lo importante es que se habre el mismo a responder y a reconocer los movimientos y la manifestación de Dios en él.

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San Ignacio sugiriò cinco pasos de examén de conciencia. Sin embargo, es muy importante que la persona se sienta libre de extructurar la forma de examen de conciencia que más le ayude. No hay existe una forma especifica o correcta de hacerlo, tampoco se necesita ir a través de los cinco pasos cada vez. Por ejemplo, una persona tal vez se encuentre a si mismo pasando todo el tiempo en los dos primeros puntos. La regla básica es: vaya a donde Dios lo lleve. Y esto nos lleva a tocar otro punto importante: el examen de conciencia es primariamente tiempo de oración; es el estar con Dios.

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Los cinco puntos que Ignacio propuso son:

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  1. Recuerda que estas en la presencia de Dios: Tù estàs ante Dios quien te ama y te da la bienvenida, quien te ilumina y te guia, Abraza al Dios que mora y habita en ti, el Dios que siempre se manifiesta en ti.
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  2. Dale gracias al Dios por todos sus regalos: Dale gracias a Dios por lo que te ha permitido hacer este día. Y por lo que has recibido este día, por las ale-grias y las dificultades, por las palabras de aliento y gestos de generosidad, por tu familia y amigos, por todos los aquellos que te retaron a crecer como persona.
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  3. Examina como viviste este día: Que ha pasado en tu vida y tus relaciones? Como Dios se ha manifestado en ti? Que te ha pedido? Y cómo has respondido: con generosidad o con egoismo, con honestidad o con falsedad?
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  4. Pide perdón: Pide perdón por fallar en entender o responderle a otros en sus dificultades y dolor. Pide perdón por no amar a Dios con todos los aspectos de tu vida.
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  5. Ofrece oración de compromiso lleno de esperanza. Estoy consciente de mis debilidades, pero aun confiò en la fortaleza de Dios. Renuevo mi compromiso de seguir el camino que Dios me ofrece como fuente de luz para toda la creación. ‘El que está en Cristo es una criatura nueva; para él no lo antiguo ha pasado; un mundo nuevo ha llegado.’ (2 Cor. 5:17)
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La Compañía de Jesús: El Espìritu Encarnado

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Pasaron casi veinte años entre la experiencia de Igna-cio en Loyola y Manresa y la fundación de la Compañía de Jesús en 1540. Lo que distingió de la Compañía de Jesús recien llegada de Jesus de las otras ordenes religiosa preexistentes fue el predominante e implacable deseo de ‘laborer con Cristo en el ministerio.’ El misticismo de Ignacio fue uno de acción, de atención activa y pronta respuesta a la dirección y guia de Dios. La Compañía de Jesús fue entendida por seguir este patrón. De hecho, Ignacio y su temprana compañia imaginaban a los Jesuitas listos a partir a cualquier misiòn en el momento que les notificaran. Esto demandaba de él la habilidad de adaptarse a culaquier cambio o circunstancia, determiner el mejor curso de acción y hacer decisiones. El hecho que en unos cuantos años se abrieron escuelas eran de gran éxito parecía cuestionar este prematuro ideal. Sin embargo, la cuestion, no era que este movimiento dinámico se había convertido en estático. La pregunta era si la institución podría manifestar la misma sensibilidad a los cambios de necesidades y épocas. Aunque los Jesuitas de hoy pasan mucho tiempo en el mismo ministerio, el ideal de responder sensitivo y prontamente a la dirección y la guia de Dios permanence fiel y verdadera el día de hoy como lo fue para San Ignacio.

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“La espiritualidad Ignaciana tiene una notable presencia, ambos en su atención a Dios y en su deseo de responder a lo que Dios le pide a la gente ahora.”

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Porque Ser y Permacer Siendo un Jesuita?

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Karl Rahner, S.J.

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Muchos se preguntarán cómo un hombre moderno puede permanecer o llegar a ser un Jesuita. La respuesta a tál pregunta únicamente puede ser la respuesta personal de cada uno de los Jesuitas. Quisiera darles mi propia respuesta a esta pregunta con toda la simplicidad posible aunque puede sonar algo piadosa.

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Todavia puedo ver a mi alrededor, viviendo en muchos de mis compañeros, lo presto a servicios desinteresados. Todavía veo alrededor de mí, viviendo en muchos de mis compañeros la disposición de servir desinteresadamente y llevada a cabo en silencio, listos a la oración, por el abandono a la incomprensibilidad de Dios, por la calma con que aceptan la muerte en la forma que ésta venga, por su total dedicación de seguir a Cristo Crucificado.

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Y para mí, en el análisis final, no es cuestión de qué crédito en la historia de la cultura o de la Iglesia va a una línea de hombres con un espìritu como èse, tampoco significa nada para mí si un espìritu similar es encontrado en otros grupos con o sin nombre.

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El hecho es que el espíritu existe aquì, Pienso en los hermanos que he conocido – en mi amigo Alfred Delp quien encadenado de manos firmo su declaraciòn final de membresía en la Compañía; o en quién en una aldea en la India que es el desconocido a los intelectuales de los Indiues ayuda a la gente pobre a cavar sus paredes.u otros quienes en el confesionario escuchan el dolor y tormento de personas communes y corrientes, los cuales son más complicados de lo que aparentan ser a simple vista. Pienso en alguien en Barcelona que ha sido golpeado por la policía junto con sus estudiantes sin la satisfacción realmente de ser un revolucionario y de saborear su Gloria, o en quien ayuda diariamente en un hospital al lado de la cama de un moribundo hasta ese acontecimiento único se convierte para él en una rutina aburrida o el de quien en prisión debe de proclamar una y otra vez el mensaje del Evangelio sin nunca tener un toque de agradecimiento, quien es más apreciado por pasar cigarillos que por las palabras de Buenas Nuevas que les trae; de aquel quién con dificultad y sin ninguna evidencia clara del éxito anda con paso pesado lejos en la tarea de despertar en apenas algunos hombres y mujeres una chispa pequeña de la fe, de la esperanza, y de la caridad.

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The Life of St. Ignatius of Loyola

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by Norman O’Neal, S.J.

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Early Life of St. Ignatius

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Inigo de Loyola was born in 1491 in Azpeitia in the Basque province of Guipuzcoa in northern Spain. He was the youngest of thirteen children. At the age of sixteen years he was sent to serve as a page to Juan Velazquez, the treasurer of the kingdom of Castile. As a member of the Velazquez household, he was frequently at court and developed a taste for all it presented, especially the ladies. He was much addicted to gambling, very contentious, and not above engaging in swordplay on occasion. In fact, in a dispute between the Loyolas and another family, Ignatius and his brother plus some relatives ambushed at night some clerics who were members of the other family. Ignatius had to flee the town. When finally brought to justice, he claimed clerical immunity, using the defense that he had received the tonsure as a boy, and was therefore exempt from civil prosecution. The defense was specious because Ignatius had for years gone about in the dress of a fighting man, wearing a coat of mail and breastplate, and carrying a sword and other sorts of arms – certainly not the garb normally worn by a cleric. The case dragged on for weeks, but the Loyolas were apparently powerful. Probably through the influence of higher-ups, the case against Ignatius was dropped.

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Eventually, he found himself at the age of 30 in May of 1521 as an officer defending the fortress of the town of Pamplona against the French, who claimed the territory as their own against Spain. The Spaniards were terribly outnumbered and the commander of the Spanish forces wanted to surrender, but Ignatius convinced him to fight on for the honor of Spain, if not for victory. During the battle, a cannonball struck Ignatius, wounding one leg and breaking the other. Because they admired his courage, the French soldiers carried him back to recuperate at his home, the castle of Loyola, rather than to prison.

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His leg was set but did not heal, so it was necessary to break it and reset it, all without anesthesia. Ignatius grew worse and was finally told by the doctors that he should prepare for death.

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On the feast of Saints Peter and Paul (29 June), he took an unexpected turn for the better. The leg healed, but when it did the bone protruded below the knee and one leg was shorter than the other. This was unacceptable to Ignatius, who considered it a fate worse than death not to be able to wear the long, tight-fitting boots and hose of the courtier. Therefore, he ordered the doctors to saw off the offending knob of bone and lengthen the bone by systematic stretching. Again, all of this was done without anesthesia. Unfortunately, this was not a successful procedure. All his life he walked with a limp because one leg was shorter than the other.

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Conversion of St. Ignatius

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During the long weeks of his recuperation, he was extremely bored and asked for some romance novels to pass the time. Luckily there were none in the castle of Loyola, but there was a copy of the life of Christ and a book on the saints. Desperate, Ignatius began to read them. The more he read, the more he considered the exploits of the saints worth imitating. However, at the same time he continued to have daydreams of fame and glory, along with fantasies of winning the love of a certain noble lady of the court, the identity of whom we never have discovered but who seems to have been of royal blood. He noticed, however, that after reading and thinking of the saints and Christ, he was at peace and satisfied. Yet when he finished his long daydreams of his noble lady, he would feel restless and unsatisfied. Not only was this experience the beginning of his conversion, it was also the beginning of spiritual discernment, or discernment of spirits, which is associated with Ignatius and described in his Spiritual Exercises.

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The Exercises recognize that not only the intellect but also the emotions and feelings can help us to come to a knowledge of the action of the Spirit in our lives. Eventually, completely converted from his old desires and plans of romance and worldly conquests, and recovered from his wounds enough to travel, he left he castle in March of 1522.

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He had decided that he wanted to go to Jerusalem to live where our Lord had spent his life on earth. As a first step, he began his journey to Barcelona. Though he had been converted completely from his old ways, he was still seriously lacking in the true spirit of charity and Christian understanding, as illustrated by an encounter he had with a Moor on his way. The Moor and he came together on the road, both riding mules, and they began to debate religious matters. The Moor claimed that the Blessed Virgin was not a virgin in her life after Christ was born. Ignatius took this to be such an insult that he was in a dilemma as to what to do. They came to a fork in the road, and Ignatius decided that he would let circumstances direct his course of action. The Moor went down one fork. Ignatius let the reins of his mule drop. If his mule followed the Moor, he would kill him. If the mule took the other fork, he would let the Moor live. Fortunately for the Moor, Ignatius’ mule was more charitable than its rider and took the opposite fork from the Moor.

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He proceeded to the Benedictine shrine of Our Lady of Montserrat, made a general confession, and knelt all night in vigil before Our Lady’s altar, following the rites of chivalry. He left his sword and knife at the altar, went out and gave away all his fine clothes to a poor man, and dressed himself in rough clothes with sandals and a staff.

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The Experience at Manresa

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He continued towards Barcelona but stopped along the river Cardoner at a town called Manresa. He stayed in a cave outside the town, intending to linger only a few days, but he remained for ten months. He spent hours each day in prayer and also worked in a hospice. It was while here that the ideas for what are now known as the Spiritual Exercises began to take shape. It was also on the banks of this river that he had a vision which is regarded as the most significant in his life. The vision was more of an enlightenment, about which he later said that he learned more on that one occasion than he did in the rest of his life. Ignatius never revealed exactly what the vision was, but it seems to have been an encounter with God as He really is so that all creation was seen in a new light and acquired a new meaning and relevance, an experience that enabled Ignatius to find God in all things. This grace, finding God in all things, is one of the central characteristics of Jesuit spirituality.

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Ignatius himself never wrote in the rules of the Jesuits that there should be any fixed time for prayer. Actually, by finding God in all things, all times are times of prayer. He did not, of course, exclude formal prayer, but he differed from other founders regarding the imposition of definite times or duration of prayer. One of the reasons some opposed the formation of the Society of Jesus was that Ignatius proposed doing away with the chanting of the Divine Office in choir. This was a radical departure from custom, because until this time, every religious order was held to the recitation of the office in common. For Ignatius, such recitation meant that the type of activity envisioned for the Society would be hindered. Some time after the death of Ignatius, a later Pope was so upset about this that he imposed the recitation of the Office in common on the Jesuits. Fortunately, the next Pope was more understanding and allowed the Jesuits to return to their former practice. It was also during this period at Manresa, still lacking in true wisdom concerning holiness, that he undertook many extreme penances, trying to outdo those he had read of in the lives of the saints. It is possible that some of these penances, especially his fasting, ruined his stomach, which troubled him the rest of his life. He had not yet learned moderation and true spirituality. This is probably why the congregation he later founded did not have any prescribed or set penances, as other orders had.

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He finally arrived at Barcelona, took a boat to Italy, and ended up in Rome where he met Pope Adrian VI and requested permission to make a pilgrimage to the Holy Land. Once he arrived in the Holy Land, he wanted to remain, but was told by the Franciscan superior who had authority over Catholics there that the situation was too dangerous. (Remember, the Turks were the rulers of the Holy Land.) The superior ordered Ignatius to leave. Ignatius refused but when threatened with excommunication, he obediently departed.

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The Return to School

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By now he was 33 years old and determined to study for the priesthood. However, he was ignorant of Latin, a necessary preliminary to university studies in those days. So he started back to school studying Latin grammar with young boys in a school in Barcelona. There he begged for his food and shelter. After two years, he moved on to the University of Alcala. There his zeal got him into trouble, a problem that continued throughout his life. He would gather students and adults to explain the Gospels to them and teach them how to pray. His efforts attracted the attention of the Inquisition and he was thrown into jail for 42 days. When he was released, he was told to avoid teaching others. The Spanish Inquisition was a bit paranoid and anyone not ordained was suspect (as well as many who were ordained).

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Because he could not live without helping souls, Ignatius moved on to the University of Salamanca. There, within two weeks, the Dominicans had thrown him back into prison again. Though they could find no heresy in what he taught, he was told that he could only teach children and then only simple religious truths. Once more he took to the road, this time for Paris.

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At the University of Paris, he began school again, studying Latin grammar and literature, philosophy, and theology. He would spend a couple of months each summer begging in Flanders for the money he would need to support himself in his studies for the rest of the year. It was also in Paris that he began sharing a room with Francis Xavier and Peter Faber. He greatly influenced a few other fellow students (Xavier was the hardest nut to crack, interested as he was mainly in worldly success and honors), directing them all at one time or another for thirty days in what we now call the Spiritual Exercises. Eventually, six of them plus Ignatius decided to take vows of chastity and poverty and go to the Holy Land. If going to the Holy Land became impossible, they would then go to Rome and place themselves at the disposal of the Pope for whatever he would want them to do. They did not think of doing this as a religious order or congregation, but as individual priests. For a year they waited; however, no ship was able to take them to the Holy Land because of the conflict between the Christians and Muslims. While waiting, they spent some time working in hospitals and teaching catechism in various cities of northern Italy. It was during this time that Ignatius was ordained a priest, but he did not say Mass for another year. It is thought that he wanted to say his first Mass in Jerusalem, in the land where Jesus himself had lived.

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The Company of Jesus

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Ignatius, along with two of his companions, Peter Faber and James Lainez, decided to go to Rome and place themselves at the disposal of the Pope. It was a few miles outside of the city that Ignatius had the second most significant of his mystical experiences. At a chapel at La Storta where they stopped to pray, God the Father told Ignatius, “I will be favorable to you in Rome” and that he would place him (Ignatius) with His Son. Ignatius did not know what this experience meant, for it could mean persecution as well as success, since Jesus experienced both. But he felt very comforted since, as St. Paul wrote, to be with Jesus even in persecution was success. When they met with the Pope, he very happily put them to work teaching scripture and theology and preaching. It was here on Christmas morning, 1538, that Ignatius celebrated his first Mass at the church of St. Mary Major in the Chapel of the Manger. It was thought that this chapel held the actual manger from Bethlehem, so if Ignatius was not going to be able to say his first Mass at Jesus’ birthplace in the Holy Land, then this would be the best substitute.

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During the following Lent (1539), Ignatius asked all of his companions to come to Rome to discuss their future. They had never thought of founding a religious order, but now that going to Jerusalem was out, they had to think about their future – whether they would spend it together. After many weeks of prayer and discussion, they decided to form a community, with the Pope’s approval, in which they would vow obedience to a superior general who would hold office for life. They would place themselves at the disposal of the Holy Father to travel wherever he should wish to send them for whatever duties. A vow to this effect was added to the ordinary vows of poverty, chastity and obedience.

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Formal approval of this new order was given by Pope Paul III the following year on September 27, 1540. Since they had referred to themselves as the Company of Jesus (in Latin Societatis Jesu), in English their order became known as the Society of Jesus. Ignatius was elected on the first ballot of the group to be superior, but he begged them to reconsider, pray and vote again a few days later. The second ballot came out as the first, unanimous for Ignatius, except for his own vote. He was still reluctant to accept, but his Franciscan confessor told him it was God’s will, so he acquiesced. On the Friday of Easter week, April 22, 1541, at the Church of St. Paul Outside-the-Walls, the friends pronounced their vows in the newly formed Order.

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The Last Years

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Ignatius, whose love it was to be actively involved in teaching catechism to children, directing adults in the Spiritual Exercises, and working among the poor and in hospitals, would for the most part sacrifice this love for the next fifteen years – until his death – and work out of two small rooms, his bedroom and next to it his office, directing this new Society throughout the world. He would spend years composing the Constitutions of the Society and would write thousands of letters to all corners of the globe to his fellow Jesuits, dealing with the affairs of the Society, and to lay men and women, directing them in the spiritual life. From his tiny quarters in Rome, he would live to see in his lifetime the Society of Jesus grow from eight to a thousand members, with colleges and houses all over Europe and as far away as Brazil and Japan. Some of the original companions were to become the Pope’s theologians at the Council of Trent, an event which played an important role in the Catholic Counter Reformation.

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At first, Ignatius wrote his own letters, but as the Society grew in numbers and spread over the world, it became impossible to communicate with everyone and still run the new order. Therefore a secretary, Fr. Polanco, was appointed in 1547 to help him in his correspondence. We know that Ignatius wrote almost 7,000 letters during his lifetime, the vast majority of them after he became the Superior General of the Jesuits. Ignatius considered the correspondence between members of the Jesuits one of the most important elements in fostering unity. Separation of Jesuits throughout the world was one of the greatest dangers to the growth, apostolate and unity of the Society. He not only wrote, therefore, to all the houses of the Order, but he also required the various superiors throughout the world to write to Rome regularly, informing him of what was happening. This information could be passed on to the houses of the Society everywhere.

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In his letters to members of the Society, he treated each one as an individual. He was overly kind and gentle with those who gave him the most problems. On the other hand, with those who were the holiest and humblest, he seemed at times to be too harsh, obviously because he knew they were able to take his corrections without rancor, knowing that Ignatius loved them and was looking only to their greater spiritual good. Fr. James Lainez, one of Ignatius’ original companions, was the provincial in northern Italy. He had done several things that put Ignatius on the spot, including making commitments that Ignatius could not fulfill. In addition, Lainez had expressed his disagreement to others about a change of personnel which Ignatius made.

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Ignatius wrote to Lainez through his secretary Polanco: “He, (Ignatius) has told me to write to you and tell you to attend to your own office, which if you do well, you will be doing more than a little. You are not to trouble yourself in giving your view of his affairs, as he does not want anything of the kind from you unless he asks for it, and much less now than before you took office, since your administration of your own province has not done much to increase your credit in his eyes. Examine your mistakes in the presence of God our Lord, and for three days take some time for prayer to this end.” So much for saints being all sugar and spice.

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It was to Lainez’ credit that he took this severe reproof with humility and grace, asking to be assigned several harsh penances, such as being removed from office and being assigned the meanest job possible in the Society. Ignatius never even referred to the incident again, leaving Lainez to carry on as before. Lainez was to succeed Ignatius as the second Superior General of the Jesuits.

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A superior of somewhat less humility than Lainez could not see the importance of writing to Rome of all the happenings in his house. With tact and kindness, so as not to hurt the superior’s feelings, but perhaps with a touch of sarcasm, Ignatius wrote: “It will not be a matter of surprise to you to learn that reproofs are sometimes sent out from Rome … If I have to dwell at some length on them, do not lay the blame on your own desserts alone, but also on the concept that has been formed here of your fortitude, in the sense that you are a man to whom can be said whatever needs saying … you did well to observe obedience in the matter of writing every week … What you should have done was to try to find someone, once the letters were written, to carry and deliver them.”

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While zealous to bring people to God and to help them spiritually, Ignatius still remained a person of practicality and common sense. A Jesuit had complained of having trouble with overly pious people who monopolized his time for no good reason. Through Polanco, Ignatius instructed him on how to deal charitably with such people without giving offense. “Our father (Ignatius) made another remark as to how to free oneself from one whom there was no hope of helping. He suggests talking to him rather pointedly of hell, judgement and such things. In that case he would not return, or, if he did, the chances are that he would feel himself touched in our Lord.”

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There was a bishop who had a great animosity to the Society. He refused to have this new Order in his diocese, and he excommunicated anyone who made the Spiritual Exercises. He was known as Bishop “Cilicio” by the Jesuits (that is, “the hairshirt bishop”). Ignatius told the Jesuits who were worried about his attitude to relax. “Bishop Cilicio is an old man. The Society is young. We can wait.”

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The Jesuits and Schools

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Perhaps the work of the Society of Jesus that is best known is that of education, yet it is interesting that Ignatius had no intention of including teaching among the Jesuits’ works at the beginning. As already mentioned, the purpose of the first members was to be at the disposal of the Pope to go where they would be most needed. Before 1548, Ignatius had opened schools in Italy, Portugal, the Netherlands, Spain, Germany, and India, but they were intended primarily for the education of the new young Jesuit recruits. Ten such colleges within six years indicated the rapid grown of the Jesuits. But in 1548, at the request of the magistrates of Messina in Sicily, Ignatius sent five men to open a school for lay as well as Jesuit students. It soon became clear by requests for schools from rulers, bishops and cities that this work was truly one of the most effective ways to correct ignorance and corruption among the clergy and faithful, to stem the decline of the Church in the face of the Reformation, and to fulfill the motto of the Society of Jesus, “Ad Majorem Dei Gloriam,” to the greater glory of God.

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Ignatius expressed this in a letter to Fr. Araoz: “The more universal the good is, the more it is divine. Therefore, preference ought to be given to those persons and places which, through their own improvement, become a cause which can spread the good accomplished to many others who are under their influence or take guidance from them … For the same reason, too, preference ought to be shown to the aid which is given to … universities, which are generally attended by numerous persons who by being aided themselves can become laborers for the help of others.”

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This was in keeping with one of Ignatius’ first principles in choosing apostolates: all other things being equal, choose those apostolates that will influence those who have the most influence on others. Maybe the best expression of this idea was in a letter he wrote about the founding of colleges in December of 1551: “From among those who are now merely students, in time some will depart to play diverse roles – one to preach and carry on the care of souls, another to government of the land and the administration of justice, and others to other callings. Finally, since young boys become grown men, their good education in life and doctrine will be beneficial to many others, with the fruit expanding more widely every day.” From then on, Ignatius helped establish Jesuit schools and universities all over Europe and the world.

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Ignatius as a Man

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It is probably true that the picture of Ignatius that most people have is that of a soldier: stern, iron-willed, practical, showing little emotion – not a very attractive or warm personality. Yet if this picture is exact, it is hard to see how he could have had such a strong influence on those who knew him. Luis Goncalves de Camara, one of his closes associates, wrote: “He (Ignatius) was always rather inclined toward love; moreover, he seemed all love, and because of that he was universally loved by all. There was no one in the Society who did not have great love for him and did not consider himself much loved by him.”

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He sometimes cried so much at Mass that he could not go on, nor even talk for some time, and he was afraid that his gift of tears might cause him to lose his eyesight. Goncalves de Camara said: “When he did not weep three times during Mass, he considered himself deprived of consolation.” We regard a number of saints as great mystics but never think of Ignatius as one of them. We have recounted a few of the many visions and mystical experiences in his life. His holiness, however, did not consist in such, but in the great love that directed his life to do everything A.M.D.G., for the greater glory of God.

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Last Illness

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Ever since his student days in Paris, Ignatius had suffered from stomach ailments, and they became increasingly troublesome in Rome. In the summer of 1556 his health grew worse, but his physician thought he would survive this summer as he had done others. Ignatius, however, thought that the end was near. On the afternoon of July 30, he asked Polanco to go and get the Pope’s blessing for him, suggesting by this to Polanco that he was dying. Polanco, however, trusted the physician more than Ignatius and told him that he had a lot of letters to write and mail that day. He would go for the Pope’s blessing the next day. Though Ignatius indicated that he would prefer he (Polanco) go that afternoon, he did not insist. Shortly after midnight, Ignatius took a turn for the worse. Polanco rushed off to the Vatican to get the papal blessing, but it was too late. The former worldly courtier and soldier who had turned his gaze to another court and a different type of battle had rendered his soul into the hands of God. Ignatius was beatified on July 27, 1609 and canonized by Pope Gregory XV on March 12, 1622 together with St. Francis Xavier. Ignatius’ feast day is celebrated by the universal Church and the Jesuits on July 31, the day he died.

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Fr. O’Neal wrote this brief account of the life of St. Ignatius on the occasion of the Ignatian Year (1990-91, the 400th anniversary of Ignatius’ birth and the 450th anniversary of the founding of the Society) in order to better acquaint the lay teachers, staff and students of Jesuit High School in New Orleans with the founder of the order which has conducted that school for more than 140 years. We are grateful to him for permission to reprint it.

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If you want to know more about Ignatius, there are a number of good full-length biographies and other books available. A few of them are listed below.

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La Vida de San Ignacio de Loyola

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Norman O’Neal, S.J.

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San Ignacio sus Primeros Años

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Iñigo de Loyola nació en 1491 en Azpeitia, en la provincia vasca de Guipúzcoa en el norte de España. Era el más pequeño de trece hijos. A los 16 años sus padres lo enviaron a servir como paje con Juan Velázquez, administrador del reino de Castilla. Como miembro de la casa de Velázquez, Iñigo frecuentaba la corte y desarrolló el gusto por los placeres que ésta ofrecía, especialmente las mujeres. Era adicto al juego, le gustaban las batallas y tomaba parte en duelos de vez en cuando. De hecho, en una querella entre los Loyola y otra familia, Ignacio, su hermano, y otros parientes dieron una emboscada a algunos clérigos que eran miembros de la otra familia. Ignacio tuvo que escaparse de la ciudad. Cuando por fin lo llevaron ante la justicia, alegó inmunidad clerical utilizando la excusa de que había sido tonsurado de muchacho, y por lo tanto estaba exento de persecución civil. La defensa había sido engañada porque durante muchos años Ignacio había vestido como guerrero, con escudo y armadura, llevando espada y otras armas — ciertamente no el traje normal de un clérigo. El caso se prolongó por semanas, pero al parecer los Loyola eran poderosos. Probablemente gracias a la influencia de su poder, se abandonó el pleito contra Ignacio.

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En mayo de 1521, cuando tenía 30 años, se encontró participando, como soldado, en la defensa de la fortaleza de Pamplona contra los franceses, quienes aseguraban que ese territorio les pertenecía a ellos y no a España. El ejército español eran muy inferior en número en comparación con el ejército francés, tanto así que el comandante de las fuerzas españolas quería rendirse; pero Ignacio lo convenció de que siguiera luchando, si no por la victoria, al menos por la honra de España. Durante la batalla, una bala de cañón alcanzó a Ignacio, hiriéndole en una pierna y rompiéndole la otra. Los franceses admirando su valentía, en lugar de encarcelarlo, lo llevaron a que se recuperara en su hogar, el castillo de Loyola.

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Los huesos de la pierna se unieron, pero la pierna no sano adecuadamente, así que hubo que volver a romperla y reacomodarla, siendo hecho todo esto sin anestesia. Sin embargo, la condición de Ignacio empeoró y al fin los médicos le dijeron que se preparase a morir. El día de San Pedro y San Pablo (29 de junio), Ignacio tuvo una repentina mejoría. La pierna se curó, pero un hueso le sobresalía por debajo de la rodilla, y le quedó una pierna más corta que la otra. Para Ignacio, que estaba convencido de que el no poder calzar botas y no vestir el traje de cortesano era peor que la muerte, esto resultaba inaceptable. Por lo tanto, pidió a los médicos que le cortaran el hueso que sobresalía y le alargasen la pierna estirándosela gradualmente. Todo esto, de nuevo, sin anestesia. Desgraciadamente, el método no dió resultado. Por el resto de su vida habría de cojear, ya que le quedó una pierna más corta que la otra.

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Conversión de San Ignacio

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Durante las largas semanas de su recuperación, Ignacio se aburría terriblemente y pidió que le llevaran novelas para pasar el rato. Afortunadamente, no había ninguna en el castillo de Loyola, pero sí había una copia de la Vida de Cristo y un libro de santos. Desesperado, Ignacio empezó a leerlos. Cuanto más leía, más se daba cuenta de que las aventuras de los santos eran dignas de imitarse. Sin embargo, al mismo tiempo, seguía soñando con fama y gloria, así como también soñaba en conseguir el amor de cierta dama noble de la corte, cuya identidad nunca hemos descubierto, pero que al parecer era de sangre real. Ignacio, se comenzó a dar cuenta que después de leer sobre los santos y Cristo, quedaba en paz y satisfecho. Pero cuando terminaba de soñar despierto con su dama, se sentía inquieto e insatisfecho. Esto no sólo fue el inicio de su conversión, sino también el comienzo de su discernimiento espiritual o discerni- miento de espíritus, que es asociado con Ignacio y se describe en los Ejecicios Espirituales.

17 |

Los Ejercicios reconocen que no sólo la inteligencia, sino también las emociones y los sentimientos nos pueden llevar al conocimiento de la acción del Espíritu en nuestras vidas. Al fin, dejando atrás sus viejos deseos, planes de romance y conquistas mundanas – y curado de sus heridas lo suficientemente como para viajar – dejó el castillo en marzo de 1522.

18 |

Ignacio había decidido que quería ir a Jerusalén para vivir donde Nuestro Señor había pasado su vida en la tierra. Como primer paso, inició un viaje hacia Barcelona. Aunque se había convertido totalmente de sus viejas costumbres, aún le faltaba un verdadero espíritu de caridad y comprensión cristiana, como lo demuestra su encuentro en el camino con un moro. Cabalgando en sus respectivas mulas, el moro e Ignacio se encontraron en algún punto en el camino y empezaron a debatir asuntos religiosos. El moro decía que la Virgen María no había sido virgen después del nacimiento de Cristo. A Ignacio esto le pareció un gran insulto y se vió en un dilema sobre qué hacer. Cerca de una encrucijada en el camino, Ignacio decidió que iba a dejar que las circunstancias dictaran el curso a tomar. El moro se fue por un lado e Ignacio dejó caer las riendas de su mula. Si la mula seguía al moro, Ignacio le mataría. Si la mula se iba por el otro lado, dejaría vivir al moro. Afortunadamente para el moro, la mula fue más caritativa que su jinete, y se fue por el otro lado.

19 |

Ignacio llegó al santuario benedictino de Nuestra Señora de Montserrat, hizo confesión general, y oró de rodillas toda la noche ante el altar de Nuestra Señora, según las reglas de la caballería. Dejó su espada y daga ante el altar, salió y dió todas sus ropas a un pobre y se vistió Ignacio con ropas pobres, sandalias y un bastón.

20 |

La Experiencia de Manresa

21 |

Continuó su camino hacia Barcelona, pero se detuvo cerca del río Cardoner en un pueblo llamado Manresa. Se quedó en una cueva en las afueras de la ciudad, con la intención de estar unos pocos días, pero permaneció ahí durante diez meses. Cada día pasaba unas horas en oración y trabajaba en un orfanato. Mientras estaba allí, empezó a escribir las ideas sobre las que se desarro-llaron lo que ahora conocemos como Ejercicios Espirituales. Fue también en las orillas de este río donde tuvo una visión que se considera la más importante de su vida. La visión era más bien una iluminación. Más tarde Ignacio comentó que había aprendido más en esa ocasión que en el resto de su vida. Él nunca reveló exactamente cual fue la visión, pero parece haber sido un encuentro con Dios de manera que la creación aparecía con un nuevo sentido, y una importancia y significados nuevos. Esta fue una experiencia que capacitó a Ignacio para encontrar a Dios en todas las cosas. Esta gracia de encontrar a Dios en todo es una de las características centrales de la espiritualidad jesuita.

22 |

El propio Ignacio nunca prescribió un tiempo fijo para la oración en las reglas para los jesuitas. De hecho, al encontrar a Dios en todas las cosas, todos los momentos son momentos de oración. Por supuesto que no excluía la oración formal, pero se diferenció de otros fundadores acerca de la imposición de un tiempo o duración especial para la oración. Una de las razones por la que algunos se opusieron a la fundación de la Compañía de Jesús fue que Ignacio se proponía omitir el canto del Oficio Divino en coro. Esto era una separación radical de la costumbre de ese tiempo, pues hasta ese momento, todas las órdenes religiosas tenían la obligación de rezar el oficio en comunidad. Para Ignacio el recitar el Oficio Divino en coro suponía que habría que interrumpir el tipo de actividades contempladas por la Compañía. Poco después de la muerte de Ignacio, el Papa de ésta época estaba tan disgustado con esto, que impuso a los jesuitas la recitación del Oficio Común. Afortunadamente el sigui-ente Papa fue más comprensivo y dejó que los jesuitas regresaran a su práctica original.

23 |

Fue también durante este período en Manresa cuando, aún sin verdadera sabiduría sobre la santidad, se impuso a sí mismo penitencias muy severas, tratando de superar lo que había leído en la vida de los santos. Es posible que algunas de estas mortificaciones, especialmente el ayuno, arruinara su estómago, lo cual le causó problemas durante el resto de su vida. Todavía no había aprendido moderación y una auténtica espiritualidad. Por eso, pro-bablemente, la congregación que fundó más tarde no tuvo ninguna penitencia prescrita, como hacían otras órdenes.

24 |

Por fin llegó a Barcelona, tomó un barco hacia Italia, y arribó a Roma, donde su reunió con el Papa Adriano VI y le pidió licencia para ir en peregrinación a Tierra Santa. Una vez que llegó a Tierra Santa, se quiso quedar allí, pero el superior franciscano le dijo que la situación era demasiado peligrosa. En aquellos tiempos los turcos musulmanes tenían el control de Tierra Santa. El superior ordenó a Ignacio que se marchara, a lo cual Ignacio se negó; pero cuando se le amenazó con la excomunión, se marchó obedientemente.

25 |

El Regreso a la Escuela

26 |

Para este momento Ignacio tenía 33 años y estaba decidido a estudiar para el sacerdocio. Pero no sabía latín, un requisito esencial para los estudios universitarios en aquellos tiempos. Así que regresó a la escuela a estudiar gramática latina, con los niños de una escuela de Barcelona. Allí mendigaba comida y alojamiento. Después de dos años, pasó a la Universidad de Alcalá de Henares. Su celo apostólico le metió en algunos problemas, mismos que habría de encontrar a lo largo de su vida. Ignacio reunía a los estudiantes y adultos para explicarles los evangelios y enseñarles a orar. Sus esfuerzos llamaron la atención de la Inquisición y le metieron en la cárcel por 42 días. Cuando fue puesto en libertad, le dijeron que evitara enseñar a otros. La Inquisición Española era un poco paranoica y cualquiera que no estuviera ordenado era sospechoso (así como muchos de los ordenados).

27 |

Como no podía vivir sin ayudar a otros, Ignacio se trasladó a la Universidad de Salamanca. Allí, en menos de dos semanas, los Dominicos lo metieron en la cárcel otra vez. Aunque no podían encontrar nada herético en sus enseñanzas, le dijeron que solamente podía enseñar a niños y únicamente las verdades religiosas básicas. Una vez más se puso en marcha, esta vez hacia París.

28 |

En la Universidad de París empezó a estudiar de nuevo gramática latina, literatura, filosofía y teología. Cada verano, pasaba un par de meses mendigando en Flandes para conseguir el dinero que necesitaba para mantenerse y pagar sus estudios durante el resto del año. Fue también en París donde empezó a compartir una habitación con Francisco Javier y Pedro Fabro. Ignacio tenía mucha influencia sobre sus compañeros de estudios (Javier fue el más duro de convencer, porque estaba principalmente interesado en éxitos y honores mundanos), les dirigía espiritualmente a todos ya fuera en la vida diaria o en momentos especiales como los treinta días de lo que ahora llamamos Ejercicios Espirituales. Finalmente seis de ellos además de Ignacio decidieron hacer votos de castidad y pobreza e ir a Tierra Santa. Si el viaje a Tierra Santa se tornaba imposible, irían a Roma y se pondrían a disposición del Papa para lo que éste quisiera ordenar. No pensaban hacer esto como orden o congregación religiosa, sino como sacerdotes individuales. Esperaron durante un año, pero no había barco que los llevara a Tierra Santa a causa del conflicto entre cristianos y musulmanes. Mientras esperaban, empezaron a trabajar en hospitales y a enseñar catecismo en distintas ciudades del norte de Italia. Fue en este tiempo cuando Ignacio fue ordenado sacerdote, pero decidió no celebrar misa en un año. Se piensa que él quería celebrar su primera misa en Jerusalén, en la tierra donde había vivido Jesús.

29 |

La Compañía de Jesus

30 |

Junto con otros dos compañeros, Pedro Fabro y Diego Laínez, Ignacio decidió ir a Roma y ponerse a disposición del Papa. A unas cuantas millas de la ciudad, Ignacio tuvo la segunda de sus experiencias místicas más significativas. En la capilla de La Storta, donde se habían detenido a orar, Dios Padre le dijo a Ignacio, “te seré favorable en Roma” y que le colocaría cerca de su Hijo. Ignacio no sabía lo que quería decir esta experiencia, porque podría significar persecución o éxito ya que Jesús había experimentado ambos. Pero se sintió confortado porque, como escribió San Pablo, estar cerca de Jesús, incluso en la persecución, era ya un éxito. Cuando se reunieron con el Papa, éste, muy contento, los puso a tra-bajar en la enseñanza de las Escrituras, en Teología y en la predicación. Allí, en Roma, en la mañana de navidad de 1538, Ignacio celebró su primera misa en la iglesia de Santa María la Mayor, en la capilla de la Natividad. Se creía que esta capilla era el pesebre real de Belén, así que si Ignacio no iba a conseguir cantar su primera misa en Tierra Santa, por lo menos esto sería lo más cercano.

31 |

Durante la Cuaresma siguiente (1539), Ignacio pidió a sus compañeros que fueran a Roma a discutir el futuro. Nunca habían pensado en fundar una orden religiosa, pero ahora que era imposible ir a Jerusalén, tenían que pensar en su futuro — lo iban a pensar juntos. Después de muchos meses de oración y discusión, decidieron formar una comunidad, con la aprobación del Papa, en la que hicieran un voto de obediencia a un superior general que ostentaría el cargo de por vida. Se pondrían a disposición del Santo Padre para viajar a donde deseara enviarlos y realizar lo que juzgara apropiado. A los votos ordinarios de pobreza, castidad, y obediencia se añadió un voto en este sentido. La aprobación formal de esta nueva orden fue concedida por el Papa Paulo III el año siguiente, el 27 de septiembre de 1540. Desde entonces se llamaron a sí mismos la Compañía de Jesús (en latín Societatis Jesu). En la primera votación Ignacio resultó elegido como superior, pero les suplicó que lo reconside-raran, oraran, y votaran de nuevo a los pocos días. La segunda votación salió exactamente como la primera, unánime a favor de Ignacio, excepto su propio voto. Él se resistía a aceptar, pero su confesor (un franciscano) le dijo que era la Voluntad de Dios, y por lo tanto, Ignacio accedió. El viernes de la Semana de Pascua, 22 de abril, 1541, en la Iglesia de San Pablo Extramuros, los amigos emitieron sus primeros votos en la orden recién constituida.

32 |

Los Últimos Años

33 |

El deseo de Ignacio era participar activamente en la enseñanza de catecismo a los niños, en la dirección de adultos en los Ejercicios Espirituales y trabajar en los hospitales y entre los pobres. Sin embargo, él habría de sacrificar su pasión durante los siguientes quince años – hasta su muerte – y trabajaría desde dos pequeños cuartos, su dormitorio y su despacho, dirigiendo su nueva sociedad a través del mundo. Pasó años componiendo las Constituciones de la Compañía y escribió miles de cartas a sus compañeros jesuitas, dispersos por todos los rincones de la tierra, sobre los asuntos de la comunidad. También escribió a hombres y mujeres laicos dirigiéndolos en su vida espiritual. Desde este minúsculo lugar en Roma, Ignacio vivió para ver a la Compañía crecer de ocho hasta mil miembros, con universidades y casas por toda Europa y hasta en Brasil y Japón. Algunos de los primeros compañeros fueron los teólogos del Papa en el Concilio de Trento, un acontecimiento que jugó un papel muy importante en la Contrarreforma Católica.

34 |

Al principio, Ignacio escribía sus propias cartas, pero al crecer la Compañía en número, y extenderse por todo el mundo, se le hizo imposible comunicarse con todos y al mismo tiempo dirigir la nueva orden. Por lo tanto, se nombró en 1547 a un secretario, el Padre Polanco, para ayudarle con su correspondencia. Sabemos que Ignacio escribió alrededor de 7000 cartas durante su vida, y la mayoría de ellas después de convertirse en Superior General de los Jesuitas. Ignacio consideraba que la correspondencia entre los jesuitas era uno de los elementos más importantes para promover la unidad. La dispersión de los jesuitas por todo el mundo era una de las amenazas más grandes para el crecimiento, el apostolado, y la unidad de la Compañía. Por lo tanto, él no sólo escribía a todas las casas de la Orden, sino que también exigía que los distintos superiores de todo el mundo escribieran a Roma regularmente para informarle de lo que estaba ocurriendo en sus respectivas casas. Esta información se podría pasar después a las casas de la Compañía de todo el mundo.

35 |

En sus cartas a los miembros de la Compañía, Ignacio trataba siempre a cada persona como individuo. Él era tremendamente amable y suave con los que le daban más problemas. Por otro lado, con los que eran más santos y humildes, a veces parecía ser áspero, evidentemente porque sabía que podían aceptar las correcciones sin rencor, sabiendo bien que Ignacio los quería y buscaba solamente su bien espiritual.

36 |

El padre Diego Laínez, uno de los primeros compañeros de Ignacio, era Provincial en el norte de Italia. Laínez había hecho un par de cosas que habían puesto a Ignacio en aprietos, incluyendo algunos compromisos que Ignacio no podía cumplir. Además, Laínez expresaba a otros sus desacuerdos sobre algunos cambios de personal que había hecho Ignacio. Ignacio escribió a Laínez a través de su secretario Polanco: “Él (Ignacio) me ha pedido que te escriba y te diga que te ocupes de tu propia posición, que si haces eso bien, ya estarás haciendo bastante. No debes preocuparte en darle tu opinión sobre sus asuntos, porque no desea tu opinión, a no ser que él mismo te la pida, y ahora mucho menos pues ya has tomado pose-sión, y más, dado que la administración de tu propia Provincia no te ha da mucho crédito ante sus ojos. Examina tus errores en presencia de Dios Nuestro Señor, y por tres días, ora sobre esto.” ¿Quién dijo que los santos eran todo dulzura?

37 |

Para honra de Laínez, éste recibió la severa crítica con humildad y elegancia, pidiendo que se le impusieran duras penitencias, que le quitaran de su puesto, y se le enviara al trabajo más humilde de la Compañía. Ignacio nunca volvió a mencionar el incidente y dejó que Laínez siguiera adelante como hasta entonces. Laínez sucedería a Ignacio como segundo Superior General de la Compañía de Jesús.

38 |

Un superior de menos humildad que Laínez no acertaba a comprender la importancia de escribir a Roma con todo lo que pasaba en su casa. Con tacto y bondad, para no herir los sentimientos de este superior, pero quizá con un toque de sarcasmo, Ignacio le escribió: “No te sorprenderá saber que de vez en cuando se envíen críticas desde Roma…Si tengo que extenderme en ellas, no le eches la culpa a tus propias acciones, sino también al alto concepto que se ha formado aquí sobre tu fortaleza, en el sentido de que eres hombre a quien se le pueden decir las verdades…hiciste bien en observar obediencia en el asunto de escribir todas las semanas…Pero, ya que las cartas estaban escritas, deberías haberte asegurado de encontrar a alguien que las llevara y las entregara a su destino.”

39 |

Ignacio, al mismo tiempo que tenía el celo de llevar a la gente a Dios y ayudarles espiritualmente, seguía siendo una persona práctica y de sentido común. Un jesuita se había quejado de tener a gente demasiado piadosa que, sin fundamentos, monopolizaba su tiempo. A través de Polanco, Ignacio le explicó cómo tratar caritativamente a esa gente sin ofenderla. “Nuestro Padre (Ignacio) hizo otro comentario sobre cómo liberarse de alguien sobre quien no cabe abrigar esperanza de poder ayudar. Sugiere que se le hable discretamente del infierno, del juicio, y cosas así. En ese caso, no regresaría, o, si lo hiciera, segu-ramente se sentiría tocado por el Señor.”

40 |

Había un obispo que tenía cierto rechazo a la Compañia. Se negaba a aceptar a la nueva orden en su diócesis y excomulgaba a quienes hacían los Ejercicios Espirituales. Los jesuitas le llamaban “Obispo Cilicio.” Ignacio les dijo a los jesuitas que estaban preocupados con su actitud que se tranquilizaran. “El obispo Cilicio es un viejo. La Compañía es joven. Podemos esperar.”

41 |

Los Jesuitas y las Escuelas

42 |

Quizá la obra más conocida de la Compañía de Jesús iniciada por Ignacio fue la educación, pero es curioso ver que él, al comienzo, no tenía intención de incluir la enseñanza entre las actividades de los jesuitas. Como se mencionó ya, la intención de los primeros miembros era ponerse a disposición del Papa para ir a donde fueran más necesarios. Para 1548 Ignacio había abierto escuelas ya en Italia, Portugal, Holanda, España, Alemania e India, pero estaban destinadas principalmente a la educación de los novicios y aspirantes a jesuitas. La apertura de diez colegios en seis años indicaba el rápido creci-miento de los jesuitas. Pero en 1548, a petición de los magistrados de Mesina en Sicilia, se incorporaron alumnos laicos así como jesuitas. Pronto a juzgar por las ciudades, se hizo evidente que este trabajo era efectivamente uno de los modos más eficaces de corregir la ignorancia y corrupción entre el clero y los fieles, dete-ner el retroceso de la Iglesia ante la Reforma, y cumplir el lema de la Compañía de Jesús: Ad Majorem Dei Gloriam — para la mayor gloria de Dios.

43 |

Ignacio expresó esto en carta al Padre Araoz: “Cuanto más universal es el bien, más divino es. Por lo tanto se debe dar preferencia a aquellas personas y lugares que, a través de su propia mejora, se convierten en una causa que puede extender el bien logrado a muchos otros, que están bajo su influencia o toman orientación de ellos…Por la misma razón, también, se debe mostrar preferencia a la ayuda que se otorga a…universidades, a las que normalmente acuden muchas personas que al recibir ayuda, se convierten en trabajadores para la ayuda de otros.”

44 |

Esto estaba de acuerdo con uno de los principios de Ignacio para escoger apostolados: en igualdad de oportunidades, escoger los apostolados que influyen sobre aquellos que tienen más impacto sobre otros. Quizá esta idea fue mejor expresada en una carta que escribió sobre la fundación de colegios universitarios en Diciembre de 1551: “De entre los que ahora son solamente estudiantes, a su hora algunos saldrán a jugar diversos papeles — unos a predicar y dedicarse al cuidado de las almas, otros al gobierno de la tierra y a la administración de la justicia, y otros a vocaciones diversas. Finalmente, como los jóvenes se hacen hombres, su buena formación en vida y en doctrina será beneficiosa para muchos otros, y los frutos se extenderán más ampliamente día tras día.” Desde entonces, Ignacio ayudó a establecer escuelas y universidades jesuitas por toda Europa y el mundo entero.

45 |

Ignacio como Hombre

46 |

Probablemente sea cierto que la imagen de Ignacio que tiene mucha gente es la de un soldado: severo, de vo-luntad férrea, práctico, poco expresivo de emociones — una personalidad no muy atractiva ni cordial. Pero si esa imagen fuera exacta, sería difícil percibir cómo pudo haber tenido una influencia tan fuerte sobre quienes lo conocieron. Luis Gonçalves de Cámara, uno de sus asociados más íntimos, escribió: “Ignacio siempre se inclinaba al amor; es más, parecía que era todo amor, porque era amado por todos universalmente. No había nadie en la Compañía que no sintiera un gran amor por él y no se considerara amado por él.”

47 |

A veces lloraba tanto en misa que no podía continuar hablando por algún tiempo, y temía que este don de lágrimas le pudiera hacer perder la vista. Gonçalves de Cámara dijo: “Cuando no sollozaba tres veces durante la misa, se consideraba falto de consuelo.” Consideramos a muchos santos como grandes místicos, pero nunca pensamos en Ignacio como uno de ellos. Hemos contado aquí algunas de las muchas visiones y experiencias místicas de su vida. Su santidad, sin embargo, no consistía en esas experiencias, sino en el gran amor que dirigía su vida a hacer todo AMDG, para la mayor gloria de Dios.

48 |

Última Enfermedad

49 |

Desde sus días de estudiante en París, Ignacio había sufrido del estómago y sus dolores se agravaron en Roma. En el verano de 1556, su salud empeoró, pero su médico pensaba que, como en otras ocasiones, podría sobrevivir el verano. Pero, Ignacio sospechaba que se acercaba el fin. En la tarde del 30 de Julio pidió a Polanco que fuera a pedir la bendición del Papa para él, dando así a entender a Polanco que se estaba muriendo. Polanco, sin embargo, confiaba en el doctor más que en Ignacio y le dijo que tenía que escribir muchas cartas ese día y que iría a buscar la bendición al día siguiente. Aunque Ignacio indicó que preferiría que fuera esa misma tarde, no insistió. Un poco después de la media noche, Ignacio empeoró. Polanco corrió al Vaticano a buscar la bendición papal, pero ya era demasiado tarde. El ex-cortesano y soldado había dirigido su mirada a otra corte y a una batalla distinta, había entregado su alma en las manos de Dios. Ignacio fue beatificado el 27 de julio de 1609, y canonizado por el Papa Gregorio XV el 12 de marzo de 1622, junto con San Francisco Javier. La iglesia universal y los jesuitas celebran la fiesta de Ignacio el 31 de julio, el día de su muerte.

50 |

P.S.: Con ocasión del Año Ignaciano, el padre O’Neal escribió esta breve narración de la vida de San Ignacio para ayudar a los profesores laicos, personal y estudiantes de la Secundaria Jesuita de Nueva Orleáns a conocer mejor al fundador de la orden cuyo nombre ha honrado esta escuela por más de 140 años. Agradecemos su permiso para reimprimir este trabajo.

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Si quiere saber más sobre Ignacio, un buen número de biografías extensas y otros libros están disponibles.

52 | 60 | 61 | -------------------------------------------------------------------------------- /assets/prayers/prayer-for-generosity.html: -------------------------------------------------------------------------------- 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 |

Prayer for Generosity

10 |

St. Ignatius of Loyola

11 |

Lord, teach me to be generous.
12 | Teach me to serve you as you deserve;
13 | to give and not to count the cost,
14 | to fight and not to heed the wounds,
15 | to toil and not to seek for rest,
16 | to labor and not to ask for reward,
17 | save that of knowing that I do your will.

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9 |

Suscipe

10 |

St. Ignatius of Loyola

11 |

Take, Lord, and receive all my liberty,
12 | my memory, my understanding,
13 | and my entire will,
14 | All I have and call my own.

15 |

You have given all to me.
16 | To you, Lord, I return it.

17 |

Everything is yours; do with it what you will.
18 | Give me only your love and your grace,
19 | that is enough for me.

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http://developer.android.com/guide/developing/tools/proguard.html 12 | 13 | # Add any project specific keep options here: 14 | 15 | # If your project uses WebView with JS, uncomment the following 16 | # and specify the fully qualified class name to the JavaScript interface 17 | # class: 18 | #-keepclassmembers class fqcn.of.javascript.interface.for.webview { 19 | # public *; 20 | #} 21 | -------------------------------------------------------------------------------- /project.properties: -------------------------------------------------------------------------------- 1 | # This file is automatically generated by Android Tools. 2 | # Do not modify this file -- YOUR CHANGES WILL BE ERASED! 3 | # 4 | # This file must be checked in Version Control Systems. 5 | # 6 | # To customize properties used by the Ant build system edit 7 | # "ant.properties", and override values to adapt the script to your 8 | # project structure. 9 | # 10 | # To enable ProGuard to shrink and obfuscate your code, 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