Abstract
<p>The Society of Jesus is an apostolic religious order involved in many different activities and missions. Jesuits live far away from monasteries and strict contemplative life. Nevertheless, one of the most well-known peculiarities of the Ignatian Spiritual Exercises is that a complete and absolute silence is required during the time of the retreat. Where and how should we place “silence” in the life of an Ignatian spiritual and mystical experience?</p>
Highlights
The Society of Jesus is an apostolic re lig ious order involved in many different activities and missions
To Javier Osuna, S.J.: In memoriam In Greek mythology, Harpocrates is the god of Silence. He is often depicted as a naked boy, with the index finger of his right hand pressed against his lips1, wearing a royal crown and a pony-tail on the right-hand side of his head, a characteristic of Egyptian princes
If there were solemn Silence in the moment of the Nativity of the Lord to express the most solemn action of God “for me and for us”; if the Exercises develop through inner, religious and deictic silence where God can not stop working silently for me and for us..., we understand the sacred Silence as the active presence of the Holy Spirit dwelling in me, “making me his temple” (Sp Ex 235) and making me oneness with the most holy process of “laboring and working in all the creatures of the face of the Earth” [236]
Summary
In Greek mythology, Harpocrates is the god of Silence. He is often depicted as a naked boy, with the index finger of his right hand pressed against his lips, wearing a royal crown and a pony-tail on the right-hand side of his head, a characteristic of Egyptian princes. Silence emerged after a process of progressive descent toward consolation: quieting the noise of physical pain, silencing the noises of memory and fantasy, receiving the new voice of good spirit, making consolation conscious In this time of retreat in Loyola, Ignatius began feeling and tasting the value of silence. 17 García Jiménez de Cisneros (1455-56?-1510) was elected prior of the benedictine monastery of Mon serrat in 1493 and reelected during seventeen years until he died in 1510 (since 1499 he was Abbot of the community) Through him and his works the Devotio moderna was introduced in Spain and was one of the spiritualities that had a deeper influence on Ignatius of Loyola.
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