Ignatian Spirituality Research Articles

What professional psychotherapy practice can learn from the Jesuits: Introducing Ignatian spirituality informed therapy (I-SIT).

What professional psychotherapy practice can learn from the Jesuits: Introducing Ignatian spirituality informed therapy (I-SIT).

CURA PERSONALIS: SIKAP PASTORAL GEREJA BAGI PENDAMPINGAN KAUM LGBTQ KRISTIANI

The Church is the people of God. And as people of God, the Church consists of all people who believe in Christ. People of God with LGBTQ are people who have faith in. Christ. They accept Christ as the savior but need help understanding their condition. Thus, they need to be helped as people of God because some faithful cannot get them into the Church. They think that people with LGBTQ inclinations are not genuine or even sinful. In this article, because Chrurch must serve all people who believe in Christ, it would explore how the Chuch can assist them in giving a good accompaniment. Cura Personalis is an attitude from the Ignatian Spirituality that this article wants to share and contribute to provide the Church with a perspective to go along with the LGBTQ people. This will open a new way in pastoral care, not to contra the doctrine of the Church but to build a bridge to receive the LGBTQ people in the Church as the same people of God who journey on earth.

Wanwuyiti and Finding God in All Things: A Comparative Study between Neo-Confucian Self-Cultivation and Ignatian Spirituality

It seems that the early Jesuits misinterpreted the key Neo-Confucian terms taiji/li from an Aristotelian perspective in the seventeenth century, thereby leading to a dialogical failure in their initial encounter with Neo-Confucian tradition. What necessitates interreligious dialogue today is a pluralistic stance that deems all religious quests worthy in their own context. Therefore, this paper renews the dialogue between two spiritual traditions, long overdue, by reading two representative texts, side by side, from each tradition on self-cultivation: Reflections on Things at Hand (twelfth century) and The Spiritual Exercises (sixteenth century). The comparison showcases that the notion of “wanwuyiti”, a concomitant of the Confucian ren, is tantamount to a religious imperative for human ethical engagements, and the Ignatian axiom “Finding God in All Things” energizes a spiritual self-transformation to forge an intimate bond with God and the world. While Neo-Confucian cultivation focuses on the removal of desires, seeking to maintain “equilibrium” and “centrality”, the Ignatian exercises foreground commitment to “discernment” and “indifference”. The Neo-Confucians address human and worldly affairs in a procedural manner, with ever-broadening horizons, to establish an orderly society. In contrast, the Ignatian self is directed toward an orderly life to serve, love, and bring ever more to God’s Divine Majesty.

Ignatian Spirituality and Racism

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

Preparing Humanities Students for Employment: Reimagining Career Exploration and Education through Ignatian Spirituality and Discernment

Graduate students in the humanities are hungry for career exploration as they face limited academic career options and feel called to work beyond the academy. Career preparation is typically left to graduate advisors, and then, the focus tends to be on academic career preparation. This article details how a required, introductory graduate class was reimagined to integrate career exploration using a framework at the heart of Ignatian spirituality and education: discernment. The authors outline the course and two assignments that can be adapted and applied to any graduate course. The authors share reflections on how the class has impacted their own professional and personal formation, and they end with heuristics for educators to use when preparing to teach similar graduate courses.

What Does The Ignatian Leader Do?

Plenty of resources exist regarding the history of the Society of Jesus (Jesuits), Ignatian spirituality, and Jesuit education. Yet many colleagues still wonder how best to apply Ignatian principles in their everyday work and leadership, especially in the context of adaptive challenges and heated disagreement. Therefore, this article seeks to build bridges between Jesuit wisdom and concrete personal, interpersonal, and organizational strategies, particularly by bringing foundational Jesuit resources into conversation with contemporary leadership theories and practices. With four focus areas born from study, relationships, prayer, and a desire to be of help, these reflections explore practical ways of answering the question, “What does the Ignatian leader do?”

Ignatian Leadership as a Mechanism for Human Liberation: “What’s Love Got to Do with It?”

Leadership that draws upon Ignatian wisdom has the potential to heal the divides which plague our local, national and global communities. This chapter weaves together elements of Ignatian Spirituality, critical leadership studies, feminist theory, and critical race concepts to propose a conception of Ignatian leadership that is liberatory for both leader and those being led. Drawing upon Ignatian sources as well as contemporary social science theorists, it illustrates the relevance of the Ignatian worldview for today’s context, as leaders engage critical consideration of race, gender and class in shaping a more just, humane, and sustainable world. It invites the reader to reflect on the role of social identity as a shaping influence for leading with love for the liberation and flourishing of all.

Don Quixote and Catholicism: Rereading Cervantine Spirituality by Michael McGrath

Reviewed by: Don Quixote and Catholicism: Rereading Cervantine Spirituality by Michael McGrath Rosa María Stoops McGrath, Michael, Don Quixote and Catholicism: Rereading Cervantine Spirituality. Purdue UP, 2020. 189 pp. ISBN: 978-1-55753-899-4. This new study proposes an analysis of Don Quixote that concentrates on the role the practice of Catholicism may have played on the creation of Don Quixote and other important characters in Cervantes's works. The central idea of the text is to provide broad possibilities of interpretation through the Catholic lens to approach Cervantes [End Page 148] from a spiritual angle and to question one more time the idea of a universal Cervantes. Michael McGrath explains that the concept behind the title relates to the numerous studies related to Cervantes and their conclusions on his religious stance. McGrath proposes a return to the discussion of Cervantes's spirituality, looking carefully into the lines for "more of what appears on the page" (2), and recognizing that this type of reading will necessarily give place to numerous nuanced interpretations. The book is divided into six chapters, and the introduction provides philosophical and academic bibliography that has regularly led the conversation into the religious outlook of Cervantes's time and their potential influence on his works. The first chapter, "Miguel de Cervantes and Early Modern Catholicism," provides detailed information into Cervantes's background as a baptized Catholic and his work in the service of Cardinal Giulio Acquaviva. McGrath highlights the importance of Cervantes's sojourn in Rome and his exposure to Italian literature. Cervantes's education and military service to the Holy League, according to McGrath, exposed him to the influence of Christian Humanism and important works by Erasmus, St. Ignatius Loyola, St. Augustine, and Teresa of Avila, among others, at formative years of his life. McGrath points out that Cervantes's captivity in Algiers, his refusal to convert to Islam, and the contact with other cultures and religions enlightened his spirituality and his attitude to multicultural societies and practices. In the second chapter, "The Hermeneutics of Cervantine Spirituality," McGrath recognizes that the debate surrounding the religious ideology of Don Quixote centers on Ignatian spirituality and Christian Humanism. This chapter also highlights the difficulty of interpreting Cervantes's spirituality against the complicated tapestry of philosophies and faiths interacting in Spain during his lifetime. Subsequently, in chapter three, "Don Quixote and Moral Theology," McGrath examines the moral considerations at play in the Roman Catholic theological tradition and their importance as an academic discipline during Cervantes's lifetime. McGrath makes the case in this chapter that Don Quixote Part II, Chapter LXXIV provides the reader with the confirmation of Cervantes's life dedication to Catholicism. The following chapter, "Tilting at the Truth: Don Quixote's Spiritual Journey as a Contemplative in Action,'' provides insight into the dramatic transformation undergone by Don Quixote before his death. McGrath undertakes a thoughtful discussion based on the reader's lack of information about Alonso Quijano's religious beliefs before becoming Don Quixote and his actions, which according to McGrath, demonstrate a desire to "imitate the life of Jesus when He assumed a human nature" (85). In chapter five, "The Anthropological Vision of Don Quixote," McGrath discusses the anthropological view of the Human person enacted by the Council of Trent and its Christocentric understanding of humanity in relation to God. The author concedes that Don Quixote's motivation to do good may be more chivalric than ethical, but still seeks to uphold, most of the time, the values of virtuous living to reach God. Finally, chapter six, "Turcos traducidos," as the title indicates, deals with the difficulties of translation —not only literal and textual, but also cultural. Here, McGrath investigates the mix of cultures, traditions, and values repeatedly surfacing in Cervantes's text. Concluding his work, McGrath reaffirms that Cervantes's world is complex and infinite and stresses that individual readings of his works will be different yet incomplete, as the "suceso nunca es simple" (441). [End Page 149] McGrath's study does not categorically answer the question of Cervantes's spirituality or his commitment to Catholicism, as he recognizes in the Conclusion: "The Cervantine criticism I discuss in this book clearly illustrates...

Consolation without Previous Cause in Ignatius's Spiritual Exercises and Zen Satori : A Comparative Study

abstract: This article compares and contrasts the Ignatian concept of consolation without previous cause with the Zen Buddhist concept of satori . The aim is to underscore a unique but not commonly recognized characteristic of Ignatian contemplation and promote interreligious understanding. I argue that Ignatian prayer methods, though primarily kataphatic in their approach, share common features with apophatic spirituality and Zen meditation, even though Zen does not make any reference to God. This article consists of three main parts: In the first part, I delve into Ignatius's own religious experience, particularly the experiences he had during eleven months in Manresa, and interpret these experiences from the lens of the Ignatian consolation without previous cause. In the second part, I explore the overall goal of Zen, focusing on the discussion of Zen sunyata and satori . In the final part, I draw out points of contact and differences between the Ignatian concept of consolation without previous cause and Zen satori with an aim toward better appropriating the Ignatian consolation without previous cause from Zen satori . In doing so, I hope to make Ignatian spirituality more appealing and available to spiritual seekers across religious traditions.

Spirituality of Papar Landscape

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

Integral Ecology As Theosemiotic: A Case For A Pragmatist Theological Ethics

Integral Ecology As Theosemiotic: A Case For A Pragmatist Theological Ethics

Ignatian Spirituality as Inspiration for a Pedagogical Theory of Accompaniment

The article presents Ignatian (Jesuit) spirituality as the source of a pedagogical concept that takes a subjective view of the human being regardless of their social position. Other subjects in the educational process (educator and personal God) are companions on the way to achieving good and developing one’s life potential. Another important aspect of Ignatian spirituality is the assumption that it can also perform a healing function, particularly transcendentally. This function concerns all the structures of human development and can be reflected in many ways of supporting human health. This perspective makes it possible to develop a model of Ignatian pedagogy in which the following elements are present: context, experience, reflection, action and evaluation. Recognising the educational values of these elements makes it possible to develop a pedagogical theory, called the pedagogy of accompaniment, which is reflected in a deep inner and outer sense of human existence. Thus, the purpose of this article is to describe the meaning of Ignatian spirituality for the pedagogy of accompaniment, with reference to its function of supporting the health of the human being, particularly the young.

Pope Francis, the Ethicist: Ignatian Roots, Jesuit Priorities, Contemporary Challenges

The teachings of Pope Francis on such ethical issues as economic justice, family life, ecology, refugee rights and peacemaking reflect core elements of Ignatian spirituality. These include careful discernment, respect for individual consciences, Christian humanism, personalism, attention to the affect and a commitment to practical pastoral flexibility. The pope's engagement with global challenges also reflects the influence of recent institutional priorities of the Society of Jesus, particularly its 2019 Universal Apostolic Preferences and Jesuit responses to globalization and structural injustice.

On Listening?

The article honours Denise Ackermann by seeking to understand why she named Karl Rahner as one of the theologians who influenced her own life and thought. Since the influence seems to flow from his Ignatian spirituality and practices of listening and discerning, the article attempts to understand the background, nature, and role of listening as spiritual practice in Rahner’s life and work. In this process, the tension between transcendental and categorical thinking for him illuminates the tension between listening to her own feelings on the one hand and listening to the Man on the Borrowed Donkey on the other hand, manifest in her own life and work.

Leader, Community and Mission – the Triangle of Ignatian Leadership

RESEARCH OBJECTIVE: The paper is an attempt to articulate the defining features of Ignatian Leadership and to clarify what might distinguish it from other brands of leadership without lapsing into motherhood statements and worn-out clichés.
 THE RESEARCH PROBLEM AND METHODS: The Ignatian leadership style that is presented is grounded in Ignatian spirituality, which is a source of the Spiritual Exercises of Ignatius Loyola. Hence, the research problem was formulated: how can Ignatian leadership be implemented in everyday practice? The method of critical analysis of sources was applied.
 THE PROCESS OF ARGUMENTATION: The paper argues that Ignatian Leadership is, in fact, a radical form of servant leadership, since the Ignatian Leader is at the service not only of the Community, but also–and for Ignatius of Loyola, even more fundamentally–of the Mission entrusted to that Community.
 RESEARCH RESULTS: Concretely, it proposes a conception of Ignatian Leadership as a threeway relationship among the Leader, the Community, and the Mission, in the process, illustrating what magis and cura personalis might mean in one’s exercise of leadership, but also, spelling out, in light of these relationships, the key functions of the Ignatian Leader.
 CONCLUSIONS, INNOVATIONS AND RECOMMENDATIONS: Ignatian leadership is a form of servant leadership insofar as Ignatian Leaders ought to prioritize serving the Community that they lead over their own interests. However, what distinguishes Ignatian Leadership from servant leadership is its explicit and non-negotiable prioritization of service of the Mission as well.

Ignatian Contemplative Pedagogy

Research Objective: There is a growing literature about contemplative pedagogy in higher education, an approach to learning which prioritizes experiential, reflective practices meant to promote autonomy in learning. This essay will explore how Ignatian pedagogy, rooted in the 475-year tradition of Jesuit education, promotes a form of contemplative pedagogy especially apt for what this journal describes as the VUCA world (volatility, uncertainty, complexity and ambiguity).
 Research Problem and Methods: The essay addresses questions particularly relevant in the wake of the global pandemic: how can education promote greater self-care and self-knowledge? How can it promote greater compassion and care for others, especially the marginalized? How can it encourage people, especially the young, to develop practices that promote lifelong learning, flourishing, and responsibility?
 Process of Argumentation: The essay will review some of the burgeoning literature on contemplative pedagogy, and draw from the extensive literature about Ignatian pedagogy and especially the latter’s strong emphasis on processes of reflection for the sake of just action.
 Research Results: The essay will show that there is a rich well of resources in the Ignatian spiritual and pedagogical traditions that promote contemplative pedagogy, and that application of these resources in contemporary educational and formational contexts will help promote lifelong learning, flourishing, and responsibility towards others.
 Conclusions, Innovations, and Recommendations: Educators are encouraged to introduce or develop contemplative practices such as journaling, guided meditations, focused conversations among peers, reflective critical writing, and others.

COACHING MODULE DEVELOPMENT TO BECOME TOUGH PERSONS FOR SIXTH-GRADE ELEMENTARY STUDENTS (BASED ON IGNASIAN SPIRITUALITY)

From the results of pre-study questionnaires distributed to seventeen sixth-grade elementary students of SD Sanjaya Tritis Pakem District and SD Cahaya Bangsa Utama Yogyakarta, researchers obtained data that they had difficulty concentrating in learning because they prefer to play games. In fact, they will face the Regional Education Standardization Assessment (ASPD). Researchers were encouraged to help them doing mindfulness exercises so that they can exercise self-control when facing difficulties or temptations, with the guidance of “Becoming a tough person based on Ignatian Spirituality” module developed by the researchers. The development of the coaching module was carried out by researchers using the five-step ADDIE model, namely: (1) Analysis: distributing questionnaires to obtain information about the duration of time the sixth-grade elementary students spent to study and play games; (2) Design: compiling a grid of coaching modules. (3) Development: compiling a coaching module which then validated by a lecturer and teacher. The average score of the two validators showed a good result, which is 3.4 (from a range of values 1-4), meaning that the coaching module can be tested and published. (4) Implementation: the researchers conducted a trial at SD Sanjaya Tritis Pakem District which was attended by 15 students. (5) Evaluation: from the results of reflection, the students wrote down their intentions to manage the desire to play so they can focus on learning.

On Desire as Narrative: The Centrality of Desire in the Ignatian Spiritual Exercises

On Desire as Narrative: The Centrality of Desire in the Ignatian Spiritual Exercises

Spoločnosť Ježišova a liturgia

The stimulus for the present study is the Jubilee Ignatian Year, which will take place between 20 May, 2021 and 31 July, 2022. During this Jubilee Year, the Society of Jesus will commemorate the 500th anniversary of the injury of St. Ignatius in the battle of Pamplona and his conversion, as well as the 400th anniversary of the canonization of St. Ignatius. The study points to the historical facts that shaped the relationship between the liturgy and Ignatian spirituality. In addition to a brief historical overview of the state of the liturgy at the end of the Middle Ages and during the life of St. Ignatius, our aim was to highlight the interrelationships between the theological dimensions of the liturgy and Ignatian spirituality and the relationship between the life of the Jesuits and the liturgy, especially in the light of the official documents of the General Superiors of the Society of Jesus, Wlodimir LedĂłchowski and Jean­-Baptiste Janssens. “Sentire cum Ecclesia – to think with the Church”, which is an important challenge to the life and work of the Jesuits in today‘s world, is an important dimension of Ignatian spirituality.

Ignatian Pedagogy and Its Religious Inspirations

Research Objective: The aim of this article is to shed light on the religious inspirations that underpin Ignatian Pedagogy.
 The research problem and methods:The research problems involve questions concerning the most important ideas of Ignatian spirituality, which are based on the existential experience of St. Ignatius Loyola, and which are a source of inspiration for Ignatian Pedagogy. Based on the literature, the fundamental ideas of Ignatian Spirituality and their influence on the emergence and development of Ignatian Pedagogy were analysed.
 The process of argumentation:Starting from the historical stages of the formation of the key elements of Jesuit spirituality, the key moments of the spiritual experience of St Ignatius of Loyola are shown. The interpretation of the tenets of the Ignatian tradition and its spirituality made it possible to identify the vital ideas that constitute the sources of Ignatian Pedagogy.
 Research results:The analysis leads to the conclusion that the modern concept of education should be built on the proper concept of the human being. One of the proposals is the concept of a person that we find in Ignatian Pedagogy. It is inspired by Ignatian Spirituality and describes humanity in the perspective of God’s creative act and His love. In this context, the issues of individuality and freedom of each person are especially important. 
 Conclusions, innovations and recommendations: Human existence in the changing and globalised world means a constant need to respond to change. Therefore, education should be understood as the familiarisation of students with change, which is a necessary condition for their development and thus for the progress of society. The Ignatian Pedagogy is effective in this regard, as it assumes an all-round development of a person and involves another person, an educator/mentor, who acts as a kind of witness to the ongoing history of life.