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IGNATIUS of LOYOLA (C.1491–1556)1
CHAPTER SIX IGNATIUS OF LOYOLA (c.1491–1556)1 Ignatius of Loyola a theologian? On what grounds? The only book that he wrote entirely on his own was the Spiritual Exercises, hardly a work of “theology.” His correspondence, though the largest of any single person from the sixteenth century, presents problems with trying to discover in it a theology. The correspondence mainly consists of practical directives and suggestions to members of the newly founded Society of Jesus as to how they might deport themselves in the diverse and sometimes exotic situations in which they found themselves, whether in Paris, Vienna, Lisbon, Brazil, or India, whether as itinerant preachers to peasants in obscure hamlets or as founders of schools in large urban centers. Moreover, most of the extant correspondence of almost 7,000 letters dates after 1547, when Juan Alfonso de Polanco became Ignatius’s secre- tary.2 The collaboration between Ignatius and Polanco was so close that it is often difficult to know just what to attribute to Ignatius, what to Polanco. Almost the same can be said of the Jesuit Constitutions, which Ignatius agreed to draft when elected superior general of the Society a few months after its formal approval as a religious order by Pope Paul III in September 1540. Although the traditional interpretation that Ignatius himself was the principal inspiration behind the Constitutions still stands, much of the wording, arrangement, and many of the details must be attributed to Polanco. Everything was submitted to Ignatius for approval and revision, but, as in any case of such close collaboration, the problem of authorship cannot be solved by facilely assigning contents to Ignatius and form to Polanco. -
Great Cloud of Witnesses.Indd
A Great Cloud of Witnesses i ii A Great Cloud of Witnesses A Calendar of Commemorations iii Copyright © 2016 by The Domestic and Foreign Missionary Society of The Protestant Episcopal Church in the United States of America Portions of this book may be reproduced by a congregation for its own use. Commercial or large-scale reproduction for sale of any portion of this book or of the book as a whole, without the written permission of Church Publishing Incorporated, is prohibited. Cover design and typesetting by Linda Brooks ISBN-13: 978-0-89869-962-3 (binder) ISBN-13: 978-0-89869-966-1 (pbk.) ISBN-13: 978-0-89869-963-0 (ebook) Church Publishing, Incorporated. 19 East 34th Street New York, New York 10016 www.churchpublishing.org iv Contents Introduction vii On Commemorations and the Book of Common Prayer viii On the Making of Saints x How to Use These Materials xiii Commemorations Calendar of Commemorations Commemorations Appendix a1 Commons of Saints and Propers for Various Occasions a5 Commons of Saints a7 Various Occasions from the Book of Common Prayer a37 New Propers for Various Occasions a63 Guidelines for Continuing Alteration of the Calendar a71 Criteria for Additions to A Great Cloud of Witnesses a73 Procedures for Local Calendars and Memorials a75 Procedures for Churchwide Recognition a76 Procedures to Remove Commemorations a77 v vi Introduction This volume, A Great Cloud of Witnesses, is a further step in the development of liturgical commemorations within the life of The Episcopal Church. These developments fall under three categories. First, this volume presents a wide array of possible commemorations for individuals and congregations to observe. -
Ignatius, Faber, Xavier:. Welcoming the Gift, Urging
IGNATIUS, FABER, XAVIER:. WELCOMING THE GIFT, Jesuit working group URGING THE MISSION Provinces of Spain “To reach the same point as the earlier ones, or to go farther in our Lord” Const. 81 ent of 1539 was approaching. Ignatius and the first companions know that in putting themselves at the Ldisposition of the Pope, thus fulfilling the vow of Montmartre, the foreseeable apostolic dispersion will put an end to “what God had done with them.” What had God done in them, and why don’t they wish to see it undone? Two lived experiences precede the foundation of the Society which will shape the most intimate desire of the first companions, of their mission and their way of proceeding: the experience of being the experience of being “friends “friends in the Lord” in the Lord” and their way of and their way of helping others by helping others by living and living and preaching preaching “a la apostólica” “a la apostólica” (like (like apostles) apostles). The first expression belongs to St. Ignatius: “Nine of my friends in the Lord have arrived from Paris,” he writes to his friend Juan de Verdolay from Venice in 1537. To what experience of friendship does Ignatius allude? Without a doubt it refers to a human friendship, born of closeness and mutual support, of concern and care for one another, of profound spiritual communication… It also signifies a friendship that roots all its human potential in the Lord as its Source. It is He who has called them freely and personally. He it is who has joined them together as a group and who desires to send NUMBER 112 - Review of Ignatian Spirituality 11 WELCOMING THE GIFT - URGING THE MISSION them out on mission. -
Saints, Signs Symbols
\ SAINTS, SIGNS and SYMBOLS by W. ELLWOOD POST Illustrated and revised by the author FOREWORD BY EDWARD N. WEST SECOND EDITION CHRIST THE KING A symbol composed of the Chi Rho and crown. The crown and Chi are gold with Rho of silver on a blue field. First published in Great Britain in 1964 Fourteenth impression 1999 SPCK Holy Trinity Church Acknowledgements Marylebone Road London NW1 4DU To the Rev. Dr. Edward N. West, Canon Sacrist of the Cathedral Church of St. John the Divine, New York, who has © 1962, 1974 by Morehouse-Barlow Co. graciously given of his scholarly knowledge and fatherly encouragement, I express my sincere gratitude. Also, 1 wish to ISBN 0 281 02894 X tender my thanks to the Rev. Frank V. H. Carthy, Rector of Christ Church, New Brunswick, New Jersey, who initiated my Printed in Great Britain by interest in the drama of the Church; and to my wife, Bette, for Hart-Talbot Printers Ltd her loyal co-operation. Saffron Walden, Essex The research material used has been invaluable, and I am indebted to writers, past and contemporary. They are: E. E. Dorling, Heraldry of the Church; Arthur Charles Fox-Davies, Guide to Heraldry; Shirley C. Hughson of the Order of the Holy Cross, Athletes of God; Dr. F. C. Husenbeth Emblems of Saints; C. Wilfrid Scott-Giles, The Romance of Heraldry; and F. R. Webber, Church Symbolism. W. ELLWOOD POST Foreword Contents Ellwood Post's book is a genuine addition to the ecclesiological library. It contains a monumental mass of material which is not Page ordinarily available in one book - particularly if the reader must depend in general on the English language. -
Saint Ignatius of Loyola Fun Pack
Saint Ignatius of Loyola Keep this story for the next 3 weeks to complete the activities in this fun pack! Saint Ignatius of Loyola was born at the castle of Loyola in Guipuzcoa, Spain in 1491. He had 12 older brothers and sisters, and was named Inigo at birth. He later changed his name to Ingatius, probably to fit in better with people in France and Italy where he lived for part of his adulthood. We don’t know a lot about his childhood, but when he was old enough he joined the army in Spain to fight against the French. However his military career ended when he was hit by a cannonball and it broke his leg. He went back to his family’s castle, and while he was recovering he read about the lives of saints. He was so inspired by the life of Jesus, the Gospels and the lives of saints that he decided to dedicate his life to God. He wanted to be like Saint Francis of Assisi and other great saints. He visited the Holy Land and studied at the University of Paris. In 1534, he took a vow of poverty and just a few years later in 1539 he and several others formed the Society of Jesus, also known as Jesuits. They were a group whose members served the Pope as missionaries. The Society of Jesus is also known for having produced many saints in the years following. Saint Ignatius of Loyola was a great leader of the Jesuits and was zealous in opposing the division of Christians during the Protestant Reformation. -
“Anonymous Christian”? 39 Especially in Discussions Concerning the Theology of Religions
기고문 “Anonymous Christian” ? Hitoshi Kawanaka S.J. Japan, Sophia University Introduction: “Anonymous Christian” – A Controverted Term of Karl Rahner Karl Rahner (1904‒1984)1) is doubtless one of the most significant and influential Catholic theologians of the 20th century. He is also of consequence for the Church of the 21st century, since at Vatican II, which was a council of the “world-Church (Weltkirche),”2) he played a decisive role as a “peritus” or official theological consultant, and exerted a major influence over the drafting of many of the conciliar documents. In fact, his theological traces may be detected in almost all conciliar documents including the Dogmatic Constitution on the Church (Lumen Gentium), the golden jubilee of which we celebrate this year. Despite the fact that since his death in 1984 his name has gradually faded into oblivion, yet it still often merits mention and he is frequently the target of criticism, 1) The following works of Karl Rahner are cited as follows: Theological Investigations (TI), 23, (London: Darton, Longman & Todd, 1961‒1992); Schriften zur Theologie (STh), 16, (Zürich: Benzinger, 1954‒1984); Sämtliche Werke (SW), 32, (Freiburg i.Br.: Herder, 1995‒). 2) K. Rahner, “The abiding Significance of the Second Vatican Council”, TI 20, 90‒102, at 91f. (STh 14, 304). “Anonymous Christian”? 39 especially in discussions concerning the theology of religions. The central concept that has been focused upon in Rahner’s theology is that of the “anonymous Christians(anonyme Christen)” or “anonymous Christianity(anonymes Christentum).”3) The theory of the “anonymous Christian” is possibly both “the most celebrated and most controversial theme of the Rahnerian corpus,”4) partly owing to false impressions or misunderstandings and partly because of a fundamental problem within the concept.5) In the following lines I wish to probe this concept of “anonymous Christian” in order to clarify what Rahner meant exactly by the term, and see what really mattered for him. -
Jesuits: Ignatius Loyola
Boston College—Office of University Mission and Ministry Jesuits: Ignatius Loyola Exploring the Jesuit and Catholic dimensions of the university's mission Iñigo de Loyola (he adopted the name Ignatius when he was a student in Paris) was born in the Basque region of Spain in 1490 and died at Rome in 1556. He was one of a remarkable group of men and women who decisively influenced the Catholic Church at the dawn of the modern era. Probably the best approach to his life is to begin with the so-called Autobiography, an account of his conversion and subsequent life up to the founding of the Society of Jesus, which Ignatius dictated late in life. While fragmented and incomplete, it gives a retrospective narrative of the origins and development of his religious vocation. Sections of it are invaluable for an understanding of the discernment of spirits, the centrality of mission in the Society of Jesus, and the importance of personal religious experience in the Spiritual Exercises. A convenient edition is The Autobiography of St. Ignatius Loyola with Related Documents, edited by John C. Olin and translated by Joseph F. O’Callaghan (New York: Harper & Row, 1974; Fordham University Press, 1992). The Autobiography, together with the text of the Spiritual Exercises and a number of Ignatius' letters, is also available in a handy paperback, St Ignatius Loyola: Personal Writings (Penguin, 1996). Three longer biographies are accessible and readable. One is The First Jesuit: St. Ignatius Loyola, by Mary Purcell (Loyola University Press, Chicago, 1957). The second one is Ignatius of Loyola, The Pilgrim Saint by Jose Ignacio Tellechea Idigoras, translated with a preface by Cornelius Michael Buckley, S.J. -
Myths, Misquotes and Misconceptions About St. Ignatius Loyola Fr
Jesuit Higher Education: A Journal Volume 5 | Number 1 Article 4 May 2016 Myths, Misquotes and Misconceptions about St. Ignatius Loyola Fr. Barton T. Geger S.J. Regis University, [email protected] Follow this and additional works at: https://epublications.regis.edu/jhe Recommended Citation Geger, Fr. Barton T. S.J. (2016) "Myths, Misquotes and Misconceptions about St. Ignatius Loyola," Jesuit Higher Education: A Journal: Vol. 5 : No. 1 , Article 4. Available at: https://epublications.regis.edu/jhe/vol5/iss1/4 This Scholarship is brought to you for free and open access by ePublications at Regis University. It has been accepted for inclusion in Jesuit Higher Education: A Journal by an authorized administrator of ePublications at Regis University. For more information, please contact [email protected]. Geger: Myths, Misquotes, and Misconceptions about St. Ignatius Loyola Myths, Misquotes and Misconceptions about St. Ignatius Loyola Fr. Barton T. Geger, S.J. Regis University ([email protected]) Abstract A number of inaccuracies are circulating in the field of Ignatian Spirituality that can hinder a richer and more profitable understanding of the saint and his doctrine. Jesuits and colleagues would do well to remain conscious of the conditions that generate and perpetuate these inaccuracies. Also included in this essay is the true origin of a quotation popularly attributed to Fr. Pedro Arrupe, SJ, “There is nothing more practical than finding God.” Introduction makes it risky to deny that something is to be found inside. Today, however, one can search U.S. Jesuits and colleagues in the last sixty years most of these sources electronically or with have made tremendous strides in the promotion concordances. -
Discernment of Spirits" in the Early Church Joseph T
ON "DISCERNMENT OF SPIRITS" IN THE EARLY CHURCH JOSEPH T. LIENHARD, S.J. Marquette University HE TERM "discernment" is used frequently—some might think too Tfrequently—in contemporary spiritual theology. It is itself a biblical term and has a long and somewhat complex history. In modern usage it is found in three different phrases: "Ignatian discernment" or simply "discernment," "communal discernment," and "discernment of spirits." The first has been studied by (among others) John C. Futrell. He writes that "there is no more central theme in Ignatian spirituality or, for that matter, in Christian spirituality itself than that of discernment."1 He describes this discernment as a "conception, which involves choosing the way of the light of Christ instead of the way of the darkness of the Evil One and living out the consequences of this choice through discerning what specific decisions and actions are demanded to follow Christ here and now."2 He later describes the goal of discernment as arriving "at the choice of authentic Christian response to the word of God in each concrete situation in life."3 As Futrell presents it, discernment is an act of choosing among morally good possible actions under the guidance of grace, and presupposes both the existence of divine providence and an obscurity in the manifestation of the divine will. The second phrase is "communal discernment," defined by Jules J. Toner as "a process undertaken by a community as a community for the purpose of judging what God is calling that community to do."4 The term is apparently a recent one. -
Jesuit Devotions
Jesuit Devotions Relics of Christ and the Saints Defining characteristics of that part of Catholic devotion known as Jesuit Saints Jesuit devotion derive from Jesuit spirituality, understood as those The Jesuits were active agents in promoting the cult of relics in their missions Jesuit iconography changed dramatically after 1622, with the canonization means used to draw a person closer to God that are particular to throughout the world. On the Feast of of the first Jesuit saints, Ignatius of Loyola and Francis Xavier. From All Saints in 1578, the Jesuits organized a that point on, those and later Jesuit saints, (including Francis Borja, the insights of St. Ignatius Loyola and amplified by later Jesuits. Any festive reception of 214 relics of European Aloysius Gonzaga, and Stanislaus Kostka), occupied a dominant place in consideration of Jesuit devotion must be rooted in Ignatius’s Spiritual saints that Pope Gregory XIII (reigned 1572- Jesuit imagery and devotion. 1585) had sent them to be distributed in the Exercises, the foundational spiritual document of the Society of Jesus. churches of Mexico City. In order to guard While the iconography of the Society is varied, more and more of it came In the Exercises, Ignatius employed what has been described as a them, eighteen sumptuous reliquaries to be dominated by images of the saints, the blessed, and the martyrs of the of gold, silver and precious stones were order. This phenomenon marked the Jesuit enterprise throughout the world. “theology of visibility” to guide the exercitant to a knowledge of self crafted, which were taken in procession Whenever Jesuit saints were depicted together, Ignatius invariably stood at from the cathedral to the College of the their head, with Francis Xavier almost as invariably at his side. -
New Readings of Heinrich Suso's Horologium Sapientiae
New Readings of Heinrich Suso’s Horologium sapientiae Jon Øygarden Flæten Dissertation submitted for the degree of philosophiae doctor (ph.d.) Faculty of Theology, University of Oslo, 2013 © Jon Øygarden Flæten, 2013 Series of dissertations submitted to the Faculty of Theology,University of Oslo No. 46 ISSN 1502-010X All rights reserved. No part of this publication may be reproduced or transmitted, in any form or by any means, without permission. Cover: Inger Sandved Anfinsen. Printed in Norway: AIT Oslo AS, 2013. Produced in co-operation with Akademika publishing. The thesis is produced by Akademika publishing merely in connection with the thesis defence. Kindly direct all inquiries regarding the thesis to the copyright holder or the unit which grants the doctorate. Akademika publishing is owned by The University Foundation for Student Life (SiO) 1 Acknowledgements This work has been made possible by a scholarship from the Faculty of Theology at the University of Oslo. I am grateful to the factuly for this opportunity and for additional funding, which has enabled me to participate on various conferences. Professor Tarald Rasmussen has been my supervisor for several years, and I am deeply grateful for steady guidance, encouragement and for many inspiring con- versations, as well as fruitful cooperation on various projects. Among many good colleauges at the faculty I especially want to thank Eivor Oftestad, Kristin B. Aavitsland, Sivert Angel, Bjørn Ole Hovda, Helge Årsheim, Halvard Johannesen, and Vemund Blomkvist. I also want to express my thanks to the Theological Library for their services, and to Professor Dag Thorkildsen. This study is dedicated to my parents, Helga Øygarden and Ole Jacob Flæten. -
Lumen Gentium 16 Anonymous Christians, Pelagianism, and Islam
Volume 40 Number 3 Article 1 March 2012 Lumen Gentium 16 Anonymous Christians, Pelagianism, and Islam Eduardo J. Echeverria Follow this and additional works at: https://digitalcollections.dordt.edu/pro_rege Part of the Religion Commons Recommended Citation Echeverria, Eduardo J. (2012) "Lumen Gentium 16 Anonymous Christians, Pelagianism, and Islam," Pro Rege: Vol. 40: No. 3, 1 - 17. Available at: https://digitalcollections.dordt.edu/pro_rege/vol40/iss3/1 This Feature Article is brought to you for free and open access by the University Publications at Digital Collections @ Dordt. It has been accepted for inclusion in Pro Rege by an authorized administrator of Digital Collections @ Dordt. For more information, please contact [email protected]. Editor’s Note: Dr. Echeverria wrote this article in response to Dr. John V. Fesko’s “Machen and the Gospel” (Pro Rege 40.1 (September 2011): 18-27). Lumen Gentium 16 Anonymous Christians, Pelagianism, and Islam about Machen, especially Fesko’s exhortation to stand with Machen against theological liberalism: “Machen’s stand against liberalism must be our stand against the same, and we must fight the battle with the same weapons: the Word of God and the gospel of Jesus Christ.”2 Can I get a witness? I, for one, say Amen! Significantly, although Professor Fesko does not mention this fact, Machen aligns himself with Roman Catholics, finding common ground with them, in his stand against liberalism. Machen, entangled in a controversy with the Protestant liberal thought of the Presbyterianism of his day, observed, in what is rightly regarded to be a by Eduardo J. Echeverria classic of American evangelical thought, namely, Christianity and Liberalism (1923), that a wide “gulf ” existed between evangelical Protestantism and Roman Catholic thought.