Cover
story Following in the footsteps of Ignatius
By MARGOT PATTERSON
NCR Staff St. Louis
Theyve been called a school
for freedom, a work of teacherly genius and a powerful tool for conversion.
The Spiritual Exercises of St. Ignatius are being turned to by growing
numbers of people who say the 450-year-old primer on prayer and contemplation
offers a personal encounter with the divine that frees them to be more
themselves.
Theres no sense of predicting how youll
change, said Belden Lane, a theology professor at St. Louis University
who did the exercises in 1994-95 and calls them risky in the very best
sense.
A Presbyterian minister who grew up in a fundamentalist Protestant
family, Lane, said the exercises led him to come to terms with his
fathers suicide years ago, his mothers dying during the months he
was doing the exercises and his own mortality. Youre taken into
loss and death and all the denials and illusions you play with. It can be
profoundly disconcerting, Lane said.
Theres a kind of desert journey, he said.
You travel into terrain that you want to forget about. You go there and
you dont run away and you work through your fears and then you have the
experience of Isaiah 35: the desert blooming like a rose.
For Lane, one of the unexpected gifts of the exercises was
rediscovering the aliveness of the Bible, which as a child he had grown up
reading on a daily basis.
For Victoria Carlson-Casaregola, an instructor of English at St.
Louis University, the greatest challenge the exercises presented was
integrating the head and the heart.
Whatever their individual experience, those who practice the
exercises agree that the process is creative and the effects of the exercises
unexpected.
Youre in it in order to be in the act of
becoming, said Vincent Casaregola, an associate professor of English who
did the exercises several years ago. You cant name it ahead of
time, and if you could name it ahead of time youd stop the
process.
A spiritual classic
St. Ignatius of Loyola was still a layman when he began taking
notes on his own spiritual experiences. These formed the genesis of the
spiritual exercises, which Ignatius was eager to share with others in his
lifetime and which have since become a classic work in Christian
spirituality.
Not surprisingly, the Society of Jesus, the religious order
Ignatius founded in 1539, is rooted in Ignatian spirituality. At least twice in
the years leading up to their final vows, all Jesuits make a silent 30-day
retreat in which they do the exercises.
The 19th annotation of the exercises -- so labeled by Ignatius
when he wrote the exercises -- is an at-home retreat that consists of an
eight-month program of prayer in which those doing the exercises, often
referred to as the exercitants, commit to an hour a day of prayer following the
pattern of scripture reading, prayer and contemplation Ignatius laid down. As
exercitants read the gospels and place themselves inside the stories, they are
encouraged to pay attention to how God is inspiring them.
Today the spiritual exercises of St. Ignatius are no longer just
the preserve of Jesuit retreat houses. All of the 28 Jesuit colleges in the
United States and most of the 40-plus Jesuit high schools offer the spiritual
exercises to their faculty and staff, part of an effort these schools have
undertaken in an era of dwindling vocations to the priesthood to transmit a key
element of Jesuit identity and education to their non-Jesuit faculty members
and staff.
Increasingly, its the 19th annotation of the exercises
rather than the classic 30-day retreat that people are turning to, if for no
other reason than that few people have the time to make a month-long retreat.
Even the at-home retreat requires a substantial time commitment.
The surprise is that so many people make that commitment.
It would be safe to say that more people are engaged in
these exercises today than at any time in history, Jesuit Fr. Joseph
Tetlow, secretary for Ignatian spirituality in Rome, wrote in National
Jesuit News in 1995.
The 30-day retreat calls for retreatants to spend five hours a day
in prayer and is divided into four blocks of time that are approximately one
week each. The 19th annotation stretches each of these weeks into several. But
retreatants still spend their time meditating on sin and their own experience
of sin in the period designated as Week 1, on Christs life and early
ministry in Week 2, Christs passion in Week 3 and the resurrected Christ
in Week 4. The exercises follow the liturgical year, which is one reason why
persons practicing the 19th annotation often begin in the autumn and end around
Easter.
Today the popularity of the spiritual exercises has taken on an
independent life of its own. Its kind of a contagious thing,
said Fr. Charles Currie, head of the Association of Jesuit Colleges and
Universities in Washington. When people see how helpful they are, they
tell their friends,
Advocates say people are seeking a spirituality they can adapt to
their busy lives.
People are hungry for a spirituality that fits their own
experience, and the experience of many people today is that they cant go
away to find God. Theyre hungering to find God in the midst of their
everyday life, said Jesuit Fr. Andy Alexander of Creighton University in
Omaha, Neb.
In St. Louis, the Bridges program started by Joan Felling and her
husband, Jim, in 1989 provides the 19th annotation of the spiritual exercises
both through St. Louis University and through Catholic parishes in the city.
Bridges offers another program, Prayer Companions, which trains those who have
done the exercises to become spiritual directors for others doing them.
Approximately 600 people have done the spiritual exercises through Bridges,
most of them attracted by word of mouth. Its success has helped make St. Louis
a center for Ignatian spirituality.
The St. Louis Center for Ignatian Spirituality hosted the first
national conference on Ignatian spirituality in 1999 and will host a second in
2002. But the spiritual exercises are flourishing in many other cities --
Seattle, Boston and Washington, to name just a few -- and myriad retreat houses
and centers around the country.
The spiritual exercises are even available online. Since September
of 1998, Creighton University has offered the 19th annotation of the exercises
at www.creighton.edu/CollaborativeMi nistry/online.html. At the Office
for Collaborative Ministry at Creighton, Alexander and Maureen Waldron
developed the 34-week program for the Web site, which they report is attracting
close to a thousand visitors a day. The 34-week program on the Web includes a
guide leading people through the various movements of the exercises, photos by
the well-known Jesuit photographer Don Doll, a guidepost for the week written
by Jesuit Fr. [Larry] Gillick, a place where retreatants can
share their experiences of the online retreat and several links to related
sites.
Listening to the Spirit
Whether they make the exercises online or off, retreatants are
urged to bring their imagination and all their senses to their contemplation of
specific moments in Jesus life.
Imagination is [Ignatius] favorite faculty of human
beings, said Jesuit Fr. David Fleming, author of a contemporary
translation of the exercises. People think of Ignatian prayer as
meditative. Ignatius does talk a bit about meditation, but his emphasis is on
contemplation -- prayer by imagination.
A theologian who writes about geography and the sacred, Belden
Lane said Ignatius brings both a poetic imagination and a keen understanding of
place to the prayers he prescribes. Meditations on the Nativity and other
moments in Jesus life bring exercitants into the gospel story and make it
their story as well.
You go there. You work through the five senses. You hear the
hornets in the cave, you see the straw thrown over the mud, you smell the urine
of the animals. That place then and there becomes your place here and
now, Lane said.
An intrinsic component to the exercises is a spiritual director.
Those practicing the 19th annotation meet with a spiritual director once a
week. The exercises become a guide to Christian maturity in the freedom of the
Spirit, practitioners say.
The spiritual director is key, said Mary Flick,
assistant vice president of the Office of Mission and Ministry at St. Louis
University. You cant do the spiritual exercises alone, said
Flick, who did the 19th annotation of the exercises in 1994-95 and has since
become a spiritual director guiding others through them.
Ignatius would say pay attention to your desires and in your
desires is what you are called to do, said Joan Felling. And
thats why you have a spiritual director -- to help you listen to the
Spirit.
The emphasis on reflection, interior experience and imagination
may account for why people so frequently describe the exercises as
transformative in unpredictable ways.
I describe Ignatius as the great reflector because he has
you pray and then reflect in your journal, and then he has you sometimes repeat
that, Felling said. He encourages people to keep careful notes of
their prayer, and he kept careful notes and thats why we have the
spiritual exercises.
In particular, Ignatius directs retreatants to attend to movements
of consolation and desolation theyre experiencing within themselves,
consolation being described as anything that moves a person to greater hope,
faith and love of God and desolation as movements toward selfishness and
self.
In reflecting about their own life story as they contemplate
Jesus life and in observing the emotions generated by their prayers,
retreatants say they gain both a more intimate relationship with God and a
greater understanding of themselves and their deepest desires.
People think of Ignatius as a very organized, intellectual man,
but just the opposite is true, Fleming said. He [Ignatius] is the saint
who has given us an understanding of discernment, and discernment is based on
feelings. Discernment is learning the language as spoken in or through my
feelings. God does not so much touch our minds as touch our hearts, said
Fleming.
Marian Cowan of the Sisters of St. Joseph of Carondelet, a
spiritual director for the exercises and author of a contemporary version of
them titled Companions in Grace, said discerning means I can
figure out whether the desires that arise in me come from God or not.
Discernment is a tool that helps people to not only determine and decide
between the good and bad in their desires but to choose between competing
goods, she explained.
Inevitably, the spiritual exercises promote a better appreciation
of a saint whos been frequently misunderstood and sometimes vilified over
the centuries.
Mysticism of service
Contradictions in the portrayal of Ignatius abound. Perhaps few
saints have acquired a reputation so at odds with reality. Often pictured as a
stern military man, Ignatius was never a professional soldier but a gentleman
at arms inspired by chivalric ideals who, after his conversion, would break
into tears sometimes four or five times a day, the effect of the gratitude he
felt for Gods goodness. Conscious of his own early follies in the
spiritual life, he never prescribed set prayers and penances for members of the
Society of Jesus, and the spiritual exercises that he spent his life giving
were meant to be adapted to every individuals needs and temperament.
Fleming calls Ignatian spirituality a spirituality that is dynamic
and active and reflects a mysticism of service. A lot of people
dont associate Ignatius with mysticism at all, but the reason Ignatian
spirituality has the flavor it does is because it comes out of his mystical
experiences, said Fleming. Ignatius likes us to enter into our
dreams and then he wants our dreams to be shaped by Jesus and the gospels.
Ignatian spirituality always calls for creativity. How does it come together --
my dreams and the needs of the world, the church, my family?
Though in this country the revival of the spiritual exercises of
Ignatius has largely taken place during the last 30 years, and particularly the
last 10, Jesuit Fr. John Padberg of the Institute of Jesuit Sources in St.
Louis notes the conditions for the possibility of this resurgence began a
hundred years ago with the discovery and publication of original source
materials that gave a truer picture of what Ignatius and the early Jesuits
thought and did. Incredibly, Padberg said, the autobiography and diary of
Ignatius had sat unread, unedited and unpublished in the Jesuit archives for
300 years. When these and the writings of the other early Jesuits first began
to be published in the 1890s, at that point we began to recover our
history, Padberg said.
The Second Vatican Council in the 1960s added further impetus to
Ignatian scholarship. The council directed that religious orders should both
respond to the needs of the present day and recover their original founding
charism, a directive that the Jesuits were ready to respond to because they had
a wealth of documents to help them do this. A tireless correspondent, Ignatius
wrote approximately 7,000 letters as head of the Society of Jesus and insisted
that his scattered companions in the Society of Jesus write quarterly reports
from wherever they were posted. Few of Ignatius letters were published
before the 1950s. Even now only about 150 of Ignatius letters are
available in English; in the next few years the Institute of Jesuit Sources
will publish an expanded collection of about 600.
Only after the Jesuits rediscovered Ignatius can you begin to talk
about the resurgence of Ignatian spirituality, Padberg said, who notes that
Ignatius autobiography and diary brought a fresh appreciation of Ignatius
as a mystic and teacher of prayer.
The resurgence of Ignatian spirituality started with the
Jesuits and it didnt start in the United States. It started in Europe
with the rassourcement -- the investigation of the theology of the
early church that took place especially in the 1930s and 40s, Padberg
said.
Laypeople lead exercises
In Europe, people were giving individually directed retreats to
laypeople in the early 1940s. That didnt begin to be popular in this
country for laypeople until the late 1960s at the earliest, Padberg said.
Today the laity is taking a leading role in the dissemination of
the exercises,sometimes with the religious and sometimes without and sometimes
via technology. As of early March, more than 230,000 hits had been recorded at
the Creighton University Web site. Alexander and Waldron say theyve
received myriad letters from people saying their lives had been changed because
of the online retreat.
Weve had so many letters from people who said they
were just searching around the Net and they found this site a haven for the
kind of spiritual nourishment they were seeking, said Alexander.
The online retreat does not offer spiritual direction. Alexander
and Waldron said they decided to offer the online exercises without a director
because there are many people who have access to the Internet who would never
speak to a spiritual director but who are nonetheless hungry for what the
exercises offer. Waldron noted that many of the people who use the online
retreat are people living in isolated circumstances. She mentioned a rancher in
western Nebraska who lives 60 miles from town, a woman in Haiti who logs on to
the site whenever the erratic electricity supply in Haiti allows her to, a
woman in her 80s in Edinburgh, Scotland, dying from cancer.
I think theres a desire in every human being to draw
closer to God, but the time and the place are not always there, Waldron
said. We think were following Ignatius, who had a practice of
leaving the churches and going out into the public squares to preach.
People have adapted the site in various ways. Alexander and
Waldron said theyve heard from a priest in the Philippines who works in a
school with few computers. Each week he prints out that particular weeks
guide to the exercises and posts it on the bulletin board so that others in the
school can do the retreat. A parish in Cincinnati did the online exercises and
formed sharing groups for each of the 34 weeks; another parish in Long Island,
N.Y., set up a bulletin board on the U.S. Catholic Web site for
parishioners to share thoughts.
The Creighton University Web site also functions as a resource
center, offering a list of Jesuit retreat centers around the world as well as
information on the martyrs in El Salvador, spirituality links, and links to
Catholic information sites.
An evangelizing mission
The Spiritual Exercises of St. Ignatius is less a book to
be read cover to cover than an instruction manual for spiritual directors. Most
directors discourage retreatants from reading the exercises until theyve
finished their retreat. Alexander points out that just reading the exercises is
meaningless. If I read an exercise book, I dont get in better
shape. I have to do the exercises.
Despite its dry language, the book has been published several
thousand times. People continue to be influenced and inspired by the exercises,
as much or more today as when Ignatius wrote his exercises.
Fleming said Ignatian spirituality is a practical spirituality
that touches in right where people live. It really does help them live
their ordinary lives with a God perspective, with a real sense of the value of
what they do. People feel that the way they live makes a difference not just to
themselves but to the people they live with.
[Ignatian spirituality] is not a spirituality at odds with
the world, Alexander said. Ignatius saw the world as good because
God made it and didnt feel we needed to leave the world to transform
it.
In Venice where Ignatius and his companions went in 1537, hoping
to board ship for the Holy Land, they worked in hospitals for people stricken
with syphilis. In Rome, their first church was chosen for its proximity to
government offices, the papal courts, poor peoples homes and houses of
prostitutes. There they opened orphanages, a house of instruction for Jewish
converts, a house of refuge for prostitutes. Education, which became the
Jesuits chief endeavor, was something Jesuits glided into,
according to John OMalleys influential work The First
Jesuits.
Ignatius said whoever wanted to join the Society of Jesus should
keep in mind the following characteristics of a member of the society: He
is a member of a community founded chiefly to strive for the progress of souls
in Christian life and doctrine, and for the propagation of the faith by means
of the ministry of the word, the spiritual exercises, and works of charity
The spiritual exercises still accomplish this goal, seeding and
strengthening faith.
[Ignatius] has been able to translate his experience into a
format that for lack of a better word evangelizes, that somehow transforms you
from a passive Christian to a Christian who is in love with God and committed
to the reign of God, Joan Felling said.
Those who have completed the exercises describe their effect in
the language of Easter: a renewed sense of Gods love, joy and freedom,
growth and rebirth.
Ignatius helps us see that a grateful person is a generous
person, Alexander said. Once I become overwhelmed by Gods
love for me, I want to share that love. Thats what we say is the mystery
of the cross and the resurrection of Jesus.
Margot Pattersons e-mail address is
mpatterson@natcath.org
National Catholic Reporter, April 13, 2001
[corrected May 4, 2001]
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