Ignatian Spiritual Exercises can do for YOU

on Jesuit values and Ignatian spiritual exercises – Uptown Messenger

The Ignatian Adventure: Experiencing the Spiritual Exercises of St. Ignatius in Daily Life

$14.95
  • Review
  • TAG : The Ignatian Adventure: Experiencing the Spiritual Exercises of St
ADD TO CART
  • Mark Rotsaert When Are Spiritual Exercises Ignatian Spiritual Exercises? Précis: In his keynote address to the European Conference on the Spiritual Exercises, the author affirmed that adaptation is essential the Exercises. The Exercises are original in method because prayer is aimed at choosing a way to live. The ignatian meditations are original, not only in content, but in their contribution to choosing. The review of prayer, integral to discernment, reveals felt knowledge. Finally, on method, there are no Ignatian Exercises without a director. The content is original principally in the Exercises emphasis on the risen Christ, rare for their time. Also original in some ways are the rules for discernment, and the insistence that the Exercises must go on while thinking along with the Church. The author ends with brief remarks on Annotations 18 and I was asked to answer the question: When are spiritual exercises Ignatian Spiritual Exercises? Are all the adaptations of the Spiritual Exercises real Ignatian exercises? It is not so easy to give the right answer. The aim of my speech is to help your reflection, not to impose my views on you. I am not here to tell you what is the correct answer, the right one, the only one. I am afraid I don t have the right answer. But we have to avoid two extreme positions: on the one hand, only the thirty days retreat following the book of Ignatius is the real Ignatian retreat; on the other hand, all kinds of retreats, all kinds of spiritual exercises, are Ignatian exercises. Such extreme numero 98 Review of Ignatian Spirituality

    Mark Rotsaert When Are Spiritual Exercises Ignatian Spiritual Exercises? Précis: In his keynote address to the European Conference on the Spiritual Exercises, the author affirmed that adaptation is essential the Exercises. The Exercises are original in method because prayer is aimed at choosing a way to live. The ignatian meditations are original, not only in content, but in their contribution to choosing. The review of prayer, integral to discernment, reveals felt knowledge. Finally, on method, there are no Ignatian Exercises without a director. The content is original principally in the Exercises emphasis on the risen Christ, rare for their time. Also original in some ways are the rules for discernment, and the insistence that the Exercises must go on while thinking along with the Church. The author ends with brief remarks on Annotations 18 and I was asked to answer the question: When are spiritual exercises Ignatian Spiritual Exercises? Are all the adaptations of the Spiritual Exercises real Ignatian exercises? It is not so easy to give the right answer. The aim of my speech is to help your reflection, not to impose my views on you. I am not here to tell you what is the correct answer, the right one, the only one. I am afraid I don t have the right answer. But we have to avoid two extreme positions: on the one hand, only the thirty days retreat following the book of Ignatius is the real Ignatian retreat; on the other hand, all kinds of retreats, all kinds of spiritual exercises, are Ignatian exercises. Such extreme numero 98 Review of Ignatian Spirituality

  • 40 SPIRITUAL EXCERCISES My experience is that one has to have a set of quite high criteria for who will do the Exercises in daily life. First, the normal requirements for doing the full Spiritual Exercises, but also some more specific conditions, because of the duration of the experience (6 to 12 months or more), and the practical environment of the person (family life, social commitments). Annotation 18. The Spiritual Exercises have to be adapted to the dispositions of the persons who wish to receive them, that is, to their age, education or ability, in order not to give to one who is uneducated or of little intelligence things he cannot easily bear and profit by. Again, that should be given to each one by which, according to his wish to dispose himself and to profit. Ignatius gives further in the eighteenth annotation different examples of how to adapt the Spiritual Exercises. The criterion is always what helps the person who shows a desire for spiritual growth or a more Christian lifestyle. The criterion for starting the Spiritual Exercises and for going on is this particular person. So, many adaptations are possible. The question Ignatius raises: Is this person helped in his desire to gain some spiritual profit? Does this means that every kind of adaptation, along the lines of Ignatius eighteenth annotation, can be called Ignatian? I am afraid not. I hope I have given you some criteria to help you to discern what we may call Ignatian Spiritual Exercises. And I finish with the observation I made at the beginning: Avoid two extremes: to say, only the thirty-day retreat is Ignatian, or to say, all kind of spiritual exercises are Ignatian. Review of Ignatian Spirituality xxx11, 111 / 2001

    36 SPIRITUAL EXCERCISES proper for him. In the Spanish text, sentir más las internas noticias, consolaciones y divinas inspiraciones. The knowledge that is meant in these texts of the Spiritual Exercises is much more than knowing with our intellect. It is knowing with our heart, in which a person is totally involved, intellect, memory, will, and affectivity. To discern our inner movements we need not only great inner refinement, but also an experienced guide. The One Giving the Exercises This guide - he who gives the Exercises - is absolutely necessary in Ignatian Spiritual Exercises. You cannot do the Exercises if nobody is giving you the Exercises! This means more than giving the text of the next exercise Ignatius never gave the text of the book to the one who was doing the Exercises. The guide of the person doing the Exercises has to know, as well as possible, the person he intends to help. The guide has to see how to adapt the book to this particular person. He who is doing the Exercises doesn t know the Exercises, so how could he adapt what he doesn't know? Ignatius seems to be the first... The more the person enters into the process of the Spiritual Exercises, the more Ignatius gives him freedom to adapt what is asked by Ignatius in the book. Ignatius says in the Fourth Week [228]: Though in all the contemplations a certain number of points were given as three, or five, etc. the person who is contemplating can set more or fewer points, according as he finds it better for him. Ignatius supposes that the person has learned during the three Weeks before what is better for him and what not. The guide was his help in discerning inner movements [17]. But the guide has to know and to understand also the process of the Spiritual Exercises. He cannot use the book of Ignatius like a cookbook! In the book of Ignatius, you don t find recipes that have to be carefully Review of Ignatian Spirituality xxx11, 111 / 2001

  • 32 SPIRITUAL EXCERCISES thirty days retreat in eight days? If so, why should you do a thirty days retreat? So we can ask ourselves, Is every eight day retreat based on the Spiritual Exercises an Ignatian retreat? This is not so evident. What makes spiritual exercises Ignatian Spiritual Exercises? One way to tackle this question is to see what is original in the Spiritual Exercises of Ignatius. This helps us to discover what is Ignatian. The Originality of the Method There is not much singularity in the way Ignatius uses some forms of prayer of his time. He learned how to meditate, how to contemplate, reading the Life of Christ written by Ludolph the Carthusian. But Ignatius proposes to every good Christian to contemplate the life of Christ in order to come to a good decision about his life, to take a good decision. The Spiritual Exercises are composed in order to lead to a choice. There is no other spiritual book in the sixteenth century, no other prayer book that shows us a way to come to a good decision, to a good choice by contemplating the life of Christ. The Spiritual Exercises are composed in order to lead to a choice Most of the individual elements of Ignatius Spiritual Exercises are not specifically Ignatian; Ignatius uses the spiritual items of his time. But the way he puts it all together is very Ignatian! To propose a process of four weeks one week of conversion and three weeks to contemplate the life of Christ to come to a good choice on how to manage your life, this is the originality of the Spiritual Exercises. Does this mean that a choice has to be made in every retreat, even in a eight-day retreat, to be Ignatian? Of course, it is always possible to make a choice in any kind of retreat. But the way Ignatius proposes is a process of four weeks with clear and important transitions. After the First Week there is the important contemplation of The Call of the Temporal King [91-100]; and during the Second Week there is the meditation on Two Standards [ ; the meditation on Three Pairs of Men [ ]; and the Review of Ignatian Spirituality xxx11, 111 / 2001

Sign up for the Ignatian Spirituality Center of Kansas City ..

40 SPIRITUAL EXCERCISES My experience is that one has to have a set of quite high criteria for who will do the Exercises in daily life. First, the normal requirements for doing the full Spiritual Exercises, but also some more specific conditions, because of the duration of the experience (6 to 12 months or more), and the practical environment of the person (family life, social commitments). Annotation 18. The Spiritual Exercises have to be adapted to the dispositions of the persons who wish to receive them, that is, to their age, education or ability, in order not to give to one who is uneducated or of little intelligence things he cannot easily bear and profit by. Again, that should be given to each one by which, according to his wish to dispose himself and to profit. Ignatius gives further in the eighteenth annotation different examples of how to adapt the Spiritual Exercises. The criterion is always what helps the person who shows a desire for spiritual growth or a more Christian lifestyle. The criterion for starting the Spiritual Exercises and for going on is this particular person. So, many adaptations are possible. The question Ignatius raises: Is this person helped in his desire to gain some spiritual profit? Does this means that every kind of adaptation, along the lines of Ignatius eighteenth annotation, can be called Ignatian? I am afraid not. I hope I have given you some criteria to help you to discern what we may call Ignatian Spiritual Exercises. And I finish with the observation I made at the beginning: Avoid two extremes: to say, only the thirty-day retreat is Ignatian, or to say, all kind of spiritual exercises are Ignatian. Review of Ignatian Spirituality xxx11, 111 / 2001