Saint Ignace de Loyola
Fondateur de la Compagnie de Jésus (+ 1556)
Né en Espagne d'une noble famille, benjamin de treize
enfants, Ignace est d'abord page à la cour puis chevalier rêvant d'exploits. En
1521, les Français assiègent Pampelune. Ignace s'illustre parmi les défenseurs
de la ville quand un boulet de canon lui broie la jambe et brise sa carrière.
Il rentre au château familial sur un brancard. Ayant épuisé les récits de
chevalerie, il entame la vie des saints. C'est la conversion, totale, brutale.
Dès qu'il peut marcher, il se rend dans une grotte à Manrèse, non loin de
l'abbaye bénédictine de Montserrat. Il y découvrira sa vocation propre: non la
contemplation, mais le service de Dieu parmi les hommes. C'est là qu'il rédige
ses "Exercices spirituels" où il consigne ses expériences
spirituelles. Après un pèlerinage en Terre Sainte, il commence ses études de
théologie à Paris. Il partage sa chambre avec un jeune étudiant: saint
François Xavier et le contact n'est pas toujours facile. Quelque temps
plus tard, le 15 août 1534, l'étudiant attardé de 43 ans et ses jeunes amis
étudiants font à Montmartre, le voeu de pauvreté, de chasteté et d'obéissance
et fonde ainsi la "Compagnie de Jésus". Douze ans plus tard, ils feront
profession solennelle à Rome "pour la plus grande gloire de Dieu." A
Paris, existe encore le collège Montaigu où il logeait, actuellement collège
Sainte Barbe. Rue Valette - 75005. La chapelle des voeux est actuellement
désaffectée. 9, rue Yvonne Le Tac. 75018.
Ignace
de Loyola - site de la province de France des Jésuites.
Vidéo: La
vie de Saint Ignace de Loyola, 'histoire d'un pélerin aux yeux joyeux'.
Il faisait partie des saints patrons des JMJ de Madrid.
Mémoire de saint Ignace de Loyola, prêtre. né à Guipuzcoa, au pays basque
espagnol, il vécut d'abord à la cour de Castille et à l'armée. Après une grave
blessure, il se tourna vers Dieu, alla à Paris faire des études de théologie,
s'adjoignit ses premiers compagnons, qu'il établit ensuite à Rome pour former
la Compagnie de Jésus. Là, il exerça, jusqu'à sa mort en 1556, un ministère
fructueux par ses écrits, en particulier ses Exercices spirituels, et par la
formation de ses disciples, pour la plus grande gloire de Dieu.
Martyrologe romain
L'homme est créé pour louer, respecter et servir Dieu
notre Seigneur et par là sauver son âme. Les autres choses, sur la face de la
terre, sont créées pour l'homme, pour l'aider à poursuivre la fin pour laquelle
il est créé. Il s'ensuit que l'homme doit en user dans la mesure où elles lui
sont une aide pour sa fin et s'en dégager dans la mesure où elles lui sont un
obstacle.
Saint Ignace de Loyola - Exercices spirituels
SOURCE : https://nominis.cef.fr/contenus/saint/1596/Saint-Ignace-de-Loyola.html
Saint Ignace de Loyola
Fondateur de la Compagnie de Jésus
(1491-1556)
Saint Ignace naquit au château de Loyola, en Espagne.
Il fut d'abord page du roi Ferdinand V; puis il embrassa la carrière des armes.
Il ne le céda en courage à personne, mais négligea complètement de vivre en
chrétien, dirigé uniquement par l'orgueil et l'amour des plaisirs. De ce
chevalier mondain, Dieu allait faire l'un des premiers chevaliers chrétiens de
tous les âges.
Au siège de Pampelune, un boulet de canon brisa la
jambe droite du jeune officier, qui en peu de jours fut réduit à l'extrémité et
reçut les derniers sacrements. Il s'endormit ensuite et crut voir en songe
saint Pierre, qui lui rendait la santé en touchant sa blessure. A son réveil,
il se trouva hors de danger, quoique perclus de sa jambe.
Pour se distraire, il demanda des livres; on lui
apporta la Vie de Jésus-Christ et la Vie des Saints. Il les lut d'abord sans
attention, puis avec une émotion profonde. Il se livra en lui un violent
combat; mais enfin la grâce l'emporta, et comme des hommes de cette valeur ne
font rien à demi, il devint, dans sa résolution, un grand Saint dès ce même
jour. Il commença à traiter son corps avec la plus grande rigueur; il se levait
toutes les nuits pour pleurer ses péchés. Une nuit, il se consacra à
Jésus-Christ par l'entremise de la Sainte Vierge, refuge des pécheurs, et Lui
jura une fidélité inviolable. Une autre nuit, Marie lui apparut environnée de
lumière, tenant en Ses bras l'Enfant Jésus.
Peu après, Ignace fit une confession générale et se
retira à Manrèze, pour s'y livrer à des austérités qui n'ont guère d'exemple
que dans la vie des plus célèbres anachorètes: vivant d'aumônes, jeûnant au
pain et à l'eau, portant le cilice, il demeurait tous les jours six ou sept
heures à genoux en oraison. Le démon fit en vain des efforts étonnants pour le
décourager. C'est dans cette solitude qu'il composa ses Exercices spirituels,
l'un des livres les plus sublimes qui aient été écrits par la main des hommes.
Passons sous silence son pèlerinage en Terre Sainte et
différents faits merveilleux de sa vie, pour rappeler celui qui en est de
beaucoup le plus important, la fondation de la Compagnie de Jésus (1534), que
l'on pourrait appeler la chevalerie du Christ et le boulevard de la chrétienté.
Cette fondation est assurément l'une des plus grandes gloires de l'église
catholique; sciences profanes et sciences sacrées, enseignement, apostolat,
rien ne devait être étranger à la Compagnie d'Ignace.
Les vertus du fondateur égalaient ses grandes oeuvres;
elles avaient toutes pour inspiratrice cette devise digne de lui: Ad majorem
Dei gloriam! "À la plus grande gloire de Dieu!"
Abbé L. Jaud,Vie des Saints pour tous les jours de
l'année, Tours, Mame, 1950.
SOURCE : http://magnificat.ca/cal/fr/saints/ignace-de-loyola.html
Basilique Vaticane
Samedi 22 avril 2006
Chers pères et frères de la Compagnie de Jésus,
C'est avec une grande joie que je vous rencontre dans
cette Basilique historique de Saint-Pierre, au terme de la Messe célébrée pour
vous par le Cardinal Angelo Sodano, mon Secrétaire d'Etat, à l'occasion des
diverses célébrations jubilaires de la Famille ignatienne. J'adresse à tous un
salut cordial. Je salue en premier lieu le Préposé général, le Père Peter Hans
Kolvenbach, et je le remercie des paroles cordiales à travers lesquelles il a
manifesté vos sentiments communs. Je salue Messieurs les Cardinaux, ainsi que
les Evêques et les prêtres et tous ceux qui ont voulu participer à la
manifestation d'aujourd'hui. Avec les Pères et les frères, je salue également
les amis de la Compagnie de Jésus ici présents, et parmi eux, les nombreux
religieux et religieuses, les membres des Communautés de Vie chrétienne et de
l'Apostolat de la Prière, les élèves et anciens élèves, avec leurs familles de
Rome, d'Italie et de Stonyhurst en Angleterre, les professeurs et les étudiants
des Institutions académiques, ainsi que les nombreux collaborateurs et
collaboratrices. Votre visite d'aujourd'hui m'offre l'opportunité de rendre
grâce avec vous au Seigneur pour avoir accordé à votre Compagnie le don d'hommes
d'une extraordinaire sainteté et d'un zèle apostolique exceptionnel, tels que
saint Ignace de Loyola, saint François-Xavier et le bienheureux Pierre Favre.
Ils sont pour vous des pères et des fondateurs: il est donc juste qu'en
ce centenaire, vous les commémoriez avec gratitude et que vous les considériez
comme des guides lumineux et sûrs sur votre chemin spirituel et dans votre
activité apostolique.
Saint Ignace de Loyola fut avant tout un homme de
Dieu, qui réserva dans sa vie la première place à Dieu, à sa gloire suprême et
à son plus grand service; ce fut un homme de profonde prière, qui avait pour
centre et sommet la Célébration eucharistique quotidienne. De cette façon, il a
laissé à ses fidèles un précieux héritage spirituel, qui ne doit pas être perdu
ni oublié. Précisément parce qu'il était un homme de Dieu, saint Ignace fut un
serviteur fidèle de l'Eglise, dans laquelle il voyait et vénérait l'épouse du
Seigneur et la mère des chrétiens. Et du désir de servir l'Eglise de la façon
la plus utile et efficace est né le voeu d'obéissance spéciale au Pape, qu'il
qualifia lui-même de "notre principe et principal fondement" (MI, Série
III, I, p. 162). Que ce caractère ecclésial, si spécifique de la Compagnie de
Jésus, continue d'être présent dans vos personnes et dans votre activité
apostolique, chers Jésuites, afin que vous puissiez répondre fidèlement aux
nécessités urgentes et actuelles de l'Eglise. Parmi celles-ci, il me semble
important de signaler l'engagement culturel dans les domaines de la théologie
et de la philosophie, milieux traditionnels de présence apostolique de la
Compagnie de Jésus, ainsi que le dialogue avec la culture moderne qui, si elle
vante, d'une part, de merveilleux progrès dans le domaine scientifique, reste
toutefois fortement marquée par le scientisme positiviste et matérialiste.
Certes, l'effort de promouvoir à travers une collaboration cordiale avec les
autres réalités ecclésiales une culture qui s'inspire des valeurs de
l'Evangile, exige une intense préparation spirituelle et culturelle. C'est
précisément pour cela que saint Ignace voulut que les jeunes jésuites fussent
formés pendant de longues années à la vie spirituelle et aux études. Il est bon
que cette tradition soit maintenue et renforcée, étant donné également la
complexité et l'étendue croissantes de la culture moderne. Une autre grande
préoccupation pour lui fut l'éducation chrétienne et la formation culturelle
des jeunes: d'où l'impulsion qu'il donna à l'institution des
"collèges", qui, après sa mort, se diffusèrent en Europe et dans le
monde. Chers Jésuites, continuez cet apostolat important en conservant
authentique l'esprit de votre fondateur.
En parlant de saint Ignace, je ne peux manquer de
rappeler saint François-Xavier, dont a été célébré le 7 avril dernier le V
centenaire de la naissance: non seulement leur histoire s'est croisée
pendant de nombreuses années à Paris et à Rome, mais un désir unique - et on
pourrait dire, une passion unique - les a poussés et soutenus dans leurs vies
humaines, bien qu'elles fussent différentes: la passion de rendre à
Dieu-Trinité une gloire toujours plus grande et de travailler pour l'annonce de
l'Evangile du Christ aux peuples qui l'ignoraient. Saint François-Xavier, que
mon prédécesseur de vénérée mémoire Pie XI a proclamé "Patron des Missions
catholiques", ressentit comme sa mission d'"ouvrir de nouvelles
voies" à l'Evangile "dans l'immense continent asiatique". Son
apostolat en Orient dura à peine dix ans, mais sa fécondité s'est révélée
admirable au cours des quatre siècles et demi de la vie de la Compagnie de
Jésus, étant donné que son exemple a suscité parmi les jeunes jésuites de très
nombreuses vocations missionnaires, et qu'il demeure encore un appel à
poursuivre l'action missionnaire dans les grands pays du continent asiatique.
Si saint François-Xavier oeuvra dans les pays
d'Orient, son confrère et ami depuis les années parisiennes, le bienheureux
Pierre Favre, savoyard, né le 13 avril 1506, oeuvra dans les pays européens, où
ses frères chrétiens aspiraient à une véritable réforme de l'Eglise. Homme
modeste, sensible, à la vie intérieure profonde, et doté du don de nouer des
relations d'amitié avec des personnes de tout genre, attirant de cette façon de
nombreux jeunes à la Compagnie, le bienheureux Favre passa sa brève existence
dans divers pays européens, en particulier en Allemagne, où, sur ordre de Paul
III, il participa, dans les diètes de Worms, de Ratisbonne et de Spire, aux
entretiens avec les chefs de la Réforme. Il eut ainsi l'occasion de pratiquer
de façon exceptionnelle le voeu d'obéissance particulière au Pape "en ce
qui concerne les missions", devenant pour tous les jésuites à venir un
modèle à suivre.
Chers Pères et frères de la Compagnie, aujourd'hui,
vous contemplez avec une dévotion particulière la bienheureuse Vierge Marie, en
rappelant que le 22 avril 1541, Ignace et ses premiers compagnons prononcèrent
des voeux solennels devant l'image de Marie dans la Basilique
Saint-Paul-hors-les-Murs. Que Marie continue à veiller sur la Compagnie de
Jésus, afin que chacun de ses membres porte dans sa personne
l'"image" du Christ crucifié pour participer à sa résurrection. Je
vous assure pour cela de mon souvenir dans la prière, tandis que je donne
volontiers à chacun de vous ici présent et à toute votre famille spirituelle,
ma Bénédiction, que j'étends également à toutes les autres personnes
religieuses et consacrées qui ont participé à cette audience.
© Copyright 2006 - Libreria Editrice Vaticana
31 juillet
Ignace s'adonnait volontiers à la lecture de ces
livres mondains et menteurs qu'on appelle romans de chevalerie. Se sentant
dispos, il en demanda quelques-uns pour passer le temps. Mais dans toute la
maison, on n'en trouva pas un seul de ceux qu'il avait coutume de lire ; on lui
apporta donc une Vie du Christ et un livre sur la vie des saints en espagnol.
Il y faisait de fréquentes lectures et éprouvait un certain attrait pour ce
qu'on y racontait. Quand il s'interrompait, il réfléchissait tantôt à ce qu'il
avait lu, tantôt aux choses du monde qui, auparavant, retenaient habituellement
sa pensée.
Notre Seigneur cependant venait à son secours et, à
ces pensées, en faisait succéder d'autres, nées de ses lectures. En effet, en
lisant la vie de Notre Seigneur et des saints, il se prenait à penser et à se
dire en lui-même: « Et si je faisais ce que fit saint François et ce que fit
saint Dominique ? » Il songeait aussi à bien des choses qui lui
paraissaient bonnes, et il envisageait toujours des entreprises difficiles et
pénibles. A se les proposer, il avait le sentiment qu'il lui serait facile de
les réaliser. Toutes ces réflexions revenaient à se dire : « Saint Dominique a
fait ceci, donc je dois le faire; saint François a fait cela, donc je dois le
faire.»
Ces considérations elles aussi duraient tout un temps,
puis d'autres occupations les interrompaient et les pensées mondaines évoquées
plus haut lui revenaient à l'esprit ; à elles aussi il s'arrêtait
longuement. Ces pensées si diverses se succédèrent longtemps en lui.
Il y avait pourtant entre elles cette
différence : à penser aux choses du monde, il prenait grand plaisir, mais
lorsque, par lassitude, il les laissait, il restait sec et mécontent ; au
contraire, à la pensée de se rendre nu-pieds à Jérusalem, de ne manger que des
herbes et de se livrer à toutes les autres austérités qu'il voyait pratiquées
par les saints, non seulement il trouvait de la consolation sur le moment, mais
il restait content et joyeux après l'avoir abandonnée. Il n'y faisait pourtant
pas attention et ne s'arrêtait pas à peser cette différence, jusqu'au jour où
ses yeux s'ouvrirent quelque peu et où il commença à s'étonner de cette
diversité et se mit à y réfléchir. Son expérience l'amena à voir que certaines
pensées le laissaient triste, d'autres joyeux, et peu à peu il en vint a se
rendre compte de la diversité des esprits dont il était agité l'esprit du démon
et l'esprit de Dieu. Telle fut sa première réflexion sur les choses de Dieu et
plus tard, quand il fit les Exercices, c'est de là qu'il tira ses premières
lumières sur diversité des esprits.
SOURCE : http://missel.free.fr/Sanctoral/07/31.php
Juan de Valdés Leal (1622–1690).
San Ignacio de Loyola recibiendo del cielo el
nombre de Jesús, 1676, 207 x 145, Museo de Bellas Artes de Sevilla
Biographie d’Ignace de Loyola
Inigo est né au château de Loyola, au pays basque, en
1491. Page de cour, puis gentil-homme au service du vice-roi de Navarre, il
reste assez libre dans les affaires d’amour et d’honneur. Blessé au siège de
Pampelune en 1521, il est reconduit au château familial.
Durant sa convalescence il lit la Vie du Christ et la
Légende dorée qui raconte des faits et gestes de saints. Contrairement à toute
attente, Inigo est accroché. Faire de grandes choses, comme le Christ, comme
les saints, n’est-ce pas son rêve ?
“Quand je pense à ce qui est du monde, je m’y complais
beaucoup, mais quand je suis fatigué et que je cesse d’y penser, je me trouve
aride et insatisfait ; en revanche, quand je rêve d’aller à Jérusalem nu-pieds,
de ne plus manger que des herbes, de me livrer à toutes les austérités comme
les saints, non seulement j’éprouve de grands élans intérieurs, quand je médite
sur des pensées de ce genre, mais même après les avoir quittées, je reste
satisfait et allègre.” (Récit, n°8)
Cette expérience, point de départ d’un des traits les
plus fondamentaux de la spiritualité ignatienne, conduira Inigo sur le chemin
de la conversion. Sa première décision sera d’aller à Jérusalem, en pèlerin
mendiant. Il a alors 30 ans.
Guéri, Inigo quitte Loyola, fait halte à l’abbaye
bénédictine de Montserrat, puis gagne Manrèse, petite ville de Catalogne. Il y
restera presqu’une année en solitaire (mars 1522 – février 1523), vivant une
expérience de Dieu originale fondatrice, en particulier un jour en longeant la
rivière du Cardoner.
“Les yeux de mon esprit commencèrent à s’ouvrir. Ce
n’était pas une vision, mais je compris beaucoup de choses concernant la vie
spirituelle, la foi et la science, et cela en une telle illumination que toutes
ces choses me parurent nouvelles.” (Récit, n° 30)
Inigo devient alors comme un autre homme, avec un
autre esprit : un homme associé au dessein de Dieu que le Christ poursuit dans
l’Eglise. Son désir ? Il ne tient plus à la solitude et souhaite autant aider
les autres que d’être aidé. Il consignera dans un petit livre toutes ses
expériences et découvertes. Le livret des Exercices Spirituels prend forme.
Inigo passe l’année 1523 à Jérusalem, recherchant les
traces de ce Jésus qu’il veut toujours “mieux connaître, imiter et suivre”. A
son retour, il étudie à Barcelone, puis à Alcala. Des difficultés avec
l’Inquisition le poussent à quitter Alcala pour Salamanque, puis Salamanque
pour Paris.
Inigo arrive à Paris en février 1528. Il reprend ses
études à la base, en commençant par les humanités. A 37 ans, au collège
Montaigu, il apprend les déclinaisons latines avec les gamins de Paris ! Il
s’inscrit au collège Sainte-Barbe en octobre 1529. Il est reçu bachelier en
décembre 1532 et devient “Maître ès Arts” en mars 1533. Inigo latinise alors
son nom.
Ignace partage la chambre de deux autres étudiants :
Pierre Favre, savoyard, et François Xavier, navarrais. Tous deux ont 23 ans,
Ignace 38. Pierre Favre fut désigné comme répétiteur d’Ignace. Tous deux se
lièrent d’amitié et Pierre Favre partagera rapidement le désir d’Ignace : mener
une vie pauvre à la suite du Christ. D’autres se joignirent au projet : un
autre étudiant, Simon Rodriguès, Portugais, deux jeunes Espagnols, Diégo Lainez
et Alphonse Salmeron, puis Nicolas Bobadilla.
Ils sont six à être séduits par Ignace. Ils se
retrouvent régulièrement à la chartreuse de Vauvert. Ils prient ensemble,
discutent de la vie chrétienne, parlent ensemble des “choses de Dieu”. Ignace
leur communique ce qu’il a lui-même éprouvé dans sa prière, notamment à
Manrèse. Par divers entretiens spirituels, il suscite en eux le désir de
chercher Dieu.
Forts de leur expérience de Dieu, les 7 amis tentent
de prévoir ce qu’ils vont faire ensemble. Ils veulent tous vivre dans la
pauvreté au service des hommes et être prêtres. Mais où ? A Jérusalem, si c’est
possible. Sinon, ils iront à Rome, se présenter au Pape “afin qu’il les envoie
là où il jugerait que ce serait le plus favorable à la gloire de Dieu et utile
aux âmes”. Dans quel délai ? Ils se donnent un an à partir du moment où ils se
retrouveraient à Venise pour prendre le premier bateau pour la terre sainte.
Le 15 août 1534, au petit matin, les 7 amis dans le
Seigneur gravissent la colline de Montmartre. Dans la chapelle dite des
martyrs, ils scellent leur projet par un voeu solennel, au cours d’une messe
présidée par Pierre Favre qui avait été ordonné prêtre le 30 mai 1534. Le 16
août, la vie reprend son cours et chacun ses études.
Ignace tombe malade en 1535. Il est envoyé par les
médecins faire une cure d’air natal. Rendez-vous est pris à Venise pour le
début 1537. Entre temps, le groupe des parisiens augmente. Trois Français
arrivent : le savoyard Claude Jaÿ, le picard Paschase Broët et le provençal
Jean-Baptiste Codure. Tous se retrouvent à Venise le 8 janvier 1537. Le 24 juin
ceux qui n’étaient pas encore prêtres reçoivent l’ordination presbytérale. La
guerre entre Venise et le grand Turc rend tout départ impossible. Pendant cette
attente, les compagnons se donnent un nom : “La Compagnie de Jésus”.
Aucun bateau ne partant, ils se dispersent deux par
deux dans toute l’Italie et, conformément au vœu de Montmartre, se dirigent
vers Rome où ils se retrouveront tous à Pâques 1538.
Ignace arrive à Rome avec Jacques lainez et Pierre
Favre vers la mi-novembre 1537. A une quinzaine de kilomètres de la ville, au
lieu dit La Storta, Ignace entre dans une chapelle pour prier.
Dans la chapelle, Ignace sent “un tel changement dans
son âmes et voit si clairement que Dieu le Père le met avec le Christ son Fils
qu’il n’aura jamais l’audace de douter de cela, à savoir que Dieu le Père le
mettait avec son Fils” (Récit n° 96). A ses compagnons interloqués, il répond :
“J’ai cru voir le Christ avec sa croix sur l’épaule et, à côté de lui, le Père
éternel qui disait à son fils : “Je veux que tu prennes celui-ci pour ton
serviteur.” Et Jésus m’a dit : “je veux que tu nous serves”
Les compagnons enfin tous réunis à Rome accomplissent
le voeu de Montmartre. Ils sont reçus par le Pape Paul III en novembre 1538 et
s’offrent à lui pour toute mission qu’il voudra bien leur confier. Le groupe
des compagnons va-t-il alors voler en éclats ? Non, car une évidence s’impose à
eux : puisque le Seigneur les a rassemblés, eux de pays et de mentalités si
différents, “il vaut mieux pour nous que nous soyons tellement unis et liés en
un seul corps qu’aucune séparation physique, pour grande qu’elle soit, ne
puisse nous séparer.”
Les Compagnons décident de former un nouvel institut “La
Compagnie de Jésus” dont la “Formule” sera soumise au Pape. Le 27 septembre
1540, Paul III signe la bulle d’approbation. Le 17 avril 1541, Ignace, après
avoir récusé deux fois le vote de ses compagnons, accepte la charge de Préposé
Général. Dès le 22 avril, les six compagnons encore présents à Rome font leur
profession solennelle. Les autres la feront là où ils missionnent déjà.
En 1541, Ignace réside dans une vieille bâtisse au
centre de Rome en face d’une chapelle dédiée à Notre-Dame de la Route. La
Compagnie de Jésus, obtenant la responsabilité de la paroisse, construit sur le
terrain vague d’alentour. Ignace s’installe dans le presbytère : trois petites
pièces au plafond bas. Son travail, c’est principalement la rédaction des
Constitutions de la Compagnie de Jésus. Elle ne sera pas achevée à sa mort,
toujours remis en chantier pour tenir compte des remarques des compagnons et
des expériences nouvelles.
Les demandes affluent pour l’Asie, l’Afrique, l’Amérique.
Le Pape veut des théologiens pour le Concile de Trente. Il faut aussi des
hommes aux points chauds de la Réforme. On réclame des collèges, et les
jésuites se retrouvent enseignants… Chaque jour, des dizaines de lettres
partent de Rome à destination des villes d’Europe, des Indes, du Japon,
adressées aux jésuites ou à d’autres personnages, responsables, à des titres
divers, du destin des hommes. Plus de 6000 lettres seront retrouvées
Ignace trouve également le temps de prêcher,
confesser, créer des oeuvres : maisons pour catéchumènes juifs ou mahométans,
refuges pour les “femmes errantes”, quêtes pour les pauvres, les prisonniers
insolvables… Au début du mois de juillet 1556, une fatigue extrême et des
souffrances intolérables forcent Ignace au repos. Un dernier courrier partira
encore le soir du 30 juillet. Il meurt le lendemain matin à l’aube.
Ignace de Loyola sera canonisé le 12 mars 1622 en même
temps que François-Xavier et Thérèse d’Avila. Son corps repose aujourd’hui à
Rome dans l’église du Gésu.
SOURCE : https://www.jesuites.com/biographie-ignace-de-loyola/
Leçons des Matines avant 1960.
Au deuxième nocturne.
Quatrième leçon. Ignace de noble famille espagnole, et né à Loyola au pays des Cantabres, vécut d’abord à la cour du roi catholique, d’où il passa au service militaire. Ayant été grièvement blessé au siège de Pampelune, la lecture de livres pieux, qui lui tombèrent sous la main, l’enflamma d’un vif désir de marcher sur les traces de Jésus-Christ. Parti pour Mont-Serrat, il suspendit ses armes devant l’autel de la bienheureuse Vierge, et consacrant la nuit à veiller, fit ses débuts dans la milice sacrée. Retiré ensuite à Manrèse, couvert d’un sac qui remplaçait les riches habits qu’il avait donnés à un pauvre, il y demeura une année, mendiant le pain et l’eau dont il se nourrissait, jeûnant tous les jours excepté le dimanche, domptant sa chair au moyen d’une rude chaîne et d’un cilice, couchant sur la dure, et se flagellant jusqu’au sang avec des disciplines de fer. C’est alors que Dieu le favorisa de si grandes lumières, que plus tard il avait coutume de dire : « Quand même les saintes Écritures n’existeraient pas, je serais néanmoins prêt à mourir pour la foi, rien qu’en raison des choses que Dieu m’a dévoilées à Manrèse. » C’est alors également que cet homme, tout à fait ignorant dans les lettres, composa le livre des Exercices, livre admirable qui se recommande de l’approbation du Siège apostolique et du bien qu’en retirent les âmes.
Cinquième leçon. Afin de se rendre plus capable de travailler au salut des âmes, Ignace résolut de s’assurer le secours des lettres, et se mêla aux enfants pour commencer l’étude de la grammaire. Cependant il ne négligeait rien par rapport au salut d’autrui, et on ne saurait dire combien de fatigues et d’affronts il eut à subir en tous lieux, souffrant les plus dures épreuves, la prison et les coups, au point presque d’en mourir, ce qui ne l’empêchait pas d’en souhaiter bien davantage pour la gloire de son Maître. S’étant adjoint neuf compagnons de nations diverses, appartenant à l’Université de Paris, tous maîtres es arts et pourvus de leurs grades en théologie, il jeta les premiers fondements de son Ordre à Paris, sur le mont des Martyrs. L’ayant établi ensuite à Rome, ajoutant aux trois vœux ordinaires un quatrième vœu, relatif aux missions, il le mit sous l’étroite dépendance du Saint-Siège. Paul III d’abord l’admit et le confirma ; bientôt après, d’autres Pontifes et le concile de Trente l’approuvèrent. Ayant envoyé saint François Xavier prêcher l’Évangile aux Indes, et disséminé d’autres missionnaires dans les diverses parties du monde pour propager la religion, Ignace déclara lui-même la guerre à la superstition païenne et à l’hérésie. Cette lutte se continua avec un tel succès que, du sentiment universel appuyé sur le témoignage du souverain Pontife, il était évident que Dieu avait opposé Ignace et son institut à Luther et aux hérétiques d’alors, comme il avait suscité d’autres saints personnages à d’autres époques.
Sixième leçon. Ce qu’Ignace eut surtout à cœur, ce fut le renouvellement de la piété chez les catholiques. La beauté des temples, l’enseignement du catéchisme, la fréquentation des assemblées saintes et des sacrements durent beaucoup à son action. Il ouvrit partout des collèges pour former la jeunesse dans les lettres et la piété ; à Rome, il fonda le collège Germanique, des refuges pour les femmes perdues et les jeunes filles exposées à se perdre, des maisons pour recueillir tant les orphelins que les catéchumènes des deux sexes ; il s’appliquait encore avec un zèle infatigable à d’autres bonnes œuvres, afin de gagner des âmes à Dieu. Plus d’une fois on l’a entendu dire : « Si le choix m’était donné, j’aimerais mieux vivre incertain de la béatitude, tout en servant Dieu et en travaillant au salut du prochain, que de mourir immédiatement avec l’assurance de la gloire céleste. » Il exerça sur les démons un empire extraordinaire. Saint Philippe de Néri et plusieurs autres ont vu son visage tout radieux d’une lumière surnaturelle. Enfin, après avoir toujours eu sur les lèvres la plus grande gloire de Dieu, et l’avoir aussi cherchée en toutes choses, il quitta la terre dans sa soixante-cinquième année, pour aller s’unir au Seigneur. Ses grands mérites et ses miracles l’ayant rendu illustre dans l’Église, Grégoire XV ajouta son nom au calendrier des Saints, et Pie XI, accédant aux désirs des saints évêques, le déclara et l’établit céleste protecteur de tous ceux qui suivent les retraites dites exercices spirituels.
Au troisième nocturne. [1]
Lecture du saint Évangile selon saint Luc. Cap. 10, 1-9.
En ce temps-là : Le Seigneur désigna encore soixante-douze autres disciples, et les envoya deux à deux devant lui dans toutes les villes et tous les lieux où lui-même devait venir. Et le reste.
Homélie de saint Grégoire, Pape. Homilía 17 in Evangelia
Septième leçon. Notre Seigneur et Sauveur nous instruit, mes bien-aimés frères, tantôt par ses paroles, et tantôt par ses œuvres. Ses œuvres elles-mêmes sont des préceptes, et quand il agit, même sans rien dire, il nous apprend ce que nous avons à faire. Voilà donc que le Seigneur envoie ses disciples prêcher ; il les envoie deux à deux, parce qu’il y a deux préceptes de la charité : l’amour de Dieu et l’amour du prochain, et qu’il faut être au moins deux pour qu’il y ait lieu de pratiquer la charité. Car, à proprement parler, on n’exerce pas la chanté envers soi-même ; mais l’amour, pour devenir charité, doit avoir pour objet une autre personne.
Huitième leçon. Voilà donc que le Seigneur envoie ses disciples deux à deux pour prêcher ; il nous fait ainsi tacitement comprendre que celui qui n’a point de charité envers le prochain ne doit en aucune manière se charger du ministère de la prédication. C’est avec raison que le Seigneur dit qu’il a envoyé ses disciples devant lui, dans toutes les villes et tous les lieux où il devait venir lui-même. Le Seigneur suit ceux qui l’annoncent. La prédication a lieu d’abord ; et le Seigneur vient établir sa demeure dans nos âmes, quand les paroles de ceux qui nous exhortent l’ont devancé, et qu’ainsi la vérité a été reçue par notre esprit.
Neuvième leçon. Voilà pourquoi Isaïe a dit aux mêmes prédicateurs : « Préparez la voie du Seigneur ; rendez droits les sentiers de notre Dieu » [2]. A son tour le Psalmiste dit aux enfants de Dieu : « Faites un chemin à celui qui monte au-dessus du couchant » [3]. Le Seigneur est en effet monté au-dessus du couchant ; car plus il s’est abaissé dans sa passion, plus il a manifesté sa gloire en sa résurrection. Il est vraiment monté au-dessus du couchant : car, en ressuscitant, il a foulé aux pieds la mort qu’il avait endurée [4]. Nous préparons donc le chemin à Celui qui est monté au-dessus du couchant quand nous vous prêchons sa gloire, afin que lui-même, venant ensuite, éclaire vos âmes par sa présence et son amour.
[1] L’évangile de la Messe reprenant celui des Messes des Évangélistes, les lectures du 3ème nocturne sont celles de ce Commun.
[2] Is. 40, 3.
[3] Ps 67, 5.
[4] La passion du Christ peut être comparée au
couchant parce que la gloire de cet astre divin y a comme disparu et la mort du
Sauveur également puisqu’elle l’a couché inanimé dans le tombeau.
Dom Guéranger, l’Année Liturgique
Bien que le cycle du Temps après la Pentecôte nous ait
maintes fois déjà manifesté la sollicitude avec laquelle l’Esprit divin préside
à la défense de l’Église, l’enseignement resplendit aujourd’hui d’une manière
nouvelle. Au XVIe siècle, un assaut formidable était livré à la cité sainte.
Satan avait choisi pour chef de l’attaque un homme tombé comme lui des hauteurs
du ciel. Luther, sollicité dans ses jeunes années par les grâces de choix qui
font les parfaits, n’avait point su, dans un jour d’égarement, résister à l’esprit
de révolte. Comme Lucifer, qui prétendit égaler Dieu, lui se posa en face du
vicaire du Très-Haut sur la montagne du Testament [5] ; bientôt, roulant aussi
d’abîme en abîme, il entraînait de même à sa suite la troisième partie des
étoiles du ciel de la sainte Église [6]. Loi mystérieuse et terrible, que celle
qui si souvent laisse à l’homme ou à l’ange déchu, dans les sphères du mal, la
principauté qui devait s’exercer par eux pour le bien et l’amour ! Mais
l’éternelle Sagesse n’est cependant jamais frustrée dans la divine loyauté de
ce jeu sublime commencé avec le monde, et qui régit toujours les temps [7] ;
c’est alors qu’à l’encontre de la liberté pervertie de l’ange ou de l’homme,
elle met en œuvre cette autre loi de substitution miséricordieuse dont Michel
bénéficia le premier.
La vocation d’Ignace à la sainteté suit pas à pas dans
ses développements la défection luthérienne. Au printemps de l’année 1521,
Luther, jetant son défi à toutes les puissances, venait à peine de quitter
Worms et de gagner la Wartbourg [8], qu’Ignace, à Pampelune, était frappé du
coup qui devait le retirer du monde et bientôt le conduire à Manrèse. Valeureux
comme ses nobles ancêtres, il s’était senti pénétrer dès ses premiers ans de
l’ardeur belliqueuse qu’on les vit montrer sur les champs de bataille de la
terre des Espagnes ; mais la campagne contre le Maure a pris fin dans les jours
mêmes de sa naissance [9] ; se pourrait-il qu’il n’eût, pour satisfaire ses
chevaleresques instincts, que les querelles mesquines où la politique des rois
va toujours plus s’abaisser ? Le seul vrai Roi resté digne de sa grande âme, se
révèle à lui dans l’épreuve qui vient d’arrêter ses projets mondains ; une
milice nouvelle s’offre, à son ambition ; une autre croisade commence ; et l’an
1522 voit, des monts de Catalogne à ceux de Thuringe, se développer la divine
stratégie dont les Anges seuls ont encore le secret.
Admirable campagne, où l’on dirait que le ciel se
contente d’observer l’enfer, lui laissant prendre les devants, ne se gardant
que le droit de faire surabonder la grâce là où l’iniquité prétend abonder
[10]. De même que, l’année d’auparavant, le premier appel d’Ignace avait suivi
de trois semaines la rébellion consommée de Luther : à trois semaines également
de distance, voici qu’en celle-ci l’enfer et le ciel produisent leurs élus sous
l’armure différente qui convient aux deux camps dont ils seront chefs. Dix mois
de manifestations étranges et d’ascèse diabolique ont préparé le lieutenant de
Satan dans la retraite forcée qu’il nomme sa Pathmos ; et le 5 mars, en rupture
de ban, le transfuge du sacerdoce et du cloître quitte la Wartbourg transformé
sous la cuirasse et le casque en chevalier de fausse marque. Le 25 du même
mois, dans la glorieuse nuit où le Verbe prit chair, le brillant soldat des
armées du royaume catholique, le descendant des Ognès et des Loyola, vêtu d’un
sac comme de l’insigne de pauvreté qui révèle ses projets nouveaux, passe en
prières au Mont-Serrat sa veille des armes ; il suspend à l’autel de Marie sa
vaillante épée, et de là s’en va préludant aux combats inconnus qui l’attendent
dans une lutte sans merci contre lui-même.
Au drapeau du libre examen, qui partout déjà fait
flotter ses plis orgueilleux, il oppose sur le sien pour unique devise : À la
plus grande gloire de Dieu ! Bientôt Paris, où Calvin recrute dans le secret
les futurs huguenots, le voit enrôler, pour le compte du Dieu des armées, la
compagnie d’avant-poste qui doit dans sa pensée couvrir l’armée chrétienne en
éclairant sa marche, porter et recevoir les premiers coups. L’Angleterre
vient-elle, aux premiers mois de 1534, d’imiter dans leur défection l’Allemagne
et les pays du Nord, que, le 15 août de cette année, les premiers soldats
d’Ignace scellent à Montmartre avec lui l’engagement définitif qu’ils doivent
renouveler solennellement plus tard à Saint-Paul-hors-les-Murs. Car c’est à
Rome qu’est fixé le point de ralliement de la petite troupe, qui s’accroîtra
bientôt merveilleusement, mais dont la profession spéciale sera d’être toujours
prête à se porter, au moindre signe, sur tous les points où le Chef suprême de
l’Église militante jugera bon d’utiliser son zèle pour la défense de la foi ou
sa propagation, pour le progrès des âmes dans la doctrine et la vie chrétienne
[11].
Une bouche illustre a dit en nos temps [12] que « ce
qui frappe de prime abord dans l’histoire de la société de Jésus, c’est que
pour elle l’âge mûr est contemporain de la première formation. Qui connaît les
premiers auteurs de la compagnie, connaît la compagnie entière dans son esprit,
dans son but, dans ses entreprises, dans ses procédés, dans ses méthodes.
Quelle génération que celle qui préside à ses origines ! Quelle union de
science et d’activité, de vie intérieure et de vie militante ! On peut dire que
ce sont des hommes universels, des hommes de race gigantesque, en comparaison
desquels nous ne sommes que des insectes : de genere giganteo, quibus comparati
quasi locustae videbamur [13] ».
Combien plus touchante n’en apparaît pas la simplicité
si pleine de charmes de ces premiers Pères de la compagnie, faisant la route
qui les sépare de Rome à pied et jeûnant, épuisés, mais le cœur débordant
d’allégresse et chantant à demi-voix les psaumes de David [14] ! Quand il
fallut, pour répondre aux nécessités de l’heure présente, abandonner dans le
nouvel institut les grandes traditions de la prière publique, il en coûta à
plusieurs de ces âmes ; ce ne fut pas sans lutte que Marie, sur ce point, dut
céder à Marthe : tant de siècles durant, la solennelle célébration des divins
Offices avait paru l’indispensable tâche de toute famille religieuse, dont elle
formait la dette sociale première, comme elle était l’aliment premier de la
sainteté individuelle de ses membres !
Mais l’arrivée de temps nouveaux promenant partout la
déchéance et la ruine, appelait une exception aussi insolite alors que
douloureuse pour la vaillante compagnie qui dévouait son existence à
l’instabilité d’alertes sans fin et de sorties perpétuelles sur les terres
ennemies. Ignace le comprit ; et il sacrifia au but particulier qui s’imposait
à lui l’attrait personnel qu’il ressentit jusqu’à la fin pour le chant sacré,
dont les moindres notes parvenant à son oreille faisaient couler de ses yeux
des larmes d’extase [15]. Après sa mort, l’Église, qui jusque-là n’avait point connu
d’intérêt primant la splendeur à donner au culte de l’Époux, voulut revenir sur
une dérogation qui portait une atteinte si profonde aux instincts les plus
chers de son cœur d’Épouse ; on vit Paul IV la révoquer absolument ; mais saint
Pie V eut beau lui-même longtemps lutter contre elle, il dut enfin la subir.
Avec les derniers siècles et leurs embûches, l’heure
des milices spéciales organisées en camps volants avait sonné pour l’Église.
Mais autant il devenait plus difficile chaque jour d’exiger de ces troupes
méritantes, absorbées dans de continuels combats au dehors, les habitudes de
ceux que protégeaient la Cité sainte et ses anciennes tours de défense : autant
Ignace répudiait le contre-sens étrange qui eût voulu réformer les mœurs du
peuple chrétien d’après la manière de vivre entraînée par le service de
reconnaissances et de grand’garde, auquel il se sacrifiait pour tous. La
troisième des dix-huit règles qu’il pose, comme couronnement des EXERCICES
SPIRITUELS, pour avoir en nous les vrais sentiments de l’Église orthodoxe, est
de recommander aux fidèles les chants de l’Église, les psaumes, et les
différentes Heures canoniales au temps marqué pour chacune. Et, en tête de ce
livre qui est bien le trésor de la Compagnie de Jésus, établissant les conditions
qui permettront de retirer le plus grand fruit possible des mêmes Exercices, il
détermine, dans son annotation vingtième, que celui qui le peut devra choisir,
pour le temps de leur durée, une habitation d’où il lui soit facile de se
rendre aux Offices de Matines [16] et des Vêpres ainsi qu’au divin Sacrifice.
Que fait du reste en cela notre Saint, sinon conseiller pour la pratique des
Exercices le même esprit dans lequel ils furent composés, en cette retraite
bénie de Manrèse où l’assistance quotidienne à la Messe solennelle et aux
Offices du soir fut pour lui la source de délices du ciel [17] ?
La victoire qui triomphe du monde est notre foi [18].
Une fois de plus vous l’avez montré, ô vous qui fûtes le grand triomphateur du
siècle où le Fils de Dieu vous choisit pour relever son drapeau humilié devant
l’étendard de Babel. Contre les bataillons sans cesse grossissant des révoltés,
vous fûtes longtemps presque seul, laissant au Dieu des armées le soin de
choisir son heure pour vous mettre aux prises avec les cohortes de Satan, comme
il l’avait choisie pour vous retirer de la milice des hommes. Le monde,
instruit alors de vos desseins, n’y eût vu qu’un objet de risée ; et toutefois
nul certes aujourd’hui ne saurait le nier : ce fut un moment solennel pour
l’histoire du monde, que celui où, pareil dans votre confiance aux plus
illustres capitaines concentrant leurs armées, vous donniez ordre à vos neuf
compagnons de gagner trois par trois la Ville sainte. Quels résultats durant
les quinze années où cette troupe d’élite, que recrutait l’Esprit-Saint, vous
eut à sa tête comme premier Général ! L’hérésie refoulée d’Italie, confondue à
Trente, enrayée partout, immobilisée jusqu’en son foyer même ; d’immenses
conquêtes sur des terres nouvelles, réparant les pertes subies dans notre
Occident ; Sion elle-même rajeunissant sa beauté, relevée dans son peuple et
ses pasteurs, assurée pour ses fils d’une éducation répondant à leurs célestes
destinées : sur toute la ligne enfin où il avait imprudemment crié victoire, Satan
rugissant, dompté à nouveau par ce nom de Jésus qui fait fléchir tout genou
dans le ciel, sur la terre et dans les enfers [19] ! Quelle gloire pour vous, ô
Ignace, eût jamais égalé celle-là dans les armées des rois de la terre ?
Du trône que vous avez conquis par tant de hauts
faits, veillez sur ces fruits de vos œuvres, et montrez-vous toujours le soldat
de Dieu. Au travers des contradictions qui ne leur manquèrent jamais, soutenez
vos fils au poste d’honneur et de vaillance qui fait d’eux les sentinelles
avancées de l’Église. Qu’ils soient fidèles à l’esprit de leur glorieux Père, «
ayant sans cesse devant les yeux : premièrement Dieu ; ensuite, comme une voie
qui conduit à lui, la forme de leur institut, consacrant tout ce qu’ils ont de
forces à atteindre ce but que Dieu leur marque ; chacun pourtant suivant la
mesure de la grâce qu’il a reçue de l’Esprit-Saint et le degré propre de sa
vocation [20] ». Enfin, ô chef d’une si noble descendance, étendez votre amour
à toutes les familles religieuses, dont le sort en face de .la persécution est
devenu si étroitement solidaire aujourd’hui de celui de la vôtre ; bénissez
spécialement l’Ordre monastique qui protégea de ses antiques rameaux vos
premiers pas dans la vie parfaite, et la naissance de l’illustre Compagnie qui
sera votre couronne immortelle dans les cieux. Ayez pitié de la France, de ce
Paris dont l’université vous fournit les assises de l’inébranlable édifice
élevé par vous à la gloire du Très-Haut. Que tout chrétien apprenne de vous à
militer pour le Seigneur, à ne jamais renier son drapeau ; que tout homme, sous
votre conduite, revienne à Dieu son principe et sa fin.
[5] Isai. XIV, 13.
[6] Apoc. XII, 4.
[7] Prov. VIII, 30, 31.
[8] La diète de Worms, où eut lieu la rupture
officielle de l’hérésiarque en présence des divers ordres de l’empire, vit
cette rupture se consommer dans les derniers jours d’avril, et ce fut le 20 mai
qu’Ignace reçut la blessure dont sa conversion fut la suite.
[9] 1491.
[10] Rom. V, 20.
[11] Litt. Pauli III, Regimini militantis Ecclesiae ;
JULII III Exposcit debitum ; etc.
[12] Cardinal Pie, Homélie prononcée dans les fêtes de
la béatification du B. Pierre Le Fèvre.
[13] Num. XIII, 34 : De la race des géants, auprès
desquels nous paraissions que comme des sauterelles.
[14] P. Ribadeneira, Vita Ignatii Loiolae Lib. II,
cap. VII.
[15] J. Rhous, in Variis virtutum historiis, Lib. III,
cap. II.
[16] Nous suivons ici l’édition latine authentique
publiée sous les yeux de saint Ignace après l’approbation de Paul III, et réimprimée
depuis par l’autorité des Congrégations générales. Une traduction nouvelle,
faite en ce siècle sur le texte espagnol, ne parle pas ici des Matines ; mais
elle insiste sur l’assistance de tous les jours, autant que faire se peut, à la
Messe et aux Vêpres.
[17] Acta a L. Consalvo S. J. ex ore Sancti excepta.
[18] I Johan. V, 4.
[19] Philip. II, 10.
[20] Litt. apost. Primae Instituti approbationis,
Pauli III, Regimini militantis.
Bhx cardinal Schuster, Liber Sacramentorum
Parler rapidement des mérites d’Ignace envers le
catholicisme est impossible. Son nom en effet résume à lui seul tout l’immense
travail entrepris par l’Église au XVIe siècle, pour opposer à la réforme
luthérienne une véritable réforme catholique, si bien que la liturgie elle-même
affirme, à la louange d’Ignace, que la Providence l’envoya pour l’opposer à
Luther.
Maintenant encore, le nom de Loyola et de la Compagnie fondée par lui sont synonymes de vie et d’action catholique au sens le plus élevé du mot ; en sorte que les adversaires, tout en affectant de la tolérance envers d’autres congrégations religieuses, nourrissent une haine irréductible contre l’institut d’Ignace, où ils reconnaissent à bon droit l’armée la plus aguerrie et la plus invulnérable que la Providence ait placée sous le commandement immédiat du Vicaire de Jésus-Christ. On peut dire de la Compagnie de Jésus ce que l’Évangile dit du Divin Sauveur ; persécutée dès sa naissance, supprimée puis rétablie, objet d’une haine infinie pour les uns et de confiance illimitée pour les autres, pertransiit benefaciendo et sanando [21]. Ainsi en était-il il y a trois siècles, ainsi en est-il aujourd’hui, ainsi en sera-t-il toujours dans l’avenir [22].
Le corps de saint Ignace est conservé à Rome dans le magnifique temple farnésien de la première maison professe, près du titulus Marci. Toutefois dans la Ville éternelle beaucoup d’autres sanctuaires rappellent le zèle du Saint, à commencer par la Basilique de Saint-Paul, où lui et ses premiers compagnons émirent la solennelle profession religieuse. Le souvenir de saint Ignace est aussi gardé dans l’église de Saint-Apollinaire, près de laquelle il fonda le Collège germanique ; dans celle de Sainte-Marthe, où il recueillit les pauvres femmes coupables qui voulaient faire pénitence ; dans celle de Sainte-Catherine des funari, où il institua un pensionnat pour les jeunes filles pauvres ; et enfin au Collège romain, séminaire de toutes les nations, comme l’appela Grégoire XIII.
L’antienne d’introït pour le Fondateur de la Compagnie de Jésus ne peut être que celle du Ier janvier, où l’Apôtre exalte la puissance du Nom très saint du Sauveur. Puis viennent — contrairement aux règles classiques de l’antiphonie romaine — non point le premier, mais les douzième et treizième versets du psaume 5 : « Qu’ils se glorifient en Vous, tous ceux qui aiment votre Nom, parce que vous bénissez le juste ».
Pour rémunérer Jésus des ignominies de la Passion, le Père éternel a conféré au glorieux Rédempteur un Nom qui est au-dessus de tout autre nom. Ceux qui ont part aux peines et à l’obéissance de Jésus participent aussi à la gloire de ce Nom dans lequel ils sont largement récompensés des pertes temporelles de leur fortune, de leur réputation et de leur vie elle-même, pertes que parfois ils subissent pour la cause de Dieu.
Prière. — « Dieu qui, pour propager la plus grande gloire de votre Nom, avez voulu fortifier par un nouveau soutien l’Église militante grâce au bienheureux Ignace, faites que, en l’imitant maintenant dans le combat, nous puissions avoir part un jour à sa couronne dans le ciel ». Le programme de saint Ignace, évoqué dans cette collecte : Ad majorem Dei gloriam, se rattache, dans la tradition de l’ascèse catholique, à celui qui fut donné jadis par le Patriarche du monachisme occidental à ses fils : Ut in omnibus glorificetur Deus [23]. Nous connaissons les relations de saint Ignace avec les Bénédictins du Mont-Serrat, où il se retira immédiatement après sa conversion ; avec les moines du Mont Cassin, où il demeura quelque temps dans la solitude, et avec les cénobites de Saint-Paul à Rome où il émit ses vœux et où il fut canoniquement élu premier préposé général de la nouvelle Compagnie. Il n’est pourtant pas possible de démontrer que la devise de saint Ignace découle de celles des moines bénédictins. Un même esprit, celui des saints, a employé, pour s’exprimer, des mots analogues ; et il en va de même au sujet des rapports existant entre le petit Livre des Exercices spirituels et l’Exercitatorium de l’abbé Garcia de Cisneros dont le Saint aurait eu connaissance, dit-on, au Mont-Serrat.
Dans la première lecture, l’Apôtre y rappelle sa prédication orthodoxe, les nombreuses persécutions dont il fut l’objet, et, en dernier lieu, ses chaînes. Aux yeux de ses adversaires, il passe quasi male operans, et on a même voulu l’enchaîner. C’est bien, observe saint Paul : le corps sera retenu par les menottes et par les chaînes, mais rien ne pourra lier la parole de Dieu qui, semblable à l’air et à la lumière, est destinée à se répandre dans le monde et à triompher.
La lecture évangélique pour la fête du père d’un si grand nombre d’apôtres et de missionnaires, auquel saint François Xavier n’écrivait, du Japon, qu’à genoux, ne peut être autre que celle du 3 décembre.
Sur les oblations. — « Qu’à nos oblations soient jointes les bienveillantes prières de saint Ignace ; afin que les Divins Mystères dans lesquels vous avez ouvert pour nous la source de toute sainteté, nous sanctifient nous aussi dans la Vérité qui est le Christ ». Cette prière semble se rapporter à l’un des aspects les plus importants de l’œuvre réformatrice de saint Ignace. Au XVIe siècle, en beaucoup d’endroits, le culte catholique languissait misérablement. En Italie, il ne s’agissait pas seulement de prêtres grossiers et ignorants qui parfois ne comprenaient pas même le canon de la messe, mais le peuple lui-même avait presque perdu l’habitude des sacrements, si bien que beaucoup d’églises étaient laissées dans la malpropreté et l’abandon. Ignace et ses compagnons commencèrent donc leur réforme liturgique surtout par la prédication et l’enseignement du catéchisme. Tandis qu’au moyen des Exercices spirituels ils cherchaient à élever le clergé à une conscience plus haute de sa dignité et de sa mission, ils ramenaient dans les églises la propreté, la dignité et la richesse. Attirés par ces formes extérieures, les fidèles se portèrent plus facilement à fréquenter la Table eucharistique et les cérémonies.
L’antienne pour la Communion est bien tirée de saint Luc (XII, 49), mais d’un autre chapitre que la péricope évangélique de ce jour. « Je suis venu apporter le feu sur la terre, et que désire-je davantage sinon qu’il s’allume ? » Le feu vit en se consumant ; ainsi la charité et le zèle pour Dieu s’éteignent si le sacrifice ne les alimente.
Après la Communion. — « Que l’Hostie de louange que nous venons d’offrir en vous rendant grâces, Seigneur, pour la fête de saint Ignace, nous vaille par son intercession l’heureux sort d’arriver à Vous louer dans l’éternité ». La divine Eucharistie s’appelle aussi sacrificium laudis, parce que Jésus voulut qu’elle fût un hymne perpétuel de louange et d’action de grâces à la bonté du Père. C’est pourquoi, à la dernière Cène, il l’institua durant le chant d’un hymne pascal d’action de grâces, — le grand hallel, — raison pour laquelle les Apôtres l’appelèrent Eucharistia, c’est-à-dire chant d’action de grâces.
[21] Act. 10, 38 : Il passa, faisant le bien et guérissant.
[22] No more comment.
[23] pour que Dieu soit glorifié en toute chose.
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Dom Pius Parsch, Le guide dans l’année liturgique
Tout pour la plus grande gloire de Dieu.
La Compagnie de Jésus (ou Ordre des Jésuites) fut
destinée par la Providence à être le rempart de la chrétienté contre les
hérésies du XVIe siècle. Elle s’est illustrée dans tous les domaines qui
intéressent la vie de l’Église, éducation de la jeunesse, ministère
apostolique... La flamme ardente de son fondateur s’est propagée par le zèle de
ses fils (Ignace signifie « homme plein de feu »). Le livre des Exercices de
saint Ignace a été l’instrument d’innombrables conversions ; ce petit ouvrage
que tous les siècles ne cesseront de relire a déjà suscité plus de saints,
a-t-on pu dire, qu’il ne contient de lettres.
1. Saint Ignace. — Jour de mort : 31 juillet 1556.
Tombeau : son corps repose à Rome dans l’église du Gesù, près de la première
maison professe des Jésuites. Sa vie : Ignace naquit en 1491. Après avoir été
page à la cour d’Espagne, il embrassa la carrière des armes. C’est pendant sa
convalescence, à la suite d’une blessure reçue au siège de Pampelune, que se
dessina la nouvelle orientation de sa vie. Guéri, il se rendit en pèlerinage à
Montserrat, puis à Manrèze où il se soumit à de rudes pénitences et composa son
livre des Exercices. Il entreprit ensuite ses études tardives (1528-35), réunit
ses premiers compagnons, et, en 1534, dans la chapelle de Montmartre, à Paris,
posa enfin les assises de son institut. C’est alors qu’il commença son œuvre de
réforme dans toutes les branches de l’activité chrétienne. On l’entendait dire
que, si le choix lui en était donné, il préférerait vivre incertain de la
béatitude, tout en se dévouant au service de Dieu et au salut d’autrui, plutôt
que de mourir avec l’assurance immédiate de la gloire éternelle. Saint Philippe
Néri et d’autres le virent, souvent, le visage rayonnant d’un éclat céleste.
Enfin, dans sa soixante-cinquième année, après avoir toujours eu sur les lèvres
la plus grande gloire de Dieu et constamment agi pour elle, il alla rejoindre
son Maître.
2. La messe (In nomine Jesu). — Les différents textes
de cette messe rappellent très clairement la vie et les maximes du saint.
L’Introït reproduit la grande devise de son institut : « Omnia ad majorem Dei
gloriam. — Tout pour la plus grande gloire de Dieu ». A l’Épître, saint Ignace
raconte ses labeurs évangéliques et nous exhorte à l’imiter. L’Évangile, récit
de la mission des soixante-douze disciples, le range parmi les grands
missionnaires qui parcoururent l’univers au nom du Sauveur. Le texte de la
Communion est remarquablement frappant : « Je suis venu apporter le feu sur la
terre, et que désiré-je, sinon qu’il s’allume ? » Ignem — Ignace ; il fut un
vrai Prométhée qui transmit le feu divin à la terre. Et ce feu, où le
recevons-nous de nouveau, lorsque notre cœur est froid ? Dans l’Eucharistie. La
Secrète nous dit que Dieu « a placé la source de toute sainteté dans les mystères
sacro-saints ».
3. Les manifestations de la dévotion dans le cours des siècles se ramènent à deux types que l’on peut appeler l’un, dévotion objective, et l’autre, subjective. La religion et la dévotion établissent un lien entre Dieu et sa créature. Selon que l’on insiste sur le côté humain ou le côté divin, la dévotion est subjective ou objective. On peut dire, d’une façon générale, que l’Orient aime plutôt la piété objective et plus passive, c’est-à-dire, qu’il se laisse conduire et porter par Dieu, le rôle de l’homme restant à l’arrière-plan. L’Occident est à la fois actif et subjectif. Il veut travailler avec sa volonté, il veut laisser la parole à l’homme, au service du Seigneur. Il faut que l’individu intervienne avec ses émotions. L’Église d’autrefois, pouvons-nous dire encore, aimait la piété objective, tandis qu’actuellement nos tendances vont de plus en plus au subjectivisme. Ignace de Loyola est un des porte-parole de cette piété mettant l’homme en valeur qui prévaut dans la vie intérieure de la plupart des chrétiens aujourd’hui. Assurément nous devons être reconnaissants à saint Ignace de nous montrer les énergies puissantes qui sommeillent en nous, de nous révéler des voies qui épurent et approfondissent notre vie intérieure. Reconnaissons pourtant que la piété liturgique suit d’autres sentiers ; elle insiste davantage sur l’élément divin, social, cultuel, créant ainsi un salutaire équilibre. L’objectif et le subjectif, la société et l’individu, l’activité et la passivité, la grâce et la volonté, tout cela réparti, équilibré et dosé comme il convient, constitue l’idéal vers lequel nous devons tendre. Saint Ignace le résume lui-même fort bien ainsi : « Dans toutes vos entreprises appuyez-vous sur Dieu, comme s’il devait, seul, tout accomplir sans vous ; et travaillez, néanmoins, avec autant de zèle que si tout le résultat dépendait uniquement de vous ».
SOURCE : http://www.introibo.fr/31-07-St-Ignace-de-Loyola
_Founder_of_the_Jesuits.jpg)
Saint Ignace de Loyola, psychologue avant l’heure
Joanna Operacz - Publié le 29/11/18
Voici quatre conseils extraits des "Exercices
spirituels" de saint Ignace de Loyola pour vous aider à mieux comprendre
certains sentiments.
Dans ses Exercices spirituels, saint Ignace de Loyola décrit les sentiments humains
avec tant de précision et de finesse qu’ils restent toujours d’actualité, près
de 500 ans après avoir été rédigés. On peut considérer que le fondateur de
l’ordre des Jésuites était un fin psychologue bien avant que la psychologie ne
soit un sujet d’études, et plus de deux siècles avant que le terme même de
psychologie ne soit inventé. Les Exercices spirituels recensent un
certain nombre de conseils concrets sur la gestion des sentiments — positifs ou
négatifs — qui peuvent être résumés en quatre points : l’identification des
sentiments, l’acceptation, la compréhension et l’action.
L’identification des sentiments
Saint Ignace a tendance à décrire les sentiments de
manière visuelle et concrète : 󠅐 »J’appelle consolation toute
augmentation d’espérance, de foi et de charité, et toute joie intérieure qui
appelle et attire l’âme aux choses célestes et au soin de son salut, la
tranquillisant et la pacifiant dans son Créateur et Seigneur. J’appelle
désolation les ténèbres et le trouble de l’âme, l’inclination aux choses basses
et terrestres, les diverses agitations et tentations… ».
Lire aussi :
3 erreurs à ne pas commettre avec ses sentiments
Identifier les différents sentiments qui nous habitent
n’est pas toujours chose aisée. De nos jours, on entend souvent dire qu’il faut
« se connecter à ses sentiments intérieurs ». Mais nous n’y arrivons
pas toujours. Cela peut venir de notre éducation : un enfant auquel on dit
de ne pas attacher trop d’importance à ses désirs et à ses sentiments prendra
pour habitude d’enfouir ses sentiments au plus profond de lui-même, et aura,
une fois adulte, souvent du mal à les exprimer. Il est aussi fréquent que l’on
refoule nos sentiments après un choc ou un traumatisme.
De manière générale, il nous arrive à tous d’être
« dans le déni », d’être aveugle à certains de nos sentiments.
Souvent, c’est parce que l’on se focalise trop sur ce que l’on devrait
ressentir plutôt que sur ce que l’on ressent réellement. Il se peut aussi que
l’on s’intéresse plus aux sentiments des autres qu’aux siens que l’on préfère
ignorer ou mettre de côté.
Quand un sentiment nous traverse, évitons donc de
l’étouffer. Au contraire, essayons de l’identifier, cherchons à savoir s’il
tend plutôt vers la consolation ou vers la désolation.
L’acceptation
Dans l’absolu, les sentiments ne sont ni bons ni
mauvais. Même la colère ou la jalousie ne sont pas en soi de mauvaises choses.
Ce sont plutôt des informations qu’il nous appartient d’analyser. Le choix nous
revient ensuite de prendre de bonnes ou de mauvaises décisions.
Lire aussi :
6 façons de trouver un but à sa vie, avec saint Ignace de Loyola
Saint Ignace avait parfaitement conscience de cela.
Dans ses Exercices spirituels, il ne fustige ni ne condamne les émotions
négatives. A contrario, il n’encense pas outre mesure les
« consolations ». Par exemple, il fait ce constat objectif que pour
une personne entamant un cheminement spirituel, la voie de la vertu semble
simple et joyeuse, alors que plus elle entre en intimité avec Dieu, plus elle
est gagnée par la tristesse et le découragement. Mais il ne dit pas que l’une
de ces phases est meilleure que l’autre : toutes deux s’inscrivent dans un
processus naturel.
La compréhension
Saint Ignace a entamé sa conversion lorsqu’il a pris
conscience, à la lecture de récits de chevalerie et de guerre, qu’il ressentait
en premier lieu de la joie et de l’excitation, mais que très vite celles-ci
laissaient place à de la tristesse et de la déception. À l’inverse, quand il
lisait des vies de saints, il constatait que l’opposé se produisait. Ce sont
cette analyse et cette compréhension des sentiments qui le traversaient qui
l’ont amené à sa conversion.
Les sentiments sont des réalités complexes. Prenons
l’exemple d’une personne alcoolique qui, dans la plupart des cas, se voit comme
quelqu’un d’éminemment solitaire, alors qu’en réalité, sa volonté de rester
seule chez elle tient au fait qu’elle veuille boire sans être jugée et sans en
être empêchée. Elle n’est donc pas nécessairement quelqu’un de solitaire en
soi. Les choses sont souvent bien plus complexes qu’elles n’en ont l’air.
Certains ressentis méritent qu’on les approfondisse.
Lire aussi :
Six phrases à dire à son enfant pour développer son empathie
Saint Ignace parle beaucoup du sentiment d’anxiété, de
ce qu’il appelle « la désolation ». Là encore, il s’exprime de
manière très concrète. Ainsi, il conseille par exemple de ne prendre aucune
décision importante quand nous sommes perturbés et anxieux, car ces états ne
permettent pas d’avoir les idées claires. Ce n’est qu’une fois notre calme
retrouvé que nous pouvons prendre des décisions objectives qui ne seront pas dictées
par notre angoisse.
L’action
Certes, nos sentiments sont importants, mais ils
restent des sentiments. Ils sont des sources d’information à prendre en compte,
mais ils sont aussi par nature passagers, changeants, tributaires de notre
condition physique… si bien que nous ne devons pas nous y fier aveuglément. La
capacité à pouvoir distinguer les sentiments constructifs des moins bons
s’acquiert au gré d’une certaine maturité. Une émotion qui nous aidera à
atteindre un objectif, en accord avec nos principes, sera bénéfique et nous
aidera à avancer. À l’inverse, nous sentons parfois que des émotions nous
orientent dans une direction qui n’est pas bonne. Il convient alors de
combattre ces sentiments négatifs, ou du moins d’attendre qu’ils s’estompent.
Il peut aussi être intéressant de chercher à comprendre d’où viennent certaines
réactions négatives (égoïsme, peur, etc.). Elles sont parfois le signe de
problèmes plus profonds qui méritent d’être creusés, pour aboutir à une
meilleure connaissance de soi souvent synonyme de mieux-être.
Lire aussi :
Le langage imagé des Pères du désert : la chasse aux souris
(6/6)
Saint Ignace attire notre attention sur le caractère
inconstant des sentiments humains, et nous apprend à nous remémorer nos moments
de bonheur quand nous sommes dans la souffrance. À l’inverse, il nous enjoint
de ne pas oublier, quand nous nous sentons bien, que des moments de désolation
vont revenir. Le premier conseil peut sembler évident : dans les moments
difficiles, on essaie toujours de se dire que « tout passe »,
qu’ »après la pluie vient le beau temps », que toute situation
négative nous fait grandir… Le deuxième conseil peut sembler plus difficile à
entendre. Il est pourtant d’une profonde sagesse. Garder une forme de réalisme
quand tout va bien permet d’être mieux préparé quand les moments difficiles
surviennent, et ainsi d’être mieux armé pour les affronter… afin de laisser à nouveau
place à la consolation.
SOURCE : https://fr.aleteia.org/2018/11/29/saint-ignace-de-loyola-psychologue-avant-lheure/
%2C_socha_sv%C4%9Btce.JPG)
Kostel Panny Marie Vítězné, Bílá Hora, Praha, Česku
republika.
Church of Our Lady Victorious, Bílá Hora, Prague, Czech Republic.
Cette lettre de saint Ignace d’une incroyable
actualité
Marzena
Devoud - Publié le 09/04/19
Écrite un an avant sa mort, cette lettre de saint
Ignace de Loyola étonne par la puissance qui s’en dégage encore. Près de cinq
siècles plus tard, le lecteur d’aujourd’hui y trouve le résumé de ce qu’on peut
croire et espérer quand on se confie à Dieu.
C’est une lettre pour ceux qui croient que la
puissance du Seigneur les accompagne dans tous les actes de leur vie. C’est une
lettre pour ceux qui espèrent, parce qu’ils placent leur confiance en Dieu, un
Dieu qui sait mieux les combler qu’aucune action humaine.
Cette lettre de saint Ignace de Loyola s’adresse à ceux qui veulent
apprendre à rechercher en toute chose et à tout moment la lumière de la sagesse
de Dieu. Afin qu’elle dissipe nos peurs et pour qu’elle guide nos actes en
fructifiant en nous les dons du Christ.
« Il me semble que vous devriez vous résoudre à faire
avec calme ce que vous pouvez. Ne soyez pas inquiets de tout, mais abandonnez à
la divine Providence ce que vous ne pouvez accomplir par vous-même. Sont
agréables à Dieu notre soin et notre sollicitude raisonnables pour mener à bien
les affaires dont nous devons nous occuper par devoir. L’anxiété et
l’inquiétude de l’esprit ne plaisent point à Dieu. Le Seigneur veut que nos
limites et nos faiblesses prennent appui en sa force et en sa toute-puissance ;
il veut nous voir croire que sa bonté peut suppléer à l’imperfection de nos
moyens. Ceux qui se chargent d’affaires nombreuses, même avec une intention
droite, doivent se résoudre à faire simplement ce qui est en leur pouvoir, sans
s’affliger s’ils ne parviennent pas à tout réaliser comme ils le voudraient. À
condition toutefois qu’ils aient accompli tout ce que la nature humaine peut et
doit faire selon les indications de la conscience. Si on doit laisser de côté
certaines choses, il faut s’armer de patience, et ne pas penser que Dieu attend
de nous ce que nous ne pouvons pas faire : Il ne veut pas davantage que l’homme
s’afflige de ses limites. Pourvu que l’on donne satisfaction à Dieu, — ce qui
est plus important que de donner satisfaction aux hommes — il n’est pas
nécessaire de se fatiguer outre mesure. Bien plus, lorsqu’on s’est efforcé
d’agir de son mieux, on peut abandonner tout le reste à celui qui a le pouvoir
d’accomplir tout ce qu’il veut.
Plaise à la divine Bonté de nous communiquer toujours
la lumière de la Sagesse, pour que nous puissions voir clairement et accomplir
fermement son bon plaisir, en nous et dans les autres… pour que nous acceptions
de sa main ce qu’il nous envoie, en faisant cas de ce qui a le plus
d’importance : la patience, l’humilité, l’obéissance et la charité… Que
Jésus-Christ soit seulement en nos âmes avec ses dons spirituels ! Amen. »
(Saint Ignace de Loyola (1491-1556) – Lettre du
17/11/1555)
Vatican Basilica
Dear Fathers and Brothers of the Society of Jesus,
I meet you with great joy in this historical Basilica of St Peter's after the Holy Mass celebrated for you by Cardinal Angelo Sodano, my Secretary of State, on the occasion of combined jubilees of the Ignatian Family. I address my cordial greeting to you all.
I greet in the first place the Superior General, Fr Peter-Hans Kolvenbach, and thank him for his courteous words expressing your common sentiments to me. I greet the Cardinals with the Bishops and priests and all those who have desired to participate in this event.
Together with the Fathers and Brothers, I also greet the friends of the Society of Jesus present here, and among them, the many men and women religious, members of the Communities of Christian Life and of the Apostolate of Prayer, the students and alumnae with their families from Rome, from Italy and from Stonyhurst in England, the teachers and students of the academic institutions and the many collaborators.
Your visit today gives me the opportunity to thank the Lord with you for having granted your Society the gift of men of extraordinary holiness and exceptional apostolic zeal, such as St Ignatius of Loyola, St Francis Xavier and Bl. Peter Faber. For you they are the Fathers and Founders: it is therefore appropriate that in this centenary year you commemorate them with gratitude and look to them as enlightened and reliable guides on your spiritual journey and in your apostolic activities.
St Ignatius of Loyola was first and foremost a
man of God who in his life put God, his greatest glory and his greatest
service, first. He was a profoundly prayerful man for whom the daily
celebration of the Eucharist was the heart and crowning point of his day.
Thus, he left his followers a precious spiritual
legacy that must not be lost or forgotten. Precisely because he was a man of
God, St Ignatius was a faithful servant of the Church, in which he saw and
venerated the Bride of the Lord and the Mother of Christians. And the special
vow of obedience to the Pope, which he himself describes as "our first and
principal foundation" (MI, Series III, I., p. 162), was born from his
desire to serve the Church in the most beneficial way possible.
This ecclesial characteristic, so specific to the
Society of Jesus, lives on in you and in your apostolic activities, dear
Jesuits, so that you may faithfully meet the urgent needs of the Church today.
Among these, it is important in my opinion to point
out your cultural commitment in the areas of theology and philosophy in which
the Society of Jesus has traditionally been present, as well as the dialogue
with modern culture, which, if it boasts on the one hand of the marvellous
progress in the scientific field, remains heavily marked by positivist and
materialist scientism.
Naturally, the effort to promote a culture inspired by
Gospel values in cordial collaboration with the other ecclesial realities
demands an intense spiritual and cultural training. For this very reason, St
Ignatius wanted young Jesuits to be formed for many years in spiritual life and
in study. It is good that this tradition be maintained and reinforced, also
given the growing complexity and vastness of modern culture.
Another of his great concerns was the Christian
education and cultural formation of young people: hence, the impetus he
gave to the foundation of "colleges", which after his death spread in
Europe and throughout the world. Continue, dear Jesuits, this important
apostolate, keeping the spirit of your Founder unchanged.
In speaking of St Ignatius, I cannot overlook the fact
that the fifth centenary of St Francis Xavier's birth was celebrated
last 7 April. Not only is their history interwoven through long years in Paris
and Rome, but a single aspiration - one might say, a single passion - stirred
and sustained them, even in their different human situations: the passion
for working for the ever greater glory of God-the-Trinity and for the
proclamation of the Gospel of Christ to the peoples who did not know him.
St Francis Xavier, whom my Predecessor Pius XI, of
venerable memory, proclaimed the "Patron of Catholic Missions", saw
as his own mission "opening new ways of access" to the Gospel
"in the immense Continent of Asia". His apostolate in the Orient
lasted barely 10 years, but in the four and half centuries that the Society of
Jesus has existed it has proven wonderfully fruitful, for his example inspired
a multitude of missionary vocations among young Jesuits and he remains a
reference point for the continuation of missionary activity in the great countries
of the Asian Continent.
If St Francis Xavier worked in the countries of the
Orient, his confrere and friend since the years in Paris, Bl. Peter Faber, a
Savoiard who was born on 13 April 1506, worked in the European countries where
the Christian faithful aspired to a true reform of the Church.
He was a modest, sensitive man with a profound inner
life. He was endowed with the gift of making friends with people from every
walk of life and consequently attracted many young men to the Society.
Bl. Faber spent his short life in various European
countries, especially Germany, where, at the order of Paul III, he took part in
the Diets of Worms, Ratisbon and Speyer and in conversations with the leaders
of the Reformation. He consequently had an exceptional opportunity to practise
the special vow of obedience to the Pope "regarding the missions" and
became a model to follow for all future Jesuits.
Dear Fathers and Brothers of the Society, today you
look with special devotion at the Blessed Virgin Mary, remembering that on 22
April 1541, St Ignatius and his first companions made their solemn vows before
the image of Mary in the Basilica of St Paul Outside-the-Walls.
May Mary continue to watch over the Society of Jesus
so that every member may carry in his person the "image" of the
Crucified Christ, in order to share in his Resurrection. I assure you of my
remembrance in prayer for this, as I willingly impart my Blessing to each of
you present here and to your entire spiritual family, which I also extend to
all the other Religious and consecrated persons who are present at this
Audience.
© Copyright 2006 - Libreria Editrice Vaticana
Attributed to Francisco Herrera the Elder (1576–1656),
Glorificación de San Ignacio de Loyola,
1628-1630, 227 x 155, Museo de Bellas Artes de Sevilla
Also known as
Inigo Lopez de Loyola
Profile
Born to the Spanish nobility.
Youngest of twelve children. Page in
the Spanish court of
Ferdinand and Isabella. Military education. Soldier,
entering the army in 1517,
and serving in several campaigns. Wounded in the leg by a cannonball at the
siege of Pampeluna on 20 May 1521,
an injury that left him partially crippled for life. During his recuperation
the only books he
had access to were The
Golden Legend, a collection of biographies of the saints,
and the Life of Christ by Ludolph the Carthusian.
These books,
and the time spent in contemplation, changed him.
On his recovery he took a vow of chastity,
hung his sword before the altar of
the Virgin
of Montserrat, and donned a pilgrim‘s
robes. He lived in a cave from 1522 to 1523,
contemplating the way to live a Christian life. Pilgrim to Rome and
the Holy Land in 1523,
where he worked to convert Muslims.
In 1528 he
began studying theology in Barcelona and Alcala in Spain,
and Paris, France receiving
his degree on 14 March 1534.
His meditations, prayers,
visions and insights led to forming the Constitutions of the Society
of Jesus on 15 August 1534;
it received papal approval
in 1541.
Friend of James Lainez, Alonso Salmerón, Nicholas Bobadilla, Simón
Rodriguez, Blessed Peter
Faber, and Saint Francis
Xavier, the group that formed the core of the new Society. He never
used the term Jesuit,
which was coined as an insult by his opponents; the Society today
uses the term with pride. He travelled Europe and
the Holy Lands, then settled in Rome to
direct the Jesuits.
His health suffered in later years, and he was nearly blind at death.
The Jesuits today
have over 500 universities and colleges,
30,000 members, and teach over 200,000 students each
year.
Born
1491 at
Loyola, Guipuzcoa, Spain as Inigo
Lopez de Loyola
31 July 1556 at Rome, Italy of fever
12 March 1622 by Pope Gregory
XV
military
ordinariate of the Philippines
retreats (proclaimed
on 25
July 1922 by Pope Pius XI)
Spiritual
Exercises (by Pope Pius XI)
apparition of Our Lord
Additional Information
Book
of Saints, by Father Lawrence
George Lovasik, S.V.D.
Book
of Saints, by the Monks of
Ramsgate
Catholic
Encyclopedia, by J H Pollen
Ignatius
Loyola, The Soldier Saints, by Father Gerald
Carr Treacy, S.J.
Illustrated
Catholic Family Annual
Light
From the Altar, edited by Father James
J McGovern
Lives
of the Saints, by Father Alban
Butler
Lives
of the Saints, by Father Francis
Xavier Weninger
Meditations
on the Gospels for Every Day in the Year, by Father Pierre
Médaille
Saint
Ignatius Loyola, by Father F
Goldie, SJ
Saints
of the Day, by Katherine Rabenstein
Saints
of the Society of Jesus
Sermon
Notes on Saint Ignatius, by Father Basil
William Maturin
Short
Lives of the Saints, by Eleanor Cecilia Donnelly
Stories
of the Saints for Children, by Mary Seymour
Autobiography of Saint Ignatius of Loyola
In God’s Army, by Father Cyril
Charles Martindale, S.J.
books
Our Sunday Visitor’s Encyclopedia of Saints
other sites in english
Catholic Exchange: Magnanimity and Humility
Catholic Exchange: Madman or Militant Monk?
Catholic Ireland: The Mystic
Catholic Ireland: Success Out of Failure
Christian
Biographies, by James Keifer
Pope Francis: Homily Honoring Saint Ignatius
images
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The Life of Saint Ignatius of Loyola, by France Alice
Forbes (audio book)
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video
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sitios en español
Martirologio Romano, 2001 edición
sites en français
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fonti in italiano
nettsteder i norsk
Readings
Ignatius was passionately fond of reading worldly
books of fiction and tales of knight-errantry. When he felt he was getting
better from a wound he had received in battle, he asked for some of these books
to pass the time. But no book of that sort could be found in the house; instead
they gave him a life of Christ and a collection of the lives of saints written
in Spanish.
By constantly reading these books he began to be
attracted to what he found narrated there. Sometimes in the midst of his
reading he would reflect on what he had read. Yet at other times he would dwell
on many of the things which he had been accustomed to dwell on previously. But
at this point our Lord came to his assistance, insuring that these thoughts
were followed by others which arose from his current reading.
While reading the life of Christ our Lord or lives of
the saints, he would reflect and reason with himself: “What if I should do what
Saint Francis or Saint Dominic did?”
In this way he let his mind dwell on many thoughts; they lasted a while until
other things took their place. Then those vain and worldly images would come
into his mind and remain a long time.
But there was a difference. When Ignatius reflected on
worldly thoughts, he felt intense pleasure; but when he gave them up our of
weariness, he felt dry and depressed. Yet when he thought of living the
rigorous sort of life he knew the saints had lived, he not only experienced
pleasure when he actually thought about it, but even after he dismissed these
thoughts, he still experienced great joy. Yet he did not pay attention to this,
nor did he appreciate it, until one day, in a moment of insight he began to
marvel at the difference. Then he understood his experience. Thoughts of one
kind left him sad, the others full of joy. – from the life of Saint
Ignatius, from his own words, by Luis Gonzalez
Do not let any occasion of gaining merit pass without
taking care to draw some spiritual profit from it; as, for example, from a sharp
word which someone may say to you; from an act of obedience imposed against
your will; from an opportunity which may occur to humble yourself, or to
practice charity, sweetness, and patience. All of these occasions are gain for
you, and you should seek to procure them; and at the close of that day, when
the greatest number of them have come to you, you should go to rest most
cheerful and pleased, as the merchant does on the day when he had had most
chance for making money; for on that day business has prospered with him. – Saint Ignatius
Loyola
If God causes
you to suffer much, it is a sign that He has great designs for you, and that He
certainly intends to make you a saint. And if you wish to become a great saint,
entreat Him yourself to give you much opportunity for suffering; for there is
no wood better to kindle the fire of holy love than the wood of the cross,
which Christ used for His own great sacrifice of boundless charity. – Saint Ignatius
Loyola
MLA Citation
“Saint Ignatius of Loyola“. CatholicSaints.Info.
4 July 2021. Web. 31 July 2021.
<http://catholicsaints.info/saint-ignatius-of-loyola/>
SOURCE : http://catholicsaints.info/saint-ignatius-of-loyola/
St. Ignatius Loyola
Youngest son of Don Beltrán Yañez de Oñez y Loyola and
Marina Saenz de Lieona y Balda (the name López de Recalde, though accepted by
the Bollandist Father
Pien, is a copyist's blunder).
Born in 1491 at the castle of Loyola above Azpeitia in
Guipuscoa; died at Rome,
31 July, 1556. The family arms
are: per pale, or, seven bends gules (?vert) for Oñez; argent, pot and chain
sable between two grey wolves rampant, for Loyola.
The saint was baptized Iñigo,
after St. Enecus (Innicus), Abbot of
Oña: the name Ignatius was assumed in later years, while he was
residing in Rome.
For the saint's genealogy,
see Pérez (op. cit. below, 131); Michel (op. cit. below, II, 383); Polanco
(Chronicon, I, 51646). For the date of
birth cfr. Astráin, I, 3 S.
Conversion (1491-1521)
At an early age he was made a cleric.
We do not know when,
or why he was released from clerical obligations.
He was brought up in the household of Juan Velásquez de Cuellar, contador
mayor to Ferdinand and Isabella,
and in his suite probably attended the court from time to time, though not in
the royal service. This was perhaps the time of his greatest dissipation and
laxity. He was affected and extravagant about his hair and dress, consumed with
the desire of winning glory,
and would seem to have been sometimes involved in those darker intrigues, for
which handsome young courtiers too often think themselves licensed. How far he
went on the downward course is still unproved. The balance of evidence tends to
show that his own subsequent humble confessions
of having been a great sinner should not be treated as pious exaggerations.
But we have no details, not even definite charges. In 1517 a change for the
better seems to have taken place; Velásquez died and Ignatius took service in
the army. The turning-point of his life came in 1521. While the French were
besieging the citadel of Pampeluna,
a cannon ball, passing between Ignatius' legs, tore open the left calf and
broke the right shin (Whit-Tuesday, 20 May, 1521). With his fall the garrison
lost heart and surrendered, but he was well treated by the French and
carried on a litter to Loyola, where his leg had to be rebroken and reset, and
afterwards a protruding end of the bone was sawn off, and the limb, having been
shortened by clumsy setting, was stretched out by weights. All these pains were
undergone voluntarily,
without uttering a cry or submitting to be bound. But the pain and weakness
which followed were so great that the patient began to fail and sink. On
the eve of
Sts. Peter and Paul, however, a turn for the better took place, and he threw
off his fever.
So far Ignatius had shown none but the ordinary
virtues of the Spanish officer. His dangers and sufferings has
doubtless done much to purge his soul,
but there was no idea yet
of remodelling his life on any higher ideals. Then, in order to divert the
weary hours of convalescence, he asked for the romances of chivalry,
his favourite reading, but there were none in the castle, and instead they
brought him the lives of Christ and of the saints,
and he read them in the same quasi-competitive spirit with which he read the
achievements of knights and
warriors. "Suppose I were to rival this saint in fasting,
that one in endurance, that other in pilgrimages."
He would then wander off into thoughts of chivalry,
and service to fair ladies, especially to one of high rank, whose name is
unknown. Then all of a sudden, he became conscious that
the after-effect of these dreams was to make him dry and dissatisfied, while
the ideas of
falling into rank among the saints braced
and strengthened him, and left him full of joy and
peace. Next it dawned on him that the former ideas were
of the world, the latter God-sent; finally, worldly thoughts began to lose
their hold, while heavenly ones
grew clearer and dearer. One night as he lay awake, pondering these new lights,
"he saw clearly", so says his autobiography, "the image of Our
Lady with the Holy Child Jesus",
at whose sight for a notable time he
felt a reassuring sweetness, which eventually left him with such a loathing of
his past sins,
and especially for those of the flesh, that every unclean imagination seemed
blotted out from his soul,
and never again was there the least consent to
any carnal thought. His conversion was
now complete. Everyone noticed that he would speak of nothing but spiritual
things, and his elder brother begged him not to take any rash or extreme
resolution, which might compromise the honour of
their family.
Spiritual formation (1522-1524)
When Ignatius left Loyola he had no definite plans for
the future, except that he wished to rival all the saints had
done in the way of penance.
His first care was to make a general confession at the famous
sanctuary of Montserrat, where, after three days of self-examination, and
carefully noting his sins,
he confessed,
gave to the poor the
rich clothes in which he had come, and put on garment of sack-cloth reaching
to his feet. His sword and dagger he suspended at Our
Lady's altar, and passed the night watching before them. Next morning,
the feast
of the Annunciation, 1522, after Communion,
he left the sanctuary, not knowing whither he went. But he soon fell
in with a kind woman,
Iñes Pascual, who showed him a cavern near the neighbouring town of Manresa,
where he might retire for prayer, austerities,
and contemplation,
while he lived on alms.
But here, instead of obtaining greater peace, he was consumed with the most
troublesome scruples.
Had he confessed this sin?
Had he omitted that circumstance? At one time he was violently tempted to
end his miseries by suicide,
on which he resolved neither to eat nor to drink (unless his life was in
danger), until God granted
him the peace which he desired, and so he continued until his confessor stopped
him at the end of the week. At last, however, he triumphed over all obstacles,
and then abounded in wonderful graces and visions.
It was at this time, too, that he began to make notes
of his spiritual experiences, notes which grew into the little book of "The
Spiritual Exercises". God also
afflicted him with severe sicknesses, when he was looked after by friends in
the public hospital;
for many felt drawn towards him, and he requited their many kind offices by
teaching them how to pray and
instructing them in spiritual matters. Having recovered health, and acquired
sufficient experience to guide him in his new life, he commenced his
long-meditated migration to the Holy Land. From the first he had looked forward
to it as leading to a life of heroic penance; now he also regarded it as
a school in
which he might learn how to realize clearly and to conform himself perfectly to Christ's
life. The voyage was fully as painful as he had conceived. Poverty,
sickness, exposure, fatigue, starvation, dangers of shipwreck and
capture, prisons,
blows, contradictions, these were his daily lot; and on his arrival the Franciscans,
who had charge of the holy places,
commanded him to return under pain of sin.
Ignatius demanded what right they
had thus to interfere with a pilgrim like himself, and the friars explained
that, to prevent many troubles which had occurred in finding ransoms for Christian prisoners,
the pope had
given them the power and they offered to show him their Bulls.
Ignatius at once submitted, though it meant altering his whole plan of life,
refused to look at the proferred Bulls,
and was back at Barcelona about
March, 1524.
Studies and companions (1521-39)
Ignatius left Jerusalem in
the dark as to his future and "asking himself as he went, quid
agendum" (Autobiography, 50). Eventually he resolved to study, in order to
be of greater help to others. To studies he therefore gave eleven years, more
than a third of his remaining life. Later he studied among school-boys at Barcelona,
and early in 1526 he knew enough
to proceed to his philosophy at
the University
of Alcalá. But here he met with many troubles to be described later, and at
the end of 1527 he entered the University
of Salamanca, whence, his trials continuing, he betook himself to Paris (June,
1528), and there with great method repeated his course of arts, taking his M.A.
on 14 March, 1535. Meanwhile theology had
been begun, and he had taken the licentiate in 1534; the doctorate he
never took, as his health compelled him to leave Paris in
March, 1535. Though Ignatius, despite his pains, acquired no great erudition,
he gained many practical advantages from his course of education.
To say nothing of knowledge sufficient
to find such information as he needed afterwards to hold his own in the company
of the learned, and to control others more erudite than himself, he also became
thoroughly versed in the science of education,
and learned by experience how the life of prayer and penance might
be combined with that of teaching and study, an invaluable acquirement to the
future founder of the Society
of Jesus. The labours of Ignatius for others involved him in trials without
number. At Barcelona, he was beaten senseless, and his companion killed,
at the instigation of some worldlings vexed at being refused entrance into
a convent which
he had reformed. At Alcalá, a meddlesome inquisitor,
Figueroa, harassed him constantly, and once automatically imprisoned him
for two months. This drove him to Salamanca, where, worse still, he was
thrown into the common prison,
fettered by the foot to his companion Calisto, which indignity only drew from
Ignatius the characteristic words, "There are not so many handcuffs and
chains in Salamanca, but that I desire even more for the love of God."
In Paris his
trials were very varied — from poverty, plague, works
of charity, and college discipline, on which account he was once sentenced to
a public flogging by Dr. Govea, the rector of
Collège Ste-Barbe, but on his explaining his conduct, the rector as
publicly begged his pardon. There was but one delation to the inquisitors,
and, on Ignatius requesting a prompt settlement, the Inquisitor Ori told
him proceedings were therewith quashed.
We notice a certain progression in Ignatius' dealing
with accusations against him. The first time he allowed them to cease without
any pronouncement being given in his favour. The second time he demurred at
Figueroa wanting to end in this fashion. The third time, after sentence had
been passed, he appealed to
the Archbishop of Toledo against
some of its clauses. Finally he does not await sentence,
but goes at once to the judge to urge an inquiry, and eventually he made it his
practice to demand sentence,
whenever reflection was cast upon his orthodoxy.
(Records of Ignatius' legal proceedings at Azpeitia, in 1515; at Alcal´ in
1526, 1527; at Venice,
1537; at Rome in
1538, will be found in "Scripta de S. Ignatio", pp. 580-620.)
Ignatius had now for the third time gathered companions around him. His first
followers in Spain had
persevered for a time, even amid the severe trials of imprisonment,
but instead of following Ignatius to Paris,
as they had agreed to do, they gave him up. In Paris too
the first to follow did not persevere long, but of the third band not one
deserted him. They were (St.)
Peter Faber, a Genevan Savoyard; (St.)
Francis Xavier, of Navarre; James
Laynez, Alonso
Salmerón, and Nicolás
Bobadilla, Spaniards;
Simón Rodríguez, a Portuguese.
Three others joined soon after — Claude Le Jay, a Genevan Savoyard;
Jean Codure and Paschase Broët, French. Progress is to be noted in the way
Ignatius trained his companions. The first were exercised in the same severe
exterior mortifications,
begging, fasting,
going barefoot, etc., which the saint was
himself practising. But though this discipline had
prospered in a quiet country place like Manresa, it had attracted an
objectionable amount of criticism at the University
of Alcalá. At Paris dress
and habits were adapted to the life in great towns; fasting,
etc., was reduced; studies and spiritual exercises were multiplied, and alms funded.
The only bond between Ignatius' followers so far was
devotion to himself, and his great ideal of leading in the Holy Land a life as
like as possible to Christ's.
On 15 August, 1534, they took the vows of poverty and chastity at
Montmartre (probably near the modern Chapelle de St-Denys, Rue Antoinette), and
a third vow to
go to the Holy Land after two years, when their studies were finished. Six
months later Ignatius was compelled by bad health to return to his native
country, and on recovery made his way slowly to Bologna, where, unable
through ill health to study, he devoted himself to active works
of charity till his companions came from Paris to Venice (6
January, 1537) on the way to the Holy Land. Finding further progress barred by
the war with
the Turks,
they now agreed to await for a year the opportunity of fulfilling their vow,
after which they would put themselves at the pope's disposal. Faber and
some others, going to Rome in Lent,
got leave for all to be ordained.
They were eventually made priests on
St. John Baptist's day. But Ignatius took eighteen months to prepare for his
first Mass.
Foundation of the society
By the winter of 1537, the year of waiting being over,
it was time to offer their services to the pope.
The others being sent in pairs to neighboring university towns,
Ignatius with Faber and Laynez started for Rome.
At La Storta, a few miles before reaching the city, Ignatius had a
noteworthy vision.
He seemed to see the Eternal
Father associating him with His Son, who spoke the words: Ego
vobis Romae propitius ero. Many have thought this promise simply referred to
the subsequent success of the order there. Ignatius' own interpretation was
characteristic: "I do not know whether
we shall be crucified in Rome;
but Jesus will
be propitious." Just before or just after this, Ignatius had suggested for
the title of their brotherhood "The Company of Jesus". Company was
taken in its military sense, and in those days a company was generally known by
its captain's name. In the Latin Bull of
foundation, however, they were called "Societas Jesu". We first hear
of the term Jesuit in 1544, applied as a term of reproach by
adversaries. It had been used in the fifteenth century to describe in scorn
someone who cantingly interlarded his speech with repetitions of the Holy
Name. In 1522 it was still regarded as a mark of scorn, but before very
long the friends of the society saw
that they could take it in a good sense, and, though never used by
Ignatius, it was readily adopted (Pollen, "The Month", June,
1909). Paul
III having received the fathers favourably, all were summoned to Rome to
work under the pope's eyes.
At this critical moment an active campaign of slander was
opened by one Fra Matteo Mainardi (who eventually died in open heresy),
and a certain Michael who had been refused admission to the order. It was not
till 18 November, 1538, that Ignatius obtained from the governor of Rome an honourable sentence,
still extent, in his favour. The thoughts of the fathers were naturally
occupied with a formula of their intended mode of life to submit to the pope;
and in March, 1539, they began to meet in the evenings to settle the matter.
Hitherto without superior, rule or tradition, they had
prospered most remarkably. Why not continue as they had begun? The obvious
answer was that without some sort of union, some houses for training postulants,
they were practically doomed to die out with the existing members, for
the pope already
desired to send them about as missioners from place to place. This point was
soon agreed to, but when the question arose whether they should, by adding
a vow of obedience to
their existing vows,
form themselves into a compact religious order,
or remain, as they were, a congregation of secular
priests, opinions differed much and seriously. Not only had they done so
well without strict rules, but (to mention only one obstacle, which was in fact
not overcome afterwards without great difficulty), there was the danger, if
they decided for an order, that the pope might
force them to adopt some ancient rule, which would mean the end of all their
new ideas.
The debate on this point continued for several weeks, but the conclusion in
favour of a life under obedience was eventually reached unanimously.
After this, progress was faster, and by 24 June some sixteen resolutions had
been decided on, covering the main points of the proposed institute. Thence
Ignatius drew up in five sections the first "Formula Instituti",
which was submitted to the pope,
who gave a viva voce approbation 3
September, 1539, but Cardinal Guidiccioni, the head of the commission appointed
to report on the "Formula", was of the view that a new order should
not be admitted, and with that the chances of approbation seemed
to be at an end. Ignatius and his companions, undismayed, agreed to offer up
4000 Masses to obtain the object desired, and after some time the cardinal unexpectedly
changed his mind,
approved the "Formula" and the Bull "Regimini
militantis Ecclesiae" (27 September, 1540), which embodies and sanctions it,
was issued, but the members were not to exceed sixty (this clause was abrogated
after two years). In April, 1541, Ignatius was, in spite of his
reluctance, elected the first general, and on 22 April he and his
companions made their profession in St.
Paul Outside the Walls. The society was
now fully constituted.
The book of the spiritual exercises
This work originated in Ignatius' experiences, while
he was at Loyola in 1521, and the chief meditations were
probably reduced to their present shapes during his life at Manresa in 1522, at
the end of which period he had begun to teach them to others. In the process of
1527 at Salamanca, they are spoken of for the first time as the "Book
of Exercises". The earliest extant text is of the year 1541. At the
request of St.
Francis Borgia. The book was examined by papal censors and
a solemn approbation given
by Paul
III in the Brief "Pastoralis
Officii" of 1548. "The
Spiritual Exercises" are written very concisely, in the form of a
handbook for the priest who
is to explain them, and it is practically impossible to describe them without
making them, just as it might be impossible to explain Nelson's "Sailing
Orders" to a man who knew nothing
of ships or the sea. The idea of
the work is to help the exercitant to find out what the will of God is
in regard to his future, and to give him energy and courage to
follow that will. The exercitant (under ideal circumstances) is guided through
four weeks of meditations:
the first week on sin and
its consequences, the second on Christ's
life on earth, the third on his passion, the fourth on His risen life;
and a certain number of instructions (called "rules",
"additions", "notes") are added to teach him how to pray,
how to avoid scruples,
how to elect a vocation in
life without being swayed by the love of
self or of the world. In their fullness they should, according to
Ignatius' idea,
ordinarily be made once or twice only; but in part (from three to four days)
they may be most profitably made annually, and are now commonly
called "retreats", from the seclusion or retreat from the world
in which the exercitant lives. More popular selections are preached to the
people in church and are called "missions". The stores
of spiritual wisdom contained in the "Book of Exercises" are truly
astonishing, and their author is believed to have been inspired while drawing
them up. (See also next section.) Sommervogel enumerates 292 writers among
the Jesuits alone,
who have commented on the whole book, to say nothing of commentators on parts
(e.g. the meditations), who are far more numerous still. But the best testimony
to the work is the frequency with which the exercises are made. In England (for
which alone statistics are before the writer) the educated people
who make retreats number
annually about 22,000, while the number who attend popular expositions of
the Exercises in "missions" is approximately 27,000, out of
a total Catholic population
of 2,000,000.
The constitutions of the society
Ignatius was commissioned in 1541 to draw them up, but
he did not begin to do so until 1547, having occupied the mean space with
introducing customs tentatively, which were destined in time to become laws.
In 1547 Father Polanco became his secretary, and with
his intelligent aid the first draft of the constitutions was made
between 1547 and 1550, and simultaneously pontifical approbation was
asked for a new edition of the "Formula". Julius
III conceded this by the Bull "Exposcit
debitum", 21 July, 1550. At the same time a large number of the older
fathers assembled to peruse the first draft of the constitutions, and though
none of them made any serious objections, Ignatius' next recension (1552) shows
a fair amount of changes. This revised version was then published and put into
force throughout the society,
a few explanations being added here and there to meet difficulties as they
arose. These final touches were being added by the saint up
till the time of
his death, after which the first general congregation of the society ordered
them to be printed, and they have never been touched since. The true way
of appreciating the constitutions of the society is
to study them as they are carried into practice by the Jesuits themselves,
and for this, reference may be made to the articles on the SOCIETY
OF JESUS. A few points, however, in which Ignatius' institute differed from
the older orders may be mentioned here. They are:
the vow not
to accept ecclesiastical
dignities;
increased probations. The novitiate is
prolonged from one year to two, with a third year, which usually falls after
the priesthood.
Candidates are moreover at first admitted to simple vows only, solemn vows coming
much later on;
the Society does
not keep choir;
it does not have a distinctive religious habit;
it does not accept the direction of convents;
it is not governed by a regular triennial chapter;
it is also said to have been the first order to
undertake officially and by virtue of its constitutions active
works such as the following:
foreign missions, at the pope's bidding;
the education of
youth of all classes;
the instruction of the ignorant and
the poor;
ministering to the sick, to prisoners,
etc.
The above points give no conception of the originality
with which Ignatius has handled all parts of his subject, even those common to
all orders. It is obvious that he must have acquired some knowledge of
other religious constitutions, especially during the years of inquiry
(1541-1547), when he was on terms of intimacy with religious of every
class. But witnesses,
who attended him, tell us that he wrote without any books before him except
the Missal.
Though his constitutions of course embody technical terms to be found in other
rules, and also a few stock phrases like "the old man's staff",
and "the corpse carried to any place", the thought is entirely
original, and would seem to have been God-guided throughout. By a happy accident
we still possess his journal of prayers for
forty days, during which he was deliberating the single point
of poverty in churches. It shows that in making up his mind he
was marvelously aided by heavenly lights, intelligence,
and visions.
If, as we may surely infer, the whole work was equally assisted by grace,
its heavenly inspiration will not be doubtful.
The same conclusion is probable true of "The
Spiritual".
Later life and death
The later years of Ignatius were spent in partial
retirement, the correspondence inevitable in governing the Society leaving
no time for
those works of active ministry which in themselves he much preferred. His
health too began to fail. In 1551, when he had gathered the elder fathers to
revise the constitutions, he laid his resignation of the generalate in their
hands, but they refused to accept it then or later, when the saint renewed
his prayer.
In 1554 Father Nadal was given the powers of vicar-general,
but it was often necessary to
send him abroad as commissary, and in the end Ignatius continued, with
Polanco's aid, to direct everything. With most of his first companions he had
to part soon. Rodríguez started on 5 March, 1540, for Lisbon,
where he eventually founded the Portuguese province,
of which he was made provincial on 10 October, 1546. St.
Francis Xavier followed Rodríguez immediately, and
became provincial of India in
1549. In September, 1541, Salmeron and
Broet started for their perilous mission to Ireland,
which they reached (via Scotland)
next Lent.
But Ireland,
the prey to Henry
VIII's barbarous violence,
could not give the zealous missionaries a
free field for the exercise of the ministries proper to their institute.
All Lent they
passed in Ulster, flying from persecutors,
and doing in secret such good as they might. With difficulty they
reached Scotland,
and regained Rome,
Dec., 1542. The beginnings of the Society in Germany are
connected with St.
Peter Faber, Blessed
Peter Canisius, Le Jay, and Bobadilla in
1542. In 1546 Laynez and Salmeron were nominated papal theologians for
the Council
of Trent, where Canisius, Le Jay, and Covillon also found places. In
1553 came the picturesque, but not very successful mission of Nuñez Barretto
as Patriarch of Abyssinia.
For all these missions Ignatius wrote minute instructions, many of which are
still extant. He encouraged and exhorted his envoys in their work by his
letters, while the reports they wrote back to him form our chief source of
information on the missionary triumphs achieved. Though living alone in Rome,
it was he who in effect led, directed, and animated his subjects all the world
over.
The two most painful crosses of this period were
probably the suits with Isabel Roser and Simón Rodríguez. The former lady had
been one of Ignatius' first and most esteemed patronesses during his beginnings
in Spain.
She came to Rome later
on and persuaded Ignatius to receive a vow of obedience to
him, and she was afterwards joined by two or three other ladies. But the saint found
that the demands they made on his time were
more than he could possibly allow them. "They caused me
more trouble", he is reported to have said, "than the whole of
the Society",
and he obtained from the pope a
relaxation of the vow he
had accepted. A suit with Roser followed, which she lost, and Ignatius forbade
his sons hereafter to become ex officio directors to convents of nuns (Scripta
de S. Ignatio, pp. 652-5). Painful though this must have been to a man so loyal
as Ignatius, the difference with Rodríguez, one of his first companions,
must have been more bitter still. Rodríguez had founded the Province
of Portugal,
and brought it in a short time to
a high state of efficiency. But his methods were not precisely those of
Ignatius, and, when new men of Ignatius' own training came under him,
differences soon made themselves felt. A struggle ensued in
which Rodríguez unfortunately took sides against Ignatius' envoys.
The results for the newly formed province were disastrous. Well-nigh half of
its members had to be expelled before peace was established; but Ignatius did
not hesitate. Rodriguez having been recalled to Rome,
the new provincial being empowered to dismiss him if he refused, he demanded a
formal trial, which Ignatius, foreseeing the results, endeavoured to ward off.
But on Simón's insistence a full court of inquiry was granted, whose
proceedings are now printed and it unanimously
condemned Rodriguez to penance and banishment from the
province (Scripta etc., pp. 666-707). Of all his external works, those nearest
his heart, to judge by his correspondence, were the building and foundation of
the Roman
College (1551), and of the German College (1552). For their sake he
begged, worked, and borrowed with splendid insistence until his death. The
success of the first was ensured by the generosity of St.
Francis Borgia, before he entered the Society.
The latter was still in a struggling condition when
Ignatius died, but his great ideas have proved the true and
best foundation of both.
In the summer of 1556 the saint was
attacked by Roman fever. His doctors did
not foresee any serious consequences, but the saint did.
On 30 July, 1556, he asked for the last sacraments and
the papal blessing,
but he was told that no immediate danger threatened. Next morning at daybreak,
the infirmarian found him lying in peaceful prayer,
so peaceful that he did not at once perceive that the saint was
actually dying. When his condition was realized, the last blessing was
given, but the end came before the holy
oils could be fetched. Perhaps he had prayed that
his death, like his life, might pass without any demonstration. He was beatified by Paul
V on 27 July, 1609, and canonized by Gregory
XV on 22 May, 1622. His body lies under the altar designed
by Pozzi in the Gesù. Though he died in the sixteenth year from the foundation
of the Society,
that body already numbered about 1000 religious (of whom, however,
only 35 were yet professed)
with 100 religious
houses, arranged in 10 provinces. (Sacchini, op. cit. infra., lib. 1, cc.
i, nn. 1-20.) For his place in history see COUNTER-REFORMATION.
It is impossible to sketch in brief Ignatius' grand and complex character:
ardent yet restrained, fearless, resolute, simple, prudent,
strong, and loving.
The Protestant and Jansenistic conception
of him as a restless, bustling pragmatist bears no correspondence at all with
the peacefulness and perseverance which characterized the real man. That he was
a strong disciplinarian is true.
In a young and rapidly growing body that was inevitable; and the age loved strong virtues.
But if he believed in discipline as
an educative force,
he despised any other motives for action except the love of God and man.
It was by studying Ignatius as a ruler that Xavier learnt the
principle, "the company of Jesus ought to be called the company of love and
conformity of souls".
(Ep., 12 Jan., 1519).
Pollen, J.H. (1910). St. Ignatius
Loyola. In The Catholic Encyclopedia. New York: Robert Appleton
Company. Retrieved August 1, 2016 from New Advent: http://www.newadvent.org/cathen/07639c.htm
Transcription. This article was transcribed for
New Advent by Marie Jutras.
Ecclesiastical approbation. Nihil Obstat. June
1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal
Farley, Archbishop of New York.
Copyright © 2020 by Kevin
Knight. Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/07639c.htm
Statue d'Ignace de Loyola dans le jardin de l'Institut biblique pontifical
(Jérusalem)
July 31
St. Ignatius of
Loyola, Confessor
His life was written by F. Lewis Gonzales or Gonzalvo,
who was a long time the saint’s confessor, and died at Lisbon in 1575; and
again by Ribadeneira, who had intimately conversed with the saint, and died at
Madrid in 1611. It is elegantly compiled in Latin by Maffei, who died at Tivoli
in 1603, in Italian by Bartoli, at Rome, about 1650; and in French by Bouhours,
one of the ablest and most judicious of the modern French critics in polite
literature, who died at Paris in 1704. Pinius the Bollandist gives the original lives, Julij,
t. 7, p. 409, and adds the history of many miracles wrought by the intercession
of this saint; also, Baillet
A.D. 1556
[Founder of the Society of Jesus.] THE
CONVERSION of many barbarous nations, several heretofore unknown to us, both in
the most remote eastern and western hemisphere; the education of youth in
learning and piety, the instruction of the ignorant, the improvement of all the
sciences, and the reformation of the manners of a great part of Christendom, is
the wonderful fruit of the zeal with which this glorious saint devoted himself to
labour in exalting the glory of God, and in spreading over the whole world that
fire which Christ himself came to kindle on earth. St. Ignatius was born in
1491, in the castle of Loyola, in Guipuscoa, a part of Biscay, that reaches to
the Pyrenean mountains. His father, Don Bertram, was lord of Ognez and Loyola,
head of one of the most ancient and noble families of that country. His mother,
Mary Saez de Balde, was not less illustrious by her extraction. They had three
daughters and eight sons. The youngest of all these was Inigo or Ignatius; he
was well shaped, and in his childhood gave proofs of a pregnant wit and
discretion above his years; was affable and obliging, but of a warm or choleric
disposition, and had an ardent passion for glory. He was bred in the court of
Ferdinand V., in quality of page to the king, under the care and protection of
Antony Manriquez, duke of Najara, grandee of Spain, who was his kinsman and
patron; and who, perceiving his inclinations, led him to the army, took care to
have him taught all the exercises proper to make him an accomplished officer.
The love of glory and the example of his elder brothers who had signalized
themselves in the wars of Naples, made him impatient till he entered the
service. He behaved with great valour and conduct in the army, especially at
the taking of Najara, a small town on the frontiers of Biscay; yet he
generously declined taking any part of the booty in which he might have
challenged the greater share. He hated gaming as an offspring of avarice, and a
source of quarrels and other evils; was dexterous in the management of affairs,
and had an excellent talent in making up differences among the soldiers. He was
generous, even towards enemies, but addicted to gallantry, and full of the
maxims of worldly honour, vanity, and pleasures. Though he had no tincture of
learning, he made tolerable good verses in Spanish, having a natural genius for
poetry. A poem which he
composed in praise of St. Peter was much commended.
Charles V., who had succeeded King Ferdinand, was
chosen emperor, and obliged to go into Germany. Francis I., king of France, a
martial prince, having been his competitor for the empire, resented his
disappointment, and became an implacable enemy to the emperor and the house of
Austria. He declared war against Charles, with a view to recover Navarre, of
which Ferdinand had lately dispossessed John of Albert, and which Charles still
held, contrary to the treaty of Noyon, by which he was obliged to restore it in
six months. Francis, therefore, in 1521, sent a great army into Spain, under
the command of Andrew de Foix, younger brother of the famous Lautrec, who,
passing the Pyreneans, laid siege to Pampeluna, the capital of Navarre.
Ignatius had been left there by the viceroy, not to command, but to encourage
the garrison. He did all that lay in his power to persuade them to defend the
city, but in vain. However, when he saw them open the gates to the enemy, to
save his own honour, he retired into the citadel with one only soldier who had
the heart to follow him. The garrison of this fortress deliberated likewise
whether they should surrender; but Ignatius encouraged them to stand their
ground. The French attacked the place with great fury, and with their artillery
made a wide breach in the wall, and attempted to take it by assault. Ignatius
appeared upon the breach, at the head of the bravest part of the garrison, and,
with his sword in his hand, endeavoured to drive back the enemy; but, in the
heat of the combat, a shot from a cannon broke from the wall a bit of stone,
which struck and bruised his left leg; and the ball itself in the rebound broke
and shivered his right leg. The garrison seeing him fall, surrendered at
discretion.
The French used their victory with moderation, and
treated the prisoners well, especially Ignatius, in consideration of his
quality and valour. They carried him to the general’s quarters, and soon after
sent him, in a litter carried by two men, to the castle of Loyola, which was
not far from Pampeluna. Being arrived there he felt great pain; for the bones
had been ill set, as is often the case in the hurry after a battle. The
surgeons therefore judged it necessary to break his leg again, which he
suffered without any concern. But a violent fever followed the second setting,
which was attended with dangerous symptoms, and reduced him to an extreme
degree of weakness, so that the physicians declared that he could not live many
days. He received the sacrament on the eve of the feast of SS. Peter and Paul,
and it was believed he could not hold out till the next morning. Nevertheless,
God, who had great designs of mercy upon him, was pleased to restore him to his
health in the following manner: Ignatius always had a singular devotion to St.
Peter, and implored his intercession in his present distress with great
confidence. In the night, he thought he saw in a dream that apostle touch him,
and cure him. When he awoke he found himself out of danger; his pains left him,
and his strength began to return, so that he ever after looked upon this
recovery as miraculous; yet he still retained the spirit of the world. After
the second setting of his leg, the end of a bone stuck out under his knee,
which was a visible deformity. Though the surgeons told him the operation would
be very painful, this protuberance he caused to be cut off, merely that his
boot and stockings might sit handsomely; and he would neither be bound nor
held, and scarcely ever changed countenance whilst the bone was partly sawed
and partly cut off, though the pain must have been excessive. Because his right leg remained shorter than the left,
he would be for many days together put upon a kind of rack, and with an iron
engine he violently stretched and drew out that leg; but all to little purpose,
for he remained lame his whole life after.
During the cure of his knee he was confined to his
bed, though otherwise in perfect health, and finding the time tedious, he
called for some book of romances, for he had been always much delighted with
fabulous histories of knight-errantry. None such being then found in the castle
of Loyola, a book of of the lives of our Saviour, and of the saints, was
brought him. He read them first only to pass away the time, but afterwards
began to relish them, and to spend whole days in reading them. He chiefly
admired in the saints their love of solitude and of the cross. He considered
among the anchorets many persons of quality who buried themselves alive in
caves and dens, pale with fasting, and covered with haircloth; and he said to
himself: “These men were of the same frame I am of; why then should not I do
what they have done?” In the fervour of his good resolutions he thought of
visiting the Holy Land, and becoming a hermit; but these pious motions soon
vanished; and his passion for glory, and a secret inclination for a rich lady
in Castile, with a view to marriage, again filled his mind with thoughts of the
world; till returning to the lives of the saints he perceived in his own heart
the emptiness of all worldly glory, and that only God could content the soul.
This vicissitude and fluctuation of mind continued some time; but he observed
this difference, that the thoughts which were from God filled his soul with
consolation, peace, and tranquillity; whereas the others brought indeed some
sensible delight, but left a certain bitterness and heaviness in the heart.
This mark he lays down in his book of Spiritual Exercises, as the ground of the
rules for the discernment of the Spirit of God, and the world in all the
motions of the soul; as does Cardinal Bona, and all other writers who treat of
the discernment of spirits in the interior life. Taking at last a firm resolution to imitate the saints
in their heroic practice of virtue, he began to treat his body with all the
rigour it was able to bear; he rose at midnight, and spent his retired hours in
weeping for his sins.
One night, being prostrate before an image of the
Blessed Virgin, in extraordinary sentiments of fervour, he consecrated himself
to the service of his Redeemer, under her patronage, and vowed an inviolable
fidelity. When he had ended his prayer he heard a great noise; the house shook,
the windows of his chamber were broken, and a rent was made in the wall which
remains to this day, says the latest writer of his life. God might by this sign
testify his acceptance of his sacrifice; as a like sign happened in the place
where the faithful were assembled after Christ’s ascension, 1 and
in the prison of Paul and Silas; 2 or
this might be an effect of the rage of the devil. Another night Ignatius saw
the Mother of God environed with light, holding the infant Jesus in her arms;
this vision replenished his soul with spiritual delight, and made all sensual
pleasure and worldly objects insipid to him ever after. The saint’s eldest
brother, who was then, by the death of their father, lord of Loyola,
endeavoured to detain him in the world, and to persuade him not to throw away
the great advantages of the honour and reputation which his valour had gained
him. But Ignatius, being cured of his wounds, under pretence of paying a visit
to the Duke of Najara, who had often come to see him during his illness, and
who lived at Navarret, turned another way, and sending his two servants back
from Navarret to Loyola, went to Montserrat. This was a great abbey of near
three hundred Benedictin monks, of a reformed austere institute, situate on a
mountain of difficult access, about four leagues in circumference and two
leagues high, in the diocess of Barcelona. The monastery was first founded for
nuns by the sovereign counts of Barcelona about the year 880, but was given to
monks in 990. It has been much
augmented by several kings of Spain, and is very famous for a miraculous image
of the Blessed Virgin, and a great resort of pilgrims.
There lived at that time in this monastery a monk of
great sanctity, named John Chanones, a Frenchman, who being formerly
vicar-general to the bishop of Mirepoix, in the thirty-first year of his age,
resigned his ecclesiastical preferments, and took the monastic habit in this
place. He lived to the age of eighty-eight years, never eating any flesh,
watching great part of the night in prayer, dividing his whole time between
heavenly contemplation and the service of his neighbour; and giving to all
Spain an example of the most perfect obedience, humility, charity, devotion,
and all other virtues. To this experienced director Ignatius addressed himself,
and after his preparation was three days in making to him a general confession,
which he often interrupted by the abundance of his tears. He made a vow of
perpetual chastity, and dedicated himself with great fervour to the divine
service. At his first coming to this place he had bought, at the village of
Montserrat, a long coat of coarse cloth, a girdle, a pair of sandals, a wallet,
and a pilgrim’s staff, intending, after he had finished his devotions there, to
make a pilgrimage to Jerusalem. Disguised in this habit, he remained at the
abbey. He communicated to his director a plan of the austerities he proposed to
practise, and was confirmed by him in his good resolutions. He received the
blessed eucharist early in the morning on the feast of the Annunciation of our
Lady in 1522; and, on the same day, left Montserrat for fear of being
discovered, having given his horse to the monastery, and hung up his sword on a
pillar near the altar, in testimony of his renouncing the secular warfare, and
entering himself in that of Christ. He travelled with his staff in his hand, a
scrip by his side, bare-headed, and with one foot bare, the other being
covered, because it was yet tender and swelled. He went away infinitely pleased
that he had cast off the livery of the world, and put on that of Jesus Christ.
He had bestowed his rich clothes on a beggar at his coming out of Montserrat;
but the poor man was thrown into prison on suspicion of theft. Ignatius being sent after by the magistrates and
brought back, told the truth to release him, but would not discover his own
name.
Three leagues from Montserrat is a large village
called Manresa, with a convent of Dominicans, and an hospital without the walls
for pilgrims and sick persons. Ignatius went to this hospital, and rejoicing to
see himself received in it unknown and among the poor, began to fast on water
and the bread which he begged, the whole week, except Sundays, when he ate a
few boiled herbs, but sprinkled over with ashes. He wore an iron girdle and a
hair shirt; disciplined himself thrice a day, slept little, and lay on the
ground. He was every day present at the whole divine office, spent seven hours
on his knees at prayer, and received the sacraments every Sunday. To add
humiliation to his bodily austerities, he affected a clownishness in his
behaviour, and went begging about the streets with his face covered with dirt,
his hair rough, and his beard and nails grown out to a frightful length. The
children threw stones at him, and followed him with scornful shouts in the
streets. Ignatius suffered these insults without saying one word, rejoicing
secretly in his heart to share in the reproaches of the cross. The more
mortifying the noisomeness of the hospital and the company of beggars were, the
more violence he offered to himself that he might bear them cheerfully. The
story of the fine suit of clothes given to the beggar at Montserrat, and the
patience and devotion of the holy man, made him soon to be reverenced as some
fervent penitent in disguise. To shun this danger, he privately hid himself in
a dark deep cave in a solitary valley, called The Vale of Paradise, covered
with briers, half a mile from the town. Here he much increased his mortifications, till he was
accidentally found half dead, and carried back to Manresa and lodged in the hospital.
After enjoying peace of mind and heavenly consolations
from the time of his conversion, he was here visited with the most terrible
trial of fears and scruples. He found no comfort in prayer, no relief in
fasting, no remedy in disciplines, no consolation from the sacraments, and his
soul was overwhelmed with bitter sadness. The Dominicans, out of compassion,
took him out of the hospital into their convent; but his melancholy only
increased upon him. He apprehended some sin in every step he took, and seemed
often on the very brink of despair; but he was in the hands of Him whose trials
are favours. He most earnestly implored the divine assistance, and took no
sustenance for seven days, till his confessor obliged him to eat. Soon after
this, his tranquillity of mind was perfectly restored, and his soul overflowed
with spiritual joy. From this experience he acquired a particular talent for
curing scrupulous consciences, and a singular light to discern them. His prayer was accompanied with many heavenly raptures,
and he received from God a supernatural knowledge and sense of sublime divine
mysteries: yet he concealed all from the eyes of men, only disclosing himself
to his two confessors, the pious monk of Montserrat, and the Dominican of
Manresa; however, the people began to reverence him as a living saint, which
they particularly testified during a violent fever into which his austerities
cast him three times.
Too nice a worldly prudence may condemn the voluntary
humiliations which this saint sometimes made choice of; but the wisdom of God
is above that of the world, and the Holy Ghost sometimes inspires certain
heroic souls to seek perfectly to die to themselves by certain practices which
are extraordinary, and which would not be advisable to others; and if affected
or undertaken with obstinacy and against advice, would be pernicious and
criminal. Ignatius, by perfect compunction, humility, self-denial, contempt of
the world, severe interior trials, and assiduous meditation, was prepared, by
the divine grace, to be raised to an extraordinary gift of supernatural prayer.
He afterwards assured F. Lainez that he had learned more of divine mysteries by
prayer in one hour at Manresa, than all the doctors of the schools could ever
have taught him. He was there favoured with many raptures, and divine
illustrations concerning the Trinity, of which he afterwards spoke with so much
light and unction, that the most learned admired him, and the ignorant were
instructed. In like manner, in various wonderful ecstacies, he was enlightened
concerning the beauty and order of the creation, the excess of divine love
which shines forth to man in the sacrament of the altar, and many other
mysteries. So imperfect was his knowledge of his duties when he first renounced
the world, that hearing a certain Moresco or Mahometan speak injuriously of the
holy mother of God, when he set out from Loyola for Montserrat, he deliberated
whether, being an officer, he ought not to kill him, though the divine
protection preserved him from so criminal an action. But at Manresa he made so
good a progress in the school of virtue as to become qualified already to be a
guide to others. He staid
there almost a year, during which time he governed himself by the advice of the
holy monk of Montserrat, whom he visited every week, and that of his Dominican
director.
Spain, in that and the foregoing age, abounded with
many learned and experienced persons in that way, endowed with an eminent
spirit, and a perfect experimental knowledge of Christian piety; witness the
works of St. Peter of Alcantara, John of Avila, St. Teresa, Bartholomew de
Martyribus, Lewis of Granada, and others. Our saint had the happiness to fall
into the hands of prudent and able guides, and giving his heart to God without
reserve, became himself in a short time an accomplished master; and whereas he
at first only proposed to himself his own perfection, he afterwards burned with
an ardent desire of contributing to the salvation of others; and commiserating
the blindness of sinners, and considering how much the glory of God shines in
the sanctification of souls purchased with the blood of his Son, he said to
himself: “It is not enough that I serve the Lord; all hearts ought to love him,
and all tongues ought to praise him.” With this view, in order to be admitted more freely to converse with
persons in the world, he chose a dress which, being more decent than the
penitential garments which he at first wore, might not be disagreeable to
others; and he moderated his excessive austerities.
He began then to exhort many to the love of virtue,
and he there wrote his Spiritual Exercises, which he afterwards revised, and
published at Rome in 1548. 3 Though
the saint was at that time unacquainted with learning any further than barely
to read and write, yet this book is so full of excellent maxims and
instructions in the highest points of a spiritual life, that it is most clear
that the Holy Ghost supplied abundantly what was yet wanting in him of human
learning and study. The spirit which reigns in this book was that of all the
saints. Frequent religious retirement had been practised by pious persons, in
imitation of Christ and all the saints from the beginning; likewise the use and
method of holy meditation were always known; but the excellent order of these
meditations, prescribed by Ignatius, was new: and, though the principal rules
and maxims are found in the lessons and lives of the ancient fathers of the
desert, they are here judiciously chosen, methodically digested, and clearly
explained. One of these is, that a person must not abridge the time, or desist
from meditating, on account of spiritual dryness; another, that no one make any
vow in sudden sentiments of fervour, but wait some time, and first ask advice.
St. Ignatius establishes in this book the practice of a daily particular
examination against a person’s predominant passion, or on the best means and
endeavours to acquire some particular virtue, besides the daily general
examination of conscience. He lays down this excellent maxim; 4 “When
God hath pointed out a way, we must faithfully follow it, and never think of
another, under pretence that it is more easy and safe. It is one of the devil’s
artifices to set before a soul some state, holy indeed, but impossible to her,
or at least different from hers; that by this love of novelty, she may dislike
or be slack in her present state, in which God hath placed her, and which is
best for her. In like manner he represents to her other actions as more holy
and profitable to make her conceive a disgust of her present employment.” When some pretended to find fault with this book of
St. Ignatius’s Spiritual Exercises, Pope Paul III. at the request of St.
Francis Borgia, by a brief in 1548, approved it, as full of the Spirit of God,
and very useful for the edification and spiritual profit of the faithful.
The pestilence which raged in Italy having ceased,
Ignatius, after a stay of ten months at Manresa, left that place for Barcelona,
neither regarding the tears of those who sought to detain him, nor admitting
any to bear him company, nor consenting to accept any money for the expenses of
his journey. He took shipping at Barcelona, and in five days landed at Gæta,
whence he travelled on foot to Rome, Padua, and Venice, through villages, the
towns being shut for fear of the plague. He spent the Easter at Rome, and
sailed from Venice on board the admiral’s vessel, which was carrying the governor
to Cyprus. The sailors were a profligate crew, and seemed entirely to neglect
prayer and all duties of religion, and their discourse was often lewd and
profane. Ignatius having reproved them for their licentiousness, his zeal made
them conspire to leave him ashore in a desert island; but a gust of wind from
the land hindered the ship from touching upon it. He arrived at Cyprus, and
found in the port a vessel full of pilgrims, just ready to hoist sail. Going
immediately on board, he made a good voyage, and landed at Jaffa, the ancient
Joppe, on the last day of August, 1523, forty days after he had left Venice. He
went on foot from thence to Jerusalem in four days. The sight of the holy
places filled his soul with joy and the most ardent sentiments of devotion and
compunction, and he desired to stay there to labour in the conversion of the
Mahometans. The provincial of the Franciscans, by virtue of his authority from
the holy see over the pilgrims, commanded him to leave Palestine. Ignatius obeyed, but slipt privately back to satisfy
his devotion again in visiting twice more the print of our Saviour’s feet on
mount Olivet.
He returned to Europe in winter in extreme cold
weather, poorly clad, and came to Venice at the end of January in 1524; from
whence he continued his journey by Genoa to Barcelona. Desiring to qualify
himself for the functions of the altar, and for assisting spiritually his
neighbour, he began at Barcelona to study grammar, and addressed himself to a
famous master named Jerom Ardebal, being assisted in the mean time in his
maintenance by the charities of a pious lady of that city, called Isabel
Rosella. He was then thirty-three years old; and it is not hard to conceive
what difficulties he must go through in learning the rudiments of grammar at
that age. Moreover, he seemed, by his military employments, and after his
retreat by his contemplative life, very unfit for such an undertaking. At
first, his mind was so fixed only on God, that he forgot every thing he read,
and conjugating amo, for example, could only repeat to himself, “I
love God; I am loved by God,” and the like; but resisting this as a temptation,
he began to make some progress, still joining contemplation and extraordinary
austerities with his studies. He bore the jeers and taunts of the little boys,
his schoolfellows, with joy. Hearing that a poor man called Lasano had hanged
himself on a beam in his chamber, he ran to him, cut the rope, and prayed by
him till the man returned to himself, though he had before seemed perfectly
dead to all the bystanders. Lasano made his confession, received the
sacraments, and soon after expired. This fact was regarded in the city as
miraculous.
Some persons persuaded Ignatius to read Erasmus’s
Christian Soldier, an elegant book wrote by that master of style, at the
request of an officer’s pious lady, for the use of her husband, a man of loose
morals. The saint always found his heart dry after reading this or any other of
that author’s works; which made him afterwards caution those of his society
against reading them, at least very much. Though in that writer’s paraphrase on
the Lord’s prayer and other such treatises of piety, we find very pious
sentiments collected from great authors, and elegantly and concisely expressed,
yet a devout reader finds the language of the heart wanting. On the other side,
it is well known how much St. Ignatius read daily, and recommended to all
others the incomparable book, Of the Imitation of Christ, which he made
frequent use to nourish and increase the fervour of his soul. He lodged at the
house of one Agnes Pascal, a devout woman. Her son John Pascal, a pious youth,
would sometimes rise in the night to observe what Ignatius did in his chamber,
and saw him sometimes on his knees, sometimes prostrate on the ground, his
countenance on fire, and often in tears, repeating such words as these: “O God,
my love, and the delight of my soul, if men knew thee they could never offend
thee! My God, how good
art thou to bear with such a sinner as I am!”
The saint, after studying two years at Barcelona, went
to the university of Alcala, which had been lately founded by Cardinal Ximenes,
where he attended at the same time at lectures in logic, physics, and divinity;
by which multiplicity he only confounded his ideas, and learned nothing at all,
though he studied night and day. He lodged in a chamber of an hospital, lived
by begging a small subsistence, and wore a coarse grey habit, in which he was
imitated by four companions. He catechised children, held assemblies of
devotion in the hospital, and by his mild reprehensions converted many loose
livers, and among others one of the richest prelates in Spain. Some accused him
of sorcery, and of the heresy of certain visionaries lately condemned in Spain
under the name of the Illuminati, or Men of New Light: but, upon examination,
he was justified by the inquisitors. After this, for teaching the catechism,
being a man without learning or authority, he was accused to the bishop’s grand
vicar, who confined him to close prison two-and-forty days, but declared him
innocent of any fault by a public sentence on the 1st day of June, 1527; yet
forbidding him and his companions to wear any singular habit, or to give any
instructions in religious matters, being illiterate persons. Ignatius rejoiced
in his jail that he suffered though innocent, but spoke with such piety that
many called him another St. Paul in prison. Being enlarged, he went about the
streets with a public officer to beg money to buy a scholar’s dress, in which
action he rejoiced at the insults and affronts which he met with. However, he
went himself to the archbishop of Toledo, Alphonsus de Fonseca, who was much
pleased with him, but advised him to leave Alcala, and go to Salamanca,
promising him his protection. Ignatius, in this latter place, began to draw
many to virtue, and was followed by great numbers, which exposed him again to
suspicions of introducing dangerous practices, and the grand-vicar of Salamanca
imprisoned him; but after two-and-twenty days declared him innocent, and a
person of sincere virtue. Ignatius looked upon prisons, sufferings, and
ignominy as the height of his ambition; and God was pleased to purge and
sanctify his soul by these trials. Recovering his liberty again, he resolved to
leave Spain.
He from that time began to wear shoes, and received
money sent him by his friends, but in the middle of winter travelled on foot to
Paris, where he arrived in the beginning of February, 1528. He spent two years
in perfecting himself in the Latin tongue; then went through a course of
philosophy. He lived first in Montaigue college; but being robbed of his money
was obliged to lodge in the hospital of St. James, to beg his bread from day to
day, and in the vacation time to go into Flanders, and once into England, to
procure charities from the Spanish merchants settled there, from whom and from
some friends at Barcelona he received abundant supplies. He studied his
philosophy three years and a half in the college of St. Barbara. He had induced
many of his schoolfellows to spend the Sundays and holydays in prayer, and to
apply themselves more fervently to the practice of good works. Pegna his master
thought he hindered their studies, and finding him not corrected by his
admonitions, prepossessed Govea, principal of the college of St. Barbara,
against him, so that he was ordered by him to undergo the greatest punishment
then in use in that university, called The Hall, which was a public
whipping; that this infamy might deter others from following him. The regents
came all into the hall with rods in their hands, ready to lash the seditious
student. Ignatius offered himself joyfully to suffer all things; yet,
apprehending lest the scandal of this disgrace should make those whom he had
reclaimed fall back, when they saw him condemned as a corrupter of youth, went
to the principal in his chamber, and modestly laid open to him the sentiments
of his soul, and the reasons of his conduct; and offered himself as much as
concerned his own person, that any sacrifice should be made of his body and
fame, but begged of him to consider the scandal some might receive, who were
yet young and tender in virtue. Govea made him no answer, but taking him by the
hand led him into the hall, where, at the ringing of the bell, the whole
college stood ready assembled. When all saw the principal enter, and expected
the sign for the punishment, he threw himself at the feet of Ignatius, begging
his pardon for having too lightly believed such false reports; then rising, he
publicly declared that Ignatius was a living saint, and had no other aim or
desire than the salvation of souls, and was ready to suffer joyfully any
infamous punishment. Such a reparation of honour gave the saint the highest
reputation, and even the ancient and experienced doctors asked his advice in
spiritual matters. Pegna himself was ever after his great admirer and friend,
and appointed another scholar, who was more advanced in his studies, and a
young man of great virtue and quick parts, to assist him in his exercises. This
was Peter Faber, a Savoyard, a native of the diocess of Geneva, by whose help
he finished his philosophy, and took the degree of master of arts with great
applause, after a course of three years and a half, according to the custom of
the times. After this, Ignatius began his divinity at the Dominicans.
Peter Faber had from his childhood made a vow of
chastity, which he had always most faithfully kept, yet was troubled with
violent temptations, from which the most rigorous fasts did not deliver him. He
was also tempted to vain-glory, and laboured under great anxiety and scruples
about these temptations, which he at length disclosed to Ignatius his holy
pupil, whose skilful and heavenly advice was a healing balsam to his soul. The
saint at last prescribed him a course of his spiritual exercises, and taught
him the practices of meditation, of the particular examination, and other means
of perfection, conducting him through all the paths of an interior life. St.
Francis Xavier, a young master of philosophy, full of the vanity of the
schools, was his next conquest. St. Ignatius made him sensible that all mortal
glory is emptiness; only that which is eternal deserving our regard. He
converted many abandoned sinners. When a young man, engaged in a criminal
commerce with a woman of the city, was proof against his exhortations, Ignatius
stood in a frozen pond by the way side up to the neck, and as he passed by in
the night, cried out to him, “Whither are you going? Do not you hear the
thunder of divine justice over your head, ready to break upon you? Go then;
satisfy your brutish passion; here I will suffer for you, to appease heaven.”
The lewd young man, at first affrighted, then confounded, returned back, and
changed his life. By the like pious stratagems the saint recovered many other
souls from the abysses into which they were fallen. He often served the sick in
the hospitals; and one day finding a repugnance to touch the ulcers of one sick
of a contagious distemper, to overcome himself he not only dressed his sores,
but put his hand from them to his mouth, saying, “Since thou art afraid for one
part, thy whole body shall take its share.” From that time he felt no natural repugnance in such
actions
James Laynez, of Almazan, twenty-one years of age;
Alphonsus Salmeron, only eighteen; and Nicholas Alphonso, surnamed Bobadilla,
from the place of his birth, near Valencia, all Spaniards of great parts, at
that time students in divinity at Paris, associated themselves to the saint in
his pious exercises. Simon Rodriguez, a Portuguese, joined them. These fervent
students, moved by the pressing instances and exhortations of Ignatius, made
altogether a vow to renounce the world, to go to preach the gospel in
Palestine, or if they could not go thither within a year after they had
finished their studies, to offer themselves to his holiness to be employed in
the service of God in what manner he should judge best. They fixed for the end
of all their studies the 25th day of January in 1537, and pronounced this vow
aloud, in the holy subterraneous chapel at Montmartre, after they had all
received the holy communion from Peter Faber, who had been lately ordained
priest. This was done on the feast of the Assumption of our Lady, in 1534.
Ignatius continued frequent conferences, and joint exercises, to animate his
companions in their good purposes; but soon after was ordered by the physicians
to try his native air, for the cure of a lingering indisposition. He left Paris
in the beginning of the year 1535, and was most honourably and joyfully
received in Guipuscoa by his eldest brother Garcias, and his nephews, and by
all the clergy in processions. He refused to go to the castle of Loyola, taking
up his quarters in the hospital of Azpetia. The sight of the places where he
had led a worldly life excited in him the deepest sentiments of compunction,
and he chastised his body with a rough hair shirt, iron chains, disciplines,
watching, and prayer. He recovered his health in a short time, and catechised
and instructed the poor with incredible fruit. Ignatius, in his childhood, had
with some companions robbed an orchard, for which another man had been
condemned to pay the damages. In
the first discourse he made he accused himself publicly of this fact, and
calling the poor man, who was present, declared that he had been falsely
accused, and for reparation gave him two farms which belonged to him, begging
his pardon before all the people, adding that this was one of the reasons of
his journey thither.
In the mean time, three others, all doctors in
divinity, by the exhortations of Faber, joined the saint’s companions in Paris.
Claudius le Jay, a Savoyard, John Codure, a native of Dauphiné, and Pasquier
Brouet, of Picardy; so that with Ignatius they were now ten in number. The holy
founder, after a tedious and dangerous journey both by sea and land arrived at
Venice about the end of the year 1536, and his nine companions from Paris met
him there on the 8th of January, 1537, they employed themselves in the
hospitals, but all except Ignatius went to Rome, where Pope Paul III. received
them graciously, and granted them an indult, that those who were not priests
might receive holy orders from what bishop they pleased. They were accordingly
ordained at Venice by the bishop of Arbe. Ignatius was one of this number.
After their ordination they retired into a cottage near Vicenza, to prepare
themselves in solitude by fasting and prayer for the holy ministry of the
altar. The rest said their first masses in September and October, but Ignatius
deferred his from month to month till Christmas day, overflowing in his
retirement with heavenly consolations, and in danger of losing his sight
through the abundance of his tears. Thus he employed a whole year in preparing
himself to offer that adorable sacrifice. After this they dispersed themselves
into several places about Verona and Vicenza, preaching penance to the people,
and living on a little bread which they begged. The emperor and the Venetians
having declared war against the Turks, their pilgrimage into Palestine was
rendered impracticable. The year therefore being elapsed, Ignatius, Faber, and
Laynez went to Rome, threw themselves at his holiness’s feet and offered
themselves to whatever work he should judge best to employ them in. St.
Ignatius told his companions at Vicenza, that if any one asked what their
institute was, they might answer: “the Society of Jesus;” because they were
united to fight against heresies and vice under the standard of Christ. In his
road from Vicenza to Rome, praying in a little chapel between Sienna and Rome,
he, in an ecstacy, seemed to see the Eternal Father, who affectionately
commended him to his Son. Jesus Christ appeared at the same time also shining
with an unspeakable light, but loaded with a heavy cross, and sweetly said to
Ignatius: “I will be favourable to you at Rome.” 5 This
St. Ignatius disclosed to F. Laynez, in a transport when he came out of the
chapel; and F. Laynez, when he was general, related it to all the fathers in
Rome in a domestic conference, at which F. Ribadeneira, who records it, was
present. The same was attested by others to whom the saint had discovered this
signal favour. Pope Paul
III. accordingly received them graciously; and appointed Faber, called in
French Le Fevre, to teach in the Sapienza at Rome scholastic divinity, and
Laynez to explain the holy scripture; whilst Ignatius laboured, by means of his
spiritual exercises and instructions, to reform the manners of the people.
The holy founder, with a view to perpetuate the work
of God, called to Rome all his companions, and proposed to them his design and
motives of forming themselves into a religious Order. After recommending the
matter to God by fasting and prayer, all agreed in the proposal, and resolved,
first, besides the vows of poverty and chastity already made by them, to add a
third of perpetual obedience, the more perfectly to conform themselves to the
Son of God who was obedient even to death; and to establish a general whom all,
by their vow, should be bound to obey, who should be perpetual, and his
authority absolute, subject entirely to the pope, but not liable to be restrained
by chapters. He likewise determined to prescribe a fourth vow of going wherever
the pope should send them for the salvation of souls, and even without money,
if it should so please him: also that the professed Jesuits should possess no
real estates or revenues, either in particular, or in common; but that colleges
might enjoy revenues and rents for the maintenance of students of the Order. In
the meanwhile Govea, principal of the college of St. Barbara at Paris had
recommended the Jesuits to the king of Portugal as proper missionaries for the
conversion of the Indies, and that prince asked of Ignatius six labourers for
that purpose. The founder having only ten, could send him no more than two,
Simon Rodriguez, who remained in Portugal, and Xavier, afterwards the apostle
of the Indies. The three cardinals appointed by the pope to examine the affair
of this new Order, at first opposed it, thinking religious Orders already too
much multiplied, but changed their opinions on a sudden, and Pope Paul III.
approved it under the title of “The Society of Jesus,” by a bull dated the 27th
of September, 1540. Ignatius was chosen the first general, but only acquiesced
in obedience to his confessor. He
entered upon his office on Easter day, 1541, and the members all made their
religious vows, according to the bull of their institution.
Ignatius then set himself to write constitutions or
rules for his society, in which he lays down its end to be, in the first place,
the sanctification of their own souls by joining together the active and the
contemplative life; for nothing so much qualifies a minister of God to save
others as the sanctification of his own soul in the first place; secondly, to
labour for the salvation and perfection of their neighbour, and this, first, by
catechising the ignorant; (which work is the basis and ground of religion and
virtue, and though mean and humble, is the most necessary and indispensable
duty of every pastor,) secondly, by the instruction of youth 6 in
piety and learning; upon which the reformation of the world principally
depends;) and thirdly, by the direction of consciences, missions, and the like. 7
St. Ignatius would
have the office of general to be perpetual or for life, being persuaded this
would better command the respect of inferiors, and more easily enable him to
undertake and carry on great enterprises for the glory of God, which require a
considerable time to have them well executed. Nevertheless, he
often strenuously endeavoured to resign that dignity, but was never able to
compass it; and at length the pope forbade him any more to attempt it. He had
no sooner taken that charge upon him than he went into the kitchen, and served
as a scullion under the cook, and he continued for forty-six days to catechise
poor children in the church of the Society. By preaching he gained such an
ascendant over the hearts of the people as produced many wonderful conversions.
Among the pious establishments which he made at Rome, he founded a house for
the reception of Jews who should be converted, during the time of their
instruction, and another for the reception and maintenance of lewd women who
should be desirous to enter upon virtuous courses, yet were not called to a
religious state among the Magdalens or penitents. When one told him that the
conversion of such sinners is seldom sincere, he answered: “To prevent only one
sin would be a great happiness, though it cost me ever so great pains.” He
procured two houses to be erected at Rome for the relief of poor orphans of
both sexes, and another for the maintenance of young women whose poverty might
expose their virtue to danger. The heart of this blessed man so burned with charity,
that he was continually thinking and speaking of what might most contribute to
promote the divine honour and the sanctification of souls; and he did wonders
by the zealous fathers of his Society in all parts of the globe. He was
entreated by many princes and cities of Italy, Spain, Germany, and the
Low-Countries to afford them some of his labourers. Under the auspicious
protection of John III. king of Portugal, he sent St. Francis Xavier into the
East Indies, where he gained a new world to the faith of Christ. He sent John Nugnez and Lewis Gonzales into the
kingdoms of Fez and Morocco to instruct and assist the Christian slaves; in
1547, four others to Congo in Africa; in 1555, thirteen into Abyssinia, among
whom John Nugnez was nominated by Pope Julius III. patriarch of Ethiopia, and
two others, bishops; lastly, others into the Portuguese settlements in South
America.
Pope Paul III. commissioned the fathers James Laynez
and Alphonsus Salmeron to assist, in quality of his theologians, at the Council
of Trent. Before their departure St. Ignatius, among other instructions, gave
them a charge in all disputations to be careful above all things to preserve
modesty and humility, and to shun all confidence, contentiousness, or empty
display of learning. F. Claudius Le Jay appeared in the same council as
theologian of Cardinal Otho, bishop of Ausberg. Many of the first disciples of
St. Ignatius distinguished themselves in divers kingdoms of Europe, but none
with greater reputation, both for learning and piety, than Peter Canisius, who
was a native of Nimeguen, in the Low Countries, and having with wonderful
success employed his zealous labours at Ingolstadt and in several other parts
of Germany, and in Bohemia, died in the odour of sanctity, at Fribourg, in 1597,
seventy-seven years old. 8 Whilst
F. Claudius Le Jay was at Trent, Ferdinand, king of the Romans, nominated him
bishop of Trieste. The good father seemed ready to die of grief at this news,
and wrote to St. Ignatius, humbly requesting him to put some bar to this
promotion. The holy founder was himself alarmed, and by a pressing letter to
the king, prevailed upon him not to do what would be an irreparable prejudice
to his young Society. He urged to the pope and sacred college many reasons why
he desired that all the fathers of his Society should be excluded from all ecclesiastical
dignities, alleging that this would be a means more easily to preserve among
them a spirit of humility and poverty, which is the very soul and perfection of
their state; and that, being missionaries, it was more advantageous to the
church that they should remain such, always ready to fly from pole to pole, as
the public necessities should require. The pope being satisfied with his reasons, the saint
obliged all professed Jesuits to bind themselves by a simple vow never to seek
prelatures, and to refuse them when offered, unless compelled by a precept of
the pope to accept them.
In 1546 the Jesuits first opened their schools in
Europe, in the college which St. Francis Borgia had erected for them at Gandia,
with the privileges of a university. 9 The
seminary of Goa in Asia, which had been erected some years before for the
Indian missions, was committed to the Jesuits, under the direction of St.
Francis Xavier, the preceding year. King John also founded for them, in 1546, a
noble college at Coïmbra, the second which they had in Europe. F. Simon
Rodriguez directed this establishment, and many others in Portugal, Spain, and
Brasil, and died at Lisbon in the highest reputation for sanctity and learning
in 1579. Among the rules which St. Ignatius gave to the masters, he principally
inculcated the lessons of humility, modesty, and devotion; he prescribed that
all their scholars should hear mass every day, go to confession every month,
and always begin their studies by prayer; that their masters should take every
fit occasion to inspire them with the love of heavenly things; and that by
daily meditation, self-examinations, pious reading, retreat, and the constant
exercise of the divine presence, they should nourish in their own souls a
fervent spirit of prayer, which without the utmost care is extinguished by a
dry course of studies and school disputations; and with it is destroyed the
very soul of a religious or spiritual life. He recommended nothing more
earnestly, both to professors and scholars, than that they should dedicate all
their labours, with the greatest fervour, to the greater glory of God, which
intention will make studies equal to prayer. He treated very harshly all those
whom learning rendered self-conceited, or less devout; and removed all those
masters who discovered any fondness for singular opinions. It is incredible
with what attention and industry he promoted emulation and every means that
could be a spur to scholars. He
required that copies of some of the principal literary performances should be
sent from all the colleges to Rome, where he had them examined before him, that
he might better judge of the progress both of masters and scholars.
He encouraged every branch of the sciences, and would
have the fathers in his society applied to those functions, whether in
teaching, preaching, or the missions, for which God seemed chiefly to qualify
and destine them by their genius, talents, and particular graces; yet so that
no one should neglect the duties either of assiduous prayer and an interior
life, or of instructing and catechising others. He recommended to them all,
especially to the masters of novices, &c., to read diligently the
conferences, lives, and writings of the fathers of the desert, and other pious
ascetics, in order to learn their spirit. With what success many among them did
this, appears from the Practice of Christian Perfection, compiled by F.
Alphonsus Rodriguez, one of the most eminent persons whom our saint had
admitted into his society. In this excellent work he gathered and digested, in
a clear and easy method, the most admirable maxims and lessons of the ancient
monks; and having many years trained up, according to them, the novices of his
Order in Spain, died holily in the year 1616, the ninetieth of his age. 10 We have other eminent instances of this holy
spirit and science among the primitive disciples of St. Ignatius, in the works
of F. Lewis de Ponte or Puente, who died in 1624, and whose canonization has
been often desired by the kings of Spain; in those of F. Alvarez de Paz, who
died in Peru in 1620; and in the writings and life of F. Baltassar Alvarez, who
died in Spain in 1580, in the odour of sanctity.
St. Francis Borgia, in 1551, gave a considerable sum
towards building the Roman college for the Jesuits. Pope Julius III.
contributed largely to it; Paul IV. in 1555, founded it for perpetuity with
great munificence; afterwards Gregory XIII. much augmented its buildings and
revenues. St. Ignatius, intending to make this the model of all his other
colleges, neglected nothing to render it complete, and took care that it should
be supplied with the ablest masters in all the sciences, and with all possible
helps for the advancement of literature. He made it a strict rule in the
society, that every one should study to speak correctly the language of the
country where he lives; 11 for,
without being perfect in the vulgar tongue, no one can be qualified to preach
or perform many other functions with profit. On this account he established in
the Roman college daily lessons in the Italian tongue, and he carefully studied
that language, and appointed others to put him in mind of all the faults which
he should commit in speaking. St. Ignatius also directed the foundation of the
German college in Rome made by Julius III. but afterwards finished by Gregory
XIII. He often met with violent persecutions, but overcame them by meekness and
patience. When the French king, Henry II., gave the society letters patent to
settle in France, the parliament of Paris made the most outrageous
remonstrances, and the faculty of Sorbon, though not without opposition, passed
a virulent decree against it. The other fathers at Rome thought it necessary to
answer these censures; but St. Ignatius would have nothing printed or written
in their defence, saying, that it was better to commit their cause to God, and
that the slanders raised against them would fall of themselves; and so it
happened. Indeed the storm was too violent to last. Upon other occasions the saint modestly defended his
institute against slanderers.
The prudence and charity of the saint in his conduct
towards his religious, won him all their hearts. His commands seemed rather
entreaties. The address with which he accommodated himself to every one’s
particular genius, and the mildness with which he tempered his reproofs, gave
to his reprehensions a sweetness which gained the affections whilst it
corrected a fault. Thus chiding one for his too little guard over his eyes, he
said to him with tenderness: “I have often admired the modesty of your
deportment, yet observe that unguarded glances often escape you.” When another
had fixed his eyes steadfastly upon him a long time, the saint enjoined him to
make the government of his eye the subject of his particular examination, and
to say every day a short prayer for fifteen months. He extremely recommended a
strict modesty in the whole exterior as the index of the interior, and a means
absolutely necessary for the regulating of it, and the government of the senses
and passions. He always showed the affection of the most tender parent towards
all his brethren, especially towards the sick, for whom he was solicitous to
procure every spiritual and even temporal succour and comfort, which it was his
great delight to give them himself. The most perfect obedience and self-denial
were the two first lessons which he inculcated to his novices, whom he told at
the door as they entered, that they must leave behind them all self-will and
private judgment. In his famous letter to the Portuguese Jesuits, on The Virtue
of Obedience, he says, this alone bringeth forth and nourisheth all other
virtues; and calls it the peculiar virtue, and distinguishing mark and
characteristic of his society, in which, if any member suffer himself to be
outdone by those of other Orders in fasting or watching, that he must yield to
none in obedience. He adds, true obedience must reach the understanding as well
as the will, and never suffer a person even secretly to complain of, or censure
the precept of a superior, whom he must always consider as vested with the
authority of Jesus Christ over him. He says, it is not a less fault to break the laws of obedience in
watching than in sleeping, in labouring than in doing nothing.
When F. Araos, whose spiritual labours were very
successful in the court of Spain, seemed to seek the conversation of the great
ones of the world, upon pretence of conciliating their favour to his ministry,
St. Ignatius sent him a sharp reprimand, telling him, that the necessary
authority for the ministers of the word of God, is to be gained only by a
spirit of recollection, and the exercises of Christian humility; for the loss
of everything is to be feared in an intercourse with the great ones of the
world. He used to say, that prosperity caused in him more fear than joy, that
when persecution ceased he should be in apprehension lest the society should
somewhat relax in the observance of its regular discipline; that good fortune
is never to be trusted, and that we have most to fear when things go according
to our desires. He made a most severe regulation, that in the society no one
should even visit women, even of the highest quality, alone; and that when they
discoursed with them, or heard their confessions, this should be so ordered,
that the companion might see all that passed, without hearing what ought to be
secret, this being a means to prevent the possibility of evil suspicions or
slanders. In the assigning
the employments of those under his charge, he had usually a regard to their
inclinations, though he always required that, on their parts, they should be
wholly indifferent and disposed cheerfully to accept and discharge any.
Notwithstanding the fatigue and constant application
which the establishment of his Order in all parts of the world, and so many
other great enterprises undertaken to promote the glory of God required, he was
all on fire with an excess of charity, and a restless desire of gaining souls
to God, and wearied himself out in the service of his neighbour, always
labouring to extirpate vice, and to promote virtue in all, and set on foot
several practices which might conduce to the divine service and the salvation
of men. It is not to be believed how many and how great affairs this blessed
man was able to go through, and with what courage and spirit he bore so
continual a burden, and this with so weak health and infirm body. But he was
assisted by the powerful hand of our Lord, that furnished him with strength for
all his labours; so that he then appeared strongest and most courageous, when
he was weary, sickly, and unprovided of human and natural helps; for, in his
infirmity, the power of God manifested itself, and the saint seemed to support
the weakness of his body with the vigour of his soul. This interior strength he
chiefly maintained by an eminent spirit of prayer, and the constant and closest
union of his soul with God; for he was favoured with an extraordinary grace of
devotion, which he, out of humility, thought God had given him out of compassion
for his weakness and misery, which he said was greater than that of any other.
In saying the holy mass, and reciting the divine office, the abundance of
heavenly delights which God poured into his soul, was often so great, and made
such showers of tears stream from his eyes, that he was obliged to stop in a
manner at every word, sometimes to make a considerable interruption whilst he
gave vent to his tears. It was once feared, lest his continual effusion of
tears should hurt his eye-sight. At
other times, though his eyes were dry at his devotion, and the sluices of his
tears were shut up, yet their influence and effect was not wanting; for his
spirit was still watered with heavenly dew, and the divine illustrations ceased
not to flow copiously into his soul
In matters of concern, though reasons were ever so
convincing and evident, he never took any resolution before he had consulted
God by prayer. He let not an hour pass in the day without recollecting himself
interiorly, and examining his conscience, for this purpose banishing for a
while all other thoughts. He never applied his mind so much to exterior affairs
as to lose the sweet relish of interior devotion. He had God always and in all
things present to his mind. Every object served him for a book, wherein he read
the divine perfections, and by that means raised his heart to his Creator. He
recommended this manner of prayer to every one, especially to those who are
employed in spiritual functions for the help of their neighbour. Before he
betook himself to public or private prayer, he prepared his soul with great
fervour, and entering into the oratory of his heart, enkindled his affections,
so that this appeared in his countenance, and he seemed to be all on fire, as
we ourselves frequently observed, says Ribadeneira. The saint being once asked
by F. Lainez what manner of prayer he used, gave this answer, that in matters
concerning Almighty God he behaved himself rather passively than actively. He
prayed sometimes standing, and profoundly adored the majesty of God present to
his soul; he often bowed his body low, and most frequently prayed on his knees.
No sooner had he recollected
his mind in God, but his countenance put on an air which appeared altogether
heavenly, and often streams of tears fell sweetly from his eyes.
He prescribed to the priests of his Order to be about
half an hour at the altar in saying mass, to avoid on one side the least
appearance of indecent hurry and precipitation in that tremendous sacrifice;
and on the other, not to be tedious to the people by unseasonably indulging
their private devotion. Nevertheless, he was himself about an hour in saying
mass, to excuse which he alleged the plea of necessity, being often obliged to
make pauses through an irresistible tenderness of devotion. After mass he spent
two hours in private prayer, during which time no one was admitted to speak to
him except on some pressing necessity. F. Lewis Gonzales, who for some time
governed the college under him, says: “As often as I went to him at that time,
which necessity frequently obliged me to do, I always saw his face shining with
an air so bright and heavenly, that, quite forgetting myself, I stood
astonished in contemplating him. Nor was his countenance like that of many
devout men in whom I have admired a wonderful serenity at their prayers, but it
breathed something quite unusual, and, as it were, divine.” On other occasions
the like was remarked in him; on which account F. Lainez compared him to Moses
when he came from conversing with God. Nicholas Lanoy testified, that he one
day saw a fire flame on his head whilst he was saying mass. St. Philip Neri,
who often visited St. Ignatius, used to assure his friends that he had seen his
face shining with bright rays of light, as F. Antony Galloni, his disciple and
confident in all his concerns, and Marcellus Vitelleschi declared they had
often heard from his own mouth; of which Cardinal Taurusius, archbishop of
Sienna, published an authentic certificate. 12 John
Petronius, a famous physician in Rome, declared publicly that, when sick, he
once saw his own chamber, which was then very dark, by reason of the windows
being shut, filled with a dazzling light from such rays upon the blessed man’s
coming into it. Isabel Rosella, John Pascal, and several other persons
testified, that they had sometimes beheld his countenance at prayer sparkling
with radiant beams of light, the abundant consolations which replenished his
soul redounding on his body. John Pascal added, that he had seen him in prayer
raised more than a foot above the ground, and heard him say at the same time:
“O my God! O my Lord! O that men knew thee!” The saint was often favoured,
amidst the tears and fervour of his devotion, with wonderful raptures, visions,
and revelations; and some of these visions and other supernatural favours St.
Ignatius mentioned himself in short notes which he wrote, and which were found
in his own hand after his death, some of which notes are published by F.
Bartoli. 13 Others are mentioned by Ribadeneira, who
inserted in the saint’s life, as he declares, only what himself had seen, or
had heard from his mouth, or from persons of unquestionable authority, and
whose life of his holy founder, by the order of St. Francis Borgia, was
carefully examined and approved by the principal persons then living who had
frequently conversed with the saint, as Salmeron, Bobadilla, Polancus, who had
been the saint’s secretary, Natalis, &c.
If the spirit of prayer was that virtue by which our
saint was admitted to the familiar intercourse with God, was the key which
unlocked to him the treasure of all other virtues and graces, and was the
continual comfort, support, and light of his soul, and the constant advancement
of its supernatural life in his mortal pilgrimage, this spirit was itself
founded in the most perfect self-denial. The Holy Ghost never communicates
himself, by the infusion of this grace, but to a heart that is entirely dead to
itself and its passions, and crucified to the world. This St. Ignatius
understood so well, that hearing another once say, that a certain person was
endowed with a great gift of contemplation, and was eminently a man of prayer,
he corrected the expression, saying: “call him rather a man of the most perfect
self-denial;” because the spirit of grace and prayer requires a perfect purity
and disengagement from all inordinate affections, and a heart empty of itself.
This victory over himself the saint obtained by an habitual practice of the
exterior mortification of his senses; and by that perfect patience,
resignation, and confidence in God, and constancy with which he bore the most
severe interior and exterior trials. To complete the most essential interior
mortification of his will and passions, he added the practice of an unlimited
obedience to his directors and superiors, and of the most profound and sincere
humility. Even when broken with age and infirmities, he said, that should his
holiness command it, he would with joy go on board the first ship he could
find; and if he were so ordered, though it had neither sails nor rudder, and
without any warning, would immediately set out for any part of the globe. It
was his perpetual lesson to his novices: “Sacrifice your will and judgment by
obedience. Whatever you do
without the consent of your spiritual guide will be imputed to wilfulness, not
to virtue, though you were to exhaust your bodies by labours or austerities.”
Humility is the sister virtue of obedience, the
foundation of a spiritual life, and the distinguishing mark or characteristic
of all the saints. This virtue, St. Ignatius embraced with the utmost ardour,
from his first entering upon a spiritual course of life. He went a long time in
old tattered rags, and lived in hospitals, despised, affronted, and persecuted;
this he desired, and in it he found his great joy and satisfaction. He ever
retained this affection for humiliations, out of a sincere contempt of himself;
for acknowledging himself a sinner, he was thoroughly persuaded that contempt
and injuries from all creatures, as instruments of the divine justice, were his
due, and that he was most unworthy of all comforts, favour, or regard. Nothing
but charity and zeal to procure his neighbour’s good restrained him from doing
ridiculous things on purpose to be laughed at by all; and he always practised
such humiliations as were consistent with prudence and his other duties. All
his actions and whatever belonged to him, breathed an air of sincere humility.
His apparel was poor, though clean; his bed was very mean, and his diet coarse,
and so temperate, that it was a perpetual abstinence. He employed himself often
most cheerfully in the meanest offices about the house, as in making beds, and
in cleansing the chambers of the sick. It was his great study to conceal his
virtues, and nothing was more admirable in his life than the address with which
he covered his most heroic actions under the veil of humility. Though he was
superior, he frequently submitted to inferiors with wonderful meekness and
humility, when he could do it without prejudice to his authority. In things of
which he was not certain, he readily acquiesced in the judgment of others; and
was a great enemy to all positiveness, and to the use of superlatives in
discourse. He received rebukes from any one with cheerfulness and thanks. If in
his presence anything was said that redounded to his praise, he showed an
extreme confusion, which was usually accompanied with many tears. He was seldom
heard to speak of himself, and never but on very pressing occasions. Though
visions, revelations, and the like favours were frequently vouchsafed him, he
scarcely ever mentioned such things; but all his discourse was of humility,
charity, patience, divine zeal, prayer, mortification, and other such virtues,
of which we are to make the greatest account, and by which alone men become
saints and friends of God. Ribadeneira heard him say, that every one in the
house was to him an example of virtue, and that he was not scandalized at
anyone besides himself. It was his usual saying, that he did not think there
was a man in the world, that on one side received from God so great and
continual favours, and yet on the other side was so ungrateful, and so slothful
in his service as himself. It was his desire that, after his death, his body
might be thrown upon some dunghill, in punishment of the sins he had committed
by pampering it. The chief reasons why he would have his Order called The
Society of Jesus were, lest his name should be given it, and that his followers
might be known by their love and zeal for their Redeemer. As often as he spoke of his Order, he called it, This
least Society; for he would have his children to look upon themselves as the
last and least of all persons in the church.
From the perfect mortification of all his passions and inordinate affections resulted an admirable peace and evenness of mind which nothing seemed able ever to disturb or ruffle. His contempt of the world appeared by the disinterestedness with which he rejected legacies and presents whenever they might give occasion to complaints. When he looked up towards the heavens, he used feelingly to repeat: “How contemptible doth earth appear when I behold the heavens!” Charity, or the most ardent and pure love of God, was the most conspicuous, and the crown of all his other virtues. He had often in his mouth these words, which he took for his motto or device—“To the greater glory of God,” referring to this end, with all his strength, himself, his Society, and all his actions, in which he always chose that which appeared to him the most perfect. He often said to God: “Lord, what do I desire, or what can I desire besides thee!” True love is never idle; and always to labour, to promote God’s honour, or to suffer for his sake was this saint’s greatest pleasure. He said, that no created thing can bring to a soul such solid joy and comfort as to suffer for Christ. Being asked what was the most certain and the shortest way to perfection, he answered: “To endure for the love of Christ many and grievous afflictions. Ask this grace of our Lord: on whomsoever he bestoweth it, he does him many other signal favours, that always attend this grace.” Out of this burning love of God, he most ardently desired the separation of his soul from his mortal body, when it should be God’s will; and, when he thought of death, he could not refrain from tears of joy, because he should then see his loving Redeemer; and, beholding God face to face, should love and praise him eternally, without let, abatement, or intermission.
From this same love of God sprang his ardent thirst for the salvation of men, for which he undertook so many and so great things, and to which he devoted his watchings, prayers, tears, and labours. When he dismissed any missionaries to preach the word of God, he usually said to them: “Go, brethren, inflame the world, spread about that fire which Jesus Christ came to kindle on earth.” To gain others to Christ he, with admirable address, made himself all to all, going in at their door, and coming out at his own. He received sincere penitents with the greatest sweetness and condescension, so as often to take upon himself part of their penance. When a brother, growing weary of the yoke of Christ, had determined to leave the Society, St. Ignatius by his remonstrances made such an impression upon his heart, that falling at the feet of the general, he offered to undergo whatever punishment he would impose upon him. To which the saint replied: “One part of your penance shall be, that you never repent more of having served God. For the other part, I take it upon myself, and will discharge it for you.” He endeavoured to bring all his penitents to make, without reserve, the perfect sacrifice of themselves to God, telling them, that it is not to be expressed what precious treasures God reserves for, and with what effusion he communicates himself to those who give themselves to him with their whole heart. He proposed to them for their model this prayer, which he used often to recite: “Receive, O Lord, all my liberty, my memory, my understanding, and my whole will. You have given me all that I have, all that I possess, and I surrender all to your divine will, that you dispose of me. Give me only your love and your grace; with this I am rich enough, and I have no more to ask.”
St. Ignatius was general of the Society fifteen years, three months, and nine days; but was in the end so worn out with infirmities, that he procured that the Society should choose him an assistant in that office. This was F. Jerom Nadal. After which, the saint reserved to himself only the care of the sick, and spent his time in continual prayer, and in preparing himself for death. By way of his last will and testament, he dictated certain holy maxims concerning the obligation and conditions of religious obedience, which he bequeathed to his brethren of the Society. The saint, on the day before he died, charged F. Polancus to beg his holiness’s blessing for him at the article of death, though others at that time did not think it so near. The next morning, having lifted up his eyes and hands to heaven, and pronouncing, both with his tongue and heart, the sweet name of Jesus, with a serene countenance, he calmly gave up his happy soul into the hands of his Creator on the last day of July, in the year 1556, the sixty-fifth of his age, the thirty-fifth after his conversion, and the sixteenth after the confirmation of the Society. The people esteemed him a saint both living and after his death; and the opinion of his sanctity was confirmed by many miracles. 14 He saw his Society in very few years divided into twelve provinces, with above one hundred colleges, and spread over almost the whole world. In 1626, it contained thirty-six provinces, and in them eight hundred houses, and fifteen thousand Jesuits, since which time it is much increased. St. Ignatius’s body was buried first in the little church of the Jesuits, dedicated in honour of the Blessed Virgin in Rome. When Cardinal Alexander Farnesius had built the stately church of the professed house called Il Giesu, it was translated thither in 1587; and, in 1637, was laid under the altar of the chapel, which bears his name. This church is one of the most magnificent piles of building in the world next to the Vatican, and is not less admired for the elegance of the architecture than for its riches, consisting in costly beautiful ornaments of gold, silver, jewels, exquisite paintings, statues, and carving, and a great profusion of fine marble. Among the many chapels which it contains, those of the Blessed Virgin, of the Angels, of SS. Abundius and Abundantius, martyrs, of St. Francis Borgia, of St. Ignatius, are the admiration of travellers, especially the last; in which the remains of the holy founder lie, in a rich silver shrine under the altar, exposed to view. The other glittering rich ornaments of this place seem almost to lose their lustre when the statue of the saint is uncovered. It is somewhat bigger than the life, because raised high. Its bright shining gold, silver, and sparkling diamonds, especially in the crown of glory over the head, dazzle the eye. In the professed house are shown the pictures of St. Ignatius and St. Philip Neri, taken from the life. St. Ignatius’s chamber is now a chapel, his study is another, in which prelates and sometimes popes, come to say mass on the saint’s festival. He was beatified by Paul V. in 1609, and canonized by Gregory XV. in 1622, though the bull was only published the year following by Urban VIII.
The example of the saints evinces that to disengage
our affections from earthly things, and to converse much in heaven by the
constant union of our hearts to God, is the short road to Christian perfection.
Those who are employed in the active life, ought to learn the art of
accompanying all their actions with a lively attention to the divine presence,
as our guardian angels are faithful in discharging every duty of that external
ministry which God hath committed to them, yet so as never to intermit their
contemplation of the Godhead, and their incessant homages of praise and love, which
are the uninterrupted employment of their happy state. Without this precaution, by the hurry of dry studies,
and even the discharge of the sacred ministry itself, the spirit of piety and
devotion is extinguished in the heart, and the more sacred functions are easily
profaned.
Note 3. Constantine Cajetan, a Benedictin of the
Congregation of Mount Cassino, pretends this book to have been first written by
Garcias Cisneros or Swan, a Benedictin abbot of Montserrat. But the work of
that pious and learned abbot is a very different piece, as is evident to every
one that will compare the two books, and as Pinius demonstrates. That of
Cisneros is indeed full of unction and spiritual knowledge; but compiled in a
scholastic method, and runs into superfluous subdivisions. The meditations of
St. Ignatius are altogether new, and written upon a different plan. He
appoints, for the foundation of these exercises, a moving meditation on the end
for which we are created, that we fully convince ourselves that nothing is
otherwise to be valued, sought, or enjoyed, than as it conduces to the honour and
service of God. The meditations on the fall of the angels and of man, on the
future punishments of sin, and on the last things, show us the general effects
of sin. To point out the particular disorders of our passions, and to purge our
hearts of them, he represents to us the two standards of Christ and the devil,
and all men ranging themselves under the one or the other, that we may be moved
ardently to make our choice with the generous souls that follow Christ. Then he
proposes what this resolution requires, and how we are to express in ourselves
the perfect image of our Saviour, by the three degrees of humility, by
meditating on the mysteries of Christ’s life, and by choosing a state of life,
and regulating our employments in it. By meditating on Christ’s sufferings, he
will have us learn the heroic virtues of meekness and charity, &c.; he
taught us by them to fortify our souls against contradictions; and by those on
his glorious mysteries, and on the happiness of divine love, he teaches us to
unite our hearts closely to God. See Bartoli, l. 1, &c. [back]
Note 4. Exerc. Spir. Max. 2, 3. [back]
Note 5. Ego vobis Romæ propitius ero. See F.
Bouhours, b. 3. [back]
Note 6. There is another religious Order, very
famous in Italy, established for the education of youth, called the Regular
Clergy of the Schola Pia. The founder was F. Joseph Cazalana, a
nobleman of Arragon. He took priestly orders in 1582, and, going to Rome,
devoted himself with great fervour to the heroic practice of all good works,
especially to the catechising and teaching of children. To propagate this
design, he instituted a congregation of priests, approved by Paul V. in 1617,
and declared a religious Order, with ample privileges, by Gregory XV. in 1621.
These religions men bind themselves by a fourth vow, to labour in instructing
children, especially the poor. The holy founder died in 1648, on the 25th of
August. [back]
Note 7. He appointed no other habit than that
used by the clergy in his time, the more decently and courteously to converse
with all ranks of people, and because he instituted an Order only of regular
clerks. He would not have his religious to keep choir, because he destined
their time to evangelical functions. He ordered all, before they are admitted,
to employ a month for a general confession and a spiritual exercise. After
this, two years in a novitiate; then to take the simple vows of scholars, binding
themselves to poverty, chastity, and obedience, which vows make them strictly
religious men; for by them a person in this Order irrevocably consecrates
himself to God on his side, though the Order does not bind itself absolutely to
him, and the general has power to dismiss him; by which discharge he is freed
from all obligation to the Society, his first vows being made under this
condition. These simple vows are only made in the presence of domestics. The
professed Jesuits make these same vows again (commonly after all their studies)
but publicly, and without the former condition; so that these second are solemn
vows, absolutely binding on both sides; wherefore, a professed Jesuit can be no
more dismissed by his Order, so as to be discharged from his obligations by
which he is tied to it. In these last is added a fourth vow of undertaking any
missions, whether among the faithful or infidels, if enjoined them by the pope.
There is a class of Jesuits who take the other vows, without this last relating
to the missions; and these are called spiritual coadjutors. So this Order consists of four sorts of persons;
scholars or Jesuits of the first vows; professed Jesuits or of the last or four
vows; spiritual coadjutors, and temporal coadjutors.
No
particular bodily mortifications are prescribed by the rule of the Society; but
two most perfect practices of interior mortification are rigorously enjoined,
on account of which Suarez, (t. 3, de Relig.) who treats at length of the
obligations of their Order, calls it the most rigorous of religious Orders; the
first is, the rule of Manifestation, by which every one is bound to discover
his interior inclinations to his superior; the second is, that every Jesuit
renounces his right to his own reputation with his superior, giving leave to
every brother to inform immediately his superior of all his faults he knows,
without observing the law of private correction first, which is a precept of
fraternal charity, unless where a person has given up his right.
The
general nominates the provincial and rectors; but he has five assistants
nominated by the general congregation, who prepare all matters to his hands,
each for the province of his assistency; and these have authority to call a
general congregation to depose the general if he should evidently transgress
the rules of the Society. Every provincial is obliged to write to the general
once every month, and once in three years transmit to him an account of all the
Jesuits in his province. The perfect form of government which is established,
the wisdom, the unction, the zeal, and the consummate knowledge of men, which
appear throughout all these constitutions, will be a perpetual manifest
monument of the saint’s admirable penetration, judgment, and piety. He wrote
his constitutions in Spanish, but they were translated into Latin by his
secretary, Father John Polaneus. It
is peculiar to the Society, that the religious, after their first vows, retain
some time the dominion or property of their patrimony, without the
administration (for this latter condition is now essential to a religious vow
of poverty) till they make their renunciation.
St.
Ignatius forbade the fathers of his society to undertake the direction of
nunneries on the following occasion. In 1545, Isabel Rozella, a noble Spanish
widow, and two others, with the approbation of Pope Paul III. put themselves
under St. Ignatius’s direction, to live according to his rule; but he soon
repented and procured from his Holiness, in 1547, the aforesaid prohibition,
saying, that such a task took up all that time which he desired to dedicate to
a more general good in serving many. When certain women in Flanders and
Piedmont afterwards assembled in houses under vows and this rule, and called
themselves Jesuitesses, their institute was abolished by Urban VIII. in 1631,
the end and exercises of this Society not suiting that sex. [back]
Note 8. See his edifying life by Raderus and
Sacchini. [back]
Note 9. Bouhours, l. 4. Orlandin. Hist. Soc. l.
7, c. 25. [back]
Note 10. The value of this treasure is enhanced by the elegant dress by which it is set off in the French translation of the Abbé Regnier des Marais, three volumes in 4to., four in 8vo., and six in 12mo. The devout Abbé Tricalet gave a good abridgment of this excellent work, printed in 1760. The translation of Rodriguez made by the gentlemen of Port-Royal is faulty in several places, particularly Tr. 1, c. 10. [back]
Note 11. Orland. Hist. Soc. l. 16. [back]
Note 12. Extant in Bartoli, l. 4, p. 372. [back]
Note 13. L. 4, n. 29, p. 335. [back]
Note 14. Bayle makes exceptions to the miracles
of St. Ignatius because Ribadeneira, in the first life of this saint, which he
wrote in 1572, inquires why his sanctity was not equally attested by wonderful
miracles as that of the founders of some other Orders. “Quamobrem illius
sanctitas minus est testata miraculis,” &c. But in this very edition, in
the last chapter, p. 209, he writes: “Mihi tantum abest ut ad vitam Ignatii
illustrandam miracula deesse videantur, ut multa eaque præstantissima judicem
in mediâ luce versari.” He then recapitulates some facts which he had before
related, and which he esteems miraculous, as a rapture in which the saint
continued for eight days; so many wonderful, heavenly illuminations and
revelations; the restoration of F. Simon, who lay dangerously sick, to his
health, pursuant to his prediction; the wonderful deliverance of a demoniac;
the cures of several sick persons; the foretelling many particular things to
private persons, &c. The author republished this life in 1587, with some
additions. He afterwards wrote a Latin abstract of this first life, in which he
inserted many miracles. This he calls “Alteram breviorem vitam, sed multis ac
novis miraculis auctam.” In this he tells us that he had before been more
cautious in relating miracles, because they had not yet been examined and
approved; but that he chose some which were esteemed miraculous, not in the
opinion of the common people, but in the judgment of prudent persons. See this
remark also in the Spanish abstract of this life, published in 1604; and in the
Latin abstract, reprinted at Ipres in 1612. In his Spanish life of St.
Ignatius, among his lives of saints, printed in 1604, he writes thus: “Though,
when I first printed his life in 1572, I knew of some miracles of the holy
father, I did not look upon them to be so verified (averiguados) as to think that
I ought to publish them, which afterwards, by the authentical informations
taken for his canonization, were proved true by credible witnesses; and the
Lord, who is pleased to exalt him, and make him glorious on earth, works daily
such miracles on his account as oblige me to relate part of them here, taken
from the original juridical informations which several bishops have made, and
from the depositions made upon oath by the persons on whom the miracles were
wrought.” &c. (Ribad. Spanish Lives, p. 1124.) Moreover, Ribadeneira
mentions in his first and second edition of this life, prophecies, revelations,
visions, and the like miraculous favours, and he expressly distinguishes these
from the gift of miracles, by which he means miraculous cures and the like, though
the former may be justly placed in the general class of miracles. If the works
of Ribadeneira on this subject be all carefully perused, it will be easy to
discern the scrupulous accuracy of the author in this point; and the candid
reader will be convinced how much some have misrepresented his testimony. Nor
was he allowed to publish miracles before they had been approved, as the
Council of Trent severely ordained. (Sess. 23, de Inv. Sanct.) See on it Julius
Nigronius (Disp. Hist. de SS. Ignatio
et Cajetano, n. 57,) and Pinius the Bollandist, in his confutation of this
slander.
In
the relation made in the secret consistory before Gregory XV. of miracles which
had been examined and approved by the Cardinal à Monte and other commissaries,
are mentioned the supernatural light shining on his face at prayer, upon the
testimony of St. Philip Neri and F. Oliver Manerius. That St. Ignatius, by his
blessing and prayer, cured one Bastida of the falling sickness, and the hand of
a cook miserably burnt; delivered Pontanus from most violent temptations with
which he had been grievously molested for two years, &c.; but the miracles
which are chiefly attended to in a canonization, are those which have been
performed after the person’s death. Of such, many manifest ones were approved,
first by the Auditors of the Rota, and afterwards by the Congregation of Rites.
Among these are mentioned the following: Isabel Rebelles, a nun of Barcelona,
sixty-seven years old, in 1601, had broken her thigh-bone; and being attended by
a physician and surgeon during forty days, and under grievous pains and a
violent fever, was expected to die that night, and given over as to all natural
remedies, when, by applying a relic of St. Ignatius, and saying the Lord’s
Prayer and Hail Mary, with an invocation of this saint, the swelling of the
thigh and leg went down, she found herself able to stir both, and without any
pain; and calling for her clothes she got up, walked perfectly, and with ease,
and felt no more of her complaint, not even at new moons or in the dampest
seasons. Anne Barozellona, at Valadolid, almost sixty years old, was cured of a
desperate palsy by invoking St. Ignatius, with a vow to perform a novena. A
widow who had lost her sight in both her eyes, recovered it by recommending
herself to the prayers of St. Ignatius, and touching her eyes with a relic,
&c. P. Jos. Juvency (Hist. Soc. Jesu, l. 15, part 5, § 9,) has selected and
related many like miracles of St. Ignatius. F. Daniel Bartoli, in his life of
this saint, has given a history of a hundred such miracles. (l. 5.) See also the great collection made by F. Pinius, the
continuator of Bollandus.
Though
Cardinal Pole thought circumstances did not allow him to make any settlement
for Jesuits in England, as the author of the Monastic History of Ireland and
others take notice, that great and holy man highly esteemed St. Ignatius and
his institute. See a letter of St. Ignatius to Cardinal Pole, dated at Rome,
24th of January, 1555, and that cardinal’s answer to him from Richmond, 8th of
May; and another from London, 15th of December the same year; also his letter
of condolence to F. Lainez upon the death of St. Ignatius, dated at London,
15th of November, 1556, published among the letters of Cardinal Pole, collected
by Cardinal Querini at Brescia, t. 5, pp. 117, 118, 119, 120, 121. [back]
Rev. Alban Butler (1711–73). Volume
VII: July. The Lives of the Saints. 1866.
SOURCE : http://www.bartleby.com/210/7/311.html
Johann Christoph Handke. Approbation des statuts de la Société de Jésus : Ignace de Loyola reçoit la bulle Regimini militantis Ecclesiae des mains du pape Paul III.,1743. Fresque. glise de Notre-Dame des Neiges à Olomouc
SAINT IGNATIUS OF LOYOLA
Founder of the Society of Jesus, Confessor—1491-1556
Feast: July 31
St. Ignatius of Loyola, with his new and dynamic
conception of the religious life, has left an impress on the Church
unparalleled in modern times. The founder of the Society of Jesus was a
pragmatic idealist who devoted his mature years to revitalizing Catholicism and
meeting the challenge of the Protestant Reformation. He was born on December
24, 1491, the year before Columbus discovered a New World and claimed it for
Ferdinand and Isabella. His birthplace was the great castle of Loyola in
Guipuzcoa, in the Basque country of northwest Spain. Both his father, Don
Beltran, lord of Onaz and Loyola, and his mother were of ancient and
illustrious lineage. There were three daughters and eight sons in the family,
and Inigo, as Ignatius was christened, was the youngest. He was a slight,
handsome, high-spirited boy, with the Spaniard's pride, physical courage, and
ardent passion for glory. As a youth, Inigo was sent by his father to go and
live in the household of Juan Velasquez de Cuellar, one of King Ferdinand's provincial
governors, at Arevalo, a town of Castile. Here he remained for many years, but
like most young men of his class, he was taught little more than how to be a
good soldier, an accomplished horseman and courtier. This long period of
training, inculcating the soldierly virtues of discipline, obedience, and
prudence, probably exerted some influence on the form and general tone of the
society he founded. When he was twenty-five, he enlisted under a kinsman, the
Duke of Najera, saw service in border warfare against the French in northern
Castile and Navarre, and won a captaincy. The event that utterly changed the
course of his life was the defense of the fortress of Pampeluna, the capital of
Navarre. During this hotly contested battle, which Inigo led, he showed great
bravery against heavy odds, but when he was hit by a cannon ball that broke his
right shin, the Spanish capitulated. The French looked after the young
captain's wounds and then sent him in a litter to his father's castle, some
fifty miles away. The shattered bone, badly set, was now rebroken and set
again, a crude operation which left the end of a bone protruding. Anaesthesia
was still in the distant future, and Inigo endured this, as well as having the
bone sawed off, without being bound or held. Afterwards his right leg was
always shorter than the left.
One day, while he was confined to his bed, he asked
his sister-in-law for a popular romantic book, <Amadis of Gaul>, to while
away the hours. This book about knights and their valorous deeds could not be
found, and instead he was given <The Golden Legend>, a collection of
stories of the saints, and a <Life of Christ>. He began to read with
faint interest, but gradually became so immersed and so moved that he spent
entire days reading and rereading these books. He had fallen in love with a
certain lady of the court; he also at this time retained his strong feeling for
knightly deeds. Now he gradually came to realize the vanity of these worldly
passions and his dependence on things of the spirit. He observed that the
thoughts which came from God filled him with peace and tranquillity, while the
others, though they might delight him briefly, left his heart heavy. This
cleavage, as he was to write in his book< Spiritual Exercises>, helps one
to distinguish the spirit of God from that of the world.[1] Towards the end of
his convalescence he reached the point of dedication; henceforth he would fight
for victory on the battlefield of the spirit, and achieve glory as the saints
had done.
He began to discipline his body, rising at midnight to
spend hours mourning for his sins. How grave these sins may have been we do not
know, but as a young soldier he may well have shared in the loose and careless
life around him. His eldest brother, Don Martin, who on the death of their
father had become lord of Loyola, now returned from the wars. He tried his best
to keep Inigo in the world, for he needed the strength and intelligence of this
young brother in the management of their great estate. Inigo, however, was now
set on his course. As soon as his condition permitted, he mounted a mule and
went on pilgrimage, always the great resource of persons in trouble or in a
state of indecision, to Our Lady of Montserrat,[2] a shrine in the mountains
above Barcelona. One episode of this journey shows us that his understanding of
Catholicism was still far from perfect. He fell in with a Moorish horseman, and
as they jogged along they talked of their respective faiths. When the Moslem
spoke slightingly of the Virgin Mary, Inigo was aroused to fury. After the two
had angrily separated at a certain crossroad, Inigo let the mule follow its own
bent: if it took the road towards Montserrat, he would forget the Moor; if it
followed after him, he would fight and, if possible, kill the man. The mule, we
are told, providentially took the road that led to the pilgrimage place. On
arriving, Inigo took off his rich attire, left his sword at the altar, donned
the pilgrim's sackcloth, provided himself with a staff and gourd. After full
Confession, he took a vow to lead henceforth a life of penance and devotion to
God. He soon met a holy man, Inez Pascual, who became his lifelong friend. A
few miles away was the small town of Manresa, where Inigo retired to a cave for
prayer and penance. He lived in the cave, on alms, through most of the year
1522.
As frequently happens, exaltation was followed by
trials of doubt and fear. Depressed and sad, Inigo was at times tempted to
suicide. He began noting down his inner experiences and insights, and these
notes slowly developed into his famous book, Spiritual Exercises. At length his
peace of mind was fully restored and his soul again overflowed with joy. From
this experience came the wisdom that helped him to understand and cure other
men's troubled consciences. Years later he told his successor in the Society of
Jesus, Father Laynez, that he learned more of divine mysteries in one hour of
prayer at Manresa than all the doctors of the schools could ever have taught
him. In February, 1523, Ignatius, as he was henceforth known, started on a
long-anticipated journey to the Holy Land, where he proposed to labor and
preach. He took ship from Barcelona and spent Easter at Rome, sailed from
Venice to Cyprus and thence to Jaffa. His zeal was so conspicuous as he visited
the scenes of Christ's life that the Franciscan Guardian of the Holy Places
ordered him to depart, lest he antagonize the fanatical Turks and be kidnapped
and held for ransom. He returned to Barcelona by way of Venice. Feeling the
need of more education, he entered a class in elementary Latin grammar, since
all serious works were then written in Latin. A pious lady of the city, Isabel
Roser, helped to support him. At thirty-three, he found the study of Latin
difficult. His life as a soldier as well as his more recent period of
retirement had prepared him poorly for such an undertaking. Only by viewing his
concentration on religion as a temptation was he able to make progress. He bore
with good humor the taunts of his school fellows. After two years of study at
Barcelona Ignatius went to the University of Alcala, near Madrid, newly founded
by the Grand Inquisitor, Ximenes de Cisneros. He attended lectures in logic,
physics, and theology, and though he worked hard he learned little. Living at a
hospice for poor students, he wore a coarse gray habit and begged his food. A
part of his time was spent in holding services in the hospice and in teaching
children the Catechism. Sinof. he had no training or authority for this, the
vicar-general accused him of presumption and had him imprisoned for six weeks.
At the end of that time the vicar declared Ignatius innocent and released him,
but still forbade him to give instruction in religion for three years or to
wear any distinguishing dress. On the advice of the archbishop of Toledo,
Ignatius went to the ancient University of Salamanca. Here too, mainly because
he could not temper his zeal for reform, he was suspected of harboring
dangerous ideas. The vicar-general of Salamanca imprisoned him for a time, and
afterward pronounced him innocent, orthodox, and a person of sincere goodness.
Ignatius looked upon these sufferings as trials by which God was sanctifying
his soul, and spoke no word against his persecutors. However, on recovering his
liberty, he resolved to leave Spain, and in the middle of winter traveled on
foot to Paris, where he arrived in February, 1528. He studied at the College of
Montaigu and later at the College of St. Barbara, where he perfected himself in
Latin, and then took the undergraduate course in philosophy. In his vacations
he went to Flanders, and once or twice over to England, to ask help of Spanish
merchants who had settled there. For three and a half years he studied
philosophy; but such was his desire to make the Catholic religion a vital force
in men's lives that he was never content to be merely a student. He persuaded a
few of his fellows, most of them much younger than himself, to spend their
Sundays and holy days with him in prayer, and also to engage in good works on
behalf of others. Several of these men were to form the inner core of the
Society of Jesus. The highly conservative authorities were not slow in
asserting themselves. Pegna, a master, thought these activities interfered with
studying and complained of Ignatius to Govea, principal of the college. As a
result, Ignatius was to be punished by a public flogging, that his disgrace
might deter anyone from following his example. He was ready to suffer all
things, but he feared that this scandal and his condemnation as a corrupter of
youth would make the young souls he had reclaimed lose faith in him. He
therefore went to the principal and modestly explained what he was trying to
do. Govea listened intently, and, when Ignatius had finished, took him by the
hand and led him into the hall where the whole college was assembled. There he
turned and asked Ignatius' pardon, and said he now knew that Ignatius had no
other aim than the salvation of souls. After this dramatic vindication, Pegna
appointed another student, Peter Faber, to assist him in his studies, and with
his help Ignatius finished the course in philosophy, took the degree of Master
of Arts in 1535, and began work in theology. Ill health prevented him from
going on to his doctorate. By this time six other students of theology at Paris
were associating themselves regularly with him in what he called his Spiritual
Exercises. They were Peter Faber, Francis Xavier, a young Spaniard of noble
family, Nicholas Bobadilla, Diego Laynez and Alfonso Salmeron, also Spaniards
and fine scholars, and Simon Rodriguez, a Portuguese. They now agreed to take a
vow of perpetual poverty and chastity and, as soon as their studies were
completed, preach in Palestine, or, if that proved impossible, to offer
themselves to the Pope to be used as he saw fit. This vow they solemnly took in
a chapel on Montmartre on the feast of the Assumption in August, 1534, after
having received Communion from Peter Faber, who had recently been ordained
priest. Not long after, Ignatius went back to his native land for the sake of
his health. He left Paris in the beginning of the year 1535, and was joyfully
welcomed in Guipuzcoa. Instead of staying in his family's castle, however, he
took up quarters in a hospital nearby, where he went on with his work of
teaching Christian doctrine. The seven men did not lose touch with one another
and two years later they all met in Venice. Because of the war then raging
between the Venetians and the Turks, they could find no ship sailing for
Palestine. Ignatius' companions now went to Rome, where Pope Paul III received
them graciously, and gave those who were not yet priests permission to receive
Holy Orders from any bishop they pleased. All having been ordained, they
retired together to a cottage near Vicenza to prepare themselves by fasting and
prayer for taking up the ministry of the altar. Soon all had said Mass save
Ignatius, who deferred the step until he had spent over a year in preparation.
He said Mass for the first time in Rome, in the church of Santa Maria Maggiore,
December, 1538, more than fifteen years after his "conversion." Still
unable to go to the Holy Land, they resolved to place their services at the
disposal of the Pope. If anyone asked what their association was, they would
reply, "the Company of Jesus,"[3] for their purpose was to fight
against heresy and vice, apathy and decadence, under the standard of Christ.
While praying in a little chapel at La Storta, on the road to Rome, Ignatius
had a vision. God appeared, commending him to His Son, who shone radiantly
beside Him, though burdened with a heavy cross, and a voice said, "I will
be helpful to you at Rome." On this second visit, the Pope did in fact
receive them cordially and accepted their services: Faber was appointed to
teach the Scriptures and Laynez to expound theology in the Sapienza,[4] and
Ignatius to continue to develop his Spiritual Expercises and to teach among the
people. The four remaining members were assigned to other employment. With a
view to perpetuating and defining their ideas, it was now proposed that the
seven form themselves into a religious order with a rule and organization of
their own. After prayer and deliberation, they all agreed to this, and resolved
to add to the vows of poverty and chastity a third vow, that of perpetual
soldierly obedience. At their head should be a general who should hold office
for life, with absolute authority over every member, himself subject only to
the Pope. A fourth vow should require them to go wherever the Pope might send
them for the salvation of souls. Professed Jesuits could own no real estate or
revenues, either as individuals or in common; but their colleges might use
incomes and rent for the maintenance of students. The teaching of the Catechism
was to be one of their special duties. The cardinals appointed by the Pope to
examine the new organization were at first inclined to disapprove it, on the
ground that there were already too many orders in the Church. Eventually they
changed their minds, and Pope Paul approved it by a bull, dated September 27,
1540. Ignatius, unanimously chosen general on April 7, 1541, reluctantly
accepted the office in obedience to his confessor. A few days later his
brothers all took the full vows, in the basilica of St. Paul-Outside-the-Walls.
Ignatius set himself to write out the constitutions of the Society. Its aims
were to be, first, the sanctification of their own souls by a union of the
active and the contemplative life; and, secondly, instructing youth in piety
and learning, acting as confessors of uneasy consciences, undertaking missions
abroad, and in general propagating the faith. They should wear the dress of the
secular clergy. They should not be compelled to keep choir,[5] because their
special business was evangelical work, not the services of the cloister. Before
anyone could be admitted he must make a general Confession, spend a month going
through the Spiritual Exercises, then serve a novitiate of two years, after
which he might take the simple vows of poverty, chastity, and obedience. By
these vows he consecrated himself irrevocably to God, but the general still had
power to dismiss him. Dismissal, if it came, would free him from all obligation
to the Society. The higher rank of Jesuits, called the "professed,"
after more years of study, took the same vows again, but this time publicly and
with no reservations; they were forever binding on both sides. To them was
added a vow to undertake any mission, whether to Christians or to infidels, at
the Pope's command. Ignatius was now fifty years old. The remainder of his life
was passed in Rome, where he directed the activities of the Society of Jesus
and interested himself in other foundations. He established a house for the
reception of converted Jews during their period of instruction, and another for
loose women who were anxious to reform but felt no call to the religious life.
When told that the conversion of such women was seldom sincere or permanent, he
answered, "To prevent only one sin would be a great happiness, though it
cost ever so much pain." He set up two houses for poor orphans' and
another as a home for young women whose poverty exposed them to danger. Many
princes and cities in Italy, Spain, Germany, and the Low Countries begged
Ignatius for workers. He made it a rule that anyone sent abroad should be
fluent in the language of the country, so that he could preach and serve
effectively. As early as 1540, Fathers Rodriguez and Xavier had been sent to
Portugal, and the latter had gone on to the Indies, where he won a new world
for Christ. Father Gonzales went to Morocco to teach and help the enslaved
Christians there. Four missionaries made their way into the Congo, and, in
1555, eleven reached Abyssinia; others embarked on the long voyage to the
Spanish and Portuguese settlements of South America. Doctor Peter Canisius,
famed for learning and piety, founded Jesuit schools in Germany, Austria, and
Bohemia. Fathers Laynez and Salmeron assisted at the momentous Council of
Trent.[6] Before their departure, Ignatius admonished them to be humble in all
their disputations, to shun contentiousness and empty displays of learning.
Jesuits landed in Ireland in 1542, while others bravely undertook the hazardous
mission to England. In Elizabethan England and Scotland Protestantism was now
firmly established and adherents of the Roman Church suffered persecution.
Ignatius prayed much for the conversion of England, and his sons still repeat
in their prayers the phrase, "for all Northern nations." Many were
the brothers who risked death to keep Mass said in places where it had been forbidden.
Of the English and Welsh Catholic martyrs of the period, subsequently
beatified, twenty six were Jesuits. The activity of the Society in England was,
however, but a small part of the work of Ignatius and his followers in the
movement which came to be known as the Counter-Reformation. The Jesuits carried
encouragement to Catholics of other European countries where a militant
Protestantism was in control. "It was," says Cardinal Manning,
"exactly what was wanted at the time to counteract the revolt of the
sixteenth century. The revolt was disobedience and disorder in the most
aggressive form. The Society was obedience and order in its most solid
compactness." In 1551 Francis Borgia,[7] a minister of Emperor Charles V,
joined the Society and donated a large sum to start the building of the Roman
College of the Jesuits; later Pope Gregory XIII contributed to it lavishly.
Ignatius planned to make it a model for all Jesuit institutions, taking great
pains to secure able teachers and excellent equipment. The German College in
Rome he designed for students from countries where Protestantism was making
headway. Other colleges, seminaries, and universities were soon established.
The type of academic, psychological, and spiritual education for which the
Jesuits became so famous was well worked out before the founder's death. The
tone remained religious; students must hear Mass every day, go to Confession
every month, and begin their studies with prayer. Their master should take
every fit occasion to inspire them with love of heavenly things, and encourage
a fervent habit of prayer, which otherwise might easily be crowded out by the
school routine. Ignatius' chief work, <Spiritual Exercises>, begun at
Manresa in 1522, was finally published in Rome in 1548, with papal approval. In
essence, it is an application of Gospel precepts to the individual soul,
written in such a way as to arouse conviction of sin, of justice, and judgment.
The value of systematic retirement and religious meditation, which the book
sets forth, had always been known, but the order and method of meditation
prescribed by Ignatius were new, and, though many of the maxims he repeats had
been laid down before by the Fathers, they were here singularly well arranged,
explained, and applied. To perform the Exercises as directed requires a month.
The first week is given to consideration of sin and its consequences; the
second, to our Lord's earthly life; the third, to His Passion, and the fourth,
to His Resurrection. The object is to induce in the practitioner such a state
of inner calm that he can thereafter make a choice "either as to some
particular crisis or as to the general course of his life," unbiased
"by any excessive like or dislike; and guided solely by the consideration
of what will best forward the one end for which he was created—the glory of God
and the perfection of his own soul." A warning contained in the book runs
as follows: "When God has appointed a way, we must faithfully follow it
and never think of another under pretense that it is more easy and safe. It is
one of the Devil's artifices to set before a soul some state, holy indeed, but
impossible to her, or at least different from hers, so that by a love of
novelty, she may dislike, or be slack in her present state in which God has placed
her and which is best for her. In like manner, he represents to her other acts
as more holy and profitable to make her conceive a disgust of her present
employment." Ignatius' tender regard for his brothers won the heart of
each one of them. He was fatherly and understanding, especially with the sick.
Obedience and self-denial were the two first lessons he taught novices. In his
famous letter to the Portuguese Jesuits on the virtue of obedience, he says
that it brings forth and nourishes all the other virtues; he calls it the
distinguishing virtue of the Jesuits. True obedience reaches to the
understanding as well as to the will, and does not suffer a person even
secretly to complain of or to criticize any command of his superior, whom he
must look upon as vested with the authority of Jesus Christ. Even when broken
with age and infirmities, Ignatius said that, if the Pope commanded it, he
would with joy go on board the first ship he could find, though it had neither
sails nor rudder, and immediately set out for any part of the globe. When
someone asked what his feelings would be if the Pope should decide to suppress
the Company of Jesus, "A quarter of an hour of prayer," he answered,
"and I should think no more about it." His perpetual lesson was:
"Sacrifice your own will and judgment to obedience. Whatever you do
without the consent of your spiritual guide will be imputed to willfulness, not
to virtue, though you were to exhaust your bodies by labors and
austerities."
Humility, the characteristic trait of all the saints,
was to Ignatius the sister virtue of obedience. For a long time he had gone
about in threadbare garments, and lived in hostels for the poor, despised and
ignored, but finding joy in his humiliation. When he lived in a house with his
brothers, he always shared in the humble daily tasks in an unobtrusive fashion.
In matters where he did not feel competent, Ignatius always readily accepted
the judgment of others. As he received rebuke with cheerfulness and thanks, he
allowed no false delicacy to restrain him from rebuking those who stood in need
of it. Although he encouraged learning, he was quick to reprimand anyone whose
learning made him conceited, tedious, or lukewarm in religion. He would have
each member of the Society take up whatever work, whether teaching, preaching,
or missions abroad, that he could do best. Notwithstanding the fatigue which
the government of the Society imposed on him, Ignatius was always on fire to
help others. The motto, "<Ad majorem Dei gloriam>" (To the
greater glory of God), was the end for which he and the Society existed. When
asked the most certain way to perfection, he answered: "To endure many and
grievous afflictions for the love of Christ. Ask this grace of our Lord; to
whomever He grants it, He does many other signal favors that always attend this
grace." The French historian Guizot, in his <History of
Civilization>, wrote of the members of the order, "Greatness of thought
as well as greatness of will has been theirs."
Ignatius directed the Society of Jesus for fifteen
years. At the time of his death there were 13,000 members, dispersed in
thirty-two provinces all over Europe, and soon they were to be established in
the New World. The Society of Jesus served as the chief instrument of the
Catholic Reformation. Its pursuits as a trading firm, followed for some years,
reaped high returns but were disapproved by the papacy. Exclusive of the period
of its suppression by papal brief, 1776-1814, and its suppression by various
countries at different periods, largely by reason of these commercial
activities, it has flourished in virtually all parts of the globe; its
educational institutions are famous, and many individual Jesuits have achieved
distinction as teachers and writers. Towards the end of his life Ignatius
became so worn and feeble that he was assisted by three fathers. He died, after
a brief illness, on July 31, 1556. The brilliant Father Laynez succeeded him;
he and Father Francis Borgia gave the Society its direction for years to come.
In 1622 Ignatius was canonized by Pope Gregory XV, and in our own time Pope
Pius XI declared him the patron of all spiritual exercises. His emblems are a
chasuble, communion, a book, and the apparition of the Lord. <Excerpts
from> Spiritual Exercises
Principle And Foundation
<Man was created to praise, do reverence to and
serve God> our Lord, and thereby to save his soul; and the other things on
the face of the earth were created for man's sake and to help him in the
following out of the end for which he was created. Hence it follows that man
should make use of creatures so far as they do help him towards his end, and
should withdraw from them so far as they are a hindrance to him with respect to
that end. Wherefore it is necessary to make ourselves indifferent toward all
created things, in whatever is left to the liberty of our free choice and is
not forbidden, so that we on our part should not wish for health rather than
sickness, for riches rather than poverty, for honor rather than ignominy, for a
long life rather than a short life, and in all other matters should desire and
choose solely those things which may better lead us to the end for which we
were created.
First Week. Second Exercise
. . . The first point is the indictment of sins, that
is to say, to bring to mind all the sins of my life, looking through it year by
year or period by period. For this purpose three things are helpful; the first
to look at the place and house where I have lived; the second at the dealings I
have had with others; the third at the calling in which I have lived. The
second point is to weigh the sins, looking at the foulness and malice that any
mortal sin committed has in itself, even though it was not forbidden. The
third, is to see who I am, belittling myself by examples; first, what am I in
comparison with all mankind; secondly, what are all mankind in comparison with
all the Angels and Saints in paradise; thirdly, to see what all creation is in
comparison with God,---therefore in myself alone, what can I be? fourthly, to
see all my corruption and foulness of body; fifthly, to look at myself as a
sort of ulcer and abscess, from which have sprung so many sins and so many
wickednesses and most hideous venom. The fourth is to consider who God is
against whom I have sinned, according to His attributes, comparing them with
their contraries in me-His wisdom with my ignorance, His omnipotence with my
weakness, His justice with my iniquity, His goodness with my malice. The fifth,
is a cry of wonder with a flood of emotion, ranging in thought through all
creatures, how they have suffered me to live and have preserved me in life-how
the Angels, being the sword of divine justice, have borne with me and guarded
and prayed for me, how the Saints have interceded and prayed for me, and the
heavens, sun, moon, stars and elements, fruits, birds, fishes and animals . . .
and the earth, how it has not opened to swallow me up, creating new hells for
my eternal torment therein. To conclude with a colloquy on mercy, casting a
reckoning and giving thanks to God that He has granted me life hitherto,
proposing amendment for the time to come with His grace. Our Father.
Second Week, First Day. First Contemplation
The usual preparatory prayer. The first prelude is to
recall the history of what I have to contemplate, which is here how the three
Divine Persons were looking down upon the whole flat or round of the world full
of men; and how, seeing that all were going down to hell, it was decreed in
their eternity that the Second Person should become man to save the human race.
And so it was done, when the fullness of time came, by sending the angel Saint
Gabriel to our Lady. The second, the composition (act of imagination), seeing
the place. Here it will be to see the great room and round of the world, where
dwell so many and such diverse nations. In like manner afterwards in
particular, the house and apartments of our Lady, in the city of Nazareth, in
the province of Galilee. The third, to ask for what I want. It will be here to
ask for an intimate knowledge of the Lord who was made man for me, that I may
love Him more and follow Him.... The first point is to see the persons, each
and all of them; and, first, those on the face of the earth, in such variety
both in dress and in mien, some white and others black, some in peace and
others at war, some weeping and others laughing, some healthy, others sick,
some just born and others dying, etc. Secondly, to see and consider the three
Divine Persons as on the royal seat or throne of the Divine Majesty, how they
regard the whole face and circuit of the earth and all nations in such
blindness, and how they are dying and going down to hell. Thirdly, to see our
Lady and the angel who salutes her, and to reflect how I may gather fruit from
such a sight. The second point, to hear what the persons on earth are saying to
wit, how they talk to one another, how they swear and blaspheme, etc. In like
manner what the Divine Persons are saying, to wit: "Let us work the
redemption of mankind"; and afterwards what our Lady and the angels are
saying; and then to reflect so as to gather fruit from their words. The third
then, to study what the persons on the face of the earth are doing, to wit,
smiting, slaying, going to hell, etc.; likewise what the Divine Persons are
doing, namely, working the most holy Incarnation, etc.; and in like manner what
the angel and our Lady are doing, to wit, the angel performing his office of
Ambassador, and our Lady humbling herself and returning thanks to the Divine
Majesty; and afterwards to reflect so as to gather some fruit from each of
these things. At the end a colloquy is to be made, thinking what I ought to say
to the three Divine Persons, or to the Eternal Word Incarnate, or to the Mother
and our Lady, asking according as one feels in oneself how better to follow and
imitate our Lord, so newly Incarnate, saying Our Father.
Second Week. Exercise
Let the preparatory prayer be as usual. The first
prelude is the composition, seeing the place. It will be here to see with the
eye of the imagination the synagogues, towns, and country places through which
Christ our Lord preached. The second, to ask the grace which I want. It will be
here to ask grace of our Lord that I be not deaf to His call, but prompt and
diligent to fulfill His most holy will. The first point is to put before my
eyes a human king, chosen by God the Lord Himself, to whom all Christian
princes and all Christian men pay reverence and obedience. The second, to mark
how this king addressed all his people, saying: "My will is to conquer the
whole land of the unbelievers; therefore whoever shall wish to come with me
must be content to eat as I do, and to drink and dress, etc. as I do. In like
manner he must labor as I do by day, and watch at night, etc., so that in like
manner afterwards he may share with me in the victory as he shall have shared
in the labours." The third, to consider what should be the answer of good
subjects to a king so generous, such a man indeed; and how consequently, if
anyone would not answer the request of such a king, how worthy he would be of
being despised by the whole world, and reckoned a recreant knight, no
gentleman, but a "skulker." The second part of the Exercise consists
of applying the aforesaid example of a temporal king to Christ our Lord
according to the said three points. And touching the first point, if we pay
regard to such a call of a temporal king on his subjects, how much more it is
worth our consideration to see Christ our Lord, the eternal King, and before
Him the whole world, to which and to every man in particular He cries and says:
"My will is to overcome the whole world and all mine enemies and so to
enter into the glory of my Father; therefore he who shall wish to come with me
must labour with me, that following me in hardship he may likewise follow me in
glory." The second, to consider that all who have judgment and reason will
offer their whole persons to labor.... For the Second Week and thereafter it is
very profitable to read at times from the books of the Imitation of Christ, and
of the Gospels and the Lives of the Saints.
Fourth Week. A Contemplation To Obtain Love
. . . The usual prayer. First prelude is a
composition, which is here to see how I stand before God our Lord, the Angels,
and the Saints interceding for me. The second, to ask for what I want; it will
be here to ask for an inward knowledge of the great good received, in order
that I, being fully grateful for the same, may in all things love and serve His
Divine Majesty. The first point is to recall to memory the benefits received of
creation, redemption, and particular gifts, pondering with deep affection how
much God our Lord has done for me, and how much He has given me of what He has,
and further, how the same Lord desires to give Himself to me so far as He can,
according to His divine ordinance; and therewithal to reflect within myself,
considering with much reason and justice what I on my part ought to offer for
them, as one who offers with deep affection:-Take, O Lord, and receive all my
liberty, my memory, my understanding, and all my will, all I have and possess;
you have given it me; to you, Lord, I return it; all is yours, dispose of it
entirely according to your will. Give me your love and grace, because that is
enough for me.... (<Spiritual Exercises>, translated by Father
Rickaby, S. J.)
Endnotes:
1 St. Antony of Egypt, twelve hundred years before,
had told his disciples to use a similar test.
2 Both Manresa and Montserrat, a Benedictine abbey,
have locations of great natural beauty in the mountains of Catalonia and both
have become pilgrim shrines of prime importance. A church dedicated to St.
Ignatius was built above his cave at Manresa.
3 This early military form of their title is still
used in France, Spain, and Italy. "Company" was altered to
"Society" in the bull of foundation. "Jesuit" was at first
a rather hostile nickname, never used by Ignatius himself.
4 The Sapienza (literally, the Wisdom) was the name
given in the sixteenth century to the University of Rome, founded by Pope
Boniface in 1303. It is now a secular institution.
5 That is. to say the Divine Office daily in choir.
6 The Council of Trent, held in the Austrian Tyrol
(1545-1563), was one of the longest and most important of all oecumenical
councils. Summoned for the purpose of combating Protestantism (Luther died the
year before it was called), clarifying doctrine, and reforming the discipline
of the Church, it adopted far-reaching decrees of reformation in discipline and
morals.
7 St. Francis Borgia, a Spaniard of famous lineage,
became in time the third general of the Jesuit Order; so effective was he in
spreading its influence in Western Europe that he is sometimes called its
"second founder."
Saint Ignatius of Loyola, Founder of the Society of
Jesus, Confessor. Celebration of Feast Day is July 31. Taken from "Lives
of Saints", Published by John J. Crawley & Co., Inc.
Eternal Word Television Network
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SOURCE : https://www.ewtn.com/library/MARY/IGNAITU2.HTM
Jan de Hoey (1545–1615), Ignatius of Loyola, 122 x 103, Xanten
Chapter Museum
St. Ignatius Loyola 1491-1556
Founder of the Society of Jesus
It was in early June 1521 that soldiers carried the
wounded Iñigo de Loyola to his ancestral home to recuperate from wounds
received in battle. Since 1517 he had been in the service of the Duke of
Nájera, Viceroy of Navarre, and under the Duke's leadership he had successfully
participated in many battles without injury to himself. But when the French
stormed the fortress at Pamplona on May 20, 1521, a stray cannon shot wounded
one of his legs and broke the other. When the party arrived at Loyola Castle, Iñigo
was feverish -- the wound in his leg refused to heal-- and to add to his
discomfort he learned that the broken leg had to be reset, a procedure to be
performed without anesthesia. Instead of getting better Inigo began to get
worse and by the end of June his physician advised him to prepare for death.
Then, unexpectedly, on the morning of June 29, the feast of Saints Peter and
Paul, he felt better and within days he was out of danger. The wound healed and
the bones in the broken leg mended; but, unfortunately, one leg was shorter
than the other and an unsightly bone protruded below the knee. Realizing that
as long as this condition remained he would be unable to wear the hose and the
close-fitting boots that were then in fashion, and thinking more of his appearance
than of the pain he would have to endure, Iñigo ordered the surgeon to saw off
the offending bone and to lengthen his leg by systematic stretching.
For days Iñigo remained in bed and quietly endured the
stretching so that he could once again be a handsome courtier. It was not pain
that brought him suffering, it was the boredom. During his days of recovery he
asked for books on chivalry, his favorite reading, but there were no such
romances in the Loyola castle. So instead he was given the only books in the
house -- one was a Life of Christ by Ludolph, a Carthusian monk, and
the other was Flos sanctorum, a collection of lives of the saints. Iñigo
set about reading them, and as it happened, this was the most important reading
he would ever do.
Iñigo de Loyola was born in 1491 in the family castle
in Azpeitia, in the Basque province of Guipúzcoa, Spain. He was the youngest of
the thirteen children of Beltrán de Loyola and Marina Saénz de Licona, and was
given the name Iñigo after the saintly Benedictine Abbot of Oña. By 1507, when
both of his parents were dead, he went to serve as page to Juan Velázquez,
Alcalde de Arévalo and treasurer of the kingdom of Castile. As a member of the
Velázquez household he was frequently at court where he always sought to please
the ladies. After ten years in the Alcalde's service he took up arms for the
Duke of Nájera, and his injury at Pamplona was God's way of telling him that He
wanted him in the service of His Son, the eternal King.
During his convalescence Iñigo reflected on the books
he read and went on to question his former life, asking: "Why can I not
walk these same glorious paths as did the saints?" The more he reflected,
the more he was convinced that he needed to do penance, and so he resolved to
go on pilgrimage to Jerusalem. One evening, perhaps it was mid-August, 1521,
Our Lady with the Infant Jesus visited him in his room, a visit that brought
him much consolation. This was his night of conversion and transformation; he
now detested his former way of life and was determined to follow the paths of
the saints. As he continued to read his books, he continued to reflect; and the
more he reflected, the more did God become the center of his life.
By March 1522, Iñigo's right leg was sufficiently
healed for him to put his plan into action. Without notifying his family that
he was on his way to Jerusalem to live a new life for Christ alone, he set out
for the port of Barcelona. At one of his stops, before arriving at Our Lady's
shrine at Montserrat, he bought himself a pilgrim's staff and a pair of
sandals, and he had a long tunic made from rough cloth, the type that was used
to make sacks. Iñigo arrived at the famous shrine on March 21, found a
confessor, and made a general confession in writing that took three days to
compose. On the twenty-fourth, the eve before the feast of Our Lady's
Annunciation, he gave the fine clothes he was wearing to a beggar and clothed
himself in his sackcloth tunic. He was doing everything according to plan. That
night he went to Our Lady's altar, and, following the rites of chivalry, he
spent the evening in a vigil of arms, kneeling and standing the whole night
through. At dawn he offered his sword and dagger to Our Lady, hanging them on
the chapel wall. Iñigo de Loyola was now Our Lady's knight. Early on the
twenty-fifth he left the monastery to make his way to Barcelona. Along the way
he stopped at Manresa, a town on the banks of the Cardoner, where he intended
to spend a few days. The few days, however, turned into ten months, for it was
at Manresa that God began to train him in the spiritual life. He spent seven
hours a day in prayer in a cave he had discovered and several hours a day
helping the sick in the hospice of St. Lucy. He begged his daily bread and
slept wherever lodging was offered him. At Manresa he also became familiar with
other spiritual books, among them the Imitation of Christ, a book which he
always esteemed. Whenever a passage from his reading particularly struck him,
he jotted it down in the notebook he carried, the same one in which he recorded
his meditations and the illuminations he received in prayer. It was from this
little book that the Spiritual Exercises would later emerge.
After being at Manresa for almost a year, it was time
for Iñigo to go to Barcelona and secure passage for Italy and Jerusalem. He
left Manresa at the end of February 1523, sailed from Barcelona on March 20,
and reached Gaeta, Italy, five days later. Iñigo immediately set out for Rome
and arrived there on Palm Sunday, March 29. During his stay in the Eternal City
he met Pope Adrian VI and requested permission to make his pilgrimage. By
mid-April he was on his way to Venice and finally set sail for the Holy Land on
July 15.
Iñigo, a pilgrim among pilgrims, first saw Jerusalem
on September 4. He visited the Holy Places in that ancient city, prayed
frequently at the Holy Sepulcher, as well as in the Garden of Olives and at the
Mount of the Ascension, and visited Bethlehem. The life of Christ which he had
read at Loyola now became vibrantly alive, and the pilgrim earnestly desired to
remain in the Holy Land; but the Franciscan superior, who was custodian of the
Holy Places, strongly dissuaded him. He sadly rejoined his companions, left the
Holy Land on September 23, and, after three months of harsh weather and several
vessel changes, he landed at Venice on January 12,1524.
Since he was unable to remain in the Holy Land, Iñigo,
now thirty-three years old, had to chart his future anew. His only desire was
to help souls, so he determined to study for the priesthood. He returned to
Barcelona in March 1524 and began to study Latin grammar under Jerome Ardevoll,
sitting in class with young boys. When not studying, he spent his time in
prayer, penance, and begging. During his two years in Barcelona God inundated
his soul with extraordinary supernatural favors. His obvious virtue attracted
many of Barcelona's best people to him and these kind friends gave him a place
to sleep.
When he had finally mastered the elements of Latin, he
moved in May 1526 to the renowned university at Alcalá de Henares. In that
great university city Iñigo gathered students and grownups about him, speaking
about prayer and explaining to them the meaning of the Gospels, St. Paul, the
commandments, and so forth. The good work he was accomplishing was not,
however, acceptable to all; some people began to remark: "How can this
Iñigo, who is uneducated and not a priest, teach others about God?" His
success was brought to the attention of the Inquisition and in May 1527 he was arrested;
after forty-two days of detention, however, he was released. Although no one
had any difficulty with his doctrine he was, nevertheless, ordered to exchange
his pilgrim's garb for that of a cleric or a layman and to stop teaching in
public.
Being unable to teach others about God in Alcalá,
Iñigo went to Salamanca to continue his studies at its famous university. He
arrived, perhaps in July 1527, and immediately went into the streets to preach.
Within two weeks of his arrival, the Dominicans at the university suspected him
of heresy and placed him in prison. Iñigo was forced to explain to his
examiners how he discoursed about the Trinity and the Eucharist, and in the end
they found no fault with his teaching. After twenty-two days of confinement he
was released and told that he could teach children but he had to refrain from
speaking on more complicated theological matters. Feeling himself unwelcome in
Salamanca, Iñigo decided to go to Paris, where he arrived on February 2, 1528.
During Iñigo's seven years in the French capital, he
studied Latin grammar at the Collège de Montaigu (1528-1529), philosophy at
Sainte- Barbe (1529-1533), and theology with the Dominicans (l534-l535). To
support himself during these years he spent two months each summer begging alms
from the rich Spanish merchants in Flanders. He also made a trip to London in
1531 where he collected enough money to last him through the year.
In September 1529, when he began his studies at
Sainte-Barbe, Iñigo shared a room with Peter Faber and Francis Xavier. In time
he explained to his roommates how he intended to spend his life for the
salvation of souls, and Faber, having the same aspirations, became Iñigo first
recruit. Xavier, however, still had dreams of worldly success, and it took time
before Iñigo won him over. Among their friends at the university there were
other Spaniards who also desired to consecrate themselves to God in the
priesthood and in the service of souls. From these men Iñigo recruited James
Laynez, Alphonsus Salmeron, Nicholas Bobadilla, and Simon Rodrigues for his
group. When he felt his recruits were ready, he directed each of them through
the Spiritual Exercises. The result was that each one was now more
committed to God than he had been before.
At the beginning of August 1534, the seven companions
decided to make private vows of chastity, of poverty (to be practiced when they
had completed their studies), and to go to Jerusalem to work for the conversion
of infidels. If, however, the trip to the Holy Land should be impossible, they
would then go to Rome and place themselves at the disposal of the Holy Father.
The date chosen for these vows was the feast of Our Lady's Assumption, August
15. Early that morning the seven met in the ancient crypt of the chapel of St.
Denis in the Montmartre section of Paris, and since Faber was the only priest
among them -- having been ordained earlier that year-he was the celebrant.
Before receiving Holy Communion, each of the seven pronounced his vows. This
service joined them together in closer companionship, but as yet they had no
thought of forming a religious congregation. What took place in the crypt that
morning was the seed that would eventually blossom forth into the Society of
Jesus.
When Iñigo received his Master's degree at Eastertime
1534, the university Latinized his name, and thenceforth he used the name
Ignatius. Once Ignatius had his Master's degree, he enrolled at the Dominican
monastery to begin theology, but he was soon troubled with stomach pains. So
poor was his health, in fact, that in early 1535 he had to interrupt his
studies and return home where his native air, so his physician thought, would
cure him. Before leaving the French capital, however, Ignatius put Faber in
charge of the group and planned for everyone to meet in Venice in the spring of
1537, by which time they all would have completed their theology. Ignatius set
out for Spain at the end of March and was in his native Azpeitia by April 30.
Preferring not to live with his relatives in the family castle, he humbly
requested lodging at the Hospital of the Magdalene and supported himself by
begging. He did in Azpeitia what he had done in Alcalá -- he gathered the
children and taught them about God and arranged to speak to the adults three
times a week; but because he was so popular, he changed this into a daily
explanation of the faith. Feeling better by the end of July, he bade farewell
to his family and friends and set out for Venice.
Ignatius arrived for his second visit to Venice at the
end of December 1535, and since he would have to wait two years until his
companions joined him, he applied himself to studying theology, to giving
the Exercises, and to assisting in a hospital. Faber, in the meantime,
added three members to their group in Paris, Claude LeJay, Paschase Broët, and
John Codure. Because war had broken out between France and Spain, and since
Paris was rife with anti-Spanish feelings, the group decided to leave Paris for
Venice two months ahead of schedule. They left on November 15, 1536, and after
several close brushes with French soldiers, they safely arrived at their
destination on January 8, 1537, and found Ignatius caring for the sick in a
Venetian hospital.
Since they all had to wait for the pilgrim ship which
would take them to the Holy Land -- and it was not due into port until sometime
during the summer -- they volunteered their services at two hospitals, where
they washed patients, made beds, and swept floors. In Venice, Ignatius's
companions became known as Iniguists, and all who came into contact with them
spoke of their kindness and charity.
In March, in preparation for their trip to the Holy
Land, Ignatius sent his men to Rome to seek papal permission for their
pilgrimage and to request ordination for the non-priests among them. They met
Pope Paul III on April 3, Easter Tuesday, and the pope, greatly impressed by
this highly-educated group, not only granted permission for their proposed
pilgrimage and for the ordination of those who were not yet priests, but he
even gave them money for their passage to Jerusalem. The pope, however, told
them that tensions were growing in the Mediterranean and that they might never
reach their goal. On their return to Venice they went back to their volunteer
work at the hospitals. On June 14, 1537, Ignatius and four others were ordained
priests, but all postponed celebrating their First Masses until they had time
to better prepare themselves.
During the summer it became increasingly clear that
with the Turks in the Adriatic it was unlikely that the pilgrim ship would
reach Venice, so the pilgrims changed their plans. They broke into groups of
twos and threes and went to several northern Italian cities to spend forty days
in prayer prior to their First Masses. On July 25, Fr. Ignatius, together with
Faber and Laynez, went to Vicenza and found shelter in the ruins of an
abandoned monastery outside the city walls. For Ignatius these days were as
spiritually rich as those in Manresa, for God granted him innumerable interior
consolations and spiritual visions. When the forty days were over, Ignatius
postponed his First Mass for another year. He never revealed his reason, but it
is generally believed that he still hoped to go to Jerusalem and to celebrate
it in the land where Jesus himself had lived. In September he called his
companions to Vicenza to discuss future plans, the outcome of which was that
Fr. Ignatius was to go to Rome and offer the services of the group to the Pope,
while the others were to go to various university centers, Padua, Siena,
Ferrara, and Bologna, where they were to begin their preaching apostolate. One
final item was determined: if anyone should ask them who they were, they would
answer the "Company of Jesus." They called themselves Compañia
de Jesús, but when that was rendered into Latin it became Societas Jesu,
and when this is translated into English it becomes the familiar Society
of Jesus.
Together with Faber and Laynez, Ignatius set out for
Rome in November 1537, and when still several miles outside the city, they visited
a small chapel at La Storta where Fr. Ignatius had a vision of God in which He
told him: "I will be favorable to you in Rome." Comforted to know
that God would favor him, he did not yet know whether he would meet with
success or persecution. The three pilgrims had their audience with Pope Paul
III and humbly placed themselves and their companions at his disposal. Pope
Paul, remembering that these were all university- trained theologians, gladly
accepted the offer of their talents and immediately appointed Faber and Laynez
to teach Scripture and theology at Rome's Sapienza college, leaving Fr.
Ignatius to carry out his own particular apostolate of preaching and helping
souls.
It was a full year after his arrival in Rome that Fr.
Ignatius chose to celebrate his First Mass. On Christmas morning, 1538, he and
his companions went to the church of St. Mary Major and there in the Chapel of
the Manger, where the relic of Bethelehem was preserved, he offered to the
Father in heaven His own Son's eternal oblation.
The work of Fr. Ignatius and his companions prospered
in Rome as did that of the Jesuits in other Italian cities. Since God had
manifested His will by keeping them in Italy -- they now abandoned plans for
the Holy Land -- Ignatius asked his men to come to Rome during Lent 1539, to
discuss whether they should remain as they are, or form a religious order. Up
to this time they had never thought of founding a new order, but now that the
Jerusalem pilgrimage was no longer possible, they had to think about the
future. These first Jesuits discussed the matter for several weeks and their
unanimous decision was to form a new order, if this would meet with the
approval of the pope. They saw themselves as a group dedicated to the salvation
of souls, living in community under obedience to their head, and through him
obedient to the pope. They regarded themselves as teachers of Christian
doctrine ready to travel wherever the pope should wish to send them. By June
24, 1539, Fr. Ignatius had composed a summary description of what the order was
to be -- its goals and the means of attaining them -- and he humbly submitted
it to the pope for his approval. By September Pope Paul sent his verbal
approval, but the written bull of approbation Regimini militantis
ecclesiae, was not issued until September 27, 1540. With the publication of the
bull the Society of Jesus was canonically established.
Now that the Society had papal approval, a superior
would have to be elected and its constitutions written. Fr. Ignatius therefore,
convened his men in Rome during Lent 1541, and asked those unable to attend to
send in their choice for superior. Three were unable to come: Faber was in
Germany and Rodriguez and Xavier were in Portugal, waiting to board ship to go
to the missions in the East Indies. When the ballots were read on April 8, each
was a vote for Fr. Ignatius; his own ballot showed that he voted for "the
one whom the majority would elect." Though faced with the unanimous
decision of his fellow Jesuits, he was still reluctant to accept the office and
asked his companions to reconsider their votes after a few more days of prayer.
The second ballot, on April 13, confirmed the earlier one, but Ignatius was
still reluctant to accept and asked for several days in which to pray and to seek
advice from his Franciscan confessor. The advice he received was that he had to
accept the office of general of the Society since this was the evident will of
Almighty God. Conforming his will to that of Divine Providence, Fr. Ignatius
and his five companions, on April 22 -- it was Friday of Easter week -- set out
to visit the seven ancient churches of Rome ending at St. Paul Outside the
Walls. When they arrived they made their confessions to one another, and as Fr.
Ignatius celebrated Mass in the Chapel of Our Lady, these Jesuits, at the
moment of Communion, pronounced their vows in the newly-formed Society of
Jesus.
Fr. Ignatius had fifteen years in which to form and
guide the new Society. Besides overseeing its growth and development, he also
wrote its Constitutions, preached in Rome's churches, and taught Christian
doctrine to children. He interviewed candidates for the Society and directed
them through the Exercises. He also carried on an extensive correspondence not
only dealing with the affairs of the Society but guiding many people in the
spiritual life. The Society did not limit its activity to Rome, and it soon had
establishments in the major Italian cities, as well as in Spain, Portugal,
France, Germany, England and the Low Countries. From these contacts a
continuous stream of candidates for the Society made its way to Rome; among
them was the scholarly Peter Canisius and the saintly Francis Borgia. As Jesuit
influence increased in these cities, colleges were opened and so rapid was the
growth of the Society that by 1556, the year when Fr. Ignatius died, it
totalled 1,000 members in 76 houses in 12 provinces that included Brazil,
Japan, and India. All this is in the short span of fifteen years!
Fr. Ignatius was also attuned to the needs of Rome. He
established the House of St. Martha for former prostitutes. and a home for
young girls who were especially in danger of being exploited. He founded an
orphanage and had a house built for Moors and Jews who had expressed a desire
to become Christians. He started the Roman College in 1551 as a model for all
Jesuit colleges throughout the world. To help counteract the influence of the
Reformation in Germany, he established in 1552 a college in Rome for German
seminarians to prepare them properly to work for the Church in Germany. In
addition, the pope appointed Jesuits to attend the various colloquies with
Lutheran theologians in Germany, and later he appointed Jesuits as his
theologians at the great Council of Trent. Ever since his Paris days, Fr.
Ignatius had suffered from stomach ailments; these were especially troublesome
during the last ten years of his life. As his work increased, especially his
concern about the Society's Constitutions, which he completed in 1550, his
health declined. In 1554 he spent the months of June and July in bed. The
following winter he found new strength, but by April 1556 he was failing again.
The summer was oppressive and since he was not getting better, his physician
recommended that he go to the villa on the Aventine, which he did on July 2.
The air there, however, did not cure him and he returned to the residence in
the center of Rome on July 24. The heat was so intense that summer that several
Jesuits were ill with fever. Whenever the physician arrived to examine them, he
also checked on Fr. Ignatius. But the founder was neither better nor worse, and
since he had survived similar bouts in the past, the physician was sure that he
would survive this one. Ignatius, however, thought differently.
On Thursday, July 30, Fr. Ignatius called his
secretary, Polanco, to his bedside and asked him to go to the Vatican that
afternoon to request the pope's blessing for him and to recommend the Society
to his good will and to assure him that if, by God's mercy, he were admitted
into heaven, his prayer for the Vicar of Christ would be all the more fervent.
Although Ignatius was suggesting that death was imminent, Polanco put more
trust in the physician's statement that he would recover. And so he told
Ignatius that since he had several letters that had to be written and sent to
Spain that day, he would go to the Vatican on the following day. Fr. Ignatius
intimated that he would prefer Polanco to go that afternoon, nevertheless, he
told him, "Do as you wish." Polanco returned to his letters. Later,
when he was with Fr. Ignatius for the evening meal, they chatted as usual and,
sure he had made the right decision, Polanco went peacefully to bed.
Shortly after midnight Fr. Ignatius had a turn for the
worse. When the infirmarian checked on him at daybreak, it was clear that he
was in his last moments. The brother hurriedly called several priests to the
founder's room, and Polanco rushed off to the Vatican to secure the papal
blessing. But before he returned, Fr. Ignatius, the one-time soldier who had
become a pilgrim for the love of Christ, had given his soul to God. The news of
his death brought many to the Jesuit residence, and when the body was made
ready for visitors, there was a long line of cardinals and priests, of Rome's
nobility and Rome's poor, all coming to kiss the venerable hands of the founder
of the Society of Jesus and to touch him with their rosaries. On Saturday
evening, August 1, he was buried in the Church of Madonna della Strad, and when
that church was replaced by the magnificent church of the Gesú, his remains
were interred there in 1587.
Ignatius of Loyola was beatified on 27 July 1609, and
on the 31st of that month, Fr. General Aquaviva offered the first Mass honoring
the new Blessed in the Chapel of Madonna della Strada in the Gesú church. He
was canonized by Pope Gregory XV on 12 March 1622, together with St. Francis
Xavier, and Jesuits celebrate the feast of their beloved founder on July 31,
the day when he left this world to be with God in heaven.
Prayer
Lord, in your providence you guided Saint Ignatius to
found the Society of Jesus. Enrich it, we pray, with gifts of heart, mind and
spirit. Make us all one with you in holiness and love, so that we may know your
will and obey it as your faithful servants. We ask this through Our Lord Jesus
Christ your Son, who lives and reigns with you and the Holy Spirit, one God,
for ever and ever.
©1984 Joseph N. Tylenda, S.J.
Jesuit Saints and Martyrs -- Published by Loyola
University Press, 1984; pp. 241-250.
SOURCE : http://www.manresa-canada.ca/about/bio_st_ignatius_loyola.shtml
Peter Paul Rubens (1577–1640), Miracles
of St Ignatius, 1615-1620, 400 x 275, Chiesa del
Gesù e dei Santi Ambrogio e Andrea, Genoa
Weninger’s
Lives of the Saints – Saint Ignatius of Loyola, Founder of the Society of Jesus
Article
Saint Ignatius, the glorious founder of the Society of
Jesus, and the unweary laborer for the greater glory of God and the salvation
of souls, was born of noble parents in Biscay, a province of Spain, in the
castle of Loyola, from which he took his name. His birth took place in 1491, in
the same century in which Martin Luther, the well-known heretic, was born, who
with Calvin, born in 1506, persecuted the Catholic Church and endeavored to
destroy it entirely. God, according to a papal declaration, always watching
over His holy Church, would oppose Ignatius to these two new heretics, that
through him, and through the Society founded by him, their erroneous doctrines
might be thoroughly refuted, and the Catholic faith have powerful protectors,
as, in former days, He had opposed Arius by Saint Athanasius, Nestorius by
Saint Cyril, Pelagius by Saint Augustine, and other heretics by other apostolic
men.
Ignatius, chosen by God for so important a work, was
endowed with great natural gifts, possessed a comprehensive mind, and early
exhibited wonderful abilities and tact, with unusual wisdom and strength of
soul. All his aspirations were lofty, and nothing vulgar or low could attract
him. Soon perceiving his talents, his parents sent him, after he had been
carefully instructed in the Catholic faith, to the Court of King Ferdinand of
Castile, where he was educated with the pages, and was taught all that was
supposed befitting his rank. In riper years, he entered the army, hoping to
become famous by his valor. In 1521, an opportunity was offered to give a proof
of his courage. The king had entrusted to him the defense of the city of
Pampeluna, which was besieged by the French. Ignatius acted with all the
prudence and caution of an old and experienced warrior. But Providence so
ordered, that the wall upon which Ignatius stood, bravely defending the
fortress, was struck by a cannonball, and a fragment of stone severely injured
one of his limbs, while at the same time the ball rebounding, bruised his foot
so badly, that he sank unconscious to the ground. The French were soon in
possession of the fortress, but they treated their heroic prisoner with the
greatest kindness, and sent him, a few days later, on a litter, to the Castle
of Loyola. Here Ignatius became so ill, that it was deemed necessary to give
him the last sacraments. The thread on which hie life hung was so slender that
the physicians all agreed that there was no hope for him, u before midnight the
symptoms should not change. The Most High did not wish to call Ignatius out of
life, and had brought him to this state only to make him disgusted with the
world, and so lead him to a holier warfare. Therefore, on the eve of the feast
of the Apostles Saint Peter and St, Paul, God sent the Prince of the Apostles,
to whom Ignatius had been greatly devoted from his early youth, to restore him
to health. Appearing to Ignatius during his sleep, Saint Peter looked tenderly
at him, and touching his wounds, took from him all pain, and thus saved him
from the danger of death. But nevertheless, it was the will of God that
Ignatius should keep his bed a considerable time, in order to regain his
strength. To pass the time, he asked for something to read; but, by special
providence, none of the romances he desired were to be found, and in their
stead, two devout books were brought to him, one containing the “Life of
Christ,” and the other the “Lives of the Saints.” Ignatius, little inclined to
read them, took them for want of others, and at first only looking into them,
soon became, by the grace of God, so deeply interested in them that, meditating
on the acts of Christ and the Saints, he repented of his past idle life, and
resolved, thenceforth, to follow their steps, and to serve God alone. Rising
during the night, he cast himself before an image of the Blessed Virgin,
begging of her the grace to be accepted into her service and that of her
beloved Son, and to remain in it until the end of his days. Hardly was his
prayer finished, when suddenly a terrible noise was heard, the house was shaken
as by an earthquake, and the windows were shattered. Saint Ignatius regarded
this as a sign that his prayer was heard, and exhibited more joy than fear. The
Evil One, hereupon, endeavored, by a thousand representations and
apprehensions, to make him abandon his determination, and pressed him with the
most dangerous temptations. But Ignatius again sought refuge with the divine
Mother, and addressed her in the words of the Holy Church: “Show thyself a
Mother.” The Divine Mother appeared to him with her heavenly Child, and
animating him to persevere, she assured him of her .assistance. After this
comforting vision, all his temptations ended, and all his thoughts were
directed towards the regulation of his new life. As soon as he was sufficiently
recovered, he, under some pretext, left the house of his father and repaired to
Montserrat, where a miraculous image of the Blessed Virgin drew crowds of
pilgrims. There he made his general confession amid a flood of tears, and
received, with the greatest devotion, the Blessed Sacrament. After this, he
gave his horse to the monastery, and hung his sword near the altar of the
Blessed Virgin, as a sign that henceforth he would no longer serve the world
but God only. Having bestowed his costly garments on a beggar, he clothed
himself as a poor pilgrim, and remained, as a newly-enrolled soldier of the
highest of all generals, all night long before the altar of the Mother of
Mercy, in fervent prayer. The next day, which was the feast of the Annunciation
of our Lady, he left early and betook himself to Manresa, which is three miles
from Montserrat, and going to the hospital which was there, he served the sick
with the most tender devotion. As soon, however, as he detected that they began
to esteem him for his charity and other pious deeds, he secretly left and went
into a mountain cave, five or six hundred yards off, in which he led an
extremely austere and penitential life. He daily spent seven hours on his
knees, praying and weeping on account of his sins. He fasted continually except
on Sundays, when he partook of the food of angels. Water and the bread which he
received as alms, was his only nourishment. He always wore a hair-shirt, which
was fastened round his loins by small chains. He scourged himself three times
daily, often unto blood. The bare ground was his bed, and he never took more
than a few hours’ rest, passing the remainder of the night in meditation on
death and the Passion of Christ. By long continuation of this austere life, his
body became so emaciated and weak, that he was found more than once, lying more
dead than alive on the road to Manresa, whither he used to go to assist at Holy
Mass. Some friends advised him not to be so severe with himself; but he said:
“Oh! let me suffer this trifle in order to secure my salvation.” Satan also
tried to dissuade him from his austerities, and as he could not succeed, he
took, by the permission of the Almighty, the form of a virtuous man, and going
to the holy penitent, said, that it was not possible to continue long such
extreme mortifications, and that he should therefore moderate them somewhat.
“Unhappy man,” said he, “you may still live seventy years; and have you the
courage to spend so long a time in such penance and severity?” Ignatius
replied: “Can you promise me one single day of the many years of which you
speak?” With these words, he brought the spirit of lies to shame, and drove him
away. God permitted also this holy penitent to be tormented with the most
harassing scruples. To overcome these, he resolved to abstain from all food and
drink until he was free from them, as he had read that a certain Saint had used
this remedy in a similar case. Seven days he passed without partaking of any
nourishment; but his confessor, on hearing of it, commanded him to take his
usual sustenance. Ignatius obeyed, and was from that moment not only released
from his scruples, but obtained also from God an especial gift to free others
from them. Many other special graces did the Almighty bestow upon Ignatius in
the first year of his conversion, which space does not permit us to relate. But
there is one thing which we can not omit to mention: it is that, during the
year of penance at Manresa, Ignatius wrote that wonderful book of “Spiritual
Exercises,”- which has been recommended by the most learned and the most holy
men, as the path, pointed out by heaven itself, to conversion, to spiritual
perfection and holiness. The Apostolic See has praised and confirmed it, and
the spiritual benefits which have been derived from it, and are still to this
hour derived from it, are inexpressibly great. But as it is known that
Ignatius, when he wrote this book, was as yet without learning, it must be
concluded that he was inspired by God to give those instructions, by virtue of
which he, and. later, the sons of his Order, worked real miracles of conversion
in so many different places and persons. During this penitential year, the
heart of Ignatius was filled with an intense desire to visit the Holy Land, not
only for the purpose of seeing those places which have been hallowed by the
presence of our Saviour, but also in the hope of converting the Mahommedans,
and of giving his life for the true faith, in that . land where our beloved
Redeemer gave His for our welfare. This voyage was undertaken in the greatest
poverty and with deep devotion, and the holy places visited with a true spirit
of ardent piety and reverence. As, however, the ecclesiastics, who resided
there, dissuaded him from remaining long, and Ignatius himself recognized that,
to gain his aim in life, which was to further the salvation of souls, he needed
learning, he returned to Europe, and began at Barcelona, when 33 years of age,
to study the rudiments of the Latin grammar with the boys in the public school.
He continued his studies at different places and finished them at Paris, where
he received the title of Doctor of Divinity. The trials, dangers, persecutions,
disgraces, wrongs and calumnies he suffered, as well in his travels as during
the years of his studies, would be too long to relate here. On his return from
the Holy Land, he was seized by the Spaniards, who were at war with France, and
was at first taken for a spy, and afterwards for a fool, and thus most
disgracefully treated. By a few words, he could have escaped these insults; but
he was silent and bore it all patiently, for the love of Christ, who just then
had appeared to him. At several places where he studied, or through which he
travelled, he was apprehended by order of the authorities, and cast into
prison; as at Alcala, Salamanca and Venice. The only cause of this cruel
treatment was that, wherever the holy man was, he showed solicitude for the
salvation of others, and converted many by his pious discourses, explanation of
the Christian doctrine and his own Spiritual Exercises. Many he persuaded to
leave the world, others he led to a quiet Christian life. For this he was
suspected of disseminating false doctrines and corrupting men under the
appearance of piety. But as often as he was -examined, he was found guiltless,
and requested to continue in his zeal. At Paris, where he had recalled many
young men from an idle and sinful life to a better and more useful one, it was
resolved to whip him in public, as a corrupter of youth. When, however, the
director of the school had recognized his innocence, he publicly and on his
knees asked pardon of the Saint, and praised, in the highest terms, his zeal in
leading souls in the path of salvation. To speak of God and of heavenly things
had become a second nature to him, so that those who knew’ not his name, called
him the man of spiritual conversation, or the man who was constantly looking up
to heaven. He reformed a convent near Barcelona, the inmates of which stood in
very ill repute. This drew upon him the vengeance of certain persons, who had
been, at his suggestion, excluded from the house, and who, one day, lay in wait
for him and beat him most unmercifully, threatening to treat him still worse,
if he did not cease preaching at the convent. Ignatius was not in the least
deterred by this from his good work. His enemies then hired two ruffians to
kill him. These set upon him and treated him in a most brutal manner, whilst
the Saint, with eyes raised to heaven, prayed God to forgive them. They left
him weltering in his blood, supposing they had killed him. He, however,
recovered, and no sooner were his wounds healed, than he again went to the
convent in order to strengthen the nuns to perseverance in virtue. When some
one tried to dissuade him from going, on account of the danger, he said: “What
can be more pleasing to me than to die for love of Christ and my neighbors?”
Not satisfied with his personal labors for the salvation of souls, he resolved
to seek such men as would join him with all the power of their minds, to labor
for the same object. He succeeded in uniting to himself nine students of the
University of Paris, all of whom possessed great knowledge and were eminent for
their talents. Among them was Francis Xavier, afterwards so celebrated as the
Apostle of the Indies. Ignatius, by his Spiritual Exercises, led them all to
virtue and sanctity, and inspired them with the fervent desire to devote
themselves to the salvation of souls and to the honor of God.
In 1534, on the feast of the Assumption of our Lady,
Ignatius and his companions went to a Chapel, dedicated to the Blessed Virgin,
on Montmartre, near Paris, and after they had received holy communion, they all
made a vow to renounce the world and go to Jerusalem to convert the heathen.
If, however, they were unable, after waiting one year, to make their way to
Palestine, they vowed that they would go to Rome, throw themselves at the feet
of the Holy Father, and offer their services in whatever he might deem most
beneficial for the salvation of souls. On account of a war between the Turks
and the Venetians, they were unable to make their pilgrimage to Palestine; and
hence, in fulfillment of their vow, they went to Rome. When Ignatius and the
two companions who were with him had reached a place called La Storta, near
Rome, the Saint went into a chapel near by to say his prayers. His fervor was
such that, in an ecstasy, he saw the Heavenly Father and beside Him His Son
bearing the Cross. He heard the Heavenly Father commend him with loving words
to His Son, putting him and his companions under His protection. The Divine Son
manifested His pleasure at this Divine command, and turning to Ignatius, said:
“I will favor you at Rome.” With this the vision ended, but the inner comfort
which Ignatius and his companions, to whom he related it, derived from it,
departed not, but remained in their hearts.
As soon as Ignatius had arrived in Rome, he threw
himself at the feet of the Holy Father and offered the services of himself and
his companions, for such spiritual labor as he might wish them to do in any
part of the world. The Pope received them with pleasure, and having had
sufficient proofs of their virtue and learning, he sent some of them to those
places where he thought they would do the most good. Ignatius remained with the
rest at Rome, and at first instructed young and old in the Christian doctrine;
but later, he began to preach for the reformation of morals and exhorted the
people to a more frequent use of the holy Sacraments. It cannot be denied that
the custom of instructing children in the Christian doctrine, and also the
frequent reception of the holy Eucharist, which was at that period greatly
neglected, were again revived, or at least increased by Saint Ignatius and his
companions. To preserve this improvement and these advantages for future times,
and to increase them still more, Saint Ignatius resolved to found a new Order,
whose members should labor for the spiritual well-being of men. He disclosed
his intentions to the Pope, and having written, by his permission, certain rules,
presented them to his Holiness for approval. After many difficulties, the holy
desires of Ignatius were at length fulfilled, and thus was founded a new Order
under the name of the Society of Jesus, which in the year 1540 was first
sanctioned by Paul III., afterwards by several other Popes, and was also
confirmed by the Council of Trent. This Order demands of its members, besides
the usual three vows of perpetual poverty, chastity and obedience, a vow to
instruct youth, and requires of the Professed another vow, of special obedience
to the Pope, by which they are bound to go, even without money, whithersoever
the Pope may send them to labor for the salvation of souls. Ignatius was chosen
as General by the members of the new Order, but he did not accept the office
until he was commanded to do so by his confessor after having long consulted
with God in prayer. He administered his office with admirable wisdom and
strength of character, and to the immeasurable benefit of the entire Christian
world, until his death. Although remaining at Rome, he sent his disciples into
other cities and lands, after having instructed them carefully in all that
pertained to the salvation of souls and to the manner of leading them to God.
Above all, he recommended entire self-abnegation, after the example of Christ,
who has said: “Whoever will follow me, must deny himself.” Hence he often said
these important words: “Conquer thyself.” Saint Francis Xavier, who frequently
made use of this expression, was asked why he did so? He answered: “Because I
learned it from our Father Ignatius.” Ignatius further endeavored to lead his
disciples to acquire true virtue, especially a fervent love of God and of their
neighbors. In this, as in all other virtues, he was a shining example to them
all. According to the testimony of the Apostolic See, he had acquired the most
perfect control over his inclinations. He also taught the members of the Order
to be solicitous for the cleanliness and beauty of the house of God, for the
conversion of heretics and heathens, for the promotion of virtue among
Catholics, for the instruction of the ignorant, especially of children in the
mysteries of the faith; for the frequent use of the Sacraments; for the
increase of the veneration of the Blessed Virgin; and, in a word, for
everything that could advance the honor of God and the salvation of souls. The
members of the Order faithfully obeyed his directions. The fame of the great
good that these holy men did, induced many kings and princes to invite them
into their states. Among these, the first was John III., King of Portugal, who,
through his Ambassadors at Rome, demanded seven of the Fathers of the Society
of Jesus. At this request, Ignatius sighed deeply and said: “If the king
requires seven of my brethren, how many will remain for other countries?” These
words show how zealous he was in his thoughts and wishes. As the number of his
religious was small, at that time, and as he would, moreover, send none who
were not well-grounded in learning and virtue, instead of seven, he sent but
two; but those two did more than could have been expected of seven.
They were Simon Rodriguez and Francis Xavier, the
latter of whom, on account of his having converted many thousands of heathens
and performed many miracles, is known and honored all over the Christian world.
The good which was done by the holy efforts of these two men, induced the king
to found the first college for the Society of Jesus, at Goa, the capital of
India, and soon after, another at Coimbra in Portugal, which, in the course of
time, supplied many places with apostolic laborers. While thus the disciples of
Saint Ignatius untiringly labored to win souls for Heaven in Portugal, India,
and other countries, the holy father employed equally well those who were with him
in Rome. All that he had taught his companions about decorating the house of
God, converting the heretics, and instructing the Catholics, as before related,
he practised at Rome, without abating his zeal. “The world seemed foo small for
him,” said Gregory XV. No labor, no danger, could deter him, where the
salvation of even a single soul was concerned. “If I could die a thousand
deaths in one day,” said he on one occasion, “I would willingly do so to save a
single soul.” At another time he was heard to say, that if he had the choice
either to die immediately with the assurance of his salvation, or without this
assurance to live and to have an opportunity to gain a soul for Heaven, he
would rather remain upon earth and save that soul than die immediately and go
to Heaven. These words display the love of Saint Ignatius towards his neighbor
and his zeal for the spiritual welfare of men. No less was this manifested in
his works; and it can be truly said that there was no man, whatever his race or
station, for whose welfare he did not labor either personally or through the
members of his order. With the greatest love and solicitude, he instructed
children in the Christian doctrine, even when he was general of the order, and
bound all its members to do the same. He founded public schools in various
places, where youth was instructed in virtue and learning without any
compensation. People of all ages and conditions were animated by his pious
discourses, and especially by his Spiritual Exercises, to fervor in the service
of God, and were led not only to repentance for their sins, but to the practice
of the highest virtue. For the welfare of orphans and of children who had been
abandoned by their parents, he established in Rome two houses where they were
taken care of and instructed until they were able to take care of themselves.
For single women, who on account of their poverty were in danger of sin, he
founded the Asylum of Saint Catharine, where they had a home until they either
entered a convent or were provided with a dower. Another house was founded for
women who were willing to abandon their wicked life and do penance. In it they
were maintained and instructed.
God only knows how many sins the holy man prevented by
the foundation of these houses, and how much good he thus occasioned. It is
true that some who had been reclaimed, returned to their old course of life,
and the Saint was told that he should not waste his efforts upon them. But he
answered: “It does not seem to me that my care and labor have been lost, even
if such persons return to their former vices. It is much if I prevent them from
offending God only for a single night.” His solicitude extended even to the
hardened Jews; their conversion was an object of great concern to him, and God
blessed his efforts in their behalf with such signal success that he baptized
forty of them in one year. He also established a house where those who had
renounced Judaism were received and kept until they were thoroughly instructed
in the Christian religion and baptized. The solicitude which the Saint
manifested toward Germany, which was at that time in great danger of entirely
forsaking the true faith, must not be forgotten. For the salvation of that
country, he not only offered many prayers, penances and masses, but also
ordered that all the priests of the Society should offer the holy sacrifice
once every month, and all those who were not priests, should say certain
prayers for the same intention. This ordinance is still kept. Besides this, he
instituted, amidst infinite difficulties, the German College, which is still in
existence in Rome, and in which young Germans are educated for the priesthood
and prepared for the missions, in order that w’hen their education is completed
and they return to their homes, they may be able to protect the Catholic
religion, convert the heretics, and by their good example, induce all to live
virtuously. Martin Chemnitz, a well known Lutheran, wrote in regard to this
College, that if the Society of Jesus had done but this, it could be called the
destroyer of the reformed religion. Saint Ignatius further manifested his
sympathy with oppressed Germany, by sending several apostolic men to Cologne,
Mayence, and other cities, who bravely opposed the heretics, and animated the
Catholics to fidelity to their church. Melancthon, the assistant of Luther,
said himself, that by the power of these men, the dissemination of the new
Gospel was greatly hindered. When he perceived that the number of the Society
daily increased, he cried out with grief: “Oh! wo, wo! How will it be with the
new gospel? The whole world will be filled with Jesuits!” The Evil One, the
founder and protector of all heresies. seemed to think the same; for he used
his utmost endeavors to interfere with Saint Ignatius in his most holy efforts.
He instigated some to accuse, not only the Saint, but the whole Society, of the
most hideous vices, and to persecute them whenever there was the slightest
opportunity. There is not to be found an Order which, during its whole
existence, has had to suffer such bitter persecution, and has been so
slandered, so unjustly dealt with by the heretics, and even by some who called
themselves Catholics, as the Order founded by Saint Ignatius. But never was the
Saint seen depressed about his personal persecutions; and the attacks which
were directed against the whole Order he bore with great •cheerfulness, as he
concluded that as Satan was the author of them, he must have suffered some
severe loss through the labors of the Society. On the contrary, when one day he
was told that in a certain country, the members of his Order had nothing to
suffer, he became very thoughtful, and said that he feared they were negligent
in doing their duty, since they were not persecuted. He also prophesied that
the Society of Jesus would always have the glory of being persecuted by the
enemies of Christ and of the holy church. He frequently recalled the words of
Christ: “If they have persecuted me, they will persecute you.” The greater and
more frequent the persecutions were, the more the Society increased, and the
more extended was its usefulness among the faithful, the heretics and the
heathens, to the indescribable consolation of its founder. Pope Marcellus II
said that, since the days of the Apostles, he had never read of any one whose
labors God had blessed with such abundant fruit during his life time, as those
of Saint Ignatius. The holy founder lived long enough to sec his Order spread
in all parts of the world, divided into twelve provinces, with more than one
hundred colleges and houses. He heard how, by the unwearying labors of the
Fathers, whole nations were converted from their idolatry to the true faith,
numberless heretics brought back to the Church, and everywhere Catholics were
strengthened in that faith, without which there is no salvation. He himself
heard and saw how youth was carefully instructed in the Catholic religion, in
the fear of God, and in all branches of knowledge; and how the people in
general were animated to greater piety, to the more frequent use of the Holy
Sacraments and all Christian virtues. He heard of the many miracles wrought by
Saint Francis Xavier, and other Apostolic men, in testimony to the true faith.
He had the happiness of hearing that some members of his Order had heroically
given their blood for the faith of Christ; and from every land he received news
of the good which his children were incessantly doing for the honor of God and
the salvation of souls. All this filled the heart of the holy man with
inexpressible joy, as he desired nothing more fervently than that the Almighty
might be known and honored by all men. He was frequently heard to exclaim: “Oh
God! that all men might know and love Thee.” Meanwhile his own soul burned with
the desire to see, face to face, the God whom he loved as his highest good.
This desire grew to such an extent that the mere thought of death, or a glance
at heaven, drew tears from his eyes, and made him disgusted with the whole
world. Often, while looking up at the sky, he would cry out:
“Oh! how I despise the world, when I look up to
Heaven.”
He begged God to free his soul from the fetters of
mortality. God heard his prayer. A fever seized him, and although the
physicians pronounced it not dangerous, Ignatius knew that it was a messenger
to call him away. He asked for the last Sacraments and devoutly received them.
When evening came, he called one of the oldest Fathers of the Order, and sent
him to ask for the Holy Father’s last blessing and a plenary indulgence. He
passed the. night in an almost continual ecstasy, until an hour after sunrise,
when, with eyes raised to heaven, and with the sacred names of Jesus and Mary
on his lips, he ended his life, on July 31st, 1556, in the 64th year of his
age.
At the same hour when this took place, the Saint, arrayed
in bright, shining light, appeared to a pious widow, named Margaret Gigli, at
Bologna, and announced to her his death. The unexpected death of the great
founder filled Rome with mourning, and everywhere was heard the lamentation:
“The holy man is dead.” Many did not hesitate to honor him as a Saint
immediately, and ask his intercession with the Almighty. The resting place of
his holy relics was twice changed. At the first interment, an eminent servant
of the Almighty heard heavenly music during two days; at the second, many saw
bright stars upon his shrine.
Holy men and women, who lived at the time of Saint
Ignatius, admired and praised the Saint and the Society he founded. Saint
Philip Neri, who lived at Rome, said that he had seen the countenance of Ignatius,
several times, resplendent with a heavenly light. In all doubts and fears, he
resorted to Saint Ignatius for counsel and comfort. To two members of the
Society, whom he met one day, he said: “You are sons of a great father, to whom
I owe much; he taught me the science of prayer.” After the Saint’s death,
Philip sent to the tomb to commend to him his cares, and according to his own
words, received marvelous comfort and assistance. Saint Francis Xavier esteemed
the Saint so highly while he still lived, that he called him the beloved father
of his soul, and a Saint. He cut the name of Saint Ignatius from a letter which
he had received from him, placed it in a reliquary and carried it about him,
and wrought many miracles with it. He always wrote to him on his knees, as a
sign of great reverence for him, and read the letters he received from him in
the same manner. I must omit the praise bestowed on Saint Ignatius by other
Saints, as, Saint Francis of Sales, Saint Charles Borromeo, Saint Cajetan,
Saint Andrew Avellino, Saint Thomas of Villanova, Saint Teresa, Saint Mary
Magdalen of Pazzi, and many others. The pious Louis of Granada, a Dominican,
who lived at the time that Saint Ignatius and his order were bitterly
persecuted, showed himself a warm friend and powerful protector and admirer of
both until his death. Neither shall I mention here what many Popes, bishops and
other high dignitaries of the Church have said in praise of the Society of
Jesus, nor repeat the high commendations given by crowned heads and great
statesmen, although it might add greatly to the glory of the holy founder.
We will only consider somewhat more attentively the
words of the Roman Calendar of the Saints. It states that the Saint was
remarkable for holiness and miracles. Much is contained in these few words.
Ignatius was remarkable for his holiness. The heroic virtues, which so
brilliantly shone in him, are a proof of this; his firm and intense faith, his
unwavering trust in God; his fervent love of the Saviour and of his neighbor;
his tender affection for the passion and death of Christ; his filial devotion
to the Virgin Mother; his constant self-abnegation; his perfect resignation to
the Divine Will; his invincible patience, admirable meekness, deep humility,
and insatiable zeal to labor for the honor of the Most High, and to save souls
for Heaven. Especial instances of all these virtues are to be found in the book
which treats of the devotion of the Ten Wednesdays in honor of Saint Ignatius.
Ignatius was also remarkable for his miracles. God
worked many wonders through him during his life-time. One of his disciples who
was dangerously sick, was healed by embracing him; another was cured of
epilepsy. He relieved a noble matron from the Evil Spirit of whom she had been
possessed four years, and healed several others of different maladies. He even
restored life to a young man in Barcelona who had hung himself in despair and
who was pronounced dead by all who saw him. God wrought still more miracles at
the intercession of his faithful servant, after his death. In the process of
his canonization we find two hundred miracles, which were tested by the
ecclesiastical authorities and were found to rest on the authority of
incontestable witnesses under oath. After the canonization their number was
still increased. During his life also many other gifts and graces were granted
him by God, such as the gift of tears; the gift of reading the hearts of
others; the spirit of prayer which he possessed in so eminent a degree, that he
often fell into ecstasies which lasted several days, and finally the gift of
prophecy and revelations. It is known that he said to a youth at Barcelona, who
desired to follow him and live in poverty: “You will remain in the world and become
a lawyer, and the father of several children, one of whom will, in your place,
enter the Order which God will found through me, His unworthy servant.” At
Antwerp he said to a merchant: “There will come a time when you will found a
College in your country for the members of the Order which God will establish
through me, His unworthy servant.” All this took place exactly as he had
foretold. The number of the revelations and visions with which he was blessed
is very large. Besides the visit of Saint Peter, the Blessed Virgin and our
Lord, mentioned in the above pages, it is known that Christ appeared several
times to him, at Manresa, during his year of penance; and also later during his
holy life. The Blessed Virgin also appeared to him in like manner, especially
at the time when he wrote his book of the Spiritual Exercises. The Roman
Breviary asserts that he was so enlightened by the grace of God, that he used
to say, that if there were no gospel, he would be ready to die for his faith on
the evidences which the Almighty had revealed him at Manresa. In one of his
ecstacies, so much was revealed to him of the incomprehensible mystery of the
Holy Trinity, that he wrote a book which excited the most profound astonishment
of all learned men. At another time, the happy death of two of his companions
was revealed to him. The first was made known to him whilst he was at Monte
Cassino, where, during his prayers, he saw the soul of Father Hozes, surrounded
by a heavenly splendor, carried by angels into Heaven. The second was when on
his way to say mass for his sick disciple at Saint Peter’s Church, in Rome,
suddenly stopping in his walk, he looked fixedly up to Heaven, then turning to
go home, he said: “Let us go home, for our Father Coduri has departed.” From
this it was concluded that he had seen the soul of the dead ascending to
heaven. To the visions which Saint Ignatius had of others, I will add one that
another had of him. At Cologne, on the Rhine, lived Leonard Kessel, a priest of
the Society of Jesus, who had an intense desire to see Saint Ignatius, who at
that time resided at Rome. He begged permission to go, for this purpose, to
Rome, which, however, was not granted him. While one day praying in his room,
his holy Father Ignatius suddenly stood before him, and after having for some
time kindly discoursed with him, as suddenly disappeared. All this proves that
Ignatius was indeed remarkable for holiness, miracles and other divine gifts.
In conclusion, I will explain why Saint Ignatius is always represented in priestly
robes, with the most holy name of Jesus on his breast and a book in his hand.
His priestly robes denote that he was, in his time, an ornament to the
priesthood, and eminently sanctified this dignity. It is further a sign of the
great devotion with which the Saint said mass. He offered the Holy Sacrifice of
the Mass, for the first time on Christmas-night, at Rome, before the manger of
Our Lord, after eighteen months of preparation. It was on that occasion and
frequently afterwards, that during Holy Mass, bright rays of light surrounded
him, that he was raised from the ground, and his face suffused with tears of
devotion. The more to satisfy his ardor, he generally said Mass in the chapel
of the house, passing a whole hour in the act, during which he frequently fell
into ecstacy, and had the grace of seeing Christ visible in the Host. The
rapture was so intense, that it was feared his veins would burst, and he had
often to be carried to his room in a state of exhaustion. He passed two hours
in prayer before and after mass, whenever the duties of his office permitted.
The name of Jesus on his breast, is an evidence of the
great love he bore for the Saviour. This and no other name would he give to his
order, that its members might never forget how Christ labored and suffered, and
be thus encouraged to shrink from no labor for the Most High, to fear no
danger, no persecution nor even death in the pursuance of that which had become
their sacred duty. The Saint used to say that nothing could more effectually give
us courage to endure, than the remembrance of this holy name. By the book which
he holds in his hand, are designated the Rules which he wrote for his society,
and which have been pronounced, by those able to judge, a most perfect piece of
human wisdom. While he was writing this book, the Blessed Virgin appeared to
him several times, and almost dictated what he wrote. The Council of Trent
called it a pious Institution, approved by the Apostolic See, in which there
was nothing to be altered. Pope Julius III said, in a Bull, that there was
nothing in the Institute of the Society of Jesus, that was not pious and holy.
Pope Paul III who was the first to approve and confirm the Society, when he was
informed of the praiseworthy deeds which its members, in accordance with its
rules, had performed, exclaimed: “The finger of God is here!” The words: “To
the greater glory of God,” which are read in the book, are those which Saint
Ignatius was wont to use, and they express the whole aim of his Rules which is
no other than the advancement of the honor of God and the salvation of souls.
St. Ignatius defeating heresy, unknown sculptor.
Left-hand niche of the facade of the Gesù, Rome.
Saint Ignace triomphant de l'hérésie, sculpteur
inconnu. Niche de gauche de la façade du Gesù, Rome.
S. Ignazio, autore non conosciuto. Nicchia a sinistra
della facciata del Gesù, Roma.
Practical Considerations
You will find much in the life of Saint Ignatius which
may serve you for instruction and example; and I will, in a few words, aid you
to find some of the principal points.
• The reform and holiness of the Saint began by
reading a devout book, the Lives of the Saints. As I told you elsewhere, the
reading of pious books, especially the Lives of the Saints, is of very great
spiritual benefit; while the reading of a wicked work does intense harm. The
vices and consequent damnation of many are the effects of reading dangerous
books; while the holiness and final salvation of others, had their beginning in
the lessons received while reading pious books. Judge from this in which
direction your duty lies.
• The purpose of all the actions of Saint Ignatius was
to promote the glory of God and the salvation of souls, and as he sought in
everything only the glory of God, he always selected what was agreeable, nay
most agreeable to Him. To do that which is always most pleasing to the
Almighty, has always been the aim and distinguishing feature of all great
saints on earth. To do only what is pleasing to God and to avoid that which is
displeasing to Him, is the duty of every Christian. To avoid only mortal sin,
is the sign of a very indifferent man, who neither loves God, nor is concerned
about his salvation. Among which of these will you be ranked? Endeavor to have
a place among the first, and do nothing except what you are convinced is
pleasing to the Almighty, and avoid all that you know is displeasing to His
Majesty. Perform all your works for the honor of God and the salvation of your
soul.
• Saint Ignatius was called the man who always spoke
of God and looked constantly to Heaven. Of that of which the heart is full, the
mouth will always speak, while the eyes will ever glance towards it. Where do
you turn your eyes, your thoughts, and what is inferred from your words? What
is the object of your love, your desires? Examine yourself and correct where
correction is needed. Finally, often pronounce these words of Saint Ignatius:
“Conquer thyself.” He himself tried, from the moment of his conversion till his
end, to conquer himself internally and externally. In this way he became holy.
He impressed upon every one whom he tried to lead to a devout life, the maxim
“Conquer thyself.” He considered this not only useful, but necessary to
salvation. And so it is. The world is full of care and misery, because Adam
could not overcome himself and refrain from partaking of the forbidden fruit.
Hell is full of souls who, because they could not control themselves, went to
endless destruction; while heaven is filled with those who practiced
self-abnegation, and thus worked qut their salvation. If you will escape Hell
and gain Heaven, conquer yourself; first, wherever this is demanded by a law of
God or the Church; and secondly, in things which depend on your own will. You
have daily opportunities for this. Overcome yourself in speaking, hearing and
seeing; in eating and drinking; in amusements; in dressing; in working; in
praying; in visiting the churches; in confession; in avoiding occasions and
persons dangerous to your spiritual welfare. Conquer yourself when your anger
is aroused; when you are wronged; when Satan tempts you to sin; when men tempt
you. In one word, conquer yourself in all things. How can you do this? Ask your
confessor and he will tell you. This is the road in which the saints walked and
in which you too must walk if you would enter Heaven. Therefore, let this maxim
of Saint Ignatius be your constant companion: “Conquer thyself.” There is no
other way to become holy than to be dead to oneself. Hence, Saint Ignatius says
further:
“Take courage and strive manfully. One heroic act of
self-abnegation is more pleasing to the Almighty than many other good works.”
MLA Citation
Father Francis Xavier Weninger, DD, SJ. “Saint
Ignatius of Loyola, Founder of the Society of Jesus”. Lives
of the Saints, 1876. CatholicSaints.Info.
24 March 2018. Web. 31 July 2020.
<https://catholicsaints.info/weningers-lives-of-the-saints-saint-ignatius-of-loyola-founder-of-the-society-of-jesus/>
Thomas van Apshoven (1622–1664/1665),
The Preaching of Saint Ignatius of Loyola, 62,6 x 90.2,
Ignatius of Loyola and Ideas of Catholic Reform
Vince
Ryan | IgnatiusInsight.com
How to categorize or describe Catholic reforming
activity in sixteenth century has been the subject of intense historical
debate. The term Counter-Reformation itself presupposes that any reforming
activity by the Catholic Church was in response to the ideas and actions of the
Reformation. In the nineteenth century, the German historian, Wilhelm
Maurenbrecher, began using Catholic Reformation to describe the reforming
activity within the Church that did not arise in response to Protestantism.
Pre-dating Luther, this movement of Catholic reformers in the late fifteenth
and early sixteenth centuries sought to rectify the abuses in the Church and
thus renew its practices and mission.
A useful parallel for the early stages of this
movement would be the Gregorian reforms of the eleventh and twelfth centuries,
when a group of churchmen, primarily in response to the various clerical abuses
of the time, implemented a series of ecclesiastical reforms to eliminate the
lax and sometimes scandalous activities of the clergy and to guard against the
encroachment of secular powers upon Church offices. Those who called for and
carried out reform within the Catholic Church on the eve of the Protestant
Reformation were working within this tradition. Prominent figures in this
movement were Ximenes de Cisneros, John Colet, John Fisher, Gasparo Contarini
and even Erasmus of Rotterdam. These men advocated reform through improved
education, greater emphasis upon the New Testament, and the good example of
Church leaders. [1]
St. Ignatius of Loyola
Today most scholars agree that Catholic reforming
activity in this era should be viewed through both the Counter-Reformation and
Catholic Reformation lenses. While such revision has gained more general
acceptance, various figures of the period need to be re-examined under this
enhanced perspective. St Ignatius of Loyola is one such individual.
While many are familiar with the life of Ignatius, a
brief recounting of his conversion experience will be beneficial for the
discussion. Born to a Basque noble family, Ignatius was consumed by the
chivalric concept as a young man and attempted to make a reputation through
military valor. Such illusions were crushed when his leg was shattered by a
cannon ball at the siege of Pamplona in 1521. His injury left him convalescent
for many months. To pass the time, Ignatius requested a book of chivalric
romances that had delighted him so in his youth. None being found in the castle
where he was recuperating, he was brought Ludolph of Saxony's Life of
Christ and Jacopo da Voragine's lives of the saints known as The
Golden Legend. The spiritual satisfaction and peace provided by these works
gradually changed his outlook; visions of knightly glory were now replaced by
the desire to do great deeds just as the saints had for the love of God.
When Ignatius gathered together the small group at the
University of Paris who would become the first Jesuits, their concern was not
the combating of nascent Protestantism. In fact, an initial goal of the company
had been to seek passage to the Holy Land to minister to Christians and convert
the Muslim inhabitants. Such a desire seems to indicate that these men were
somewhat oblivious to the internal problems that Christendom was facing. But
Providence did not permit such early ambitions to be fulfilled. Ignatius and
his companions went to Rome where they put themselves at the service of Pope
Paul III. The pope approved the order in 1540, and Ignatius was chosen as the
first superior general.
Ignatius's concept of renewal was very much in keeping
with the spirituality advocated by other contemporary Catholic reformers.
Whereas in the Middle Ages religious experience was more communal and
contemplative, in the fifteenth and sixteenth centuries this experience tended
to be more individual and active. The
Imitation of Christ by Thomas a Kempis was a popular meditative tool
that emphasized the individual's relation with Jesus, particularly stressing
Christ as a model even when carrying out the most mundane tasks. Thomas a
Kempis' work would strongly influence Ignatius's own spirituality. [2]
The Jesuit founder's most famous theological
composition, the Spiritual Exercises, a well-ordered manual of
meditations, rules, and practices culled from his own experiences, was a guide
for the Christian's journey from purgation to enlightenment to union with
Christ. A practical and ascetical handbook often used for retreats, the Exercises reflect
the shift toward interiorized and personal spirituality. Demonstrating the
active nature of this spirituality, the Jesuits did not celebrate the Liturgy
of the Hours in common or choir for fear that this would interfere with their
commitment to ministry. These notions of interior conversion to Christ and
active service in his name would become central to Jesuit identity.
The Jesuit Agenda
Jesuit service encompassed a multitude of duties,
preeminent among which was catechesis of the young and uninformed. In an
initial sketch of the order drawn up by Ignatius and his companions in 1539 to
present to Paul III, the theme of educating the youth is quite prominent:
Whoever wishes to be a soldier for God under the
standard of the cross and to serve the Lord alone and His Vicar on earth . . .
bear in mind that he is part of a community founded principally for the advancement
of souls in the Christian life and doctrine and for the propagation of the
faith by the ministry of the word, by spiritual exercises, by works of charity,
and expressly by the instruction in Christianity of children and the
uneducated. [3]
The emphasis on teaching reappears in section three of
the document where Ignatius instructs future Jesuits to hold esteemed the
instruction of children and the uneducated in the Christian doctrine of the Ten
Commandments and other similar rudiments. [4] The founding of the first Jesuit
institution completely dedicated to secondary schooling for the laity at
Messina in 1548 was only a natural extension of the catechetical duties
Ignatius deemed so critical to the order.
The Jesuit university was a synthesis of social
education, rhetoric and the classics taught under the pedagogical techniques
Ignatius himself had experienced at Paris. However, as Reformation historian
Michael Mullet notes, The highest of Loyola's educational priorities, the
ultimate purpose of schooling, was piety. [5] The Constitutions of the Jesuits
stipulated that teachers should, in their courses, regularly touch upon matters
valuable for forming good habits, evangelizing and promoting Christian living.
While the ability to evangelize was one of many skills
that Jesuits hoped to instill at their schools, it was also one of the primary
functions of the Society itself. The early Jesuits dedicated themselves to a
worldwide ministry of evangelization. As Ignatius explained in the 1539 proposal,
their goal was to propagate the Faith, especially wherever the pope desired
them, whether he sends us to the Turks or to the New World or to the Lutherans
or to others, be they infidel or faithful. [6] It is worth noting that missions
to the Turks and the Americas were placed ahead of those to Protestants. The
reference to Lutheranism is even more striking because it figures so rarely in
the early writings of Ignatius. Noting this absence, John W. O'Malley remarks
that even in the saint's autobiography, he scarcely mentions the Protestant
Reformation. [7]
Whence the Image of a Counter-Reformation Leader?
And yet why have many considered Ignatius in
particular and the Jesuits in general as hallmarks of the Counter-Reformation?
The problem, in part, is due to the debate over how to describe the reforming
activity of the Catholic Church of the time. Until the twentieth century,
Counter-Reformation was the preferred description. However, such an assessment
is not due merely to historical generalizations. After his death in 1556,
Ignatius of Loyola was regularly presented in contrast to Martin Luther, and
the Jesuits themselves were the prime culprits for this portrayal. Viewed in
the context of post Tridentine counterattacks, such a rendering is
understandable. Moreover, the military metaphors that Ignatius himself used in
much of his writing, while ultimately rooted in his previous chivalric
fascinations, corresponded nicely to the image of Ignatius and the Jesuits as
the shock troops of the Counter-Reformation.
Of course such a view of the Jesuits has some truth to
it. Jesuits participated at Trent (though in a more peripheral manner) and were
instrumental in implementing the decrees of the Council. Robert Bellarmine was
one of the most distinguished persons of the era with his attacks on
Protestantism and his defense of Catholic theology. Toward the end of his life,
Ignatius himself was more active in the fight against the Lutherans. He
frequently communicated with Peter Canisius, who was on the frontlines of the
conflict in Germany, about his growing awareness for this aspect of the
Society's mission. In 1550, Ignatius revised the bull that established the
Jesuits, stating that the purpose of the order was now the defense and
propagation of the faith. [8]
Still, even taking into account the actions of the
last decade of Ignatius' life, it is inaccurate to see Ignatius and the Jesuits
as an outgrowth of the Counter-Reformation. The spirituality, the outlook, and
the purpose of the early Jesuits are examples of a Catholic reform movement
that was not prompted by opposition to the Protestant Reformation.
End Notes:
[1] For a lucid and detailed discussion of the
historiography of this debate, see John W. O'Malley, SJ, Trent and All
That: Renaming Catholicism in the Early Modern Era (Cambridge: Harvard
University Press, 2000).
[2] A. G. Dickens, The Counter Reformation (New
York: W. W. Norton & Co, 1968) p. 22.
[3] Document found in John C Olin, Catholic
Reform from Cardinal Ximenes to the Council of Trent 1495-1563 (New York:
Fordham Univerity Press, 1990) p. 83.
[4] Ibid, p. 85.
[5] Michael A Mullett, The Catholic Reformation (London:
Routledge, 1999) p. 95.
[6] Olin, p. 84.
[7] John W O'Malley, SJ, "Was Ignatius Loyola a
Church Reformer? How to Look at Early Modern Catholicism", Catholic
Historical Review, 77 (1991), p. 184.
[8]Terence O'Reilly, Ignatius of Loyola and the
Counter-Reformation: the Hagiographic Tradition, Heythrop Journal, 31
(1990), p. 446.
This article originally appeared in the
September/October 2001 issue of Catholic Dossier.
Related IgnatiusInsight.com/Insight Scoop Links:
• The
Counter-Reformation: Ignatius and the Jesuits | Fr. Charles P.
Connor
• When
Jesuit Were Giants | Interview with Father Cornelius Michael Buckley,
S.J.
• The
Jesuits and the Iroquois | Cornelius Michael Buckley, S.J.
• The
Tale of Trent: A Council and and Its Legacy | Martha Rasmussen
• Reformation
101: Who's Who in the Protestant Reformation | Geoffrey Saint-Clair
• Why
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• The
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• The
Re-formed Jesuits, Vol 1 | Joseph Becker, S.J.
• The
Re-formed Jesuits, Vol 2 | Joseph Becker, S.J.
• St.
Ignatius and the Company of Jesus (Vision Series) | August
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• The
Word, Church and Sacrament in Protestantism and Catholicism | Fr.
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• A
Danger to the State: A Historical Novel | Philip Trower
• Ignatius
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SOURCE : http://www.ignatiusinsight.com/features2007/vryan_jesuitsreform_jan07.asp
.jpg)
Statue of Saint Ignatius of Loyola on Chiesa del Gesù
(Frascati)
Sant' Ignazio di Loyola Sacerdote
Azpeitia, Spagna, c. 1491 - Roma, 31 luglio 1556
Il grande protagonista della Riforma cattolica nel XVI
secolo, nacque ad Azpeitia, un paese basco, nel 1491. Era avviato alla vita del
cavaliere, la conversione avvenne durante una convalescenza, quando si trovò a
leggere dei libri cristiani. All'abbazia benedettina di Monserrat fece una
confessione generale, si spogliò degli abiti cavallereschi e fece voto di
castità perpetua. Nella cittadina di Manresa per più di un anno condusse vita
di preghiera e di penitenza; fu qui che vivendo presso il fiume Cardoner decise
di fondare una Compagnia di consacrati. Da solo in una grotta prese a scrivere
una serie di meditazioni e di norme, che successivamente rielaborate formarono
i celebri Esercizi Spirituali. L'attività dei Preti pellegrini, quelli che in
seguito saranno i Gesuiti, si sviluppa un po'in tutto il mondo. Il 27 settembre
1540 papa Paolo III approvò la Compagnia di Gesù. Il 31 luglio 1556 Ignazio di
Loyola morì. Fu proclamato santo il 12 marzo 1622 da papa Gregorio XV. (Avvenire)
Etimologia: Ignazio = di fuoco, igneo, dal latino
Emblema: IHS (monogramma di Cristo)
Martirologio Romano: Memoria di sant’Ignazio di
Loyola, sacerdote, che, nato nella Guascogna in Spagna, visse alla corte del re
e nell’esercito, finché, gravemente ferito, si convertì a Dio; compiuti gli
studi teologici a Parigi, unì a sé i primi compagni, che poi costituì nella
Compagnia di Gesù a Roma, dove svolse un fruttuoso ministero, dedicandosi alla
stesura di opere e alla formazione dei discepoli, a maggior gloria di Dio.
Il primo scritto che racconta la vita, la vocazione e
la missione di s. Ignazio, è stato redatto proprio da lui, in Italia è
conosciuto come “Autobiografia”, ed egli racconta la sua chiamata e la sua
missione, presentandosi in terza persona, per lo più designato con il nome di
“pellegrino”; apparentemente è la descrizione di lunghi viaggi o di esperienze
curiose e aneddotiche, ma in realtà è la descrizione di un pellegrinaggio
spirituale ed interiore.
Il grande protagonista della Riforma cattolica nel XVI
secolo, nacque ad Azpeitia un paese basco, nell’estate del 1491, il suo nome
era Iñigo Lopez de Loyola, settimo ed ultimo figlio maschio di Beltran Ibañez
de Oñaz e di Marina Sanchez de Licona, genitori appartenenti al casato dei
Loyola, uno dei più potenti della provincia di Guipúzcoa, che possedevano una
fortezza padronale con vasti campi, prati e ferriere.
Iñigo perse la madre subito dopo la nascita, ed era
destinato alla carriera sacerdotale secondo il modo di pensare dell’epoca,
nell’infanzia ricevé per questo anche la tonsura.
Ma egli ben presto dimostrò di preferire la vita del
cavaliere come già per due suoi fratelli; il padre prima di morire, nel 1506 lo
mandò ad Arévalo in Castiglia, da don Juan Velázquez de Cuellar, ministro dei
Beni del re Ferdinando il Cattolico, affinché ricevesse un’educazione adeguata;
accompagnò don Juan come paggio, nelle cittadine dove si trasferiva la corte
allora itinerante, acquisendo buone maniere che tanto influiranno sulla sua
futura opera.
Nel 1515 Iñigo venne accusato di eccessi d’esuberanza
e di misfatti accaduti durante il carnevale ad Azpeitia e insieme al fratello
don Piero, subì un processo che non sfociò in sentenza, forse per l’intervento
di alti personaggi; questo per comprendere che era di temperamento focoso,
corteggiava le dame, si divertiva come i cavalieri dell’epoca.
Morto nel 1517 don Velázquez, il giovane Iñigo si
trasferì presso don Antonio Manrique, duca di Najera e viceré di Navarra, al
cui servizio si trovò a combattere varie volte, fra cui nell’assedio del
castello di Pamplona ad opera dei francesi; era il 20 maggio 1521, quando una
palla di cannone degli assedianti lo ferì ad una gamba.
Trasportato nella sua casa di Loyola, subì due
dolorose operazioni alla gamba, che comunque rimase più corta dell’altra,
costringendolo a zoppicare per tutta la vita.
Ma il Signore stava operando nel plasmare l’anima di
quell’irrequieto giovane; durante la lunga convalescenza, non trovando in casa
libri cavallereschi e poemi a lui graditi, prese a leggere, prima
svogliatamente e poi con attenzione, due libri ingialliti fornitagli dalla
cognata.
Si trattava della “Vita di Cristo” di Lodolfo
Cartusiano e la “Leggenda Aurea” (vita di santi) di Jacopo da Varagine
(1230-1298), dalla meditazione di queste letture, si convinse che l’unico vero
Signore al quale si poteva dedicare la fedeltà di cavaliere era Gesù stesso.
Per iniziare questa sua conversione di vita, decise
appena ristabilito, di andare pellegrino a Gerusalemme dove era certo, sarebbe
stato illuminato sul suo futuro; partì nel febbraio 1522 da Loyola diretto a
Barcellona, fermandosi all’abbazia benedettina di Monserrat dove fece una
confessione generale, si spogliò degli abiti cavallereschi vestendo quelli di
un povero e fece il primo passo verso una vita religiosa con il voto di castità
perpetua.
Un’epidemia di peste, cosa ricorrente in quei tempi,
gl’impedì di raggiungere Barcellona che ne era colpita, per cui si fermò nella
cittadina di Manresa e per più di un anno condusse vita di preghiera e di
penitenza; fu qui che vivendo poveramente presso il fiume Cardoner “ricevé una
grande illuminazione”, sulla possibilità di fondare una Compagnia di consacrati
e che lo trasformò completamente.
In una grotta dei dintorni, in piena solitudine prese
a scrivere una serie di meditazioni e di norme, che successivamente rielaborate
formarono i celebri “Esercizi Spirituali”, i quali costituiscono ancora oggi,
la vera fonte di energia dei Gesuiti e dei loro allievi.
Arrivato nel 1523 a Barcellona, Iñigo di Loyola,
invece di imbarcarsi per Gerusalemme s’imbarcò per Gaeta e da qui arrivò a Roma
la Domenica delle Palme, fu ricevuto e benedetto dall’olandese Adriano VI,
ultimo papa non italiano fino a Giovanni Paolo II.
Imbarcatosi a Venezia arrivò in Terrasanta visitando
tutti i luoghi santificati dalla presenza di Gesù; avrebbe voluto rimanere lì
ma il Superiore dei Francescani, responsabile apostolico dei Luoghi Santi,
glielo proibì e quindi ritornò nel 1524 in Spagna.
Intuì che per svolgere adeguatamente l’apostolato,
occorreva approfondire le sue scarse conoscenze teologiche, cominciando dalla
base e a 33 anni prese a studiare grammatica latina a Barcellona e poi gli
studi universitari ad Alcalà e a Salamanca.
Per delle incomprensioni ed equivoci, non poté
completare gli studi in Spagna, per cui nel 1528 si trasferì a Parigi
rimanendovi fino al 1535, ottenendo il dottorato in filosofia.
Ma già nel 1534 con i primi compagni, i giovani
maestri Pietro Favre, Francesco Xavier, Lainez, Salmerón, Rodrigues, Bobadilla,
fecero voto nella Cappella di Montmartre di vivere in povertà e castità, era il
15 agosto, inoltre promisero di recarsi a Gerusalemme e se ciò non fosse stato
possibile, si sarebbero messi a disposizione del papa, che avrebbe deciso il
loro genere di vita apostolica e il luogo dove esercitarla; nel contempo Iñigo
latinizzò il suo nome in Ignazio, ricordando il santo vescovo martire s.
Ignazio d’Antiochia.
A causa della guerra fra Venezia e i Turchi, il
viaggio in Terrasanta sfumò, per cui si presentarono dal papa Paolo III
(1534-1549), il quale disse: “Perché desiderate tanto andare a Gerusalemme? Per
portare frutto nella Chiesa di Dio l’Italia è una buona Gerusalemme”; e tre
anni dopo si cominciò ad inviare in tutta Europa e poi in Asia e altri
Continenti, quelli che inizialmente furono chiamati “Preti Pellegrini” o “Preti
Riformati” in seguito chiamati Gesuiti.
Ignazio di Loyola nel 1537 si trasferì in Italia prima
a Bologna e poi a Venezia, dove fu ordinato sacerdote; insieme a due compagni
si avvicinò a Roma e a 14 km a nord della città, in località ‘La Storta’ ebbe
una visione che lo confermò nell’idea di fondare una “Compagnia” che portasse
il nome di Gesù.
Il 27 settembre 1540 papa Polo III approvò la
Compagnia di Gesù con la bolla “Regimini militantis Ecclesiae”.
L’8 aprile 1541 Ignazio fu eletto all’unanimità
Preposito Generale e il 22 aprile fece con i suoi sei compagni, la professione
nella Basilica di S. Paolo; nel 1544 padre Ignazio, divenuto l’apostolo di
Roma, prese a redigere le “Costituzioni” del suo Ordine, completate nel 1550,
mentre i suoi figli si sparpagliavano per il mondo.
Rimasto a Roma per volere del papa, coordinava
l’attività dell’Ordine, nonostante soffrisse dolori lancinanti allo stomaco,
dovuti ad una calcolosi biliare e a una cirrosi epatica mal curate, limitava a
quattro ore il sonno per adempiere a tutti i suoi impegni e per dedicarsi alla
preghiera e alla celebrazione della Messa.
Il male fu progressivo limitandolo man mano nelle
attività, finché il 31 luglio 1556, il soldato di Cristo, morì in una
modestissima camera della Casa situata vicina alla Cappella di Santa Maria
della Strada a Roma.
Fu proclamato beato il 27 luglio 1609 da papa Paolo V
e proclamato santo il 12 marzo 1622 da papa Gregorio XV.
Si completa la scheda sul Santo Fondatore, colonna
della Chiesa e iniziatore di quella riforma coronata dal Concilio di Trento,
con una panoramica di notizie sul suo Ordine, la “Compagnia di Gesù”.
Le “Costituzioni” redatte da s. Ignazio fissano lo
spirito della Compagnia, essa è un Ordine di “chierici regolari” analogo a
quelli sorti nello stesso periodo, ma accentuante anche nella denominazione
scelta dal suo Fondatore, l’aspetto dell’azione militante al servizio della
Chiesa.
La Compagnia adattò lo spirito del monachesimo, al
necessario dinamismo di un apostolato da svolgersi in un mondo in rapida
trasformazione spirituale e sociale, com’era quello del XVI secolo; alla stabilità
della vita monastica sostituì una grande mobilità dei suoi membri, legati però
a particolari obblighi di obbedienza ai superiori e al papa; alle preghiere del
coro sostituì l’orazione mentale.
Considerò inoltre essenziale la preparazione e
l’aggiornamento culturale dei suoi membri. È governata da un “Preposito
generale”.
I gradi della formazione dei sacerdoti gesuiti,
comprendono due anni di noviziato, gli aspiranti sono detti ‘scolastici’, gli
studi approfonditi sono inframezzati dall’ordinazione sacerdotale (solitamente
dopo il terzo anno di filosofia), il giovane gesuita verso i 30 anni diventa
professo ed emette i tre voti solenni di povertà, castità e obbedienza, più in
quarto voto di obbedienza speciale al papa; accanto ai ‘professi’ vi sono i
“coadiutori spirituali” che emettono soltanto i tre voti semplici.
Non c’è un ramo femminile né un Terz’Ordine. La
spiritualità della Compagnia si basa sugli ‘Esercizi Spirituali’ di s. Ignazio
e si contraddistingue per l’abbandono alla volontà di Dio espresso
nell’assoluta obbedienza ai superiori; in una profonda vita interiore
alimentata da costanti pratiche spirituali, nella mortificazione dell’egoismo e
dell’orgoglio; nello zelo apostolico; nella totale fedeltà alla Santa Sede.
I Gesuiti non possono possedere personalmente rendite
fisse, consentite solo ai Collegi e alle Case di formazione; i professi fanno
anche il voto speciale di non aspirare a cariche e dignità ecclesiastiche.
Come attività, in origine la Compagnia si presentava
come un gruppo missionario a disposizione del pontefice e pronto a svolgere
qualsiasi compito questi volesse affidargli per la “maggior gloria di Dio”.
Quindi svolsero attività prevalentemente itinerante,
facendo fronte alle più urgenti necessità di predicazione, di catechesi, di
cura di anime, di missioni speciali, di riforma del clero, operante nella
Controriforma e nell’evangelizzazione dei nuovi Paesi (Oriente, Africa,
America).
Nel 1547, s. Ignazio affidò alla sua Compagnia, un
ministero inizialmente non previsto, quello dell’insegnamento, che diventò una
delle attività principali dell’Ordine e uno dei principali strumenti della sua
diffusione e della sua forza, lo testimoniano i prestigiosi Collegi sparsi per
il mondo.
Alla morte di s. Ignazio, avvenuta come già detto nel
1556, la Compagnia contava già mille membri e nel 1615, con la guida dei vari
Generali succedutisi era a 13.000 membri, diffondendosi in tutta Europa,
subendo anche i primi martiri (Campion, Ogilvie, in Inghilterra).
Ma soprattutto ebbe un’attività missionaria di rilievo
iniziata nel 1541 con s. Francesco Xavier, inviato in India e nel Giappone,
dove i successivi gesuiti subirono come gli altri missionari, sanguinose
persecuzioni.
Più duratura fu la loro opera in Cina con padre Matteo
Ricci (1552-1610) e in America Meridionale, specie in Brasile, con le famose
‘riduzioni’. Più sfortunata fu l’opera dei Gesuiti in America Settentrionale,
in cui furono martiri i santi Giovanni de Brebeuf, Isacco Jogues, Carlo Garnier
e altri cinque missionari.
Col passare del tempo, nei secoli XVII e XVIII i
Gesuiti con la loro accresciuta potenza furono al centro di dispute dottrinarie
e di violenti conflitti politico-ecclesiatici, troppo lunghi e numerosi da
descrivere in questa sede; che alimentarono l’odio di tanti movimenti
antireligiosi e l’astio dei Domenicani, dei sovrani dell’epoca e dei
parlamentari e governi di vari Stati.
Si arrivò così allo scioglimento prima negli Stati di
Portogallo, Spagna, Napoli, Parma e Piacenza e infine sotto la pressione dei
sovrani europei, anche allo scioglimento totale della Compagnia di Gesù nel
1773, da parte di papa Clemente XIV.
I Gesuiti però sopravvissero in Russia sotto la
protezione dell’imperatrice Caterina II; nel 1814 papa Pio VII diede il via
alla restaurazione della Compagnia.
Da allora i suoi membri sono stati sempre presenti
nelle dispute morali, dottrinarie, filosofiche, teologiche e ideologiche, che
hanno interessato la vita morale e istituzionale della società non solo
cattolica.
Nel 1850 sorse la prestigiosa e diffusa rivista “La
Civiltà Cattolica”, voce autorevole del pensiero della Compagnia; altre
espulsioni si ebbero nel 1880 e 1901 interessanti molti Stati europei e sud
americani.
Nell’annuario del 1966 i Gesuiti erano 36.000, divisi
in 79 province nel mondo e 77 territori di missione. In una statistica
aggiornata al 2002, la Compagnia di Gesù annovera tra i suoi figli 49 Santi di
cui 34 martiri e 147 Beati di cui 139 martiri; a loro si aggiungono centinaia
di Servi di Dio e Venerabili, avviati sulla strada di un riconoscimento
ufficiale della loro santità o del loro martirio.
L’alto numero di martiri, testimonia la vocazione
missionaria dei Gesuiti, votati all’affermazione della ‘maggior gloria di Dio’,
nonostante i pericoli e le persecuzioni a cui sono andati incontro, sin dalla
loro fondazione.
Autore: Antonio Borrelli
SOURCE : http://www.santiebeati.it/dettaglio/23800
.jpg)
Francisco Jover y Casanova (1836–1890),
San Ignacio de Loyola, 37 x 28, Museo del Prado, Depositado en el Instituto de
España
Basilica Vaticana
Cari Padri e Fratelli della Compagnia di Gesù,
è con grande gioia che vi incontro in questa storica
Basilica di San Pietro, dopo la Santa Messa celebrata per voi dal Card. Angelo
Sodano, mio Segretario di Stato, in occasione di varie ricorrenze giubilari
della Famiglia Ignaziana. A tutti rivolgo il mio cordiale saluto. Saluto in
primo luogo il Preposito Generale, P. Peter-Hans Kolvenbach, e lo ringrazio per
le cortesi parole con cui mi ha manifestato i vostri comuni sentimenti. Saluto
i Signori Cardinali con i Vescovi ed i sacerdoti e quanti hanno voluto
partecipare all'odierna manifestazione. Insieme ai Padri e ai Fratelli, saluto
anche gli amici della Compagnia di Gesù qui presenti, e tra loro i molti
religiosi e religiose, i membri delle Comunità di Vita Cristiana e
dell'Apostolato della Preghiera, gli alunni ed ex-alunni con le loro famiglie
di Roma, d'Italia e di Stonyhurst in Inghilterra, i docenti e gli studenti
delle istituzioni accademiche, i numerosi collaboratori e collaboratrici. L'odierna
vostra visita mi offre l'opportunità di ringraziare insieme a voi il Signore
per aver concesso alla vostra Compagnia il dono di uomini di straordinaria
santità e di eccezionale zelo apostolico quali sono sant'Ignazio di Loyola, san
Francesco Saverio e il beato Pietro Favre. Essi sono per voi i Padri e i Fondatori:
è giusto, perciò, che in quest'anno centenario li ricordiate con gratitudine e
guardiate a loro come a guide illuminate e sicure del vostro cammino spirituale
e della vostra attività apostolica.
Sant'Ignazio di Loyola fu anzitutto un uomo di Dio,
che pose al primo posto nella sua vita Dio, la sua maggior gloria e il suo
maggior servizio; fu un uomo di profonda preghiera, che aveva il suo centro e
il suo culmine nella Celebrazione Eucaristica quotidiana. In tal modo egli ha
lasciato ai suoi seguaci un'eredità spirituale preziosa che non deve essere
smarrita o dimenticata. Proprio perché uomo di Dio, sant'Ignazio fu fedele
servitore della Chiesa, nella quale vide e venerò la sposa del Signore e la
madre dei cristiani. E dal desiderio di servire la Chiesa nella maniera più
utile ed efficace è nato il voto di speciale obbedienza al Papa, da lui stesso
qualificato come "il nostro principio e principale fondamento" (MI,
Serie III, I, p. 162). Questo carattere ecclesiale, così specifico della
Compagnia di Gesù, continui ad essere presente nelle vostre persone e nella
vostra attività apostolica, cari Gesuiti, affinché possiate venire incontro
fedelmente alle urgenti attuali necessità della Chiesa. Tra queste mi pare
importante segnalare l'impegno culturale nei campi della teologia e della
filosofia, tradizionali ambiti di presenza apostolica della Compagnia di Gesù,
come pure il dialogo con la cultura moderna, che se da una parte vanta
meravigliosi progressi in campo scientifico, resta fortemente segnata dallo
scientismo positivista e materialista.
Certamente, lo sforzo di promuovere in cordiale
collaborazione con le altre realtà ecclesiali, una cultura ispirata ai valori
del Vangelo, richiede una intensa preparazione spirituale e culturale. Proprio
per questo, sant'Ignazio volle che i giovani gesuiti fossero formati per lunghi
anni nella vita spirituale e negli studi. È bene che questa tradizione sia
mantenuta e rafforzata, data pure la crescente complessità e vastità della
cultura moderna. Un'altra grande preoccupazione per lui fu l'educazione
cristiana e la formazione culturale dei giovani: di qui l'impulso che
egli diede all'istituzione dei "collegi", i quali, dopo la sua morte,
si diffusero in Europa e nel mondo. Continuate, cari Gesuiti, questo
importante apostolato mantenendo inalterato lo spirito del vostro Fondatore.
Parlando di sant'Ignazio non posso tralasciare il
ricordo di san Francesco Saverio, di cui lo scorso 7 aprile si è celebrato il
quinto centenario della nascita: non solo la loro storia si è intrecciata
per lunghi anni da Parigi e Roma, ma un unico desiderio - si potrebbe dire,
un'unica passione - li mosse e sostenne nelle loro pur differenti vicende
umane: la passione di dare a Dio-Trinità una gloria sempre più grande e
di lavorare per l'annunzio del Vangelo di Cristo ai popoli che lo ignoravano.
San Francesco Saverio, che il mio predecessore Pio XI di venerata memoria ha
proclamato "patrono delle Missioni cattoliche", avvertì come sua
missione quella di "aprire vie nuove" al Vangelo "nell'immenso
continente asiatico". Il suo apostolato in Oriente durò appena dieci anni,
ma la sua fecondità si è rivelata mirabile nei quattro secoli e mezzo di vita
della Compagnia di Gesù, poiché il suo esempio ha suscitato tra i giovani gesuiti
moltissime vocazioni missionarie, e tuttora egli resta un richiamo perché si
continui l'azione missionaria nei grandi Paesi del continente asiatico.
Se san Francesco Saverio lavorò nei Paesi d'Oriente,
il suo confratello e amico fin dagli anni parigini, il beato Pietro Favre,
savoiardo, nato il 13 aprile 1506, operò nei Paesi europei, dove i fedeli
cristiani aspiravano ad una vera riforma della Chiesa. Uomo modesto, sensibile,
di profonda vita interiore e dotato del dono di stringere rapporti di amicizia
con persone di ogni genere, attirando in tal modo molti giovani alla Compagnia,
il beato Favre trascorse la sua breve esistenza in diversi Paesi europei,
specialmente in Germania, dove per ordine di Paolo III prese parte, nelle diete
di Worms, di Ratisbona e di Spira, ai colloqui con i capi della Riforma. Ebbe
così modo di praticare in maniera eccezionale il voto di speciale obbedienza al
Papa "circa le missioni", divenendo per tutti i gesuiti del futuro un
modello da seguire.
Cari Padri e Fratelli della Compagnia, quest'oggi voi
guardate con particolare devozione alla Beata Vergine Maria, ricordando che il
22 aprile del 1541 Ignazio e i suoi primi compagni emisero i voti solenni
dinanzi all'immagine di Maria nella Basilica di San Paolo fuori le Mura.
Continui Maria a vegliare sulla Compagnia di Gesù perché ogni suo membro porti
nella sua persona l'"immagine" di Cristo Crocifisso per aver parte
alla sua risurrezione. Assicuro per questo un ricordo nella preghiera, mentre a
ciascuno di voi qui presente ed all'intera vostra famiglia spirituale imparto
volentieri la mia benedizione, che estendo anche a tutte le altre persone
religiose e consacrate che sono intervenute a questa Udienza.
© Copyright 2006 - Libreria Editrice Vaticana
.jpg)
Den hellige Ignatius av Loyola (1491-1556)
Minnedag: 31.
juli
Patronat: Skytshelgen for retretter og
retretthus, for soldater, for gravide kvinner, mot feber og pest
Attributter: Jesusmonogram IHS i
strålende solskive, med kors, tre nagler, og flammende hjerte (se øverst
til venstre på denne siden).
Ignatius ble født i 1491 på sin baskiske adelslekts
slott Loyola i Nord-Spania. Hans far, Don Beltrán, stod i kongens tjeneste og
var hersker over Onaz og Loyola i den baskiske provinsen. Moren, Marina, var av
like høy byrd. Han var den yngste av 11 søsken.
I dåpen fikk han det baskiske navn Enneco (spansk
Innigo), men forandret selv senere navnet til Ignatius, til ære for den store
biskop og martyr Ignatius av Antiokia.
Fra femtenårsalderen av ble han oppdratt til ridder og hoffmann hos sin fars
venn, Don Juan Velázquez de Cuéllar, en av Castilias fornemste grander, ved
hoffet til Ferdinand V. Senere ble han soldat og raskt forfremmet til kaptein,
og hadde en lysende militær karrière foran seg. Fra og med 1517 var Ignatius i
krigstjeneste hos visekongen av Navarra.
I krigen mellom Frankrike og Spania i 1521 forsvarte
Ignatius heltemodig borgen ved Pamplona. Under beleiringen ble han alvorlig
skadet i benet. En kanonkule knuste hans høyre ben under kneet og såret også
hans venstre ben. Da hans soldater så at kapteinen falt, overga de seg. De
franske soldater beundret hans mot, de ga ham førstehjelp, og ridderlig bar de ham
hjem til farens slott. Men benet ble bare amatørmessig spjelket og grodde
sammen feil. Han ville ikke bli skrøpling for livet, og ba legene om å brekke
opp benet igjen og sage av det stykket som stakk ut av skinnebenet. Med
beundringsverdig selvbeherskelse gikk han gjennom den meget smertefulle
operasjon. Etterpå fikk han høy feber og var nær ved å dø. Legene ga opp håpet.
Men etter fem ukers smertefulle lidelser ble Ignatius helbredet som ved et
under. Dette skjedde den 29. juni, på festen for Peter og Paulus, og
Ignatius trodde at det var apostelen Peter som hadde helbredet ham.
Da han følte seg bedre, ville han lese ridderromaner,
men slike bøker fantes ikke i Loyola-slottet. Han fikk bare en samling
helgenlegender (Flos Sanctorum) og en sammenfattende skildring av
Jesu liv (Vita Christi) i spansk oversettelse. I sin ni måneders
rekonvalesenstid leste han bare av disse skriftene, og han mediterte ofte over
Jesu liv og helgenenes gjerninger. Til slutt ble han grepet av ønsket om å
etterligne helgenene og vie hele sitt liv til Hans Guddommelige Majestet,
Jesus Kristus, som han holdt for verdens evige Konge.
Etter at Ignatius følte seg frisk igjen, ga han avkall
på sin militære karriere og hele sin formue. Hans første tanke var å valfarte
til det Hellige Land for å gjøre bot. Han reiste da til Barcelona, hvor han
kunne få et skip for pilegrimer. Omtrent 100 kilometer før Barcelona gikk han
opp til klosteret på fjellet Montserrat, og han tilbragte noen dager der sammen
med benediktinerne. Med grundig samvittighetsransakelse forberedte han seg til
et generalskriftemål. Hos en erfaren skriftefar bekjente og angret han alle
sine synder som han hadde begått i hele sitt liv. Så fikk han ved Kirkens
tjeneste sakramental absolusjon og forlatelse for sine synder. Etterpå iførte
han seg pilegrimsdrakt og holdt en våkenatt foran den Svarte Madonna av
Montserrat, en Mariastatue som stod i klosterkirken.
Da han gikk ned fra fjellet, fikk han ly i
fattigherberget av Manresa, en liten by omtrent 20 kilometer nord for
Montserrat. I nærheten av Manresa var det en grotte, (i dag er den et
valfartssted), der Ignatius trakk seg tilbake for i all stillhet å kunne
meditere, be og faste gjennom mange dager. På grunn av de lange bønner og
strenge botsøvelser ble han alvorlig syk og var igjen nær ved å dø. Noen av
byens fornemme damer tok seg da av den syke pilegrim (slik kalte
Ignatius seg), de pleiet ham med stor omhu og reddet hans liv. På grunn av sin
svake helsetilstand måtte han tilbringe et helt år i Manresa.
Under oppholdet i Manresa gjorde han dype åndelige
erfaringer, ledsaget av betydningsfulle åpenbaringer, som dannet grunnlaget for
hele hans fremtidige verk. Langsomt lærte han å skjelne mellom «ånder», det vil
si å kunne bedømme hvilke indre impulser eller inngivelser som stammer fra Den
Hellige Ånd, og hvilke som kommer fra den onde ånd. Ignatius har virkelig fått
den nådegave (charisma) som apostelen Paulus kaller for discretio
spirituum (1 Kor 12, 10). Han noterte sine erfaringer i et hefte, og etter
hvert satte han dem sammen systematisk i en liten bok med tittelen Exercitia
Spiritualia, det vil si Åndelige Øvelser. Det dreier seg om et 30-dagers
meditasjonskurs som innføring i det kristne åndelige liv. Denne boken ble
senere oversatt til mange språk, men den er svært kortfattet, og ingen kan
bruke den uten veiledning av en erfaren åndelig ledsager. Ignatius skrev den
for sine medarbeidere for å gi dem klare regler og retningslinjer for at de
skal kunne holde meditasjonskurser og lede retretter.
Det guddommelige forsyn hadde gjennom alvorlige
sykdommer og sjelelige kriser forberedt Ignatius til den store valfart. Det
gjaldt ikke bare valfarten til det Hellige Land, men hele det jordiske liv som
en vandring mot det «himmelske Jerusalem», den evige freds stad.
I sine siste år fortalte Ignatius for sine første
ordensbrødre at han hadde ønsket å reise uten ledsager til Jerusalem: «For han
ønsket å utøve de tre overnaturlige dyder: kjærlighet, tro og håp. Dersom han
hadde en ledsager, ville han vente hjelp av ham om han var sulten, og om han
falt, ville han vente hjelp for å reise seg. Således ville han sette sin lit
til denne og vise ham hengivenhet på grunn av dette. Men denne tillit,
hengivenhet og dette håp ville han bare sette til Gud. Og det han uttrykte på
denne måten, det følte han i sitt hjerte. Med disse tanker ønsket han å
innskipe seg, ikke bare alene, men også uten proviant. Og da han begynte å
forhandle om innskipningen, oppnådde han at kapteinen skulle ta ham med gratis,
siden han ikke hadde penger, men han måtte ta med seg noen skorper til å leve
på» (Ignatius av Loyola, Pilegrimens beretning, 35.)
Omkring den 20. mars 1523 gikk Ignatius ombord i et
skip som samme dag seilte fra Barcelona til Italia. Han kom til Roma
palmesøndag den 29. mars. Med hjelp av spanske landsmenn som var ansatt ved den
pavelige kurie fikk han pavens velsignelse samt en skriftlig attest som var
foreskrevet for valfarten til det Hellige Land. Ignatius feiret påsken i Roma
den 5. april, og uken etter gikk han til Venezia for å finne et pilegrimsskip.
Den 14. juli seilte skipet med 21 pilegrimer fra Venezia til Kypros, og derfra
den 19. august til Jaffa. Pilegrimene kom den 4. september til Jerusalem.
Oppholdet der med besøk på de hellige stedene var nøye fastlagt i et oppsatt
program, da alle veier måtte tilbakelegges i en gruppe under tyrkisk
bevoktning. Den 3. oktober måtte de forlate det Hellige Land, der de var utsatt
for store vanskeligheter på grunn av de tyrkiske soldaters brutale oppførsel.
I slutten av februar 1524 kom Ignatius tilbake til
Barcelona. Valfarten varte et helt år, og dette var det annet prøveår for hans
nye liv i den evige Kongens tjeneste. Under hele reisen var han ofte i livsfare
på grunn av pestepidemier, krig, storm på sjøen, sult og sykdom, men han var
rede til å dø for Jesus og viste en overmenneskelig sjelsstyrke.
I det Hellige Land fikk han stadig nye åpenbaringer
som bestyrket ham i avgjørelsen for sitt kall. Årene fra 1524 til 1535 brukte
han til studier. Han begynte 33 år gammel blant Barcelonas skolegutter med å
lære seg den latinske grammatikk, hjulpet av veldedighet fra den rike og fromme
Donna Isabella Roser.
I 1525 begynte Ignatius sine studier på høyskolene i
Alcalà og Salamanca. Han bodde på et hospits og levde av bare almisser. Han
holdt katekese for barn, og ved sine milde irettesettelser førte han mange
villfarne sjeler tilbake til Jesus. Hans visdom og offervilje vakte oppsikt, og
mange ba om hans råd i religiøse og åndelige spørsmål. Da innviet han noen
studenter i sine åndelige øvelser. Men siden han ikke var utdannet teolog, ble
han snart mistenkt for kjetteri og stilt for den kirkelige domstol. Han ble
kastet i fengsel, lenket på hender og føtter. Forhørene varte 42 dager, men
inkvisitorene fant ingen kjetteri i hans svar og notater. De bare forbød ham å
undervise andre og lede meditasjonsøvelser før han hadde fullført sine
filosofiske og teologiske studier. Ignatius flyttet da til Salamanca, sammen
med tre følgesvenner, men der ble han igjen utsatt for mistanke om å spre noen
vranglære. Inkvisitorene fengslet ham igjen, men etter tre uker ble han erklært
uskyldig.
I 1528 gikk den 37 år gamle Ignatius til Paris for å
studere filosofi og teologi ved høyskolen Sorbonne, som var datidens
fremste internasjonale læreanstalt for den europeiske humanisme. Etter syv års
hardt arbeid nådde Ignatius magistergraden med det beste vitnemål.
I samme tid samlet han seks av sine venner om seg, blant
dem lektorene Peter Favre fra Savoia
og Franz
Xavier fra Navarra, teologene Jakob Laynez og Alfons
Salmeron fra Spania. Ignatius innviet dem alle i sine åndelige øvelser.
Den 15. august 1534, på festen for Jomfru Marias opptagelse i himmelen, feiret
de den hellige messe i Mariakapellet i kirken på Montmartre. Den nylig
ordinerte prest, Peter Favre, leste messen, og like før mottagelsen av alterets
sakrament (den hellige kommunion) avla de syv venner løfte om fattigdom og
kyskhet, det vil si om å gi avkall på privat eiendom og ekteskap. De tenkte
ikke på å stifte et nytt ordenssamfunn. Deres første tanke var å gjenerobre det
Hellige Land ved å få tyrkerne til å omvede seg til kristendommen. De var rede
til å ofre sitt liv for dette formål. Derfor avla de også løfte om
misjonsvirksomhet blant tyrkerne, på den betingelse at hvis reisen til Østen
ikke kunne realiseres, skulle de stille seg til rådighet for Paven i Roma.
Deres valgspråk var Omnia ad majorem Dei gloriam - «Alt for Guds
større ære». Derved var de alle innstilt på med all kraft å arbeide for Guds
rikes vekst, for at stadig flere mennesker oppnår den evige frelse.
I 1536 reiste Ignatius og hans venner til Venezia for
å vente på et pilegrimskip til det Hellige Land. I ventetiden fant de losji og
arbeid i De uhelbredelige sykes hospital. Mens de underviste barn, holdt
prekener og ledet meditasjonskurser, avsluttet Ignatius sine teologiske
studier. Ignatius og hans venner mottok prestevigselens sakrament i Venezia den
24. juni 1537. Men han selv utsatte dagen for sin første hellige messe i håpet
at han kunne feire den i Betlehem.
I 1536 besatte den tyrkiske flåte det vestlige
Middelhavet, og det ble kjent at sultan Suleiman i forbund med Frans I av
Frankrike hadde planlagt en krigsekspedisjon mot Italia. Dermed var også
pilegrimstrafikken lammet.
Imidlertid ble Ignatius igjen anklaget for kjetteri,
anmeldt av en biskop. Men dommen av 13. oktober 1537 fastslo uholdbarheten i de
fremsatte anklagene og bevitnet Ignatius' rettroenhet og uklanderlige
levnetsvandel.
I november 1537 gikk Ignatius med sine venner til
Roma, da utsikten til reisen til Østen i den nærmeste tiden var usikker. Pave
Paul III mottok dem velvillig, og de fleste av dem ble ansatt i høyskoler som
dosenter i filosofi og teologi. Stadig flere unge prester og studenter sluttet
seg til Ignatius, oppmuntret av hans meditasjonsøvelser og begeistret for hans
offervillige arbeid for de fattige og syke.
Imidlertid kom også Ignatius' gamle fiender til Roma,
og disse anklaget ham på nytt for kjetterier og bedragerier. Han så seg omgitt
av en mur av mistro og måtte forsøke å få i stand en kartlegging av situasjonen
foran en domstol. Etter en to timers audiens hos Paven oppnådde han at ryktene
som var blitt spredt mot ham, skulle bli gjenstand for en offisiell
undersøkelse som omfattet tre måneder. Den dommen som ble offentliggjort den
10. november 1538 hadde fullstendig rehabilitert Ignatius og hans medarbeidere.
Med stor glede og takknemlighet feiret Ignatius sin
første hellige messe på første juledag i 1538 sammen med sine nærmeste venner.
Dette takkeoffer fant sted ved alteret med krybben fra Betlehem i den fjerde
største Basilika i Roma, Santa Maria Maggiore, (som keiser Konstantin den
Store lot bygge i årene 326-333 til ære for Jesu Mor).
I fastetiden 1539 begynte hele gruppen å diskutere
fremtidsplanene. Etter påske samme år besluttet de å grunnlegge en ny orden med
tanke på felles apostolisk virksomhet. Den hittil navnløse gruppen valgte den
foreløpige betegnelse: Compagnie de Jésus. Denne betegnelsen hadde de
allerede fått i Paris, da noen studenter hadde hånt dem på grunn av deres store
iver for Jesus og hans Kirke. Men andre folk kalte disse nye prester Jesuiter.
Denne betegnelsen er sammensatt av de to latinske ord Jesu og ite,
og det betyr: gå til Jesus, som de overalt forkynte.
Ignatius' medarbeidere ba ham innstendig om å utarbeide
ordensreglene, for at deres planer skulle bli godkjent av Paven. Ignatius selv
ville ikke stifte en ny orden. Hans eneste ønske var at alle skulle være gode
prester og apostler for Jesus Kristus. Etter gjentatte oppfordringer begynte
Ignatius å skrive ordensreglene. Hans arbeid, de første Konstitusjoner for
en aktiv apostolisk orden, var resultatet av ti års bønn, meditasjoner og
åpenbaringer, studier og rådslagninger.
Den 27. september 1540 ble den nye orden godkjent av
pave Paul III under det offisielle navn Societas Jesu, det vil si Jesu
Selskap. Året etter ble Ignatius valgt til ordensforstander, og medlemmene avla
lydighetsløftet. I 1550 ble også ordenens egentlige forfatning godkjent: Constitutiones
Societatis Jesu. Dette arbeidet av Sankt Ignatius ble et mønster for alle de
aktive religiøse kongregasjoner og ordener som ble stiftet i de kommende
århundrer.
Ordenens første oppgave var å fremme den indre misjon
og føre samfunnet tilbake til det kristne liv gjennom undervisning, preken, og
meditasjonskurs. Her bør vi nevne noen av Sankt Ignatius' første
organisasjoner: Hjem for foreldreløse barn; Skole med gratis
religionsundervisning for både barn og voksne; Katekumenerhuset for
ikke-kristne som ønsket å konvertere; Martahuset for villfarne piker; Kollegium
for tyske og ungarske prestestudenter (det såkalte Germanicum-Hungaricum i
Roma); Misjoner i India, Afrika og Brasil.
Franciscus Xavier var den første og alle tiders
største misjonær i Østen. I 1542 kom han til India, og i løpet av fire år døpte
han titusener der, også i Indonesia og på Filippinene. Da gikk han videre til
Japan, der han grunnla de første kristne menigheter. Etter at han vant også den
japanske keiser for kristendommen, ville han bringe Kristi budskap videre til
Kina, men den 3. desember 1552 døde han underveis på en liten øy nær kysten av
det kinesiske fastland. Brevene som han sendte til Ignatius vitner om
overmenneskelig offervilje, usedvanlige nådegaver og mirakler.
I de 15 årene Ignatius av Loyola hadde ledet den nye
orden i Roma, hadde han vært ofte meget syk på grunn av gallesten. Men han
arbeidet utrettelig hver dag, uten å klage. I disse årene skrev han tusenvis av
brev og instrukser, og som ordensforstander viste han sin store begavelse som
åndelig leder.
Da hans nærmeste medarbeidere merket at hans tilstand
ble stadig verre, hadde de bedt ham berette om «hvordan Gud hadde ledet ham»
helt fra hans omvendelse inntil grunnleggelsen av Jesu Selskap. I løpet av sine
siste år ga Ignatius etter og berettet sin levnetshistorie for pater Luis
Goncalves som senere nedskrev det han hadde sagt. Det ble utgitt under
tittelen Pilegrimens beretning. I slutten av denne står følgende enkle og
klare setninger: «Han fortalte at hver gang og hver time han ønsket å finne
Gud, så fant han ham. Og også nu hadde han ofte syner, særlig av den art som
ovenfor er nevnt, hvor han så Kristus som Sol. Dette skjedde særlig når han
behandlet viktige ting og det anså han som en bekreftelse.»
Ignatius hadde sett sin orden vokse fra ti medlemmer
til tusen og bre seg fra land til land i Europa og den andre siden av havet til
fjerne land. Jesu Selskap hadde 3 store Kollegier og 65 ordenshus med 1600
medlemmer i 12 land, da Sankt Ignatius døde den 31. juli 1556. Dagen før, den
30. juli dikterte han sitt siste brev for sin sekretær, pater Juan de Polanco,
og etterpå ba han ham om å hente pavens velsignelse for ham, fordi han følte
seg nær ved å dø. Men pater Polanco trodde ham ikke. Så han døde uventet og
forlatt i sitt rom natt til fredag den 31. juli. Han ble 65 år gammel.
Ignatius av Loyola ble saligkåret den 27. juli 1609 av
pave Paul V, og kanonisert av pave Gregor XV den 12. mars 1622 sammen med
Franciscus Xavier, Filip Neri og Teresa av Avila.
Ignatius av Loyola er selvbeherskelsens og
selvhengivelsens helgen. Følgende sitater viser hans særegne kall og
mentalitet:
«Få mennesker aner hva Gud kunne gjøre ut av dem, om
de bare uten forbehold ville overgi seg helt i den guddommelige Mesters hender,
så Han kunne forme deres sjeler.»
«Kjennetegnet på et riktig valg er åndelig glede og
større ro, selv om veien jeg har valgt er den vanskeligste. Kjennetegnet på et
uriktig valg er indre uro, usikkerhet og tretthet, selv om jeg valgte den
letteste vei.»
«Herre, motta all min frihet, min erindring, min
forstand og hele min vilje. Alt hva jeg eier og har, du har gitt meg alt dette;
til deg, Herre, gir jeg det tilbake. Alt er ditt, bruk det helt etter din
vilje. Gi meg bare din kjærlighet og din nåde, det er nok for meg.»
(Om Jesu Selskap se: Jesuittordenen.)
Skrevet av p. Gustav Teres S.J.
(1931-2007) - Kilder:
L. von Matt und H. Rahner, Ignatius von Loyola, Würzburg 1955; Ignatius av
Loyola, Pilegrimens beretning, Oslo, 1993, overs. av Arne Worren; I. Tellechea,
Ignatius of Loyola, 1994. - Sist oppdatert: 2003-03-05 21:27
SOURCE : http://www.katolsk.no/biografier/historisk/igloyola
Sant'Ignazio, Roma
Voir aussi : https://www.jesuites.com/ignace-de-loyola/
http://www.jesuites.com/ignace/index.htm
http://hodiemecum.hautetfort.com/archive/2012/07/index.html
http://www.xavier.edu/mission-identity/heritage-tradition/who-was-St-Ignatius-Loyola.cfm
The Autobiography of Saint Ignatius Loyola : http://catholicsaints.info/the-autobiography-of-saint-ignatius-loyola/
