In 1521, Ignatius was a young Spanish soldier, who, wounded in battle, was introduced to a book on Christ and the lives of the saints.  This sparked a complete conversion within him. Ignatius vowed to live his life for Christ and put aside his own personal desires. 

When he was well enough to travel, he set out on a pilgrimage to Jerusalem to retrace the steps of Jesus’ life and crucifixion.  During the journey, Ignatius was graced to stay ten months in a cave, where he had originally planned to rest for a few days. 

He began to understand, in his reclusion, that a prayerful discerning attitude utilizes both the intellect and emotions.  This recognition of God in all things is the basis of The Spiritual Exercises and also embraces the fundamental spirituality of the Jesuits. 

During the Middle Ages, this yet unexplored theology came under scrutiny by the Inquisition and at least one pope.  In 1537, shortly after Ignatius’ ordination to the priesthood, the Society of Jesus (Jesuits) was approved by Pope Paul III.  The “Companions of Jesus” vowed to serve the church, “to the greater glory of God” (Jesuit motto), and founded many Jesuit schools throughout Europe and India.

In The Spiritual Exercises, St. Ignatius of Loyola repeatedly emphasizes his desire to live for “the glory of His Divine Majesty and the salvation of my soul” (78).  He offers us, as well, a contemporary invitation to discern with our understanding and feelings—our all—our personal intent to live for “the glory of His Divine Majesty and the salvation of my soul” (Ibid). 

To begin with, Ignatius stresses discipline as a necessary component of overcoming temptations for the glory of God.  He reasons that prayer and the reception of the sacraments are the resulted gifts of discipline. 

Prayer can take on many forms: meditation on Christ’s life, death, and resurrection; penances; examination of conscious; and giving of alms. 

For Ignatius, in all prayer and service, he repeatedly asks the ultimate question of love:  Is the intent for “the glory of His Divine Majesty and the salvation of my soul” (Ibid). 

To fully engage in perceiving God’s answer (discernment), Ignatius suggests many prayer devices. 

One example is the application of our senses, to truly create a more intimate and meaningful reflection, as we meditate on the gospel message.  Another technique is differentiating between consolations and desolations. 

Ignatius defines consolation as that which is “quieting [to the soul] and giving it peace in its Creator and Lord” (170).

Conversely, he understands desolation as “the unquiet of different agitations and temptations” (171). 

At some point in our reflection and/or self examination, it is critical to question our intent, according to “the glory of His Divine Majesty and the salvation of my soul” (Ibid). 

In other words, repeated questioning slowly develops an acute awareness of our thoughts and actions—all of us—in relationship to God’s greater good.  However, Ignatius cautions us not to abandon the discipline of prayer and the sacraments when our seeking leads to confusion or discouragement. 

For Ignatian wisdom recognizes that through humbly striving to match our intent to God’s greater good, we do indeed give “glory of His Divine Majesty” (Ibid).

Let us pray with St. Ignatius of Loyola:  “Take, Lord, and receive all that I have and possess...Give me Thy love and grace, for this is enough for me” (120).

Those seeking further information on Jesuit spirituality and/or praying The Spiritual Exercises are invited to visit: www.nwjesuits.org/JesuitSpirituality/SpiritualExercises.html.           

NOTE: Joanne Bennardo is our monthly Spiritual Book Review Columnist