I came across this entry in an old encyclopedia. In its brevity a lot of truth is revealed: we can work (asceticism) by reason, and the heart, to union with God. Consider for a second what the author, Fr Drum, has to teach. Also, remember that Ignatian spirituality is not the same as Jesuit spirituality. The two are not the same by any stretch of the imagination. Fr Drum tells us that it is possible through prayer and good spiritual direction to know, love and serve God in this world so as to do the same in the next. Many people today don't have the confidence that knowing and loving and serving God is possible at all. Some don't know that God wants our happiness today --in this life--that there is meaning to our life that includes suffering and love (& joy) and some reject the notion that we are oriented toward a final goal. Christians call this goal heaven, the Beatific vision, communion with the Trinity, etc. What else is there for the Christian who really prays and lives his or her life with the Gospel and with reason? I get the sense that they don't have the certainty that God knows us personally and intimately, never mind having a relationship with bodiless being.
I spent many years being formed by Ignatian Spirituality. My personal, cultural, ecclesial life (taken as a unity) is informed by what Saint Ignatius of Loyola proposed in his Spiritual Exercises. But I would not be telling the whole truth if I didn't say that other influences have had a strong influence in how I look at my life and life's work today. My life intersects with Msgr. Luigi Giussani, Saint Josemaria Escriva, Saints Francis & Dominic and Saint Benedict. The host of women saints and blesseds are too cumbersome to note here. The point, however, is not my interpretative lens except to say that I have benefited from the Spiritual Exercises and perhaps you might think the same if you gave the Exercises a chance. They are clearly an apostolic method in the spiritual life with an incredibly strong contemplative aspect. The Exercises are not for everyone, so be patient with them if you attempt to do an Ignatian retreat.
Ultimately, what the author of this entry names as the goal of the Christian life is my own, regardless of the influences: To live is Christ. It is entirely consistent with the motto of my coat of arms seen above: sequela Christi (to follow Christ). Ignatius (and the other spiritual masters noted above) could not conceive of life any differently. Would that be the same for all people!
The entry:
The spirit of Saint Ignatius was Pauline, --
intrepid yet tender; motivated by two great principles,--love of Jesus Christ
and zeal for the salvation of souls. These two principles were brought together
in his motto: A. M. D. G., "Omnia ad Majorem Dei Gloriam" (All for
the greater glory of God). It was this spirit, which breathed in "The
Spiritual Exercises," a method of asceticism, that is the very soul of the
constitutions and activities of the Society of Jesus.
This little book is said
to have converted more souls than it contains letters.
Certainly the results it
has produced down the centuries cannot be exaggerated. The importance of its
method is proved by the mere fact that 292 Jesuit writers have commented on the
whole work. The purpose of the Exercises is definite and scientific upbuilding
of the reason, will and emotions, by meditation and contemplation on the
fundamental principles of the spiritual life and by other exercises of the
soul. First, God is rated rightly as the soul's end and object.
Reason is
convinced that God is the end for which the soul is created, and all things
else are only means to bring the soul to God; hence it follows that that is
good which leads the soul Godward, and that is evil which leads the soul
awayward from God.
The soul's awaywardness from God results in sin; so sin is
studied both in itself and in its consequences to the soul. Secondly, Jesus
Christ is put in His place in the soul, by meditations on His ideals and
contemplations on His private and public life.
The soul now aspires to the very
height of enthusiastic and personal love to Him; and to the most
self-sacrificing generosity in following the evangelical counsels.
Thirdly, the
high resolves of the soul are confirmed by the imitation of Christ in His
passion. Lastly, the soul rises to a sublime and unselfish joy, purely because
of the glory of its risen Lord; and leaps with rapturous exultation into the
realms of unselfish and perfect love of God, such as Saint Paul evinced when he
cried out: "To me, to live is Christ; to die were gain" (Philippians
1, 21).
Fr Walter Drum, SJ
The Encyclopedia Americana, 1919
