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CIS
NEWSLETTER
It is natural that young people challenge their religious beliefs in a search to find what is that makes sense to them and gives meaning to their life. Many start posing deep existential questions, others rebel, others search quietly in their life. Ignatian spirituality is a deep source of nourishment for such a search, particularly helpful to get to the heart of religious belief i.e., building a personal relationship with God. This article shall highlight some of the characteristics of Ignatian spirituality which make it still so relevant, fresh and alive for young people today, 400 years after Ignatius’ experience, starting from his youth! Finding God in all things – The world today places great importance on science, and believes only what is scientifically proven. Such a way of thinking has rendered it more difficult for young people to accept tenets of belief, and to come in touch with their spiritual self. The emphasis of Ignatian spirituality on the awareness of God’s presence in everyday incidents offers a great invitation to young people. It offers them a ‘tangible’ encounter with God, based on their own experience. It also invites them to relate to the world, not only in a manner which demands scientific proof, but also in other manners of ‘knowing’ which stem out of the spiritual reality and is perhaps intuitive, mystical even. Imaginative Contemplation – Ignatius proposes various modes of praying, but perhaps the one which intrigues most young people is the imaginative contemplation. According to Piaget’s development theories, the realm of imagination and abstract ways of thinking and reasoning, is largely developed during adolescence. Thus, using imagination in prayer really comes to meet young people where they are and speaks their language. Many sometimes are hesitant to try this out because they fear that imagination is taboo in religion, it goes beyond the absolute thinking of the childhood faith which they have grown up in. But once they learn to pray with imagination, a whole new world opens up to them in spirituality and a connection with the personal God is reached. Meeting the Person of Jesus Christ – Young people always tend to rebel against anything which authority figures have to say. Thus we envisage also their rebellion against the institution of the Church, their constant questioning of its teaching and also often question some practices which to them seem artificial or outright hypocritical. This rebellion is only symptomatic of their need to find their own answers and these in the essence of faith. Ignatian spirituality takes them to the heart of Christianity, as though asking the young people to put aside their questions, their mistrust in the institutions, their rebellion against the possessions of the Church, for a while. It invites them to meet the person of Jesus Christ and when they manage that, they find in him a dreamer, an idealist, someone who also wanted to strip everything to its essence… just like them! They then need to be accompanied, not only to come to discover the true person of Jesus Christ, but to come to love him even though his ideals pose great challenges, and to follow him despite the obstacles which the world can bring. Being accompanied in the journey of faith – In his life, we note that Ignatius always gave importance to the individual’s journey of faith. Even his emphasis in the Spiritual Exercises on accompanying the person along his journey of faith each according to their pace, witnesses this (see the Annotations, especially no. 18). The importance given in the Ignatian tradition to personal spiritual direction is crucial to young people in their search of faith. Firstly, adolescence in itself gives the adolescent a sense of uniqueness i.e. “there is no one in the world which is going through this like me”. Thus, having someone follow the person individually responds to that uniqueness and indeed addresses the unique journey of faith. However, spiritual direction also helps to encourage young people when they tend to give up in the face of lofty ideals, in times when they are bowled over by peer pressure. Spiritual direction also helps one challenge certain notions which stem from a childish faith, with its false images of God. It also helps them address the profound questions and theological notions which they do not understand. Above all, spiritual direction can also continue to reflect the personal accompaniment with which God walks with every human being. Thus, the relationship of the spiritual companion or director is crucial in its essence for the holistic growth of the young person. Silence – Ignatian retreats are distinguished by their characteristic of silence. When offered such experiences, many young people tend to shrink back, unable to imagine how they can cope with it when they are used to so much noise. However, when they dare to taste the experience, they find a deep thirst for such silence and grow to seek it not only periodically, but also daily in their moments of prayer. They realise its necessity in their lives, especially in our fast-moving, stressful world. It is the space for them to come in touch with their selves, their deep desires and ultimately God’s voice within. Discernment – Youth is a time where the responsibility of decision making is handed over to the young person. In a world which offers so many options, this is no easy task. Some young persons tend to choose uncritically, others sit back not knowing how to choose and drift along with whatever life offers. Young people, who have discovered Ignatian spirituality, inevitably start to ask ‘How can I know what God wants from me in this decision?’ But Ignatian spirituality does not only raise this question, it also offers its invaluable tools for discernment, thus giving concrete guidelines to young people in their process of making choices, especially when they have spiritual accompaniment. Faith that does Justice – The excitement with which young people get involved in activities, especially those which are humanitarian in nature, such as voluntary work projects with the sick, the poor or even ecological projects, is most contagious. It brings young people together, gives them meaning in life, helps them discover themselves and realities in life, and helps them start questioning. It is also a way to start the search for God, if harnessed well. Helping young people make the link between contemplation and action, and between faith and working for justice, is a most important quality of Ignatian spirituality. When young people stumble upon those links, they are hooked and keep on searching for God striving to translate their faith into action, determined to make the world a better place. Christine Rossi
Book Review
Ignatius of Loyola:
the Pilgrim Saint
In this marvellous book, Tellechea Idígoras (henceforth T.I.) has succeeded to overwrite the stereotyped impressions which people at large have of St Ignatius with a picture of the real Ignatius which can be gleaned from a close and critical reading of the sources. The picture of Ignatius as one who acted as a harsh military commander and as an inflexible person certainly needs to be revised after reading this book. The same applies for the viewpoint which asserts that St Ignatius depended too much on the human effort in man’s quest for sanctity. After reading this book, one discovers that Ignatius was a multifaceted man – he was precise and yet extremely flexible, he believed in rules and yet, according to him the last word belonged to particular places, people and circumstances. Indeed even when he founded the Jesuit order, Ignatius was in fact not a harsh tyrant but a docile person – extremely dedicated but always ready to adapt himself to concrete situations, adamant but obedient without easily giving up his own convictions. T.I. has succeeded in drawing a picture of Ignatius, the Basque, showing how the Saint’s childhood and the environment of his home influenced his spiritual outlook. In this book, one can get a close-up of Ignatius’ heart thereby drawing much spiritual profit. Indeed, the whole book is ultimately geared to showing that St Ignatius was relentless in pursuing that which was for God’s greater glory and the good of others to the point that in every circumstance since his conversion, he constantly tried (using all possible means) to win over others for the good via a quiet contagious influence. The only pity about this book is that it has no notes, and thus the interested reader cannot easily pursue the sources used by T.I. However, one should remember that he did this purposely so as not to burden the reader, and in order to let him cherish the heart and sentiments of Ignatius. We are told that Ignatius had made such progress in the path of Christian self-abnegation that he could even put on an act when ‘angry’ with some fellow Jesuit, if it was for the latter’s good, without really losing his cool. After meeting out the necessary reprimand, Ignatius would immediately show that his heart was constantly at peace, even whilst playing the part of an ‘angry’ man. This book is a veritable treasure of Ignatian spirituality. Anthony J. Frendo
Prayer
O Lord my God,
You have made me and remade me,
Teach me to seek You,
Let me seek You in my desire, St Anselm
From the CIS Programme
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