The Adventures of Father Ignatius
The fighting continued for another six hours, and St. Ignatius was ready to fight to the death. He stood with his sword in hand at the fortress wall when a cannonball passed between his legs, shattering one and wounding the other. As St. They surrendered to the French commander who spared the lives of St. Ignatius and his men and sent his own army doctors to treat St. After two weeks, St. The doctors said St. Ignatius found, to his dismay, that one leg was shorter than the other.
His bone protruded causing St.
Life of St. Ignatius of Loyola
Ignatius to not be able to wear the tight-fitting hose and boots that were fashionable at the time. Ignatius commanded his doctors to saw off the offending lump of the bone and stretch his leg — all without anesthesia. As he convalesced, he asked for some novels on chivalry, but his sister-in-law Magdalena who was caring for him, said she had none. The only two books in the house were one on the life of Christ and the other on the lives of the saints. As he read these books, St. He became ashamed of the vanity, pride and lust that ruled his life.
While recuperating, St. Ignatius underwent a conversion, but he did not let go of the chivalric ideals of suffering and self-sacrifice. He shifted his focus from winning honor in this world to winning salvation in the next. One night, it is said, that he had a vision of the Blessed Virgin and the Christ Child in his room, which filled him with an intense joy for several hours, but also a feeling of shame over his former ways. He was determined to change. He decided, as soon as he was well enough, to set out for Jerusalem as a humble pilgrim. On his way he stopped at a Benedictine monastery in Montserrat.
Imitating the chivalric ceremony in which a gentleman prepared for knighthood, St. Ignatius laid down his sword before the altar of the Virgin of Montserrat and spent the night in prayer. His next stop was Manresa, where he planned to spend only a few days. Plans changed and he remained there for nearly a year. Ignatius the basics of religious formation. In his effort to repent for his past sins, he embraced an austere program of fasting and physical penance.
He gradually came to experience an inner peace which he claimed to have enjoyed the rest of his life — a peace that he said comes from knowing that one is doing the will of God. It was during this time that he began writing what later became the Spiritual Exercises one of the classics of Western spirituality.
After the Manresa experience, the Inquisition examined the Spiritual Exercises for heresy and revisions were forced to be made. Ignatius was drawn to the monastic life, but decided that his own vocation was to be an active apostolate, one built on the foundation of personal conversion and individual sanctification.
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In he left Manresa for Jerusalem. Intending to stay in the Holy Land for the rest of his life with the implicit mission to convert Muslims, his plans were derailed when a Franciscan guardian of the holy places ordered him to leave the city to avoid capture and even death at the hands of the Turks. When St. Ignatius refused, the guardian responded that the pope had authorized him to excommunicate disobedient pilgrims. So St. Ignatius returned to Spain where he enrolled in the university with his first step toward his long-term goal of ordination to the priesthood.
He was thirty-three at the time. His zealousness to bring souls to God led him to teach university students and adults how to pray and how to interpret the Gospels. It was at this point in his life he began to show the moderation that had been absent from his own previous spiritual life and which would become the hallmark of Jesuit confessional practices and approaches to moral theology. He and his group of disciples men and women alike began to wear clerical dress and a tonsure traditional practice of clerics and monastics of cutting or shaving the hair from the scalp [while leaving some parts uncut].
Since he was a layman with no formal training of any kind of theology or biblical studies and he was not part of a religious order, this behavior drew the attention of the local Inquisition. He was summoned before it and released only on the condition that he and his friends not dress as members of a religious order.
Father Ignatius of Llanthony
The Inquisition summoned him again for his makeshift religion classes, and he spent 42 days in an Inquisition prison before he was cleared of any suspicion of heresy. He was released under the conditions that he wear the dress of an ordinary student and not hold meetings.
graphql.muchmore.be/sin-azcar-un-corazn-roto.php He could not accept the latter condition and so he moved to Salamanca, Spain, where he ran into similar problems. During that time, he was imprisoned for three weeks while his Spiritual Exercises were examined. He was again cleared of heresy, but St. Ignatius concluded he had to leave Spain entirely. He moved to Paris in where he studied philosophy for three years and graduated with a Master of Arts degree in from the University of Paris.
In Paris, he was joined by other followers who were to become the core of his group. He shared rooms with St. Francis Xavier the great missionary-to-be and St. Peter Faber. Under St. As the group grew to eight, the little band decided to take private vows of poverty and chastity and also one to go to Jerusalem to convert the Muslims, or failing that, to place themselves at the service of the pope.
Their plans to travel to Jerusalem were postponed due to an outbreak of war between the Turkish Empire and Venice, and they took advantage of the delay to become ordained and make a long retreat together. They split into twos and threes to work in different cities on the Italian peninsula. Ignatius and his companions, St.
Ignatius carried out his own impromptu ministry of preaching, teaching and bringing souls to God. By now, St. Ignatius and his companions began to see themselves as a distinct religious congregation of teachers of Catholic doctrine, ready to do anything and to go anywhere at the command of the pope.
Ignatius spent time drawing up an initial constitution for the companions in He hated shams. He would not have the Gospel laws be mere matter of sentimental platitudes, but great realities pervading life and producing their legitimate effects. He went into them, heart and soul; and the few points in which he seemed to go this side or that of the mean of virtue in their observance, we have recorded, that others may see how he observed them.
Exceptions show the beauty of a rule; and this is the second reason why we have written as a historian and not as a panegyrist. And now for an account of the materials from which the memoir has been compiled. He wrote an account of his life about the year He was then on a bed of sickness from which he scarcely expected to rise; but we shall give his own reasons for writing what he has written. The autobiography begins thus:—. Such introductory apologies, on the part of an author, will not, I believe, meet with full credit with those who know the world. Those who are most obviously the slaves of self-will, will, generally, be loudest in their protestations of the purity and excellence of their motives; so that my advice to those who wish to establish in the minds of others a good opinion of their sincerity, would generally be, to say nothing about it, and let their conduct speak for itself.
Yet this is not what I intend to do in the commencement of my present work. What I have undertaken is, to give to the public a history of my own mind. I shall make it my study to recollect with accuracy and to state with truth the motives, the impressions, and the feelings by which I have been guided in the important passages of my past life; and therefore there seems to be some peculiar reason, from the nature of the work itself, why I should commence by stating why I have undertaken it. Yet I will not venture to say positively what are my motives. I rather shall state, in the sight of God and of my brethren, what are the motives which I allow myself to entertain in deliberately presenting a history of my thoughts to the public.
My readers are at liberty to judge me in their own way, and suppose that I deceive myself in the view I take of my own intentions as much or as little as to them shall seem probable. Here then is an opportunity for undertaking something in the way of writing; and I am about to make what I conceive is the most valuable contribution in my power to the works already existing for the defence of our Holy Faith.
A work of fancy or invention is, perhaps, yet further out of my line. I never had any talent for compositions in which imagination is required. I hardly ever wrote a line of poetry except when obliged to it at school or college. But it requires neither learning nor imagination to give a simple statement of facts, and there is a charm in truth which will give to a composition, which bears its stamp, an interest more lively, perhaps, than what the beauties of poetry and fiction are employed to adorn.
The minds and hearts of men are wonderfully alike one to another. They are also wonderfully various. Read the history of my mind and you will find it interesting, as you know a book of travels is, through countries which you have visited. You will see your own heart represented to you, and be, perhaps, pleasingly reminded of the feelings, the projects, the disappointments, the weaknesses of days gone by.
But I have a greater object before me than your amusement.