Inbox Inspiration: June 16, 2021: Ignatian Examen

  Ignatian Examen – Introduction 1  

 

Dear Friends,  

The last three Inbox Inspirations (May 26, June 2, and 9) were focused on Saint Ignatius of Loyola – his life, his writings, and the spiritual tradition that he started.

I did this as background for presenting the Ignatian Examen – the daily prayer that Ignatius introduced in his spiritual classic, The Spiritual Exercises.

The Examen is not just an examination of conscience.

It is not just looking for what wrong I have done and then bringing that to God for forgiveness.

That is a good practice and a good part of one’s spiritual life.

The Examen, however, is more of a prayerful discernment of how God is acting within us and how we are to respond to God.

“When examen is related to discernment, it becomes examen of consciousness rather than of conscience. Examen of conscience has narrow moralistic overtones. The prime concern was with what good or bad actions we had done each day. In discernment the prime concern is not with the morality of good or bad actions; rather the concern is with how the Lord is affecting and moving us…deep in our own affective consciousness.”

The idea is that what is happening within us, in our inner consciousness, is prior to and more important than our actions.

The Examen is a way of prayer or a prayer that leads us to this. 

Its focus is first and foremost on God and on who God is calling me to be and what God is drawing me to do.

The focus on oneself flows from that.

It is, in that sense, secondary.

God and God’s action must come first in our consciousness.

Next week, I will conclude this Introduction and then in the following weeks guide us through each of the five steps of the Examen.

 

Father Michael Schleupner

 

Above quotation from Consciousness Examen by George Aschenbrenner, S.J.

 Ignatian Examen – Introduction 2  

 

Dear Friends, 

Before beginning to reflect on each step of the Ignatian Examen, I want to make a few more introductory observations.

Ignatius believed that we can encounter God in both the transcendent and the everyday.

We can have moments, maybe gazing at a sunset or having just received the Eucharist, when we feel touched or overwhelmed by the presence of God. 

We can also find God in our everyday lives – maybe in the graciousness of a cashier in the supermarket, or in preparing a meal to please our family. 

The Examen of Consciousness is intended to help us to see God’s presence today, in this day of life, experience, and activity.

In that sense, this prayer is new and different each day.

The Examen leads us to focus each day on both God and God’s action, as well as on ourselves and our response to God.

As we do this, Ignatius calls us to trust our feelings and to discern what God might be saying to us in them. 

It’s not as if feelings have the final say on the value of our actions.

Rather, feeling joyful or confident, sad or discouraged – feelings like these can be indicators that something is going on, that God may be speaking to us here, and that we need to slow down and see what we are to do as a result of these feelings. 

Finally, the Examen is intended to look back – in the evening on the day just completed, or in the morning on the previous day.

“The examen builds on the insight that it’s easier to see God in retrospect rather than in the moment.”

Beginning next week, I will reflect on each of the five steps of the Examen of Consciousness (the Inbox Inspirations of June 30 through July 28).

For more background, consult the Inbox Inspirations of May 26, June 2,9, and 16.

 

Father Michael Schleupner

 

Above quotation from The Jesuit Guide to (Almost) Everything by Father James Martin, S.J.

 

 Ignatian Examen 

Step 1 – Seeking Light   

 

Dear Friends, 

In his Spiritual Exercises, Ignatius sees thankfulness as the first step of the Examen.

However, he also says: “The Spiritual Exercises must be adapted to the condition of the one who engages in them.”

Many in the Ignatian tradition see this flexibility as applying to the Examen itself.

Accordingly, some have placed enlightenment or seeking light as the first step of the Examen, and I have been following that approach. 

I need God’s light even to be thankful.  

So, for me, the prayer for enlightenment means seeking God’s help:

·      to see as much as I can about God, about who God is, how God relates to us, and what God expects of us;

·      to see this through Jesus, the image of the invisible God, as our Creed says, “God from God, light from light.”

The prayer for enlightenment also means seeking God’s help:

·      to see as much as I can about myself, about who I already am or am created to be, and about how I can become fully who I am;

·      to see my strengths and gifts, and also my weaknesses and shadow sides.

Again, the prayer for enlightenment means seeking God’s help: 

·      to see how God wants me to respond and relate to others;

·      to see what God wants me to do for the last, the least, the little, and the lost in our midst.

Finally, the prayer for enlightenment means seeking God’s help:

·      to see all of the gifts and opportunities God has given me;

·      to see all there is for which I need to be thankful.

Maybe Step 1 of the Examen can be summarized in this way:

“Let yourself see your day as God sees it.”

This takes us to Step 2 – Giving Thanks.

That will the topic of next week’s Inbox Inspirations, July 7.

 

Father Michael Schleupner

 

Above quotation from The Ignatian Adventure by Father Kevin O’Brien, S.J.

 Ignatian Examen 

Step 2 – Giving Thanks   

 

Dear Friends, 

After beginning the Examen by Seeking Light, we move to Giving Thanks.

Ignatius saw gratitude as central to the spiritual life.

He felt this so strongly that he said: “Ingratitude is the cause, beginning, and origin of all evils and sin.”

Regardless of our financial condition, social status, or personal accomplishment, Ignatius wants us to see ourselves as poor in relation to God.

We are to be “poor in spirit,” as Jesus says in the Sermon on the Mount.

We are to resist the temptations of taking things for granted, of looking at what we don’t have instead of what we do have, and of feeling entitled to things.

Instead, we are to recall each day all that God has done for us.

In this crucial step of the Examen, we recall simple and special blessings: 

·      the new day of life itself;

·      food and even our appetite to eat;

·      our job and being able to provide for ourselves and our family;

·      good health, or medical care when we are sick;

·      a house to live in, along with heat or air conditioning and furniture;

·      family members and friends, those whom we love and who love us; 

·      faith and hope;

·      a day off, a weekend away, a vacation. 

As we look back in the morning upon the previous day or look back in the evening at the day just ended, we need to be as personal and as concrete as possible in giving thanks to God.

“Such gratitude is a window into the deepest truth about ourselves – that we are caught up in a relationship with a loving God who is generous beyond our imagining…. Gratitude…[is] the essence of our spiritual condition”  

For the introduction and Step 1 of the Examen, see the Inbox Inspirations of June 16, 23, and 30. Step 3 will be next week, July 14.

  

Father Michael Schleupner 

1st quotation from a letter written by Ignatius of Loyola dated March 18, 1542. 

2^nd quotation from A Simple Life-Changing Prayer – Discovering the Power of St. Ignatius Loyola’s Examen” by Jim Manney. 

 Ignatian Examen 

Step 3 – Looking Back  

 

Dear Friends, 

After Seeking Light and Giving Thanks, we move to Looking Back.

In this third step of the Examen, we review the prior day or the day that is now ending.

We look at what happened, but only as a way to get inside of ourselves.

We are to look back especially at our inner experience and inner self.

“Ignatius believed that God communicates with us not only through our mental insight but also through our ‘interior movements,’ as he called them: our feelings, emotions, desires, attractions, repulsions, and moods.”  

Ignatius cited two basic kinds of inner experience: consolation and desolation.

Consolation is often expressed in feelings of peace, joy, or fulfillment.

Consolations are experiences that lead us to feel more fully alive, closer to God, or more connected with those in our life.

Desolation is often expressed in feelings of anxiety, restlessness, or dejection.

Desolations are experiences that lead us to doubt ourselves, doubt God, or feel distant from others.

God speaks to us through both consolations and desolations.

In both kinds of inner experience, God may be guiding us in our vocation, in ministry, in a relationship, in making a decision, and on it goes. 

This is why it is important for us to be attentive to these inner movements. 

A good practice is to keep a record of these consolations and desolations.

Write by hand or develop an ongoing computer document where you would note the date, and then briefly describe at least the primary consolation or desolation that you experienced on that day. 

Do this every day for a month and then review your notes.

See what they might tell you over a period of time about how God is acting in your life and what God seems to be guiding you to do.

For the introduction and Steps 1 and 2 of the Examen, see the Inbox Inspirations of June 16, 23, and 30, and July 7. Step 4 will be next week, July 21.

  

Father Michael Schleupner 

 

Above quotation from The Ignatian Adventure by Father Kevin O’Brien, S.J.

 Ignatian Examen 

Step 4 – Being Contrite  

 

Dear Friends, 

This fourth step of the Examen follows from the third which was Looking Back.

In that step, we review the prior day or the day that is just ending from an interior perspective.

We look at our inner movements – our feelings, desires, moods, attractions, and repulsions.

We look at these under the Ignatian categories of consolation and desolation.

Now, in this part of the Examen, we are looking more at our actions or behavior.

We are looking at what we did or failed to do that falls short of God’s calling.

So, we look at things in our personal life like prayer, diet, exercise, and use of time. 

We look at relationships: our response to family, friends, associates, anyone with whom we related or to whom we should have reached out.

Being Contrite means feeling sorrow for our faults, failures, or sins.

Positively, it also means seeking metanoia – the Greek word that we translate as repent, but which really means conversion or change of heart. 

Above all, we engage in this step of Being Contrite with the assurance of God’s complete love for us.

That love remains, regardless of what we did or failed to do.

This assurance keeps us spiritually whole and personally secure in our own value or self-worth. 

“This contrition and sorrow is not a shame nor a depression at our weakness but a faith experience as we grow in our realization of our Father’s awesome desire that we love Him with every ounce of our being.”

It is appropriate and helpful to conclude this step of the Examen with some kind of Act or Prayer of Contrition, perhaps as simple as this:

“Our Savior Jesus Christ suffered and died for us.

In his name, my God, have mercy.” 

For the introduction and Steps 1, 2, and 3 of the Examen, see the Inbox Inspirations of June 16, 23, and 30, and July 7 and 14. Step 5 will be next week, July 28.

  

Father Michael Schleupner 

 

Above quotation from Consciousness Examen by George Aschenbrenner, S.J.

Prayer of Contrition from The Roman Ritual, The Rite of Penance.

 Ignatian Examen 

Step 5 – Looking Ahead  

 

Dear Friends, 

This fifth and last step of the Examen follows from all that preceded it, but especially from steps three and four: Looking Back and Being Contrite.

In Looking Ahead, we resolve to act according to what God seems to be moving us to do.

The focus here is: “What will I do today? The basis for this decision is what we have experienced of Christ in the hours of the immediate past…. we decide to take action, based on our experience of God in the day we’ve just lived.”

Here are some areas and examples for our daily resolve. 

Prayer: 

We might resolve to set aside ten minutes to reflect on a passage of Scripture, to pray the rosary, or just to be quiet and listen to God within us.

Thankfulness:

We might resolve to make sure that we become aware of even ordinary blessings of the day and thank God for them – like having food or a home or health care.

Relationships:

We might resolve to give time to a family member whom we have neglected or to try to reconcile with someone with whom we are at odds.

Self-care:

We might resolve to make time for some kind of exercise or work-out or to make sure that we go to bed early enough to get enough sleep.

All of the above are just illustrations or examples of what we might resolve to do. 

In our Looking Ahead, the important thing is to get in touch with what God is prompting us to do, and this will usually flow from the feelings that arose when we were Looking Back (step 3) and the actions that led to our Being Contrite (step 4). 

For the introduction to this series and for Steps 1, 2, 3, and 4 of the Examen, see the Inbox Inspirations of June 16, 23, and 30, and July 7, 14, and 21. Next week, August 4, I will offer some concluding comments. 

  

Father Michael Schleupner 

 

Quotation above from A Simple Life-Changing Prayer – Discovering the Power of St. Ignatius Loyola’s Examen by Jim Manney.

 Ignatian Examen 

A Concluding Thought   

 

Dear Friends, 

The background or foundation of the Ignatian Examen and of Ignatian spirituality in general is the Latin word magis, which means more or greater.  

In the Second Week of his Spiritual Exercises, Ignatius calls the retreatant to repeatedly ask for this grace: “to know Jesus more intimately, to love him more intensely, and to follow him more closely.”

Ignatian spirituality moves us first to want to know Jesus more “intimately” in his life, teachings, and ministry as given to us in the gospels.

Then, through that, we are moved to love him more “intensely” for all that he is as God incarnate, as both human and divine.

That, in turn, moves us to follow him “more closely,” trying to live as he lived in every dimension and situation of our lives. 

Ignatius saw life as a journey and, in his autobiography, described himself as a pilgrim.

By this he meant that his mission was never finished until the moment when God would call him home.

Therefore, there is always more to do in our own personal and spiritual growth and more to do in bringing God’s kingdom alive on this earth.  

Ignatius wants us to make our choices in life for the magis – taking the next or extra step and doing more.

The daily Examen is a way of opening ourselves to doing this.

The motto of the Society of Jesus, founded by Ignatius, has as its motto: Ad Majorem Dei Gloriam.

These Latin words mean For the Greater Glory of God and are attributed to Ignatius himself.

They flow from the magis and express the vision that the choices and directions of the Society of Jesus would always be for the more, the greater.

The Greater Glory of God will also be what is greater and more spiritually beneficial for individual persons and for all of humanity.

     

Father Michael Schleupner 

 

Quotation above from The Ignatian Adventure by Father Kevin O’Brien, S.J., and based on The Spiritual Exercises #104 by Ignatius of Loyola. 

Sunday Inbox Inspiration: June 25, 2021: Friday of the 12th Week of Easter, June 25, Cycle B

 Sunday Inbox Inspirations 

 

(This weekend, I did not preach. Therefore, today I am posting one of my recent weekday homilies.)

 

Friday of the 12th Week in Ordinary Time

June 25, 2021       11am

Bon Secours Retreat and Conference Center

 

Readings:   Genesis 17:1, 9-10, 15-22  

                  Matthew 8:1-4

 

Jesus has just finished speaking – the rather long Sermon on the Mount.

Now, according to Saint Matthew’s gospel, he immediately puts into practice what he has been saying.

 

A man who is a leper approaches Jesus.

Lepers were supposed to shout out “Unclean! Unclean!”  

They were seen as ritually unclean, and anyone who even came near them was also seen that way.

That’s why they were supposed to warn others not to get close to them.

But here, this man recognizes something unique about Jesus.

And, even though he dares to approach Jesus, he is very humble.

He bows and probably even kneels down before Jesus.

Then he addresses Jesus as Lord – a title that shows Jesus’ superior, maybe even divine status.

“Lord, if you wish, you can make me clean.”

The man with leprosy doesn’t assume that Jesus will heal him.

Instead, he humbly begs him to do that.

And what does Jesus do?

He touches him – an action that according to the religious law, makes Jesus unclean.

But amazingly, the reverse happens.

Instead of Jesus becoming unclean, the leper is made clean.

And notice that Jesus doesn’t have to touch the man.

He could have healed him with words only, from a distance – something that we see in the very next verses of Matthew’s gospel, the next healing that Jesus does.

But here, Jesus touches the leper who asks for healing. 

He does this because he wants to make sure that this man knows that he is loved and is no longer being treated as an outcast, as excluded from the community. 

 

And that leads to the last thing I want to note.

Jesus reaches beyond the boundaries of the day.

Here, in this healing, he touches a person, maybe a Jew, but a person whom the religious law told him not to touch.

Immediately after this, he heals a non-Jew, and then he heals a woman.

So, no one is excluded, distanced, or pushed away.

Everyone is included in Jesus’ reach.

He is inclusive of all.

 

Jesus gives us a great example.

He lives out what he has spoken in the Sermon on the Mount. 

And, as he has done, so we are to do.   

 

 

Father Michael Schleupner

Sunday Inbox Inspiration: June 20, 2021: 12th Sunday in Ordinary Time, June 20, Cycle B

 Sunday Inbox Inspirations

12^th Sunday in Ordinary Time 

Cycle B

June 20, 2021

 

The Wind and the Waves

 

The location of today’s gospel event is the Sea of Galilee.

 

This is really a lake in Galilee, the northern part of Israel. It has 33 miles of shoreline, as compared to our own Deep Creek Lake in western Maryland which has 69 miles of shoreline.

 

A significant feature about the Lake of Galilee is that it is almost 700 feet below sea level and is fairly shallow. It is flanked by mountains. 

 

So, what happens is that in the evening, the warm air off of the lake, warmed by the sun during the day, collides with cooler air coming off of the mountains. Often, the result is a sudden storm.

 

Strong winds kick up high waves. This is the situation that the disciples and Jesus are in.

 

They are in a wood fishing boat, apparently a rather large rowboat. So, they are caught in one of these sudden storms with the waves splashing over the gunwales of the boat.

 

The disciples are terrified and think that they are going to drown. Jesus – tired, and apparently a good sleeper – is asleep in the stern of the boat. 

 

“Who then is this?”

 

The disciples awaken Jesus for help. 

 

They have been following and listening to him. For some reason, they now think he can do something to help them.

 

The passage says that Jesus rebukes the wind and the waves and suddenly, there is great calm. The disciples are amazed.

 

They ask: “Who is this? Who is this that even the wind and the sea obey?”

 

Divine Power 

 

The disciples are probably asking this with something specific in mind.

 

They know the creation story in the Book of Genesis. That story describes the earth as chaos with a mighty wind sweeping over the waters.

 

God then separates the sea from the land and brings order out of chaos. Only God, only divine power could do this.

 

So, the disciples know all of this background and now see Jesus calming the wind and the waves. They must be thinking: “Only one with divine power can do something like this. So, who is this?”

 

Our Storms

 

Now, like those disciples, we also can get caught in storms.

 

Our storms may be a threatening medical diagnosis, the loss of a loved one, financial trouble, feeling rejected by our peers, being bullied, being unfairly judged, and on it goes. All of us have storms, and this is the significance of the boat in today’s gospel. 

 

This was a real boat and a real storm, but it was also symbolic. In the culture of Jesus’ day, a boat was symbolic of community, of all of us together. 

 

So, in effect, the gospel is conveying: we are all in the same boat. We are all human and we all have storms in our lives. 

 

Christ’s Power

 

When we find ourselves in these storms, we too can call on Christ and his power, just like the disciples do.

 

For us, Christ is not asleep in the boat. Instead, he is alive and awake right within us – in our inner self, in the depths of our being.

 

And so, we call upon him first to calm us. We ask him to steady us and give us some inner peace no matter how bad the storm gets.

 

And then, like the disciples, we call upon him even to calm the storm itself. All of us would want that to happen. 

 

Then, it is important that we also call upon Jesus to awaken us. We ask him to awaken from within us patience or perseverance, courage or fortitude, wisdom or hope – these are the kind of virtues that we need in the storms of life. 

 

So, we call on Jesus and his power to empower us. We do this because he is the Divine One, and we need to place our trust in him to make our way through the storm, no matter how it turns out.   

  

 

 

Fr. Michael Schleupner

Sunday Inbox Inspiration: June 13, 2021: 11th Sunday in Ordinary Time, June 13, Cycle B

 Sunday Inbox Inspirations

11^th Sunday in Ordinary Time 

Cycle B

June 13, 2021

 

Two Lessons 

 

This morning, I want to share with you two reflections about the very beginning of the Mass, the Penitential Act. 

 

The first idea – based on the first parable in today’s gospel – is about God and God’s love. The second idea – based on the second parable – is about us and our growth. 

 

Lesson 1: God and God’s Love

 

First, at the beginning of almost every Mass, we have what is called a Penitential Act or Prayer.

 

Often, this is introduced with words like: “Let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries.” Usually, I introduce this by saying something like: “As we begin Mass, let us open our hearts to the love and mercy of God.”

 

My reason for beginning this way is that our first focus needs to be on God and God’s love. The idea is that we start where we hope to end.

 

We want to end our celebration of Mass with an experience of the love of God. And we want our lives on earth someday to end with the love of God in our hearts and with ourselves formed in that love.

 

So, we begin the Penitential Prayer with an awareness of God’s presence and love. This, almost naturally, leads us to be aware of our need for God’s love and mercy.

 

This means that it leads us to be aware of our humanity, our weaknesses or faults or sinfulness. But always, always in the context of God’s love for us! 

 

This approach doesn’t deny the reality of sin. In fact, I went through the regular prayers of the Mass and counted eleven times where we use the word sin – eleven times in every Sunday Mass we celebrate.

 

So, there is plenty of awareness of our humanity and sinfulness in the Mass. We have to make sure that this is also wrapped up in the awareness of God’s love.

 

If it is not, as one of our Catholic authors says, the risk is that the Penitential Act or any penitential prayer will become self-focused. We can end up being focused on self and on our sin.

 

Whereas, we need to be focused on God and God’s love. Again, as one of our authors says, we have to remember that “We don’t have to earn God’s love; we just need to accept it.”

 

“We don’t have to earn God’s love; we just need to accept it.” This is the whole point in the first parable of today’s gospel.

 

The farmer realizes that ultimately, it is not his work that causes the seed to grow. Rather, it happens in some way, without his doing it.

 

The point is that it is God’s grace or love that makes good things happen. We need to remember this in all our prayers.

 

Lesson 2: Our Growth

 

The second lesson really flows from this.

 

The brief parable of the mustard seed is all about growth. Jesus says that the smallest of seeds can become a large shrub.

 

So, the kingdom of God – that’s the expression that Jesus uses for the presence of God. Maybe the kingdom or presence of God within us is something like the mustard seed. 

 

With God’s grace and love, the presence of God can grow within us. We can become more and more God-like, more and more Christ-like.

 

One way that I recommend for doing this is to identify the number one area where I need to grow personally and spiritually. Maybe it’s impatience – or having to be right all the time – or looking down on people who are different from me – or not being there enough for my loved ones.

 

Whatever it is, identify the number one area where we need to grow – the mustard seed area. And then, week after week, bring that to God here in the Penitential Act.

 

Allow the grace and love of God to work within you in that one area. Over time, maybe months, see if there is a difference – some growth.

 

That’s our part, what we need to do for letting the love of God not just forgive us but empower us to grow. That, I believe, will be a healthy and holy way for approaching this part of the Mass.

 

 

Fr. Michael Schleupner

Sunday Inbox Inspiration: June 6, 2021: Feast of the Body and Blood of Christ – Corpus Christi, June 6, Cycle B

 Sunday Inbox Inspirations

Feast of the Body and Blood of Christ – Corpus Christi 

Cycle B

June 6, 2021

 

A Rabbi’s Embrace

 

There is a story about a six-year-old Jewish boy named Mortakai.

 

Mortakai was refusing to go to school. Each day, his mother would take him to school, but as soon as she left, he would run back home.

 

This scenario kept happening day after day. Finally, in desperation, the parents contacted their rabbi.  

 

The rabbi said, “If the boy won’t listen to words or to reason, bring him to me.” And so, the parents took young Mortakai to the rabbi.  

 

They entered the rabbi’s study and, without saying a word, he simply picked up the boy and held him to his heart for a long time. And then, again without saying a word, the rabbi set the boy down.  

 

Amazingly, what words did not accomplish, a silent embrace did accomplish. Mortakai began going to school willingly and went on to become a famous scholar and rabbi. 

 

God’s Embrace

 

One of our current Catholic theologians, Fr. Ronald Rolheiser, says that the story of Mortakai expresses something very core about the Sacrament of the Eucharist.

 

Through the Eucharist, God physically embraces us and holds us close to his divine heart. No question, words are important, but at times they do not go deep enough, and they fail us.  

 

For example, the older I get, the more I realize that it is important that I am just there with an embrace or a handshake for a person who is grieving the death of a loved one. My presence is a spiritual embrace that communicates more than my words.  

 

Now we all know that Jesus makes powerful use of words. This is why the Scripture is important here at Mass and why we listen especially to Jesus’ words in the gospel.  

 

But even Jesus’ words have limits, and so he resorts to another language – the language of ritual and action. This is what the gift of his Body and Blood in the forms of bread and wine is all about. 

 

The Eucharist is Jesus doing what that rabbi did for young Mortakai. It is Jesus’ physical embrace, holding us close to his heart.

 

A Parent’s Embrace

 

The author Ronald Rolheiser offers another example that he learned from parents.

 

He says that sometimes, often late in the afternoon, a little child can get very tired. Maybe the child has been to pre-school and did not get much of a nap.

 

At times like these, a child can get very cranky. He doesn’t know what he wants or what to do with himself.

 

She may torment the dog and begin to whine. At the same time, the parents are also tired and may begin to reprimand the child.

 

But the child just whines all the more, and now the parents know exactly what to do. The mother or father scoops up the child and without speaking, just holds the child close to their heart.

 

The Eucharist’s Embrace

 

Again, Rolheiser says that this is a good image of the Eucharist.

 

Sometimes we come to Mass, to the Eucharist, feeling tired, strung out, lonely, preoccupied, or worried. There are times when we have no words to say and cannot really hear any words.

 

And then, in that moment, God touches us and picks us up. In that moment, only physical touch and embrace will work.

 

This is why God, in Jesus, gives us the Eucharist. This is God’s divine, physical embrace.

 

So, no wonder that the Eucharist is so powerful. Here we find inner comfort for our anxiety and upset.

 

Here we find strength when we feel tired and are wondering if we can keep going on. That is what the Eucharist, the Body and Blood of Christ, is for us: the divine embrace that communicates without any words at all.

 

 

Fr. Michael Schleupner

Inbox Inspiration: May 26, 2021: Saint Ignatius of Loyola

  Saint Ignatius of Loyola - 1  

 

Dear Friends,  

Some of us have been educated at Jesuit universities, and probably many more of us have encountered Jesuit priests when attending Mass or on other occasions.

This religious community of priests, formally titled the Society of Jesus, was founded by Saint Ignatius of Loyola.

Ignatius was born in 1491 in an area called Loyola, located in the Basque country of northern Spain. 

Through family connections, Ignatius secured a position in a royal court and soon also became a soldier in the military.

He sought distinction and honor as a soldier and, in these young years, he was also what we would call a lady’s man.

Ignatius was seriously injured in a battle in 1521 and it took him a full year to recover.

During this time, he read a life of Christ and a book on the saints – not because he wanted to read them, but because they were the only books available where we was convalescing.

Ignatius realized that a change, a conversion was taking place within him.

He was finding a joy and comfort in the thought of giving his life to God that he had not found anywhere else in his thirty years of life.

When his recovery was more or less complete, Ignatius laid down his armor and sword and made a lengthy retreat.

During this, he began keeping notes which would eventually lead to his masterful work, The Spiritual Exercises.

Eventually, he began his studies for the priesthood – in Barcelona and then in Paris.

Others, like Saint Francis Xavier, were attracted to Ignatius’ vision and joined him in forming the Society of Jesus.

The eleven of them were ordained to the priesthood in 1537.

They took vows of poverty, chastity, and obedience, and eventually a fourth vow that is distinct to the Jesuits, the vow of obedience to the Pope in matters related to their mission.  

Ignatius was chosen as the superior of the Society and led them until his death in 1556. 

More on Ignatius of Loyola next week, in the Inbox Inspirations of June 2. 

 

Father Michael Schleupner

Saint Ignatius of Loyola - 2  

 

Dear Friends,  

Toward the end of his life, Ignatius wrote an autobiography and wrote it as if he were writing about someone else.

In other words, he spoke of “he” instead of “I.”

He reflected in this work on his conversion which started during his long convalescence from a battlefield injury.

Ignatius writes this:

“When he thought of worldly matters, he found much delight; but after growing weary and dismissing them, he found that he was dry and unhappy. But when he thought of…imitating the saints in all the austerities they practiced, he not only found consolation in these thoughts, but even after they had left him, he remained happy and joyful.” 

This experience began a journey that led to a deep relationship with Christ.

It also led Ignatius to write the Spiritual Exercises.

The Exercises are not so much a book of prayers as they are a guide for a thorough inventory of one’s life and one’s relationship with Christ.

Ignatius intended that the Spiritual Exercises could be done in various ways, with two being primary: over a lengthy, usually thirty-day silent retreat, or over a span of many months, both ways under the guidance of a spiritual director.

The Spiritual Exercises are also the source for what has become a rather popular form of prayer, the Ignatian Examen.

The Examen is not just an examination of conscience for purposes of contrition.

Rather, it is more of a method of daily prayer that is very inclusive or comprehensive and includes a step of contrition.

I myself have done an Ignatian thirty-day retreat and have also been using the Examen as an integral part of my daily prayer for over twenty years.

Beginning with the Inbox Inspirations of June 16, I will try to explain and reflect on the five steps of the Examen.

However, before doing that, next week, I want to highlight some of the basic themes of Ignatian spirituality.   

 

Father Michael Schleupner

 

Quotation above from the A Pilgrim’s Journey: The Autobiography of Ignatius of Loyola. 

 Saint Ignatius of Loyola - 3  

 

Dear Friends,  

One of the major features of Ignatian spirituality is discernment.

For Ignatius, discernment of what God wants us to do is more than decision-making.

It is that, but it is making the decision by looking within, at our inner selves, and looking outside, at relationships and experiences in life.

Discernment is looking at all of this prayerfully and with the intention of learning God’s will for us.

Ignatius believed that we could hear God by being attentive to our inner life.

So, he first trusted his deeper feelings.

He believed that the joy and fullness that he felt from even just thinking of giving his life to Christ was God speaking to him about what to do.

Likewise, he believed that the emptiness that he felt from just daydreaming about a life of honor and romance was also God speaking to him about what not to do.  

So, Ignatius says: trust your deeper feelings.

Something is going on especially in strong positive and strong negative feelings.

There is some message here from God. 

Ignatius was confident that God speaks to each of us directly.

God loves us personally, and we have a relationship with God.

Another theme that is central to Ignatius is journey.

He saw himself as on a journey, always delving deeper into his relationship with God and always seeking what God wants of him at any given moment.

As I noted in last week’s Inbox, Ignatius spoke of himself as a pilgrim, always on the move until we finish our journey on earth and meet God face to face. 

Ignatius intended that the daily prayer of the Examen would help to keep us fresh and active on our journey and be a way of extending the Spiritual Exercises into daily life.

Next week I will begin looking directly at the Ignatian Examen and its five steps.  

 

Father Michael Schleupner

 

Some of the above thoughts developed from A Simple Life-Changing Prayer by Jim Manney and from What Do You Really Want? By Jim Manney.