TheSpiritual Exercises (Latin:Exercitia spiritualia), composed 1522–1524, are a set ofChristian meditations,contemplations, andprayers written byIgnatius of Loyola, a 16th-centurySpanish Catholic priest,theologian, and founder of theSociety of Jesus (Jesuits).
Divided into four thematic "weeks" of variable length, they are designed to be carried out over a period of 28 to 30 days.[1] They were composed with the intention of helping participants in religiousretreats to discern the will of God in their lives, leading to a personal commitment to followJesus whatever the cost.[2]: 98 Their underlying theology has been found agreeable to other Christian denominations who make use of them[3] and also for addressing problems facing society in the 21st century.[4]
The first printed edition of theSpiritual Exercises was published inLatin in 1548, after being given papal approval byPope Paul III.[5] However, Ignatius's manuscripts were in Spanish, so this first edition was in fact a translation, although it was made during Ignatius's lifetime and with his approval. Many subsequent editions in Latin and in various other languages were printed early on with widely differing texts.[6]
Archival work on the authentic text of theSpiritual Exercises was undertaken at the initiative of the 19th century Jesuit Superior GeneralJan Roothaan, who himself published a translation and notes from the original manuscripts of St. Ignatius. The culmination of this work was a "critical edition" of theExercises published by the Jesuit order in 1919, in theMonumenta Historica Societatis Jesu series.[7] A critical edition from 1847 that incorporates Roothaan's studies can be found online.[8] An authoritative Spanish-Latin text, based on the critical edition, was published in Turin by Marietti, in 1928. This was edited by the editor of the critical edition, and included convenient marginal numbers for every section, which can be found in all contemporary editions (and inline in this article).
AnEnglish translation by Louis J. Puhl, S.J., published in 1951, has been widely used by Jesuits, spiritual directors, retreat leaders, and others in the English-speaking world. Puhl translated directly from studies based on the original manuscripts.[2]
After recovering from a leg wound incurred during theSiege of Pamplona in 1521, Ignatius made a retreat with theBenedictine monks at their abbey high onMontserrat inCatalonia, northernSpain, where he hung up his sword before the statue of theVirgin of Montserrat. The monks introduced him to the spiritual exercises ofGarcias de Cisneros, which were based in large part on the teachings of theBrothers of the Common Life, the promoters of the "devotio moderna". From Montserrat, he left forBarcelona but took a detour through the town ofManresa, where he eventually remained for several months, continuing his convalescence at a local hospital. During this time he discoveredThe Imitation of Christ ofThomas à Kempis, the crown jewel of the "devotio moderna",[9] which however gave little grounding for anapostolic spirituality,[10] an omission Ignatius later tried to supply in hisConstitutions with its focus on labor in the Lord's vineyard.[11] He also spent much of his time praying in acave nearby, where he practiced rigorous asceticism. During this time Ignatius experienced a series of visions, and formulated the fundamentals of hisSpiritual Exercises. He would later refine and complete theExercises when he was a student in Paris.[12]
TheSpiritual Exercises of Saint Ignatius form the cornerstone ofIgnatian Spirituality: a way of understanding and living one's relationship with God in the world as practiced by members of the Society of Jesus (Jesuits). Although he originally designed them to take place in the setting of a secludedretreat, during which those undergoing the exercises would be focused on nothing other than theExercises, Ignatius also provided a model in his introductory notes for completing theExercises over a longer period without the need of seclusion.[2]: 19 TheExercises were designed to be carried out while under the guidance of aspiritual director, but they were never meant only for monks or priests: Ignatius gave theExercises for 15 years before he was ordained, and years before the Society of Jesus was founded. He saw them as an instrument for bringing about a conversion or change of heart, especially in the Reformation times in which he lived. After the Society of Jesus was formed, theExercises became the central component of its training program. They usually take place during the first year of a two-yearnovitiate and during a final year of spiritual studies after ordination to the priesthood. TheExercises have also impacted the founders of other religious orders, even becoming central to their work.[13]
Ignatius consideredthe examen, or spiritual self-review, to be the most important way to continue to live out the experience of theExercises after their completion.[14]
Ignatius identified the various motives that lead a person to choose one course of action over another as "spirits".[15] A major aim of theExercises is the development ofdiscernment (discretio), the ability to discern betweengood and evil spirits. A good spirit can bring love, joy, peace, but also desolation to reveal the evil in one's present life. An evil spirit usually brings confusion and doubt, but may also prompt complacency to discourage change. The humansoul is continually drawn in two directions: towards goodness but at the same time towards sinfulness.[2]: 313ff
According to the theologianHans Urs von Balthasar, "choice" is the center of theExercises, and they are directed to choosing God's will, a deepening self-abandonment to God. TheExercises "have as their purpose the conquest of self and the regulation of one’s life in such a way that no decision is made under the influence of any inordinate attachment."[16]
"Discernment" is very important to Ignatian thought. Through the process of discernment, the believer is led toward a direct connection between one's thought and action and the grace of God. As such, discernment can be considered a movement towardmystical union with God, and it emphasizes the mystical experience of the believer. This aspect of theSpiritual Exercises reflects the trend towardmysticism inCatholic thought which flourished during the time of theCounter-Reformation (e.g., withTeresa of Ávila,Francis de Sales, andPierre de Bérulle). However, while discernment can be understood as a mystical path, it is also more prosaically a method of subjectiveethical thought, emphasizing the role of one's own mental faculties in deciding right and wrong.[2]: 313
 |
| Part ofa series on the |
| Society of Jesus |
|---|
 |
| History |
| Hierarchy |
| Spirituality |
| Works |
| Notable Jesuits |
The original, complete form of theExercises is a retreat of about 30 days in silence and solitude.[17] TheExercises are divided into four "weeks" of varying length with four major themes: sin and God's mercy, episodes in the life of Jesus, the passion of Jesus, and the resurrection of Jesus together with a contemplation on God's love. This last is often seen as the goal of Ignatian spirituality, to find God in all things.[2]: 235 The "weeks" represent stages in a process of wholehearted commitment to the service of God.
Morning, afternoon, and evening will be times of the examinations. The morning is to guard against a particular sin or fault, the afternoon is a fuller examination of the same sin or defect. There will be a visual record with a tally of the frequency of sins or defects during each day. In it, the letter 'g' will indicate days, with 'G' for Sunday. Three kinds of thoughts: "my own" and two from outside, one from the "good spirit" and the other from the "bad spirit".
Ignatius' book is not meant to be used by the retreatant but by a director or spiritual guide. Each day the exercitant uses the material proposed by the director for four or five hour-long periods, each followed by a review of how the period went. The exercitant reports back to the spiritual director who helps interpret the exercitant's experiences and proposes material for the next day. Ignatius observes that God deals directly with the well-disposed person and the director should not give advice to the retreatant that might interfere with God's workings.[2]: 15
After the first week Ignatius recommends a form ofcontemplation which he calls "application of the senses."[2]: 121–126 For this you “place yourself in a scene from the Gospels. Ask yourself, "What do I see? What do I hear? What do I feel, taste and smell?”[18] The purpose of theseExercises is that we might gain the empathy to "follow and imitate more closely our Lord."[2]: 109 From this comes the widespread use of themagis concept in Ignatian circles, pursuing spiritual growth and progress rather than sudden transformation.
TheSpiritual Exercises of Ignatius of Loyola are considered a classic work of spiritual literature.[16] Many Jesuits are ready to direct the general public in retreats based on theExercises.
Since the 1980s there has been a growing interest in theSpiritual Exercises among people from other Christian traditions.[3] TheExercises are also popular among lay people[17] both in theCatholic Church and in other denominations, andlay organizations like theChristian life community place theExercises at the center of theirspirituality. TheExercises are seen variously as an occasion for a change of life[2]: 18 and as a school of contemplative prayer.
The most common way for laypersons to go through theExercises now is a "retreat in daily life", which involves a five- to seven-month programme of daily prayer and meetings with a spiritual director.[17] Also called the "19th annotation exercises" based on a remark of St. Ignatius in the 19th "introductory observation" in his book, the retreat in daily life does not require an extended stay in a retreat house and the learned methods of discernment can be tried out on day-to-day experiences over time.[2]: 19
Also, some break the 30 days into two or three sections over a two-year period. Most retreat centers offer shorter retreats with some of the elements of theSpiritual Exercises. Retreats have been developed for specific groups of people, such as those who are married or engaged. Self-guided forms of theExercises are also available, including online programs.[19][20]
{{cite web}}:|last= has generic name (help)CS1 maint: numeric names: authors list (link)Online text
