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Hence, a Jesuit (or one following Ignatian spirituality) placed in a comfortable, wealthy neighborhood should continue to live the Gospel life with indifference to their surroundings, and if plucked from that situation to be placed in a poor area and subjected to hardships should with a sense of spiritual joy accept that as well, looking only ...
The first printed edition of the Spiritual Exercises was published in Latin in 1548, after being given papal approval by Pope 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.
Of the general examination he writes; "The first point is to give thanks to God our Lord for the favors received" (43). This point has become a highly developed part of Ignatian spirituality in modern times, and has led to many more positive practices, generally called examen of consciousness. In twice-daily "examens" one might review the ways ...
Ignatius offers his sword to an image of Our Lady of Montserrat.. Suscipe (pronounced "SOOS-chee-peh") is the Latin word for 'receive'. While the term was popularized by St. Ignatius of Loyola, founder of the Society of Jesus, who incorporated it into his Spiritual Exercises in the early sixteenth century, it goes back to monastic profession, in reciting Psalm 119.
Magis (pronounced "màh-gis") is a Latin word that means "more" or "greater". [1] [better source needed] It is related to ad majorem Dei gloriam, a Latin phrase meaning "for the greater glory of God", the motto of the Society of Jesus. [2]
The Ignatian pedagogical paradigm is a way of learning and a method of teaching taken from the Spiritual Exercises of Ignatius of Loyola. [1] [2] It is based in St. Ignatius Loyola's Spiritual Exercises, and takes a holistic view of the world. [3] The three main elements are Experience, Reflection, and Action.
According to Thomas Aquinas, God is the "Highest Good". [1] The Summa Theologiae (question 6, article 3) affirms that "God alone is good essentially". [2]Because in Jesus there are two natures, the human and the divine one, Aquinas states that in him there are two distinct wills: the human will and the divine will.
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