St Ignatius Baseball

In 1990, a fine arts program was added to the school’s curriculum. Its most recent addition has been the Breen Center for the Performing Arts. Musical opportunities include the Wildcat Marching Band, Pep Band, Stage Band, Steel Drum Band, Jazz Band, Liturgical Musicians, and others.Other buildings are Loyola Hall (originally St. Mary of the Assumption Elementary School), Clavius Science Center, Saint Mary of the Assumption Chapel (named after a church that once was located on the current campus), Gibbons Hall, Kesicki Hall (which now houses the Welsh Academy), The Carfagna Family Magis Athletic Center, Father Sullivan, S.J. Gymnasium, Carroll Gymnasium, Murphy Field House, Kyle Field, and the O’Donnell Athletic Complex, which houses Wasmer Field and Dale Gabor Track. In addition, the $11.5 million Breen Center for the Performing Arts replaced the Xavier Center in August 2009. It houses all student performing arts programs and hosts many events for other local arts groups. A new $3.3 million cafeteria has replaced the former Student Center, stage, senior lounge, and cooking areas. It was renamed the Rade Dining Hall. Both the St. Mary of the Assumption Chapel and the Murphy Field House projects were funded and overseen by Murlan J. Murphy. From 1904 to 1917 St. Ignatius operated a summer retreat and science campus, in Vermilion, known as Loyola-on-the-Lake.

Saint Ignatius’ athletic teams are known as the Wildcats and compete as an independent in the Ohio High School Athletic Association (OHSAA), at the Division I level. Through the 2022–23 school year, the Wildcats have won 52 state championships across eleven sports teams, highlighted by their 12 state titles in soccer, including four consecutive titles from 2018-2022. Both the overall total of 12 and the four-year streak are the most in OHSAA history for soccer and the school’s 52 state championships ranks third overall in boys’ athletic titles.The words and music of St. Ignatius’ alma mater were composed by the school’s band director, Jack T. Hearns Sr., in August 1937. His band debuted the alma mater at halftime during a football game on October 1, 1937, replacing their customary “Victory March”. In 1958, St. Ignatius gave St. Xavier High School in Cincinnati permission to adapt the song.

Founded in 1886 by a German Jesuit on the invitation of Bishop Richard Gilmour, the school was originally a six-year secondary school based on the German Gymnasium that was to be attended after the completion of six years of grammar school. Separate four-year high school and college programs were formed in 1902, with the college changing its name to John Carroll University in 1923 and moving out of the Cleveland location to neighboring University Heights, Ohio in 1935.Saint Ignatius High School remains at its original location at 1911 West 30th Street. The campus includes the original structure, now known as the Main Building, which was completed between about 1891 and 1911 and is now a designated Cleveland Historic Landmark. On January 21, 1974, Saint Ignatius was added to the National Register of Historic Places.Saint Ignatius High School is a private Roman Catholic, Jesuit high school under the Diocese of Cleveland, for young men, located in the Ohio City neighborhood of Cleveland, Ohio.Any cookies that may not be particularly necessary for the website to function and is used specifically to collect user personal data via analytics, ads, other embedded contents are termed as non-necessary cookies. It is mandatory to procure user consent prior to running these cookies on your website.

Necessary cookies are absolutely essential for the website to function properly. This category only includes cookies that ensures basic functionalities and security features of the website. These cookies do not store any personal information. Unsere Firma im Standort Duisburg importiert und vertreibt seit jahrzehnten hoch qualitative, innovative -Süßwarenprodukte und stellt diese dem Importeur, LEH sowie dem Großhandel zur Verfügung. Saint Ignatius High School is a private school located in Cleveland, OH. The student population of Saint Ignatius High School is 1,459. The school’s minority student enrollment is 22.1% and the student-teacher ratio is 12:1.* Tuition and fees may vary depending on grade, boarding status (if applicable), and may have changed for the current school year. U.S. News and World Report began collecting tuition data in June of 2021 via the school’s website.

The following seven epistles preserved under the name of Ignatius are generally considered authentic, since they were mentioned by the historian Eusebius in the first half of the fourth century.

Ignatius himself wrote that he would be thrown to the beasts, and in the fourth century Eusebius reports tradition that this came to pass, which is then repeated by Jerome who is the first to explicitly mention “lions.” John Chrysostom is the first to allude to the Colosseum as the place of Ignatius’ martyrdom. Contemporary scholars are uncertain that any of these authors had sources other than Ignatius’ own writings.But our Physician is the Only true God, the unbegotten and unapproachable, the Lord of all, the Father and Begetter of the only-begotten Son. We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For “the Word was made flesh.” Being incorporeal, He was in the body, being impassible, He was in a passible body, being immortal, He was in a mortal body, being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.

He is also responsible for the first known use of the Greek word katholikos (καθολικός), or catholic, meaning “universal”, “complete” and “whole” to describe the Church, writing:It is generally believed that these parallels are the result of Lucian intentionally copying traits from Ignatius and applying them to his satire of Peregrinus. If the dependence of Lucian on the Ignatian epistles is accepted, then this places an upper limit on the date of the epistles: around the 160s AD, just before The Passing of Peregrinus was written.

According to a medieval Christian text titled Martyrium Ignatii, Ignatius’ remains were carried back to Antioch by his companions after his martyrdom. The sixth-century writings of Evagrius Scholasticus state that the reputed remains of Ignatius were moved by the Emperor Theodosius II to the Tychaeum, or Temple of Tyche, which had been converted into a church dedicated to Ignatius. In 637, when Antioch was captured by the Rashidun Caliphate, the relics were transferred to the Basilica di San Clemente in Rome.

Ignatius is the earliest known Christian writer to emphasize loyalty to a single bishop in each city (or diocese) who is assisted by both presbyters (priests) and deacons. Earlier writings only mention either bishops or presbyters.In 1892, Daniel Völter sought to explain the parallels by proposing that the Ignatian epistles were in fact written by Peregrinus, and later edited to conceal their provenance, but this speculative theory has failed to make a significant impact on the academic community.Stevan Davies rejects the idea that Ignatius was transported to Rome for the games at the Colosseum. He reasons that “if Ignatius was in some way a donation by the Imperial Governor of Syria to the games at Rome, a single prisoner seems a rather miserly gift.” Instead, Davies proposes that Ignatius may have been indicted by a legate, or representative, of the governor of Syria while the governor was away temporarily, and sent to Rome for trial and execution. Under Roman law, only the governor of a province or the emperor himself could impose capital punishment, so the legate would have faced the choice of imprisoning Ignatius in Antioch or sending him to Rome. Davies postulates that the legate may have decided to send Ignatius to Rome so as to minimize any further dissension among the Antiochene Christians.

Ignatius’s letters bear signs of being written in great haste and without a proper plan, such as run-on sentences and an unsystematic succession of thought. Ignatius modelled his writings after those written by (or attributed to) Paul, Peter, and John, and even quoted or paraphrased biblical entries by these apostles’ works freely, such as when he quoted 1 Corinthians 1:18, in his letter to the Ephesians:

The original texts of six of the seven original letters are found in the Codex Mediceo Laurentianus written in Greek in the 11th century (which also contains the pseudepigraphical letters of the Long Recension, except that to the Philippians), while the letter to the Romans is found in the Codex Colbertinus.

Nothing is known of Ignatius’ life apart from what may be inferred internally from his letters, except from later (sometimes spurious) traditions. It is said Ignatius converted to Christianity at a young age. Tradition identifies Ignatius, along with his friend Polycarp, as disciples of John the Apostle. Later in his life, Ignatius was chosen to serve as Bishop of Antioch; the fourth-century Church historian Eusebius writes that Ignatius succeeded Evodius. Theodoret of Cyrrhus claimed that St. Peter himself left directions that Ignatius be appointed to the episcopal see of Antioch. Ignatius called himself Theophorus (God Bearer). A tradition arose that he was one of the children whom Jesus Christ took in his arms and blessed.Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace. …If then those who had walked in ancient practices attained unto newness of hope, no longer observing Sabbaths but fashioning their lives after the Lord’s day, on which our life also arose through Him … how shall we be able to live apart from Him?

Ignatius of Antioch (/ɪɡˈneɪʃəs/; Greek: Ἰγνάτιος Ἀντιοχείας, Ignátios Antiokheías; died c. 108/140 AD), also known as Ignatius Theophorus (Ἰγνάτιος ὁ Θεοφόρος, Ignátios ho Theophóros, lit. “the God-bearing”), was an early Christian writer and Patriarch of Antioch. While en route to Rome, where he met his martyrdom, Ignatius wrote a series of letters. This correspondence now forms a central part of a later collection of works known to be authored by the Apostolic Fathers. He is considered to be one of the three most important of these, together with Clement of Rome and Polycarp. His letters also serve as an example of early Christian theology. Important topics they address include ecclesiology, the sacraments, and the role of bishops.

Ignatius’ feast day was kept in his own Antioch on 17 October, the day on which he is now celebrated in the Catholic Church and generally in western Christianity, although from the 12th century until 1969 it was put at 1 February in the General Roman Calendar.Take care to do all things in harmony with God, with the bishop presiding in the place of God, and with the presbyters in the place of the council of the apostles, and with the deacons, who are most dear to me, entrusted with the business of Jesus Christ, who was with the Father from the beginning and is at last made manifest.

During the journey to Rome, Ignatius and his entourage of soldiers made a number of lengthy stops in Asia Minor, deviating from the most direct land route from Antioch to Rome. Scholars generally agree on the following reconstruction of Ignatius’ route of travel:Due to the sparse and fragmentary nature of the documentation of Ignatius’ life and martyrdom, the date of his death is subject to a significant amount of uncertainty. Tradition places the martyrdom of Ignatius in the reign of Trajan, who was emperor of Rome from 98 to 117 AD. The earliest source for this Trajanic date is the 4th century church historian Eusebius of Caesarea, who is regarded by some modern scholars as an unreliable source for chronological information regarding the early church. It has been argued that Eusebius had an ideological interest in dating church leaders as early as possible, and ensuring that there were no gaps in succession between the original apostles of Jesus and the leaders of the church in his day.There is one Physician who is possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God; first passible and then impassible, even Jesus Christ our Lord.

In 1886, Presbyterian minister and church historian William Dool Killen published an essay extensively arguing that none of the epistles attributed to Ignatius were authentic. Instead, he argued that Callixtus, bishop of Rome, forged the letters around AD 220 to garner support for a monarchical episcopate, modeling the renowned Saint Ignatius after his own life to give precedent for his own authority. Killen contrasted this episcopal polity with the presbyterian polity in the writings of Polycarp.Wherever the bishop appears, there let the people be; as wherever Jesus Christ is, there is the Catholic Church. It is not lawful to baptize or give communion without the consent of the bishop. On the other hand, whatever has his approval is pleasing to God. Thus, whatever is done will be safe and valid.

These publications stirred up tremendous, heated controversy in the scholarly community at the time, but in 2017, most patristic scholars accepted the authenticity of the seven original epistles. However, J. Lookadoo said in 2020 that “the debate has received renewed energy since the late 1990s and shows few signs of slowing.”

During the journey, the soldiers seem to have allowed Ignatius to meet with entire congregations of Christians while in chains, at least while he was in Philadelphia (cf. Ign. Phil. 7), and numerous Christian visitors and messengers were allowed to meet with him on a one-on-one basis. These messengers allowed Ignatius to send six letters to nearby churches, and one to Polycarp, the bishop of Smyrna.

The text of these epistles is known in three different recensions, or editions: the Short Recension, found in a Syriac manuscript; the Middle Recension, found only in Greek manuscripts; and the Long Recension, found in Greek and Latin manuscripts.

Christine Trevett has called Davies’ suggestion “entirely hypothetical” and concludes that no fully satisfactory solution to the problem can be found, writing, “I tend to take the bishop at his word when he says he is a condemned man. But the question remains, why is he going to Rome? The truth is that we do not know.”

Ever since the Protestant Reformation in the 16th century, the authenticity of all the Ignatian epistles has come under intense scrutiny. John Calvin called the epistles “rubbish published under Ignatius’ name.” Some Protestants have tended to want to deny the authenticity of all the epistles attributed to Ignatius because they seem to attest to the existence of a monarchical episcopate in the second century. The Catholic Church has long held up the authenticity of the letters from past to present.

There is a purported eye-witness account of his martyrdom, named the Martyrium Ignatii. It is presented as being an eye-witness account for the church of Antioch, attributed to Ignatius’ companions, Philo of Cilicia, deacon at Tarsus, and Rheus Agathopus, a Syrian.These aspects of Ignatius’ martyrdom are also regarded by scholars as unusual. It is generally expected that a prisoner would be transported on the most direct, cost-effective route to their destination. Since travel by land in the Roman Empire was between five and fifty-two times more expensive than travel by sea, and Antioch was a major port city, the most efficient route would likely have been entirely by sea. Steven Davies argues that Ignatius’ circuitous route to Rome can only be explained by positing that he was not the main purpose of the soldiers’ trip, and that the various stops in Asia Minor were for other state business. He suggests that such a scenario would also explain the relative freedom that Ignatius was given to meet with other Christians during the journey.He stressed the value of the Eucharist, calling it a “medicine of immortality” (Ignatius to the Ephesians 20:2). The very strong desire for bloody martyrdom in the arena, which Ignatius expresses rather graphically in places, may seem quite odd to the modern reader. An examination of his theology of soteriology shows that he regarded salvation as one being free from the powerful fear of death and thus to face martyrdom bravely.

Its most reliable manuscript is the 10th-century Codex Colbertinus (Paris), in which the Martyrium closes the collection. The Martyrium presents the confrontation of the bishop Ignatius with Trajan at Antioch, a familiar trope of Acta of the martyrs, and many details of the long, partly overland voyage to Rome. The Synaxarium of the Coptic Orthodox Church of Alexandria says that he was thrown to the wild beasts that devoured him and rent him to pieces.

Manuscripts representing the Short Recension of the Ignatian epistles were discovered and published by William Cureton in the mid-19th century. For a brief period, there was a scholarly debate on the question of whether the Short Recension was earlier and more original than the Middle Recension. But by the end of the 19th century, Theodor Zahn and J. B. Lightfoot had established a scholarly consensus that the Short Recension is merely a summary of the text of the Middle Recension, and was therefore composed later.In the Eastern Orthodox Church it is observed on 20 December. The Synaxarium of the Coptic Orthodox Church of Alexandria places it on the 24th of the Coptic Month of Koiak (which is also the 24th day of the fourth month of Tahisas in the Synaxarium of The Ethiopian Orthodox Tewahedo Church), corresponding in three years out of every four to 20 December in the Julian Calendar, which currently falls on 2 January of the Gregorian Calendar.

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The living of Ignatian values through the charism of Ignatian spirituality involves an orientation towards serving Christ in the world using Ignatius’s tools of the Spiritual Exercises, including prayer, contemplation, spiritual direction, discernment and the daily Examen of Consciousness. Ignatian spirituality leads to a desire to find God in all things, often leading those followers to feel a sense of being “Contemplatives in Action” for Christ. Ignatian spirituality is a way of following Jesus Christ based on the charism of St. Ignatius of Loyola, the founder of the Society of Jesus, also known as the Jesuits. As a result of his own conversion experience, Ignatius felt inspired to know and love Jesus in a deeply personal and intimate way. Ignatius began to pray, to talk and to listen to God, and to pay attention to the movements of his heart, his desires, and his senses, as he felt led to follow and serve God. Ignatian spirituality is an incarnational spirituality. Ignatius uses our human bodies as sources of wisdom, discernment and revelation, and he views the world as our space to serve with grace, respect and inquiry. Ignatius invites us to view what is possible in all things of the world, and he invites us to imagine the possibilities of our own vocations as true contemporary disciples of Jesus Christ. Values commonly found in Ignatian spirituality are core values of the Gospel, such as authenticity, integrity, courage, love, forgiveness, hope, healing, service and justice.St. Ignatius of Loyola, Spanish San Ignacio de Loyola, baptized Iñigo, (born 1491, Loyola, Castile [Spain]—died July 31, 1556, Rome [Italy]; canonized March 12, 1622; feast day July 31), Spanish theologian and mystic, one of the most influential figures in the Roman Catholic Counter-Reformation in the 16th century, and founder of the Society of Jesus (Jesuits) in Paris in 1534.

After his spiritual awakening, St. Ignatius of Loyola chose to pursue a formal education despite being in his thirties. Over the course of 11 years, he studied Latin, philosophy, theology, and other subjects at various universities in Spain and Paris, earning an M.A. He was ordained as a priest in 1537.The remainder of the decisive period was devoted to a pilgrimage to Jerusalem. Ignatius left Barcelona in March 1523 and, traveling by way of Rome, Venice, and Cyprus, reached Jerusalem on September 4. He would have liked to have settled there permanently, but the Franciscan custodians of the shrines of the Latin church would not listen to this plan. After visiting Bethany, the Mount of Olives, Bethlehem, the Jordan River, and Mount of Temptation, Ignatius left Palestine on October 3 and, passing through Cyprus and Venice, reached Barcelona in March 1524.

The sojourn at Manresa was marked by spiritual trials as well as by joy and interior light. While sitting one day on the banks of the Cardoner River, “the eyes of his understanding began to open and, without seeing any vision, he understood and knew many things, as well spiritual things as things of the faith” (Autobiography, 30). At Manresa he sketched the fundamentals of his little book The Spiritual Exercises. Until the close of his studies at Paris (1535), he continued to make some additions to it. Thereafter there were only minor changes until Pope Paul III approved it in 1548. The Spiritual Exercises is a manual of spiritual arms containing a vital and dynamic system of spirituality. During his lifetime Ignatius used it to give spiritual retreats to others, especially to his followers. The booklet is indeed an adaptation of the Gospels for such retreats.He arrived in Paris on February 2, 1528, and remained there as a student until 1535. He lived on alms, and in 1528 and 1529 he went to Flanders to beg from Spanish merchants. In 1530 he went to England for the same purpose. In Paris Ignatius soon had another group of disciples whose manner of living caused such a stir that he had to explain himself to the religious authorities. This episode finally convinced him that he must abstain from public religious endeavour until he reached the priesthood. Ignatius was born Iñigo López de Oñaz y Loyola, the youngest son of a noble and wealthy family. He became a page in the service of a powerful relative in 1506 and then a knight in 1517. His military career was abruptly ended in 1521 when he was hit in the legs with a cannonball. “After the pilgrim had learned that it was God’s will that he should not stay in Jerusalem, he pondered in his heart what he should do and finally decided to study for a time in order to be able to help souls” (Autobiography, 50). So Ignatius, who in his Autobiography refers to himself as the “pilgrim,” describes his decision to acquire as good an education as the circumstances permitted. He probably could have reached the priesthood in a few years. He chose to defer this goal for more than 12 years and to undergo the drudgery of the classroom at an age when most men have long since finished their training. Perhaps his military career had taught him the value of careful preparation. At any rate, he was convinced that a well-trained man would accomplish in a short time what one without training would never accomplish.It is the second period of Ignatius’s life, in which he turned toward a saintly life, that is the better known. After treatment at Pamplona, he was transported to Loyola in June 1521. There his condition became so serious that for a time it was thought he would die. When out of danger, he chose to undergo painful surgery to correct blunders made when the bone was first set. The result was a convalescence of many weeks, during which he read a life of Christ and a book on the lives of the saints, the only reading matter the castle afforded. He also passed time in recalling tales of martial valour and in thinking of a great lady whom he admired. In the early stages of this enforced reading, his attention was centred on the saints. The version of the lives of the saints he was reading contained prologues to the various lives by a Cistercian monk who conceived the service of God as a holy chivalry. This view of life profoundly moved and attracted Ignatius. After much reflection, he resolved to imitate the holy austerities of the saints in order to do penance for his sins.Ignatius was born in the ancestral castle of the Loyolas in the Basque province of Guipúzcoa, the youngest of 13 children of a noble and wealthy family; his mother died when he was seven years old. In 1506 Ignatius became a page in the service of a relative, Juan Velázquez de Cuéllar, treasurer of the kingdom of Castile. In 1517 Ignatius became a knight in the service of another relative, Antonio Manrique de Lara, duke of Nájera and viceroy of Navarre, who employed him in military undertakings and on a diplomatic mission.

St. Ignatius of Loyola was a Spanish priest and theologian who founded the Jesuit order in 1534 and was one of the most influential figures in the Counter-Reformation. Known for its missionary, educational, and charitable works, the Jesuit order was a leading force in the modernizing of the Roman Catholic Church.While defending the citadel of Pamplona against the French, Ignatius was hit by a cannonball on May 20, 1521, sustaining a bad fracture of his right leg and damage to his left. This event closed the first period of his life, during which he was, on his own admission, “a man given to the vanities of the world, whose chief delight consisted in martial exercises, with a great and vain desire to win renown” (Autobiography, 1). Although his morals were far from stainless, Ignatius was in his early years a proud rather than sensual man. He stood just under five feet two inches in height and had in his youth an abundance of hair of a reddish tint. He delighted in music, especially sacred hymns.

During his long stay in the French capital, Ignatius won the coveted M.A. at the Collège de Sainte-Barbe. He also gathered the companions who were to be cofounders with him of the Society of Jesus, among them St. Francis Xavier, who became one of the order’s greatest missionaries. On August 15, 1534, he led the little band to nearby Montmartre, where they bound themselves by vows of poverty, chastity, and obedience, though as yet without the express purpose of founding a religious order.Ignatius studied at Barcelona for nearly two years. In 1526 he transferred to Alcalá. By this time he had acquired followers, and the little group had assumed a distinctive garb; but Ignatius soon fell under suspicion of heresy and was imprisoned and tried. Although found innocent, he left Alcalá for Salamanca. There not only was he imprisoned but his companions were also apprehended. Again he won acquittal but was forbidden to teach until he had finished his studies. This prohibition induced Ignatius to leave his disciples and Spain. St. Ignatius counseled people to receive the Eucharist more often, and from the order’s earliest days the Jesuits were promoters of “frequent communion”. It was the custom for many Catholics at that time to receive Holy Communion perhaps once or twice a year, out of what Catholic theologians considered an exaggerated respect for the sacrament. Ignatius and others advocated receiving the sacrament even weekly, emphasizing Holy Communion not as reward but as spiritual food. By the time of Pope Pius X (1903–1914), “frequent communion” had come to mean weekly, even daily reception. Union with Jesus: Ignatius emphasized an ardent love for the Saviour. In his month-long Exercises, he devoted the last three weeks to the contemplation of Jesus: from infancy and public ministry, to his passion, and lastly his risen life. To achieve empathy with Jesus and a closer following of him, Ignatius proposed a form of contemplation that he called “application of the senses” to the scenes in the life of Jesus. The Spiritual Exercises, in 104, sum this up in a prayer that I may “love him more and follow him more closely.” There is a considerable emphasis on the emotions in Ignatius’ methods, and a call for one to be sensitive to emotional movements. Service and humility: Ignatius emphasized the active expression of God’s love in life and the need to be self-forgetful in humility. Part of Jesuit formation is the undertaking of service specifically to the poor and sick in the most humble ways: Ignatius wanted Jesuits in training to serve part of their time as novices and in tertianship as the equivalent of orderlies in hospitals, for instance emptying bed pans and washing patients, to learn humility and loving service. Jesuit educational institutions often adopt mottoes and mission statements that include the idea of making students “men and women for others”, and the like. Jesuit missions have generally included medical clinics, schools, and agricultural development projects as ways to serve the poor or needy while preaching the Gospel. Discernment: Discernment is rooted in the understanding that God is ever at work in one’s life, “inviting, directing, guiding, and drawing” one “into the fullness of life.” Its central action is reflection on the ordinary events of one’s life. It presupposes an ability to reflect, a habit of personal prayer, self-knowledge, knowledge of one’s deepest desires, and openness to God’s direction and guidance. Discernment is a prayerful “pondering” or “mulling over” the choices a person wishes to consider. In discernment, the person’s focus should be on a quiet attentiveness to God and sensing rather than thinking. The goal is to understand the choices in one’s heart, to see them, as it were, as God might see them. In one sense, there is no limit to how long one might wish to continue in this. Discernment is a repetitive process, yet as the person continues some choices should, of their own accord, fall by the wayside while others should gain clarity and focus. It is a process that should move inexorably toward a decision.God’s greater glory: St Ignatius of Loyola—”a man who gave the first place of his life to God” said Benedict XVI—stressed that “Man is created to praise, reverence, and serve God Our Lord and by this means to save his soul.” This is the “First Principle and Foundation” of the Exercises. Ignatius declares: “The goal of our life is to live with God forever. God who loves us, gave us life. Our own response of love allows God’s life to flow into us without limit…. Our only desire and our one choice should be this: I want and I choose what better leads to the deepening of God’s life in me.”

Jesuit spirituality, or, to be more precise, Jesuits’ spirituality is a species of Ignatian spirituality as understood and practiced by every Jesuit, i.e., a member of the apostolic religious order called “The Society of Jesus” founded by St. Ignatius. Whereas Ignatian spirituality is very germane to the laity, Ignatius having been a layman when he started sharing the Spiritual Exercises with people, the Jesuits’ spirituality is not a lay spirituality but a spirituality for these religious (as opposed to diocesan) priests and brothers who profess the religious vows of poverty, chastity and obedience. Jesuits have another major document besides Ignatius’ The Spiritual Exercises as a source for their spirituality that belongs specifically to them as a religious order: St. Ignatius’ The Constitutions of the Society of Jesus. This document governs the religious life of the Jesuits and therefore also shapes and even regulates the spiritual life and the spirituality of Jesuits. Therefore, to equate Ignatian spirituality with Jesuit spirituality would be incorrect, if only for the fact that the laity are not juridically bound by the aforementioned Constitutions and its Complementary Norms which have implications for their spirituality. (Jesuits endeavor to share elements of Ignatian, not so much Jesuit, spirituality witg their lay co-workers in the apostolate. [citation needed]

After recovering from a shattered right leg incurred during the Siege of Pamplona in 1521, Ignatius made a retreat with the Benedictines of Montserrat. They introduced him to the Ejercitatoria de la vida espiritual of Garcias de Cisneros, based in large part on the teachings of the Brothers of the Common Life, promoters of the “devotio moderna.” From there, he spent ten months at Manresa, where he discovered The Imitation of Christ of Thomas à Kempis. Parts of the Exercises were completed later while he was a student in Paris.The Ignatian process of making good decisions acknowledges that decisions are often between two goods, understanding that the better good, or “the more” (lat. magis), is what we instinctively want, and what God wants for us. “In all things, to love and to serve” (Spanish: en todo amar y servir) was a motto of St Ignatius, who wanted to “be like St. Francis and St. Dominic”, though better.

Detachment: Where Francis of Assisi’s concept of poverty emphasized the spiritual benefits of simplicity and dependency, Ignatius emphasized detachment, or “indifference.” This figures prominently into what Ignatius called the “First Principle and Foundation” of the Exercises. For Ignatius, whether one was rich or poor, healthy or sick, in an assignment one enjoyed or one didn’t, was comfortable in a culture or not, etc., should be a matter of spiritual indifference—a modern phrasing might put it as serene acceptance. 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 to do God’s will.

Effective love: The founder of the Society of Jesus emphasized effective love (love shown in deeds) over affective love (love based on feelings). He usually ended his most important letters with “I implore God to grant us all the grace to know His holy will and to accomplish it perfectly.” This love which leads us to a perfect correspondence with God’s will demands self-sacrifice—renunciation of personal feelings and preferences. This is expressed in Ignatius’ prayer in the last exercise of his Spiritual Exercises, which remains popular among Jesuits: “Take Lord and receive, all my liberty.”

Some groups who find the Ignatian “way of proceeding” helpful include the Society of the Sacred Heart of Jesus (RSCJ), the Faithful Companions of Jesus (FCJ), the Loreto Sisters (IBVM), the Religious Sisters of Charity (RSC), the Oblates of the Virgin Mary, and the Christian Life Communities (CLC).

Examen of Consciousness: The Examen of Consciousness is a simple prayer directed toward developing a spiritual sensitivity to the special ways God approaches, invites, and calls. Ignatius recommends that the examen be done at least twice, and suggests five points of prayer:

Spiritual direction: Meditation and contemplation, and for instance the aforementioned examen, are best guided, Ignatius says, by an experienced person. Jesuits, and those following Ignatian spirituality, meet with their spiritual director (traditionally a priest, though in recent years many laypersons have undertaken this role) on a regular basis (weekly or monthly) to discuss the fruits of their prayer life and be offered guidance. Ignatius sees the director as someone who can rein in impulsiveness or excesses, goad the complacent, and keep people honest with themselves. But the director should not so much explain but simply present the exercises, to not get in the way of God who “communicates himself with the well-disposed person.” If the director is a priest, spiritual direction may or may not be connected with the Sacrament of Reconciliation. Finding God in All Things: The vision that Ignatius places at the beginning of the Exercises keeps sight of both the Creator and the creature, the One and the other swept along in the same movement of love. In it, God offers himself to humankind in an absolute way through the Son, and humankind responds in an absolute way by a total self-donation. There is no longer sacred or profane, natural or supernatural, mortification or prayer—because it is one and the same Spirit who brings it about that the Christian will see and “love God in all things—and all things in God.” Hence, Jesuits have always been active in the graphic and dramatic arts, literature, and the sciences. According to St Ignatius, the purpose of the Exercises is “to conquer oneself and to regulate one’s life in such a way that no decision is made under the influence of any inordinate attachment.” In other words, the Exercises are intended, in Ignatius’ view, to give the exercitant (the person undertaking them) a greater degree of freedom from his or her own likes, dislikes, comforts, wants, needs, drives, appetites, and passions that they may choose based solely on what they discern God’s will is for them and their students. Peter Hans Kolvenbach, while Superior General of the Jesuits, said that the Exercises “try to unite two apparently incompatible realities: exercises and spiritual.” It invites to “unlimited generosity” in contemplating God, yet going down to the level of many details.Zeal for souls: This characteristic of Ignatian Spirituality comes from St. Ignatius’s own intense apostolic desires and is certainly related to the purpose of the Society of Jesus, the religious order he founded. The purpose of the Society of Jesus, says the Summary of the Constitutions, is “not only to apply one’s self to one’s own salvation and to perfection with the help of divine grace, but to employ all one’s strength for the salvation and perfection of one’s neighbor.”

Ignatian spirituality, similar in most aspects to, but distinct from Jesuit spirituality, is a Catholic spirituality founded on the experiences of the 16th-century Spanish Saint Ignatius of Loyola, founder of the Jesuit order. The main idea of this form of spirituality comes from Ignatius’s Spiritual Exercises, the aim of which is to help one “conquer oneself and to regulate one’s life in such a way that no decision is made under the influence of any inordinate attachment.” The Exercises are intended to give the person undertaking them a greater degree of freedom from his or her own likes and dislikes, so that their choices are based solely on what they discern God’s will is for them. Even in the composition of the exercises by Ignatius early in his career, one might find the apostolic thrust of his spirituality in his contemplation on “The Call of the Earthly King” and in his final contemplation with its focus on finding God in all things.Prayer and efforts at self-conquest: Ignatius’s book The Spiritual Exercises is a fruit of months of prayer. Prayer, In Ignatian spirituality, is fundamental since it was at the foundation of Jesus’ life, but it does not dispense from “helping oneself”, a phrase frequently used by Ignatius. Thus, he also speaks of mortification and of amendment.

Devotion to the Sacred Heart, the Eucharist, and Our Lady: The Society of Jesus has a relationship with the Order of the Visitation of Holy Mary in a commitment to spread the devotion to the Sacred Heart. Though the concept of devotion to Christ’s mercy, as symbolized in the image of the Sacred Heart, goes further back, its modern origins can be traced to St. Marie Alacoque, a Visitation nun, whose spiritual director was the Jesuit St. Claude de la Colombière. The Jesuits promoted this devotion to emphasize the compassion and overwhelming love of Christ for people, and to counteract the rigorism and spiritual pessimism of the Jansenists.Ignatius made his initial commitment to a new way of life by leaving his soldier’s weapons (and symbolically, his old values) on an altar before an image of the Christ child seated on the lap of Our Lady of Montserrat. Also, the Jesuits were long promoters of the Sodality of Our Lady, their primary organization for their students until the 1960s, which they used to encourage frequent attendance at Mass, reception of Communion, recitation of the Rosary, and attendance at retreats in the Ignatian tradition of the Spiritual Exercises. Since the Second Vatican Council, Marian Sodalities have been largely replaced by small Christian Life Community (CLC) cells which emphasize the service of justice thrust that grew in the Catholic church after Vatican II. The CLC secretariat is at the Jesuit headquarters in Rome.

The Jesuits who founded Saint Ignatius College were exiles from Germany who had been forced out by Otto von Bismarck’s Kultukampf, which clamped down on Roman Catholic institutions with state control. The high school and university programs soon overcrowded the facilities due to increasing enrollment, and little opportunity for growth and development seemed possible. In 1923, the college separated, purchasing property in University Heights. The new university settled on a name to honor the first Catholic Bishop in the United States – John Carroll.Under Principal Anthony Fior, Saint Ignatius High School’s 2020 student enrollment is 1,514. The school’s administration, the Board of Regents, governs separately from the Jesuits.