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Ignatius of Loyola
| Britannica Concise Encyclopedia: Saint Ignatius of Loyola |
| Saints: Ignatius of Loyola |
Ignatius of Loyola (1491–1556), founder of the Jesuits. The youngest of eleven children of a Basque nobleman, he was brought up to be a soldier. He fought the French in Castile, but was wounded at the siege of Pamplona in 1521. His broken leg was badly set, was broken again, and reset: the impact of the cannon-ball, made worse by bad surgery, left him deformed and with a limp for the rest of his life. During his convalescence he asked to read knightly romances; instead he was given a Life of Christ and some Legends of the Saints. His conversion followed; he lived for a year in prayer and penance at Manresa, close to the famous abbey of Montserrat. Here he experienced both desolation and consolation, and wrote the first draft of his famous Spiritual Exercises, which incorporated some of the traditional teaching of Montserrat. In 1523 he made a pilgrimage to Jerusalem, begging his way like many before him. Franciscans there persuaded him to renounce a project for converting the Muslims, so he returned to Spain, still without a clear plan for his life.
He decided to study Latin in order to work for souls. He went to Barcelona, Alcala, Salamanca, and lastly Paris (1528), where he also studied philosophy for three years, graduating in 1534 as master of arts. He had lived in austere holiness and, although still a layman, had given direction to those in trouble, especially women of varied backgrounds. In Spain this had led to his imprisonment as a suspected heretic. In Paris he gathered six disciples, to whom he gave the Spiritual Exercises; together they took vows of poverty and chastity and promised to serve the Church either by preaching in Palestine or in other ways that the pope thought fit. In 1537 they met in Venice: unable to reach the Holy Land, they went to Rome and resolved to become a new religious Order. By now, they had all been ordained priests. Vows of obedience and readiness to go anywhere the pope sent them were added to the others. Works of charity such as teaching the young and uneducated, as well as missionary enterprises, were among their earliest ideals. The choral celebration of the Divine Office was abolished so as to leave them free for these works. This was a revolutionary step, but the whole package won papal approval in 1540. Ignatius was chosen, predictably but unwillingly, as the first General. For the rest of his life he stayed at Rome, directing the Society he had founded.
For fifteen years he inspired, counselled, and directed his subjects with prudence and understanding. His iron will and determination did not make him unlovable or impatient. But the way of total obedience, made by the aspirant during the Spiritual Exercises, was insisted upon; it has often been compared to a military commitment and the Society of Jesus to an army. Perhaps it is more accurate to consider the Jesuits as analogous to the Friars in the Middle Ages, but bound by a tighter organization more appropriate to the crisis situation of the 16th century.
The papacy directed them to meet this in Germany. Here Peter Canisius, supported by the German College at Rome, also directed by the Jesuits, effected a notable counter-attack to the diatribes of Lutherans and Calvinists. Fundamental to the whole enterprise of the Counter-Reformation in many countries was the unobtrusive educational work of the Jesuit schools. Their education was ‘modern’ and ‘progressive’ in so far as it made use of the classics and critical scholarship; it stimulated competition as well as interest; but it also tended to be authoritarian.
The Jesuits were, and are prominent in the foreign missions. The pioneer work of Francis Xavier in the Far East was emulated by others later in India and China, Ethiopia and the Congo, South America, and Canada. Ignatius and his successors were generous in their allocation of personnel, money, and time to their enterprises. Among Ignatius' personal foundations at Rome were houses for convert Jews and hostels for fallen women. Spiritual direction, which was to complete rather than replace the work of parish priests, was undertaken by Jesuits; but not, in their early days, the actual charge of parishes.
The first Jesuits to reach England arrived in 1542. More famous were those of the Elizabethan age like Edmund Campion and Robert Southwell, whose education, humanism, courage, and resourcefulness made them an inspiration to many English Catholics.
Ignatius died suddenly on 31 July 1556. By then the Jesuits numbered over 1, 000 members in nine European provinces besides those working in the foreign missions. In 1990 they numbered 24, 500. He was canonized in 1622 and declared patron of spiritual exercises and retreats by Pius XI. He is also patron of many schools, churches, and colleges. Feast: 31 July.
Bibliography
Click here for a list of abbreviations used in this bibliography.
- AA.SS. Iul. VII (1731), 409–853; Monumenta Ignatiana (1903–65) contain the Life, Letters, Spiritual Exercises, and other writings: Eng. tr. of his Autobiography (ed. J. N. Tylenda, 1985), of his Letters (ed. J. A. Munitiz, 1995), of his Personal Writings (ed. J. A. Munitiz and P. Endean, 1996). Lives by J. Brodrick (1956), H. Boehmer (1951), and W. W. Meissner (1992). See also studies by H. Rahner, tr. as Ignatius the Theologian (1968), Ignatius: the man and the priest (1982); F. Wulf and others, Ignatius von Loyola… 1556–1956 (1957); J. F. Gilmont and P. Daman, Bibliographie Ignatienne, 1894–1957 (1958); B.L.S., vii. 248–59; Bibl. SS., vii. 674–705
| Columbia Encyclopedia: Saint Ignatius of Loyola |
Ignatius of Loyola, Saint (ĭgnā'shəs, loiyō'lə), 1491-1556, Spanish churchman, founder of the Jesuits (see Jesus, Society of), b. Loyola Castle near Azpeitia, Guipúzcoa, Spain.
Early Life and Ordination
Ignatius was of noble birth and was reared in the household of a prominent courtier. In 1517 he left his life at court to enter the army. During a convalescence (1521) from a serious wound, he was converted through reading a life of Jesus. He went to Montserrat, where he was confessed and absolved, and from there he went to Manresa. In 1523 he set out for the Holy Land. Prevented from entering Palestine, he returned with the decision to secure an education.
He studied at Barcelona (1524-26); at Alcalá (1526-27), where for a short time he was imprisoned by the Inquisition; at Salamanca (1527-28), where he again suffered brief imprisonment; and at Paris. St. Ignatius's strength lay not in scholarship but in spiritual direction. The Inquisition again became suspicious, but he was cleared of any irregularities. He and six followers-among them St. Francis Xavier and Diego Lainez-together took vows of poverty and chastity. This group was the nucleus of the future Jesuits. They planned to go to the Holy Land and live in imitation of Christ, working to convert the Muslims, but the Turkish wars intervened, and they went to Rome instead. They were ordained (1537) and received by the pope (1538), who set them to work in Italy.
Founding of the Jesuit Order
In 1539, Ignatius drew up a Formula for a new order and secured (1540) papal approval. It served as the basis for the later Constitutions, published at his death, by which Jesuits have been governed ever since. Ignatius was elected (1541) general of the order and remained its leader, with headquarters in Rome, until his death. Although the Jesuits became a major force in the Counter Reformation, the society was not founded particularly for that purpose. Ignatius's great interests seem to have been the foreign missions and the education of youth. Many schools were opened in Europe during his lifetime, and missions were begun in Japan, India, and Brazil.
He was dominated all his life by a desire to imitate Christ. His Spiritual Exercises, written over a number of years, are a series of reflections, examinations of conscience, and prayers, grouped according to a traditional set of four steps leading to mystical union with God. The spirituality identified with St. Ignatius is characterized by emphasis on human initiative. His little book is a classic of Christian mysticism and is much used by devout Catholics. His concept of the "soldier of Christ" has often been understood too militaristically: Ignatius used the image in obvious imitation of St. Paul (Eph. 6.10-17). He is buried in the Gesù at Rome. He was canonized in 1622. Feast: July 31.
Bibliography
See Letters of St. Ignatius Loyola (tr. 1959) and his quasi-autobiography, The Testament of Ignatius Loyola (tr. 1900); J. P. Brodrick, The Origin of the Jesuits (1940, repr. 1971); T. Maynard, Saint Ignatius and the Jesuits (1956); H. Rahner, Ignatius the Theologian (tr. 1968); W. W. Meissner, Ignatius of Loyola: The Psychology of a Saint (1992).
Dictionary:
Ignatius of Loy·o·la (loi-ō'lə)  , Saint 1491-1556. |
Spanish ecclesiastic who founded the Jesuits and was a leader of the Counter Reformation.
| History 1450-1789: Ignatius of Loyola |
Ignatius of Loyola (1491–1556), Spanish religious leader. Founder of the Society of Jesus, known as the Jesuits, Ignatius of Loyola was born Iñigo de Oñaz y Loyola in 1491 in Azpeitia in the Basque province of Guipúzcoa in northeastern Spain. He was the youngest of thirteen children in a family of lesser nobility but not lacking in social contacts or high prestige. Ignatius's father, just before his death, situated his youngest son in the household of Juan Velázquez de Cuéllar, the chief treasurer of King Ferdinand (1452–1516) and Queen Isabella (1451–1504). There young Ignatius learned courtly manners and sophistication, skills that served him well throughout his life. King Ferdinand's death brought about the downfall of Ignatius's patron, and through friends and family Ignatius received a position with the duke of Nájera, don Antonio Manrique de Lara.
Ignatius's life at either of these courts could not be held up as an example of Christian virtue. In May 1521 the simmering conflict between King Francis I (1491–1547) of France and King Charles I (1500–1558) of Spain erupted when the French forces attacked Pamplona. While Ignatius was defending the city against the French siege, a cannonball struck him in the leg. The French victors assured transport of the wounded man back to his family's castle. During his convalescence, Ignatius requested books on chivalry, particularly those with the character of Amadis of Gaul. Instead his sister-in-law gave him two works, Life of Christ, authored by Ludolph of Saxony and translated by Ambrosio Montesino, and a Spanish version of Lives of the Saints by Jacobus de Voragine (Jacopo de Varazze) translated by Gauberto María Vagad. Contemplating these books, Ignatius underwent a conversion, rejected his past, and chose to live as a hermit in Jerusalem.
On his way to Jerusalem, Ignatius visited Montserrat, a Marian shrine near Barcelona managed by the Benedictines; he then spent just over a year in the nearby village of Manresa (April 1522 to February 1523). There he created the framework of the Spiritual Exercises. In the Exercises, Ignatius presented various methods by which a person could move systematically through the three traditional steps of spiritual growth: purgation, illumination, and union with God. Although completed in substance in Manresa, the work took on additional features until its final form received papal approval in 1548. Leaving Manresa, Ignatius arrived in Jerusalem in September 1523, but his plans to stay were thwarted by the Franciscan custodians, who wisely perceived such a strong-willed pilgrim as a liability.
Returning to Barcelona in 1524, Ignatius set his course on a new project. Changing his desire to live as a spiritual recluse, he discerned his vocation as "helping souls." This conversion grew from religious fervor and not from a specific desire to defeat Protestantism, and therefore he stands with other Catholic reformers of the early sixteenth century. To help souls he realized he needed a formal education, and for the first time he took up a serious study of Latin, the necessary tool for academic progress. After two years of study in Barcelona, his teachers recommended he continue at the new university at Alcalá, near Madrid. Arriving at the university in March 1526, he took courses in an indiscriminate fashion. He experienced discouraging attempts to study at Alcalá and later in Salamanca, but at both locations he was imprisoned in 1527 under the suspicion of the Inquisition. Ignatius continued his education in a more methodological way at the University of Paris, where he earned both his licentiate and a master's in philosophy between 1528 and 1535. The name "Ignatius" is inscribed in the school's role for 1534, and from this time forward, with few exceptions, he referred to himself as Ignatius, giving up the "Iñigo" of his early years.
In Paris, Ignatius gathered six men who together decided upon lives of poverty and chastity. They also desired to make a pilgrimage to the Holy Land and there decide their futures. If such a trip were impossible, they would make themselves available to the Roman pontiff. The trip proved impossible, and the group, wishing to remain together, formed a religious order that received the oral approval of Pope Paul III (1468–1549) in 1539 and written approval in 1540. Elected as the order's first superior general in 1541, Ignatius witnessed its growth from a few men to one thousand members at his death on 31 July 1556. He supervised the creation of thirty-three schools, wrote the order's constitutions, and governed the ever-expanding Society of Jesus in South America, Africa, Europe, and Asia. Successfully grafting humanism, Catholic reform, and the missionary opportunities created by the New World economies onto medieval Europe's religious and philosophical heritage, Ignatius was one of the principal forces behind the transition from the medieval church to early modern Catholicism.
Bibliography
Primary Sources
Saint Ignatius of Loyola. Constitutions of the Society of Jesus. Edited and translated by George E. Ganss. St. Louis, 1970.
——. Ignatius of Loyola: The Spiritual Exercises and Selected Works. Edited by George E. Ganss. New York, 1991. This edition includes the full text of the Spiritual Exercises, the Autobiography of Ignatius, selected letters, and parts of the constitutions.
——. Letters of Saint Ignatius of Loyola. Selected and translated by William Young. Chicago, 1959.
——. Letters to Women. Collected by Hugo Rahner. New York, 1960.
Monumenta Ignatiana. Exercitia spiritualia Sancti Ignatii de Loyola et eorum directoria. 2nd ed. rev., 2 vols. Monumenta Historica Societatis Iesu (MHSI). Madrid, 1919; Rome, 1969. The Institutum Historicum Societatis Iesu, formerly in Madrid and now in Rome, has edited the early documents of the Society of Jesus. These scholarly editions appear as a series with various contents or themes in the Monumenta Historica Societatis Iesu (MHSI).
Monumenta Ignatiana. Fontes documentales de Sancti Ignatio de Loyola. Monumenta Historica Societatis Iesu (MHSI). Rome, 1977.
Monumenta Ignatiana. Sancti Ignatii de Loyola Constitutiones Societatis Jesu. 3 vols. Monumenta Historica Societatis Iesu (MHSI). Rome, 1934–1938.
Monumenta Ignatiana. Sancti Ignatii de Loyola Societatis Jesu fundatoris epistolae et instructiones. Monumenta Historica Societatis Iesu (MHSI). Madrid, 1903–1911.
Monumenta Ignatiana. Scripta de Sancto Ignatio de Loyola, Societas Jesu fundatore. 2 vols. Monumenta Historica Societatis Iesu (MHSI). Madrid, 1904–1918.
Polgár, László. Bibliographie sur l'histoire de la Compagnie de Jésus, 1901–1980. 3 vols. Rome, 1981–1990. The most extensive bibliography dealing with Ignatius.
Secondary Sources
De Dalmases, Cándido. Ignatius of Loyola: Founder of the Jesuits. Translated by Jerome Aixalá. St. Louis, 1985.
Ganss, George E. Saint Ignatius' Idea of a Jesuit University. Milwaukee, 1954.
O'Malley, John W. The First Jesuits. Cambridge, Mass., 1993.
Ravier, André. Ignatius of Loyola and the Founding of the Society of Jesus. Translated by Maura Daly, Joan Daly, and Carson Daly. San Francisco, 1987.
Tellechea Idígoras, José Ignacio. Ignatius of Loyola: The Pilgrim Saint. Edited and translated by Cornelius Michael Buckley. Chicago, 1994.
—MICHAEL W. MAHER
| Wikipedia: Ignatius of Loyola |
| Ignatius Loyola | |
|---|---|
_Founder_of_the_Jesuits.jpg) |
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| Confessor | |
| Born | 1491, Loyola, Guipúzcoa, Spain |
| Died | July 31, 1556, Rome, Papal States |
| Venerated in | Catholic Church |
| Beatified | July 27, 1609 by Pope Paul V |
| Canonized | March 12, 1622 by Pope Gregory XV |
| Feast | July 31 |
| Attributes | Eucharist, chasuble, book, cross |
| Patronage | Dioceses of San Sebastián and Bilbao, Biscay & Guipúzcoa, Basque Country, Military Ordinariate of the Philippines, Society of Jesus, soldiers. |
Saint Ignatius of Loyola (Basque: Loiolako Inazio, Eneko Loiolakoa, Spanish: Ignacio de Loyola), (1491[1] – July 31, 1556) was a Spanish knight, who became a hermit and priest, founding the Society of Jesus and becoming its first Superior General.[2] Ignatius and the Jesuits became major figures in the Counter-Reformation, where the Catholic Church worked to reform itself from within and countered the theology of Protestantism. After his death he was beatified and then on March 12, 1622, was canonized. The feast day of Ignatius is celebrated on July 31 — he is the patron saint of soldiers, the Society of Jesus, the Basque Country, the provinces of Guipúzcoa and Biscay, among other things.[3]
From a Basque noble family, Ignatius was initially a knight, but after his leg was seriously wounded at the Battle of Pamplona, 1512, he underwent a spiritual conversion while in recovery. Ignatius had read De Vita Christi by Ludolph of Saxony which inspired him to abandon his previous lifestyle, to live a life of labour for God following the example of men like Francis of Assisi. He claimed to have seen a vision of the Virgin Mary and baby Jesus at the shrine of Our Lady of Montserrat, while living as a hermit in a cave at nearby Manresa.
He visited the Holy Land with the desire of reconverting the area, but was sent back to Europe by the Franciscans. Ignatius then spent seven years learning theology and Latin, firstly at three universities in Spain and then one in Paris — he arrived in the city at the same time John Calvin was leaving. After gaining a tightly knit association of followers, Ignatius founded the Society of Jesus which received recognition from Pope Paul III. Highly disciplined, the movement's followers learned the Spiritual Exercises and Constitution. Education and self-examination were at the core. At the time of Loyola’s death in 1556, there were 1,000 Jesuits organised into eleven units.
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Early life
Ignacio López de Loyola (sometimes erroneously called Íñigo López de Recalde)[4] was born in the municipality of Azpeitia at the castle of Loyola in today's Basque Country of Gipuzkoa, Spain.[5] He was baptized Íñigo, after St. Enecus (Innicus), Abbot of Oña,[4] a mediaeval Basque name arguably meaning "My little".[6] It is unclear when he started using Ignatius instead of his baptismal name "Íñigo" (Latin: Enecus; Basque: Eneko; Spanish: Íñigo).[7] Ignatius did not intend to change his name but rather adopted for France and Italy a name which he believed was a simple variant of his own, and which was more acceptable among foreigners.[8]
The youngest of 13 children, Íñigo was only seven years old when his mother died. In 1506, Íñigo adopted the last name "de Loyola" in reference of the Basque city of Loyola where he was born and later became a page in the service of a relative, Juan Velázquez de Cuéllar, treasurer (contador mayor) of the kingdom of Castile.
In 1509, Íñigo took up arms for Antonio Manrique de Lara, Duke of Nájera and Viceroy of Navarre. According to Thomas Rochford, S.J., his diplomacy and leadership qualities made him a gentilhombre[9] very useful to the Duke.[10] Under the Duke's leadership, he participated in many battles without injury to himself. But when the French army, supporting the Navarrese monarchy expelled in 1512, stormed Pamplona's fortress on May 20, 1521, a cannonball wounded one of his legs and broke the other.[10] Heavily injured, Íñigo was returned to the castle. He was very concerned about the injuries on his leg and had several surgical operations, which were very painful in the days before anaesthetics.
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During this time he read the De Vita Christi, by Ludolph of Saxony, in a Catalan edition. This work influenced his whole life. The De Vita Christi is the result of forty years of work by Ludolph. It is a commentary on the life of Jesus Christ, a commentary on the Gospels borrowing extracts from the works of over sixty of the Fathers of the Church. Ludolph particularly quotes St Gregory the Great, St Basil, St Augustine and the Venerable Bede. Ludolph proposes to the reader that he place himself at the scene of the Gospel story; that he visualise the crib at the Nativity etc etc. This is known as a method of prayer called Simple Contemplation and is the basis of the method that St Ignatius sets out in his Spiritual Exercises. [11]
Religious aspiration places
During the time he was recovering, Ignatius read a number of religious texts on the life of Jesus called the Vita Christi by Ludolph of Saxony [12][13]and the saints and became fired with an ambition to lead a life of self-denying labor and emulate the heroic deeds of Francis of Assisi and other great monastic leaders. He resolved to devote himself to the conversion of non-Christians in the Holy Land. Upon recovery, he visited the Benedictine monastery, Santa Maria de Montserrat (March 25, 1522), where he hung his military vestments before an image of the Virgin. He then went and spent several months in a cave near the town of Manresa, Catalonia where he practiced the most rigorous asceticism. Ignatius began seeing a series of hallucinations in full daylight in a hospital. This repetitive vision appeared as "a form in the air near him and this form gave him much consolation because it was exceedingly beautiful ... it somehow seemed to have the shape of a serpent and had many things that shone like eyes, but were not eyes. He received much delight and consolation from gazing upon this object ... but when the object vanished he became disconsolate." [14] He begged his journey to the Holy Land, as a way of self denial and sacrifice. He spent from September 3 to 23, 1523 in the Holy Land and twelve years later, standing before the Pope with his companions, it was again to Jerusalem that he proposed sending his companions as emissaries. [15]
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History of the Jesuits |
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Once back to Spain, he was found in Alcala with his companions making disciples of women who were called as witnesses by the Inquisition under the direction of magistrate Alonso Mejias. Although the alumbrados [Illuminated; Illuminati; Enlightened Ones] of Spain were linked in their zeal and spirituality to the Franciscan reforms of which Cardinal de Cisneros was a promoter", the Inquisition was becoming more suspicious. These female disciples, Dona Leonor, Dona Maria, and Dona Beatriz were so hysterically zealous that "one fell senseless, another sometimes rolled about on the ground, another had been seen in the grip of convulsions or shuddering and sweating in anguish." This suspicious activity had taken place while Ignatius and his companions were preaching. Because of his "street-corner perorations" being identified "with the activities of the alumbrados", Ignatius was naturally singled out for inspection as one of these visionaries, but later released. [16] After these adventurous activities, he studied at the ascetic Collège de Montaigu of the University of Paris, where he remained over seven years. In later life, he was often called "Master Ignatius". This title was due to his taking a master's degree from the before-mentioned university at the age of forty-three. [17]
By 1534 he had six key companions, all of whom he met as students at the University— Francis Xavier, Alfonso Salmeron, Diego Laynez, and Nicholas Bobadilla, all Spanish; Peter Faber, a Frenchman; and Simão Rodrigues of Portugal. Later on he was joined by Francisco de Borja, a member of the House of Borgia who was the main aide of Emperor Charles V, and other nobles. "On the morning of the 15th of August, 1534, in the crypt of the Church of Our Lady of the Martyrs, at Montmartre, Loyola and his six companions, of whom only one was a priest, met and took upon themselves the solemn vows of their lifelong work." [18] Ignatius of Loyola was the main creator and initial Superior General of the Society of Jesus, a religious organization of the Catholic Church whose members, known as Jesuits, served the Pope as missionaries. He is remembered as a talented spiritual director. He was very vigorous in opposing the Protestant Reformation and promoting the following Counter-Reformation. He was beatified and then canonized and received the title of Saint on March 12, 1622. He is the patron saint of the provinces of Guipuscoa and Biscay along with the Society of Jesus. Ignatius Loyola wrote Spiritual Exercises, a simple 200-page set of meditations, prayers, and various other mental exercises, from 1522 to 1524. The exercises of the book were designed to be carried out over a period of 28-30 days.
Father General of the Jesuits
Ignatius was chosen as the first Superior General of his religious order, invested with the title of Father General by the Jesuits. He sent his companions as missionaries around Europe to create schools, colleges, and seminaries. Juan de Vega, the ambassador of Charles V at Rome had met Ignatius there. Esteeming him and the Jesuits, when Vega was appointed Viceroy of Sicily he brought Jesuits with him. A Jesuit college was opened at Messina; success was marked, and its rules and methods were afterwards copied in other colleges.[19] In 1548 Spiritual Exercises was finally printed, and he was briefly brought before the Roman Inquisition, but was released.
Ignatius wrote the Jesuit Constitutions, adopted in 1540, which created a monarchical organization and stressed absolute self-abnegation and obedience to Pope and superiors (perinde ac cadaver, "well-disciplined like a corpse" as Ignatius put it). His main principle became the Jesuit motto: Ad maiorem Dei gloriam ("for the greater glory of God"). The Jesuits were a major factor in the Counter-Reformation. During 1553-1555, Ignatius dictated his life's story to his secretary, Father Gonçalves da Câmara. This autobiography is a valuable key for the understanding of his Spiritual Exercises. It was kept in the archives for about 150 years, until the Bollandists published the text in Acta Sanctorum. A critical edition exists in Vol. I (1943) of the Fontes Narrativi of the series Monumenta Historica Societatis Iesu. He died in Rome on July 31, 1556 as a result of the "Roman Fever," a severe case of malaria that recurred in Rome, Italy at different points in history.
Famous Quote of Loyola:
| “ | That we may be altogether of the same mind and in conformity with the Church herself, if she shall have defined anything to be black which appears to our eyes to be white, we ought in like manner to pronounce it to be black. For we must undoubtingly believe, that the Spirit of our Lord Jesus Christ, and the Spirit of the Orthodox Church His Spouse, by which Spirit we are governed and directed to Salvation, is the same; ... [20] | ” |
Canonization and legacy
Ignatius was beatified by Pope Paul V on July 27, 1609 and canonized by Pope Gregory XV on March 13, 1622. His feast day is celebrated annually on July 31, the day he died. Saint Ignatius is venerated as the patron saint of Catholic soldiers, the ordinariate of the Philippine military, the Basque country and various towns and cities in his native region.
On April 22, 2006, Feast of Our Lady, Mother of the Society of Jesus, Pope Benedict XVI said that "St Ignatius of Loyola institutions, are dedicated to St Ignatius." Perhaps the most famous of them is Basilica of St Ignatius Loyola, built next to the house where he was born in Azpeitia, the Basque Country. The house itself, now a museum, is incorporated into the basilica complex.
As probably one of the most important parts of the material part of his legacy, we can find many Jesuit schools and general educational institutions worldwide: see [1], one the most popular of them being Georgetown University, along with the Ateneo de Manila University, Loyola University Maryland, Fairfield University, Fordham University, The College of the Holy Cross, Loyola University New Orleans, Loyola University Chicago, Loyola Marymount University, Boston College, and University of Scranton, as well as high schools like St Aloysius´College, Sydney. In the United States alone there are 28 Jesuit colleges and universities, and more than 50 secondary schools.
Genealogy
Shield of Oñaz-Loyola
The Shield of Oñaz-Loyola is a symbol of St. Ignatius family's Oñaz lineage, and is used by many Jesuit institutions around the world.
Lineage
Villoslada established the following detailed genealogy of St. Ignatius:[1]
Lope de Oñaz (~1180)
├ García López de Oñaz (~1221)
├ López García de Oñaz
wife: Inés, dame of Loyola – unit of families (~1261)
├ daughter: Inés de Oñaz y Loyola (~end of XIII c.)
husband: Juan Pérez (related)
├ Jaun (Basque - Lord) Juan Pérez
├ Gil López de Oñaz
├ other 5 brothers (see – battle of Beotibar)
Beltrán Yáñez (el Ibáñez) de Loyola, son of Jaun Juan (+1405)
wife: Ochanda Martínez de Leete from Azpeitia
├ Sancha Ibáñez de Loyola
| husband: Lope García de Lazcano
| married: 4 III 1413
├ heir: Juan Pérez de Loyola (d. childless, heirdom for Sancha)
├ Maria Beltranche
├ Elvira
├ Emilia
├ Juanecha
Juan Pérez de Loyola, son of Sancha Ibáñez (+ in Tolosa)
wife: Sancha Pérez de Iraeta (+1473)
├ Don Beltrán Yáñez (vel Ibáñez) de Oñaz y Loyola (+ 23 X 1507)
wife: Doña Marina Sáenz (vel Sánchez) de Licona (+ < 6 V 1508)
married: 13 VII 1467 r.
13 children:
1. Juan Pérez de Loyola (+1503 in Naples)
2. heir – Don Martín García de Oñaz y Loyola (1477 – 29 XI 1538)
wife: Magdalena de Araoz
married: 11 IX 1498
* – order uncertain
*. Ochoa Pérez de Loyola
*. Juan Beltrán de Loyola
*. Beltrán de Loyola (+ < 14 XI 1527)
*. Hernando de Loyola (+ in Panama, New World)
*. Pero López de Oñaz y Loyola (priest, + < VII 1529 in Barcelona)
*. Juaniza (vel Joaneiza) de Loyola, wife of Juan Marínez de Alzaga, notary from Azpeitia
*. Magdalena de Loyola, wife of Juan López de Gallaiztegui, notary from Anzuola
*. Sancha Ibáñez de Loyola
*. Petronila de Loyola, wife of Pedro Ochoa de Arriola
*. Maria Beltrán de Loyola, wife of Domingo de Arruado
13. Iñigo López de Loyola (< 23 X 1491 – 31 VII 1556)
Bibliography
Primary
- Loyola, (St.) Ignatius (1964). The Spiritual Exercises of St. Ignatius. Anthony Mottola. Garden City: Doubleday. ISBN 9780385024365.
- Loyola, (St.) Ignatius (1900). Joseph O'Conner. ed. The Autobiography of St. Ignatius. New York: Benziger Brothers. OCLC 1360267. http://www.archive.org/details/stignatiusautobi00ignauoft.[21]
- Loyola, (St.) Ignatius (1992). John Olin. ed. The Autobiography of St. Ignatius Loyola, with Related Documents. New York: Fordham University Press. ISBN 082321480X.
- Foss, Michael (1969). The Founding of the Jesuits, 1540. Turning Points in History Series. London: Hamilton. ISBN 0241015138.
Secondary
- Bartoli, Daniello (1855). History of the Life and Institute of St. Ignatius de Loyola: Founder of the Society of Jesus. New York: Edward Dunigan and Brother. http://books.google.com/books?id=Y0IQAAAAIAAJ&printsec=titlepage&dq=ignatius+de+loyola.
- Caraman, Philip (1990). Ignatius Loyola: A Biography of the Founder of the Jesuits'. San Francisco: Harper & Row. ISBN 0062501305.
- O'Malley, John W. (1993). The First Jesuits. Cambridge: Harvard University Press. ISBN 0674303121.
- Meissner, William (1992). Ignatius of Loyola: The Psychology of a Saint. New Haven: Yale University Press. ISBN 0300060793.
- García Villoslada, Ricardo (1986) (in Spanish). San Ignacio de Loyola: Nueva biografía. La Editorial Católica. ISBN 8422012677.
See also
- Christian mysticism
- List of Christian mystics
- Madeleine d'Houet foundress of the Sisters, Faithful Companions of Jesus
- Martín Ignacio de Loyola
References
- ^ a b García Villoslada, Ricardo (1986) (in Spanish). San Ignacio de Loyola: Nueva biografía. La Editorial Católica. ISBN 8422012677. http://books.google.com/books?id=MmRvpVZQrEAC&printsec=frontcover&cad=0#PPA71,M1. "We deduct that, (...), Iñigo de Loyola should have been born before October 23, 1491."
- ^ Idígoras Tellechea, José Ignacio (1994). "When was he born? His nurse's account". Ignatius of Loyola: The Pilgrim Saint. Chicago: Loyola University Press. pp. 45. ISBN 0829407790. http://books.google.com/books?id=mWO8ZeN8D5sC&printsec=frontcover#PPA45,M1.
- ^ "Summer Fiestas". euskadi.net. http://www.turismoa.euskadi.net/contenidos/informacion/s11_folletos/en_s11/folletos/cultura/cultura_ing_fiestas_verano.pdf. Retrieved 2008-07-24.
- ^ a b
John Hungerford Pollen (1913). "St. Ignatius Loyola". Catholic Encyclopedia. New York: Robert Appleton Company. http://en.wikisource.org/wiki/Catholic_Encyclopedia_(1913)/St._Ignatius_Loyola. Retrieved 2008-06-28. - ^ The southern part of the Pyrenees of the Kingdom of Navarre, having been absorbed by the Kingdom of Castile in 1499, became part of the unified Kingdom of Spain
- ^ "Nombres: Eneko". Euskaltzaindia (The Royal Academy of the Basque Language). http://www.euskaltzaindia.org/index.php?option=com_eoda&Itemid=191&lang=es&testua=eneko&view=izenak. Retrieved 2009-04-23. Article in Spanish
- ^ Verd, Gabriel María (1976). "El "Íñigo" de San Ignacio de Loyola" (in Spanish). Archivum Historicum Societatis Iesu (Roma: Institutum Historicum Societatis Iesu) 45: 95–128. ISSN 0037-8887.
- ^ Verd, Gabriel María (1991). "De Iñigo a Ignacio. El cambio de nombre en San Ignacio de Loyola" (in Spanish). Archivum Historicum Societatis Iesu (Roma: Institutum Historicum Societatis Iesu) 60: 113–160. ISSN 0037-8887. "That St. Ignatius of Loyola's name was changed is a known fact, but it cannot be said that it is widely known in the historiography of the saint — neither the characteristics of the names Iñigo and Ignacio nor the reasons for the change. It is first necessary to make clear the meaning of the names; they are distinct, despite the persistently held opinion in onomastic (dictionaries) and popular thought. In Spain Ignacio and Iñigo are at times used interchangeably just as if they were Jacobo and Jaime. With reference to the name Iñigo, it is fitting to give some essential notions to eliminate ambiguities and help understand what follows. This name first appears on the Ascoli brome (dated November 18, 90 B.C.), in a list of Spanish knights belonging to a Turma salluitana or Saragossan. It speaks of Elandus Enneces f[ilius], and according to Menéndez Pidal the final «s» is the «z» of Spanish patronymics, and could be nothing other than Elando Iñiguez. It is an ancestral Hispanic name. Ignacio, on the other hand, is a Latin name. In classical Latin there is Egnatius with an initial E. It appears only twice with an initial I (Ignatius) in the sixty volumes of the Corpus Inscriptionum Latinarum. This late Latin and Greek form prevailed. In the classical period Egnatius was used as a nomen (gentilitial name) and not as a praenomen (first name) or cognomen (surname), except in very rare cases. (...) The most important conclusion, perhaps unexpected, but not unknown, is that St. Ignatius did not change his name. That is to say, he did not intend to change it. What he did was to adopt for France and Italy a name which he believed was a simple variant of his own, and which was more acceptable among foreigners. That Ignacio ended up replacing Iñigo does not change his intention. If he had remained in Spain, he would have, without doubt, remained Iñigo.".
- ^ Gentilhombre should be understood as servant of the court. By contrast, the English term Gentleman denotes a man of good family. In this sense the word equates with the French Gentilhomme (nobleman), which latter term was in Great Britain long confined to the peerage.(see Spanish Wikipedia article Gentilhombre.)
- ^ a b Rochford, Thomas. "St. Ignatius Loyola: the pilgrim and man of prayer who founded the Society of Jesus". Society of Jesus. http://www.sjweb.info/jesuits/ignatius.cfm. Retrieved 2007-11-15.
- ^ Sr Mary Immaculate Bodenstedt, The Vita Christi of Ludolphus the Carthusian, a Dissertation, Washington: Catholic University of America Press 1944 British Library Catalogue No. Ac2692.y/29.(16).
- ^ The Vita Christi by Charles Abbot Conway Analecta Cartusiana 34
- ^ Ludolph's Life of Christ by Father Henry James Coleridge in "The Month" Vol 17 (New Series VI) July — Dec 1872 pages 337-370
- ^ Jesuits, A Multibiography by Jean Lacouture, p. 18, Washington, D.C.: Counterpoint, 1995)
- ^ Jesuits, A Multibiography by Jean Lacouture, p. 24, Washington, D.C.: Counterpoint, 1995)
- ^ Jesuits, A Multibiography by Jean Lacouture, pp. 27-29, Washington, D.C.: Counterpoint, 1995)
- ^ History of The World by John Clarke Ridpath, Vol. V, pp.238, New York: Merrill & Baker, 1899)
- ^ History of The World by John Clarke Ridpath, Vol. V, pp.238, New York: Merrill & Baker, 1899)
- ^ J.H. Pollen (1913). "History of the Jesuits Before the 1773 Suppression". Catholic Encyclopedia. New York: Robert Appleton Company. http://en.wikisource.org/wiki/Catholic_Encyclopedia_(1913)/History_of_the_Jesuits_Before_the_1773_Suppression. Retrieved 2008-06-28.
- ^ Ignatius Loyola, Spiritual Exercises, Rule 13 Henry Bettenson, ed., Documents of the Christian Church, 2nd ed. (London: Oxford University Press, 1963), p. 260.
- ^ For information on the O'Conner and other translations, see notes in A Pilgrim's Journey: The Autobiography of Ignatius of Loyola Page 11-12.
Famous Quotes of Loyola:
Ignatius Loyola, Spiritual Exercises, Rule 13: That we may be altogether of the same mind and in conformity with the Church herself, if she shall have defined anything to be black which appears to our eyes to be white, we ought in like manner to pronounce it to be black. For we must undoubtingly believe, that the Spirit of our Lord Jesus Christ, and the Spirit of the Orthodox Church His Spouse, by which Spirit we are governed and directed to Salvation, is the same; . . .” Henry Bettenson, ed., Documents of the Christian Church, 2nd ed. (London: Oxford University Press, 1963), p. 260.
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- Works by or about Ignatius of Loyola in libraries (WorldCat catalog)
- Biography of Ignatius of Loyola
- The Spiritual Exercises of St. Ignatius Translation by Elder Mullan, S.J.
- Letters of St. Ignatius of Loyola
- St. Ignatius Loyola and Opus Dei
- "Contemplation to Attain Love", by Ignatius of Loyola
- The Goa Jesuit Province of the Society of Jesus
- Founder Statue in St Peter's Basilica
- FamiliaIgnaciana.com - Comunidad de Ignacianos en los Estados Unidos
- Saint Ignatius' College
- Finding God In All Things
| Catholic Church titles | ||
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| Preceded by None |
Superior General of the Society of Jesus 1540–1556 |
Succeeded by Diego Laynez |
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