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What is St. Ignatius of Loyola famous for?What was St. Ignatius of Loyola’s early life like?What was St. Ignatius of Loyola’s education?Read a brief summary of this topicSpiritual awakeningPeriod of studyWhich of the following groups most frequently commissioned Mannerist and Baroque art during the 1500s responses?Which of the following art movements was a direct backlash to the Baroque style of art and architecture?Which of the following most accurately describes a significant trend in witchcraft prosecution shown by the graph?Which of the following best explains why the printing press was a significant factor in spreading Protestant ideas?

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What is St. Ignatius of Loyola famous for?

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.

What was St. Ignatius of Loyola’s early life like?

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.

What was St. Ignatius of Loyola’s education?

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 various universities in Spain and Paris, earning an M.A. He was ordained as a priest in 1537.

Summary

Read a brief summary of this topic

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.

Early life

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.

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 sự kiện 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.

Spiritual awakening

It is the second period of Ignatius’s life, in which he turned toward a saintly life, that is the better known. After treatment 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.

In February 1522 Ignatius bade farewell to his family and went to Montserrat, a place of pilgrimage in northeastern Spain. He spent three days in confessing the sins of his whole life, hung his sword and dagger near the statue of the Virgin Mary as symbols of his abandoned ambitions, and, clothed in sackcloth, spent the night of March 24 in prayer. The next day he went to Manresa, a town 48 km (30 miles) from Barcelona, to pass the decisive months of his career, from March 25, 1522, to mid-February 1523. He lived as a beggar, ate and drank sparingly, scourged himself, and for a time neither combed nor trimmed his hair and did not cut his nails. Daily he attended mass and spent seven hours in prayer, often in a cave outside Manresa.

The sojourn 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 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.

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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.

Period of study

“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 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.

Ignatius studied 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.

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.

During his long stay in the French capital, Ignatius won the coveted M.A. 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.

Which of the following groups most frequently commissioned Mannerist and Baroque art during the 1500s responses?

7. Which of the following groups most frequently commissioned Mannerist and Baroque art during the 1500s? Monarchs and other rulers who sought to enhance their stature.

Which of the following art movements was a direct backlash to the Baroque style of art and architecture?

2022. Which of the following art movements was a direct backlash to the Baroque style of art and architecture? Neo-Classicism.

Which of the following most accurately describes a significant trend in witchcraft prosecution shown by the graph?

Which of the following most accurately describes a significant trend in witchcraft prosecutions shown by the graph? The number of prosecutions increased sharply in the late 1500s and decreased sharply in the late 1600s.

Which of the following best explains why the printing press was a significant factor in spreading Protestant ideas?

Which of the following best explains why the printing press was a significant factor in spreading Protestant ideas? It greatly decreased the cost and increased the quantity of written materials. Tải thêm tài liệu liên quan đến nội dung bài viết Loyola’s “rules” were created to most directly support which of the following?

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