By Martin J. Schade, Contributor
Father Jim Webb, Superior-General of the Jesuits in Jamaica. - File
"FIND GOD in all things!" and "Do everything for the Greater Glory of God (Ad Mejorem Dei Gloriam)" are two statements which best explain the Jesuits, their spirituality, their governance, their being. The rest is details.
HISTORICAL ORIGINS
Ignatius of Loyola, christened Ignigo Lopez de Loyola, born in the Basque region of northern Spain near 1491, is the founder of the Society of Jesus, better known as the Jesuits. As a young man he was a romantic courtier, impressing women and fighting battles. Having joined the military, he found himself defending the Basque town of Pamplona against invading French troops. A cannon ball shattered his right leg and his convalescence was painful and protracted. He was willing to go through gruesome surgery in order to correct his deformed and limp leg, for his looks were of major importance.
While recovering, Ignatius searched for court romance reading to bide the time but, as history and fate would have it, the family library no longer had such chivalric stories. The invalid was given the Life of Christ and a collection of the life stories of saints for entertainment. Ignatius now had new heroes worthy of imitation.
"St Dominic did this; therefore, I have to do it. St Francis did this; therefore, I have to do it." Ignatius' vanity and conceit were now being replaced by the humility of a pilgrim. From that moment on he began his pilgrimage of imitating the saints, wanting to put on the 'armour of Christ'. He mortified his body, retreated to the mountains of Manresa, Spain, reflected, and began to write the foundations of his spirituality. The spiritual exercises quickly became a source of religious and spiritual controversy. This little book of Ignatius's spiritual journey calls its readers to engage in meditative discernment, the challenge to imitate the life of Christ, the conviction to choose between two standards: that of Christ or that of Lucifer.
POVERTY
Since his experience at Manresa, Ignatius the pilgrim now rejected the world he had earlier embraced. He now preached and lived in poverty instead of the wealth in which he had been born; he now had contempt for the worldly honour he had once so earnestly desired and he now sought humility instead of the pride that had earlier driven the passion of his cavalier life.
Ignatius's life was now to pray, to fast, to do penance and works of charity, dedicating himself to God. After some troubles with the Spanish Inquisition, Ignatius decided to study for the priesthood.
Ignatius's original intention was to go to Jerusalem. He did make his arrival, but history again had her way and some people did not want him there so he was highly encouraged to leave.
As a student in Paris, France, he drew a small band of friends to himself and directed them in extended prayer and meditation according to his spiritual exercises. After further studies, the first Jesuits were ordained to the Catholic priesthood in Venice, Italy, and offered themselves in service to Pope Paul III. In 1540, Paul III approved the Institute of the Society of Jesus. Ignatius was elected General Superior and served in that post until his death in 1556 at the age of 65.
THE JESUITS' 'FOURTH VOW'
Like all religious orders, the Jesuits profess the vows of poverty, chastity (celibacy) and obedience. Unlike most orders, however, Jesuits do not profess 'temporary vows', instead, after a two-year novitiate experience, Jesuits profess 'simple, perpetual vows'. When a member has completed his necessary studies, his formation, and his ordination (for priests, a period which can last from 10 to 20 years), Jesuits profess solemn vows. At this time, he will take a 'fourth vow' of special obedience to the Pope. This particular aspect of Jesuit life has been of interest to many and is often misunderstood in its original intention.
This 'specific vow' of Jesuits alone is not, in its original intention, a means to show Jesuits regard for the papacy. In the mind of Ignatius, it was for pastoral concerns. (See John W. O'Malley, S.J., article The Fourth Vow in its Ignatian Contest, Studies, Vol. XV. The approval of the Society of Jesus by the papacy facilitated the apostolic effectiveness of the society, and especially made it capable of transcending diocesan and national boundaries. The pope, as 'universal pastor', symbolised and helped implement the worldwide vision that animated the Jesuits' concept of mission.
PASTORAL GOALS
Papal approval and 'blessing' opened to the Jesuits the world as their vineyard, and handed them, in effect, a charter that assured their freedom to pursue their pastoral goals with the minimum limitations imposed by local bishops and Catholic princes. As a new religious order, with the unlimited horizons of a new world, and with a mission "to go wherever sent to do Christian ministry", the new Jesuits now had more than Papal approval but also Papal blessing.
JESUITS TODAY
For over 450 years Jesuit priests and brothers have lived an amazing story of serving the Church in new and unexpected ways. Jesuits are still men on the move, ready to change place, occupation, method whatever will advance the mission in the Church. Today, the Jesuit mission has expanded to include men and women who share this vision of service to faith and to the justice that faith demands. Together Jesuits and lay partners place themselves in the presence of the God who created all people and ask themselves the questions that St. Ignatius suggested to his first companions during the period of prayer that led to their permanent companionship: What have I done for Christ? What am I doing for Christ? What will I do for Christ?
A significant aspect of Jesuit governance are general congregations where delegates from all provinces in the world gather together to make decisions and give direction for the Society of Jesus. The General Congregation 34 in 1995 was an occasion for the Society of Jesus to reiterate their mission and their direction. In summary, the Jesuits stated that there is no service of faith without the promotion of justice, entry into cultures and openness to other religious experiences. There is no promotion of justice without communicating faith, transforming cultures, and having a collaboration with other traditions. There is no inculturation without communicating faith with others, dialogue with other traditions and commitment to justice. There is no dialogue without sharing faith with others, evaluating cultures, and having common concern for justice. For Jesuits, the promotion of justice and making a clear 'option for the poor' is constitutive in preaching and living the Gospel.
