Tuesday, July 31, 2018 - St. Ignatius of Loyola - Will you like Ignatius be one-pointed in your love for Jesus?

To read the texts click on the texts: Jer 20:7-9;1 Cor 10:31-11:1; Lk 14:25-33

If St. Francis Xavier is known as “A Saint in a hurry” and one who wanted to set the world on fire with the love of God, St. Ignatius of Loyola may be seen as the one who sparked in Francis Xavier that flame and caused that hurry. In more ways than one Ignatius influenced the life of Francis Xavier and numerous Jesuits after him to make a difference in the world, to be that “fire that kindles other fires.”

While the conversion of Ignatius from soldier to saint has been attributed largely to the profound experience when lying in his convalescent bed after the canon ball struck his leg and injured it, there are other experiences that Ignatius had after his convalescence that are also important and which set the tone for this transformation.

Three of these experiences may be highlighted. The first of these was the experience in a cave in the city of Manresa. In a monastery in Manresa, he practised the most rigorous asceticism with frequent confessions and masses and the performance of the most disagreeable and menial tasks. It was here that the phrase “Quid hoc ad aeternitatem”, which asks "How does this compare to eternity?" led to experience of the discernment of spirits. Ignatius experienced here a conversion from aggressiveness to assertiveness and from impulsiveness to discernment. This experience also led to the transformation of the recluse and ascetic into an apostle and missionary.  It was in Manresa that he produced the now famous “Spiritual Exercises” which were to exert a potent influence on numerous people all over the world and which continues to inspire and influence people even today.

The second experience that Ignatius had was on the banks of the river Cardoner. Here he had a vision which is regarded as the most significant in his life. The vision was more of a kind of enlightenment, about which he later said that he learned more on that one occasion than he did in the rest of his life. Ignatius never revealed exactly what the vision was, but it seems to have been an encounter with God as God really is so that he was able to see all of creation in a new light. It acquired a new meaning and relevance which translated into an experience that enabled Ignatius to find God in all things and all things in God.

What God impressed upon his heart and mind we do not know, but God branded him as if with a red-hot iron, because after even these visions had ceased, their effects lasted. The vision strengthened him so much and gave him such conviction that he would later say that even if there were no scriptures to teach us in matters of faith, he would be resolved to die for his faith because of what he had seen. This clarity was so great that in the whole course in his life, that he would often say that even if he were to gather all the help he had received from God and all the many things he knew, and added them altogether, he does not think that they would equal what he received at that one time. And thus, his understanding became enlightened in so great a manner that it seemed to him that he was a different man and that he had a different intellect from the one he had had before.

The third experience that led to the deep transformation was at La Storta. Here he seemed to see the Eternal Father associating him with Jesus, who spoke the words: Ego vobis Romaepropitiusero (“I will be favourable to you in Rome”). Though many interpreted this promise to mean the subsequent success of the Society of Jesus in Rome, Ignatius' own interpretation was characteristic: "I do not know whether we shall be crucified in Rome; but Jesus will be propitious."

What is the significance of these experiences for us today?

The experience of Manresa points to the fact that the world in which we live is temporary and passing. This is precisely why we must live each day as if it were our last. In doing so we must avoid giving into the negative which has the tendency to drag us down and look at every person, thing and situation as positively as we can. We must realize that “there is nothing in all creation that is only profane for those who know how to look”. (Teilhard de Chardin)

From the Cardoner experience we learn that God is present in each and every situation and at each and every moment of our lives. This presence is not a hidden presence but a very visible presence if only we open our eyes and hearts to see. This experience also invites us to look at the newness that each day brings and to impress on us that the past is over and gone and cannot be changed. All the wrongs have been forgotten and erased and we must start anew and afresh.

Finally the constant presence of God in the world and in our lives does not mean that things will go the way we want them to go. As a matter of fact though Ignatius heard that Jesus would be favourable to him in Rome, he had most of his problems in Rome. The point, however, is that despite these numerous problems Ignatius continued to believe that God was working in his life. Thus even when all our plans go awry and we find it difficult to find the hand of God or feel God’s presence, the fact of the matter is that God is always there.

The Gospel text for the feast is from Jesus’ words to the crowds that accompany him on his journey. They set forth three conditions of discipleship, uncompromising demands made of those who would follow him: the willingness to leave family ties, the willingness to face radical self-denial, and the willingness to give up one’s material possessions. In addition, he casts these conditions of discipleship in a demand for serious consideration and no-nonsense, prior deliberation about the costs of such following. The engagement is not to be undertaken lightly.

The first condition (v. 26) calls for a willingness to put parents, family, relatives, even one’s own life, in subordination to discipleship. In effect, it asks the Christian disciple how much he/she esteems Jesus to whom allegiance is being given. All human and natural relations must be set behind the connection with Jesus.

The second condition (v. 27) calls for the disciple to carry his/her cross and walk behind Jesus. The Lucan Jesus here makes it one of the three conditions. In its own way it clarifies Luke’s addition to the first condition, the hating of one’s “own life,” for it may even lead to a destiny similar to that which Jesus will face. The carrying of one’s cross without regarding it as a burden is possible only if the first condition is met. A person who regards him/herself as nothing is the one who will be able to persevere in carrying the cross.

The third condition (v. 33) calls for a radical renunciation of all one’s material possessions. It needs no explanation, but one should recall the Lucan theme into which it fits.

The seriousness demanded by the three conditions is then presented in the twin parables (vv. 28–32) that follow. Jesus counsels his followers not to decide on discipleship without advance, mature self-probing. One must consider not only the demands to be made but also the consequences of what may only be begun and be left half-done because of a lack of follow-through and perseverance. Ridicule or surrender to unconditional terms should deter one from rash and unreflective decisions.

In these parables Jesus counsels the disciple to consider seriously what forces and resources the would-be disciple has. But the added condition in 14:33 counsels renunciation of all the material possessions that one has.

Ignatius clearly lived out the demands made by the Lucan Jesus in these verses. Once he had decided to follow Jesus, he was willing to give up everything and persevere. He had found the pearl of great price and was willing to go to any lengths to acquire it.