Saint ignatius loyola school reviews
The Autobiography of St. Ignatius by Ignatius of LoyolaReaction Paper for Christian Spirituality Class
The tumultuous era that gave rise to Martin Luther and the Protestant Reformation, the Spanish Inquisition, the Tudor dynasty and the ever-expanding age of exploration, also gave rise to a single man’s greatness in serving God completely. St Ignatius of Loyola was a pragmatic man in all things and initially steeped in charisma and his own desire for vainglory. His quest for success and personal glory led to his near fatal injury at the battle of Pamplona which in turn led to his conversion and then his setting aside of his own quest for glory in order to seek the greater glory of God. During his convalescence he received the gift of discernment and developed this ability to discern the value and core of his thoughts and desires, to discern the ‘goodness’ or ‘badness’ of any impulse or action. His personal spirituality is private compared to his outward quest to glorify God through teaching and bringing people to the Lord. Yet, his autobiography does give some beautiful insights into his experiences. His gift of discernment lets him garner a direction from God and his resulting Spiritual Exercises become a catalyst for driving faith home for countless numbers over the next 400 years . (Martin 83)
For Ignatius of Loyola was nothing if not practical. After discerning God’s will for himself, he resolutely set out to do it. He amended his life. Left his military career. Returned to school. Gathered his friends together. Put himself at the disposal of God and the pope. He organized, led, and inspired what he called his ‘least’ Society of Jesus. (Martin 81)
Yet, this quest for glory is not necessarily indicative of Ignatius spirituality, nor is his pragmatic method, though it does speak volumes of his personality, the structure of the Society of Jesus and the practices the Jesuits employ even today.
Even though it was often interpreted in rigid ways, authentic Ignatian spirituality is marked by his typical reference for flexibility. His is a spirituality of discernment of choices, both everyday and lifelong. His advice is to find “whatever is most helpful and fruitful.” (Gallagher 83)
It was his desire to cooperate with Jesus, God and the Holy Spirit that was at the core of his spiritual being, so much so that a monastic life could not suffice. Ignatius wanted to imitate Christ, who by no means lived as a monk, he wanted to ‘play’ the ‘chord’ that evoked the Trinity in all of us; he wanted, nothing short of, to be a part of God’s divine plan for us all. (Tylenda 75)
After his conversion in Loyola and illumination at Manresa it becomes clear that in order to best attain glory for God and to be able to cooperate and participate fully in God’s divine plan, Ignatius had to expand his own knowledge before venturing out into the world. This is his soul desire and until achieved it is his main focus in life. With increased education and his eventual ordination Ignatius continues to grow spiritually, he continues to discern the role he and his Jesuits will play in God’s plan, and with the discernment comes a call to action.
Ignatius, repeatedly, makes a conscious choice to discern the will of God and to freely cooperate with His divine plan. In our own contemporary history there are others who experience this same path, whether or not they are cognizant of Ignatius’ previous experience and example. The very opening to the General Introduction in Ganss’ Ignatius of Loyola inspires as it discusses the “… spiritual development of the human beings who use their freedom wisely.” (Ganss 9) and drums up images of those who had to rely on this God-given freedom to survive their own trials. While their writings do not rely on St. Ignatius specifically, one sees the same elements of spirituality in their experiences. Victor Frankl, psychiatrist and Austrian Jew was a holocaust survivor who relied on this basic instinct to survive the death camps at Auschwitz. In the camps he realized he was in control of himself. He became aware that between stimulus and response, there is a space to decide how we are to react or absorb what is happening to us. In his Man’s Search for Meaning he gives several key statements that embrace this same Ignatian concept.
Between stimulus and response, there is a space. In that space lies our freedom and power to choose our response. In our response lies our growth and freedom.
If a prisoner felt that he could no longer endure the realities of camp life, he found a way out in his mental life– an invaluable opportunity to dwell in the spiritual domain, the one that the SS were unable to destroy. Spiritual life strengthened the prisoner, helped him adapt, and thereby improved his chances of survival. (Frankl)
Throughout it all, Frankl reasoned, life has potential meaning proving that even suffering is meaningful. Two other modern day examples of men who contemplated, discerned and then acted when the time was right are Anwar Sadat and Nelson Mandela. Both reflect on their time in prison as periods of revelation (illumination) into the core of their being, strengthening them and preparing them for the inevitable time when they would be able to act. Both men would change the face of their nations and as a result the world politic and race relations. (I find it inspiring that these examples draw from Jewish, Christian and Muslim traditions – reminding us that God speaks to us all, in our turn, in His way.) As with Frankl, these men deliberately chose their reactions to their circumstances, with Ignatius we see similar experiences, but a key different is in his discernment as he calls upon God to guide and be a part of his decisions, to keep himself on the path with the divine plan.
Sheldrake touches on this concept in his discussion of Rahner’s theology,
There is a kind of knowledge that is acquired simply by being in existence. This is experiential knowledge. Because we are social beings, this knowledge is not isolated but reaches the level of reflection and communication in us. One aspect of this existence and our experience of it is a sense of responsibility and a realization of our freedom to choose. To this extent we exist beyond the world and its causes and in this sense we transcend it. (Sheldrake 64)
“Freedom to choose”, here is where Adam went wrong, and where Christ gave us the example and corrected us and where Ignatius follows his quest to imitate Jesus in all things. All of these individuals faced the responsibility of the choices they made and made ones that saved, inspired, uplifted and improved the lives of others. The desire to cooperate. Downey, as well, sums up this Ignatian spirituality,
In this view, then, spirituality refers to the ongoing realization or actualization of the human capacity to move beyond self in knowledge, freedom, and love in and through relationship with others and with God. (Downey 35)
This spirituality, or desire to cooperate, has recognizably surfaced in my life perhaps three times, and none of which were with the magnitude that those mentioned above experienced. First, in college, trying to discern a direction in my life, the second, also at college, with my decision to enter the RCIA program and, third, most recently, with the call to be a catechist within our parish, which has ultimately led me to this course of study. Yet, everyone of these held/hold a greater promise, they are the stepping stones that will lead me to catechize, lead and reach out more to those in need, both spiritually and physically. Jesus is calling me to prepare, and I am cooperating. Thank you, St. Ignatius.
1 Martin S.J., James. My Life with the Saints. Chicago, IL: Loyola Press, 2006. Print.– Martin discusses the impact Ignatius has had in the church; “What has been called his greatest gift to the church has enabled thousands of men and women – Jesuits, priests, sisters, brothers, laypersons – from almost every Christian denomination to experience a deep intimacy with God. It is no stretch to say that The Spiritual Exercises has transformed lives.”
3 Gallagher S.J., Michael Paul. “Ignatius of Loyola.” Great Spirits 1000-2000. Ed Selina O’Grady & John Wilkins. New York, NY: MJF Books, 2002. Print.
4 Ignatius of Loyola. A Pilgrim’s Journey; The Autobiography of Ignatius of Loyola. Trans. Joseph N. Tylenda, S.J., Revised Edition. San Francisco, CA: Ignatius Press, 2001. Print. Ignatius explains his ‘understanding’ was raised on high, when comprehending the Trinity as three notes from a musical instrument brought together.
5 Ganss S.J., George E. Ignatius of Loyola: Spiritual Exercises and Selected Works. Mahwah, NJ: Paulist Press, 1991. Print.
6 Frankl, Viktor. Man’s Search for Meaning, Part One, “Experiences in a Concentration Camp”. New York, NY: Pocket Books. Print – I have not read this book, but have read of Frankl in other sources that stirred me to find the references I was looking for.
7 Sheldrake, Philip E.. Explorations in Spirituality. New York, NY: Paulist Press, 2010. Print. – Sheldrake also offers a poignant remark that keys into this same topic. “The truly interior person, by becoming more deeply drawn into the Trinitarian mystery of God, is able t transcend such categories as ‘exterior’ and ‘interior’.” p78
8 Sheldrake, Philip E.. Explorations in Spirituality. New York, NY: Paulist Press, 2010. Print. - This statement of “time when they would be able to act” brought to mind the discussion Sheldrake offers on the ‘problem of time’, especially the image of the desert as “both a space and time” p23 and p22’s “… sense of being involved in a stream of time breeds a sense of responsibility for a time beyond ourselves and relativizes an obsession with the unique importance of our present moment.”
10 Downey, Michael. Understanding Christian Spirituality. New York, NY: Paulist Press, 1997 Print.
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Larkin told CNY in a phone interview. Because at the end of the day, that is what you want for each child, to grow up to be a good person. Larkin became principal in July , after serving as assistant principal for one year. She started as a teacher at the school in September The event is hosted by the U. Department of Education, which confers the honor. Ignatius Loyola is the only Catholic school among the 20 schools in New York state to receive the award this year.
We offer an education to children from kindergarten through the eighth grade. Saint Ignatius Loyola School celebrates the multicultural community reflected in our administration, faculty and students. Saint Ignatius Loyola School also recognizes the important role parents have as the primary educators in their children's lives. The mission of Saint Ignatius Loyola School is to incorporate the Catholic Christian values as exemplified by Saint Elizabeth Ann Seton and Saint Ignatius Loyola along with high academic achievement, in an environment that encourages enthusiasm for learning. Building on a legacy of carefully planned stewardship, Saint Ignatius Loyola's faculty and administration integrate these Christian values into every area of secular study and activity, so that we send forth children who are committed Catholic Christians who will witness to the Gospel of Jesus Christ throughout their lives.
Ignatius Loyola School. The administration does not care about the staff, just the students. There aren't many consequences for students that misbehave. Expectations are unreasonable. Take care of your employees and they will WANT to work for you. Care about them outside of the school, not just when they are here. If they are missing days of work, ask if they are okay, don't just automatically reprimand them.
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