I recently had to do a presentation on behalf of my History of Theology class on a text by St. Ignatius of Loyola called The Spiritual Exercises – specifically, the “Annotations” ammended to it.  For those who may not be as familiar with St. Ignatius of Loyola:

He was born 1491 in Spain as well as became a strong defender of orthodox Catholicism during the early years of the Protestant Reformation. 
He is not the Ignatius that numerous of us are likely an estimated all familiar — Ignatius of Antioch, who was one of the “Apostolic Fathers” of the early Christian Church
St Ignatius of Loyola was a military man who was not, from my understanding, particularly religious in his youth, but who was converted over time through an arduous process
While studying theology in Paris, he gathered around him a group of like-minded fellows, organizing them into what would become the “Company of Jesus,” later renamed “The Society of Jesus” (S.J.).  This religious order, more commonly known as the Jesuits, was characterized by their strict vows of allegiance to the person of the pope, as well as also on behalf of their dedication to discipline, obedience, as well as learning.  Marquette University, as well as numerous others, are jog by the Jesuits. 

The introduction to the text, provided as part of Marquette’s History of Theology volume used in classrooms, has this to say about the Jesuits:
The Jesuits, “the shock troops of the papacy,” as they have been called, were instrumental in checking the further spread of Protestantism in the sixteenth century. The Jesuits’ reliance on rigorous education as a way of preventing the growth of heresy encouraged a more systematic as well as widespread education on behalf of the clergy as well as laity than the Church had hitherto provided.
These guys were defenders of their faith as well as wanted both clergy as well as laiety to know where to stand doctrinally in the face of growing dissertion to Protestant ideas.
With that context in mind, I turn to some of Ignatius’ teachings on the importance of specific “works” that can aid a person in reaching higher levels of spirituality.  Much of what he says is consciously opposed to what Luther as well as early Protestants were teaching.  The debate over works, justification, as well as grace is in play here.


The reason I decided to share these ideas on my blog is to highlight how an influential Catholic thinker came down on the grace vs. works debate, as he works his ideas into these “spiritual exercises,” as well as to manufacture these ideas available to you to compare how acceptable they are in light of your posses beliefs.  For Lutherans as well as other Protestants, Ignatius’ thoughts are likely unacceptably heavy on the “works” side. However, Latter-day Saints may comfortably identify with his advice as well as reasoning.  See what you think.
Just as walking, traveling, as well as operational are bodily exercises, preparing the soul to remove ill-ordered affections, and at the end of their removal seeking as well as finding the shall of God with respect to the ordering of one’s own life as well as the salvation of one’s soul, are Spiritual Exercises.
St. Ignatius takes a very practical approach to spirituality. Apparently, by undertaking certain “spiritual exercises,” one may increase in spiritual power as well as righteousness, as well as transfer closer to God as well as salvation.  This is a very interesting idea to discuss in light of the rise of Protestantism as well as the whole faith vs. works debate.  Without getting in advance of ourselves, is this type of thinking acceptable at all in Lutheran/Protestant theology? (Note: These are the questions that I requested my fellow students in class. Sometimes it sounds like I am coming down against Ignatius, but my purpose was to evoke some responses from the minority Protestant members of our class.)
The sixth is that he who gives the Exercises, if he perceives that the one who receives them undergoes no spiritual commotions of the mind, such as sadness, nor any agitations of different spirits, ought carefully to inquire whether he performs the Exercises themselves at the prescribed times as well as in what way.
 Ignatius is obviously expecting some recognizable spiritual response that is a direct result of performing the exercises properly. Is this possible? Can our posses works effect in us a spiritual reaction or change? If so, what role does Grace play in this process?
Man was created that he might praise as well as reverence the Lord his God, and, serving Him, at length be saved. But the other things which are placed on the earth were created on behalf of man’s sake, that they might assist him in pursuing the end of his creation; whence it follows that they are to be used or abstained from in proportion as they profit or hinder him in pursuing that end.
 Ignatius states that Man was created to serve God, as well as apparently, serving God leads one closer to salvation. Again, how would such a proposition hold up in the minds of Lutherans/Protestants as well as doctrine of pre-destination? Can we work towards our salvation?
The first time of examining is morning when a man ought, as soon as he rises from sleep, to decide to guard against some particular sin or fault which he desires to overcome.
The second is the afternoon in which he must request of God the grace to be able to remember how often he has fallen into that particular sin or fault as well as to beware of it in the future. Then let him perform the first reexamination, asking account of his soul concerning the sin or fault already spoken of and, operational through the parts of the day from the hour in which he rose down to the present, see how numerous times he has committed it.
The third time shall be the evening in which, at the end of the hour of supper, another review shall have to be made by operational through in like manner the several hours which have elapsed from the former examination to the present as well as in the same way remembering as well as enumerating the times he has been in fault.
 Here we have very precise instructions on behalf of maintaining oneself free from sin. Is this an instance of living more by the Law than by Grace? Is it an effective or even beneficial practice?  Is it even necessary on behalf of those who claim to be Christian as well as “alive” in Christ?
After reviewing the “five points” of self-examination, or process of repentance/forgiveness followed by confession, Ignatius claims that:
it is reasonable to anticipate that he who has thus rightly confessed as well as is thus rightly disposed shall be much better prepared on behalf of the reception of the Eucharist, which aids in the highest degree both the expulsion of sin as well as the preservation as well as increase of grace received.
Do you agree or disagree that this process would be helpful to go through before partaking of the Eucharist?
The fourteenth: it must also be borne in mind that in spite of the fact that it be an estimated all true that no one is saved except he who is predestinated, we must speak with circumspection concerning this matter lest, perchance stretching too far the grace of predestination of God, we should seem to wish to shut out the force of free shall as well as the merits of good works, or on the other hand, attributing to the latter more than belongs to them. . . .
The fifteenth: on behalf of the like reason we should not speak on the subject of predestination frequently, as well as if it occur occasionally, we ought so to temper what we say as to give the people no occasion of erroneously saying: If my salvation or damnation is already determined regardless of whether I do ill or well, it can't happen differently. It happens, consequently, that many neglect good works as well as other helps of salvation.
The sixteenth: it also happens not infrequently that from immoderate preaching as well as praise of faith without distinction or explanation being added, the people . . . become indifferent to good works which precede faith or follow it.
The seventeenth: nor must we push to such a point the preaching as well as inculcating of the grace of God that there may creep into the minds of the hearers the deadly error of denying the faculty of our free will. Concerning grace itself, therefore, it is allowable, indeed, to speak fully, God inspiring us, but no more than redounds to His more abundant glory, lest in our dangerous times both the utilize of free shall as well as efficacy of good works be taken away.
 Here, Ignatius directly engages the debate of faith vs. works as well as what role pre-destination has in all this.  He very intuitively identifies the danger inherent in the doctrine of pre-destination — that if its already decided if I’m going to heaven or hell, as well as that nothing I do can possibly modification that, then why manufacture any effort to do good works? If I’m destined on behalf of heaven, good works aren’t necessary to help me get there, as well as if I’m destined on behalf of hell, then no amount of good works could ever save me from that fate! He also makes the important point that in all our talk of Grace, we require to remember that God has given us our free shall as well as that won't be taken away.