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A direct and intimate experience with God is the basis of Carmel spirituality. Therefore, before any Rule, and in order that the Rule may be lived when it is formulated, a contemplative spirit and a deep sense of God are required of those who wish to lead the life of Carmel.

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Please click here if you are not redirected within a few seconds. A direct and intimate experience with God is the basis of Carmel spirituality. Therefore, before any Rule, and in order that the Rule may be lived when it is formulated, a contemplative spirit and a deep sense of God are required of those who wish to lead the life of Carmel.

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The first presentation in The Ignatian Way series considers the question, "What is Ignatian prayer?" The series is based on materials written by Brian Grogan, SJ, of the Irish Jesuits.

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Related Links
Ignatian Prayer
The Daily Examen
The Ignatian Way #2: Ignatian Spirituality: An Overview

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The Ignatian Way #1: What Is Ignatian Prayer? - IgnatianSpirituality.com

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The Ignatian Way series starts by considering the question, "What is Ignatian prayer?" Learn about the Ignatian way to pray.

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The fifth presentation in The Ignatian Way series explains the daily Examen, which is at the core of Ignatian prayer. The series is based on materials written by Brian Grogan, SJ, of the Irish Jesuits.

When you are ready, start the presentation. If you wish to view it in full-screen mode, click the icon at bottom right.

Related Links
Lunchtime Examen
The Ignatian Way #1: What Is Ignatian Prayer?
The Ignatian Way #2: Ignatian Spirituality: An Overview
The Ignatian Way #3: Finding God in All Things
The Ignatian Way #4: The Spiritual Exercises

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The fifth presentation in the Ignatian Way series introduces the Examen prayer. Find the entire series at IgnatianSpirituality.com.

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Happy Feast of Our Lady of Mount Carmel - Patron of the Order of Carmelites! The Sacred Scriptures speak of the beauty of Mount Carmel in Palestine where the Prophet Elijah defended the faith

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The second presentation in The Ignatian Way series gives an overview of Ignatian spirituality. The series is based on materials written by Brian Grogan, SJ, of the Irish Jesuits.

When you are ready, start the presentation. If you wish to view it in full-screen mode, click the icon at bottom right.
Related Links
The Ignatian Way #1: What Is Ignatian Prayer?
Ten Elements of Ignatian Spirituality
The Ignatian Way #3: Finding God in All Things

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The Ignatian Way #2: Ignatian Spirituality: An Overview

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The second presentation in The Ignatian Way series gives an overview of Ignatian spirituality. Find the entire series at IgnatianSpirituality.com.

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Franciscan spirituality

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Ignatian spirituality is one of the most influential and pervasive spiritual outlooks of our age. There's a story behind it. And it has many attributes. This page provides an introduction to it.

1. It begins with a wounded soldier daydreaming on his sickbed.
Ignatian spirituality is rooted in the experiences of Ignatius Loyola (1491-1556), a Basque aristocrat whose conversion to a fervent Christian faith began while he was recovering from war wounds. Ignatius, who founded the Jesuits, gained many insights into the spiritual life in the course of a decadeslong spiritual journey during which he became expert at helping others deepen their relationship with God. Its basis in personal experience makes Ignatian spirituality an intensely practical spirituality, well suited to laymen and laywomen living active lives in the world.
More about Ignatius Loyola
2. "The world is charged with the grandeur of God."
This line from a poem by the Jesuit Gerard Manley Hopkins captures a central theme of Ignatian spirituality: its insistence that God is at work everywhere-in work, relationships, culture, the arts, the intellectual life, creation itself. As Ignatius put it, all the things in the world are presented to us "so that we can know God more easily and make a return of love more readily." Ignatian spirituality places great emphasis on discerning God's presence in the everyday activities of ordinary life. It sees God as an active God, always at work, inviting us to an ever-deeper walk.

3. It's about call and response-like the music of a gospel choir.
An Ignatian spiritual life focuses on God at work now. It fosters an active attentiveness to God joined with a prompt responsiveness to God. God calls; we respond. This call-response rhythm of the inner life makes discernment and decision making especially important. Ignatius's rules for discernment and his astute approach to decision making are well-regarded for their psychological and spiritual wisdom.
More about Call and Response
4. "The heart has its reasons of which the mind knows nothing."
Ignatius Loyola's conversion occurred as he became able to interpret the spiritual meaning of his emotional life. The spirituality he developed places great emphasis on the affective life: the use of imagination in prayer, discernment and interpretation of feelings, cultivation of great desires, and generous service. Ignatian spiritual renewal focuses more on the heart than the intellect. It holds that our choices and decisions are often beyond the merely rational or reasonable. Its goal is an eager, generous, wholehearted offer of oneself to God and to his work.
More about the Spirituality of the Heart
5. Free at last.
Ignatian spirituality emphasizes interior freedom. To choose rightly, we should strive to be free of personal preferences, superfluous attachments, and preformed opinions. Ignatius counseled radical detachment: "We should not fix our desires on health or sickness, wealth or poverty, success or failure, a long life or a short one." Our one goal is the freedom to make a wholehearted choice to follow God.

6. "Sum up at night what thou hast done by day."
The Ignatian mind-set is strongly inclined to reflection and self-scrutiny. The distinctive Ignatian prayer is the Daily Examen, a review of the day's activities with an eye toward detecting and responding to the presence of God. Three challenging, reflective questions lie at the heart of the Spiritual Exercises, the book Ignatius wrote, to help others deepen their spiritual lives: "What have I done for Christ? What am I doing for Christ? What ought I to do for Christ?"
More about the Daily Examen
7. A practical spirituality.
Ignatian spirituality is adaptable. It is an outlook, not a program; a set of attitudes and insights, not rules or a scheme. Ignatius's first advice to spiritual directors was to adapt the Spiritual Exercises to the needs of the person entering the retreat. At the heart of Ignatian spirituality is a profound humanism. It respects people's lived experience and honors the vast diversity of God's work in the world. The Latin phrase cura personalis is often heard in Ignatian circles. It means "care of the person"-attention to people's individual needs and respect for their unique circumstances and concerns.

8. Don't do it alone.
Ignatian spirituality places great value on collaboration and teamwork. Ignatian spirituality sees the link between God and man as a relationship-a bond of friendship that develops over time as a human relationship does. Collaboration is built into the very structure of the Spiritual Exercises; they are almost always guided by a spiritual director who helps the retreatant interpret the spiritual content of the retreat experience. Similarly, mission and service in the Ignatian mode is seen not as an individualistic enterprise, but as work done in collaboration with Christ and others.
More about Collaboration 9. "Contemplatives in action."
Those formed by Ignatian spirituality are often called "contemplatives in action." They are reflective people with a rich inner life who are deeply engaged in God's work in the world. They unite themselves with God by joining God's active labor to save and heal the world. It's an active spiritual attitude-a way for everyone to seek and find God in their workplaces, homes, families, and communities.

The early Jesuits often described their work as simply "helping souls." The great Jesuit leader Pedro Arrupe updated this idea in the twentieth century by calling those formed in Ignatian spirituality " men and women for others." Both phrases express a deep commitment to social justice and a radical giving of oneself to others. The heart of this service is the radical generosity that Ignatius asked for in his most famous prayer:

Lord, teach me to be generous.
Teach me to serve you as you deserve;
to give and not to count the cost,
to fight and not to heed the wounds,
to toil and not to seek for rest,
to labor and not to ask for reward,
save that of knowing that I do your will.
Images by Kevin Dooley and ArchanaR under Creative Commons license. Related Links
God in All Things Video
"The key insight of Ignatius Loyola is that we can find God in all things."

Reflection and Our Active Lives
By David L. Fleming, SJ
The tools and methods of Ignatian spirituality, particularly the Examen, instill in us habits of prayerful, thoughtful reflection.

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10 Elements of Ignatian Spirituality: An Introduction to Ignatian Spirituality - IgnatianSpirituality.com

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10 elements of Ignatian spirituality are introduced. Ignatian spirituality is a practical spirituality for our age.

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benedictine spirituality - Google Search

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Apr 28, 2023 — Benedictine monks and nuns join a particular community, with the intention of making that their home for the rest of their life. While…

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The Benedictine life is, “…simply living the Gospel without fanfare…The mainspring of everything in [the Rule of] Saint Benedict is the love of Christ — in Himself, in the poor, in the monastic community, in the individual brethren…This is the key to the monastic life and spirit.” Fr. Thomas Merton, OCSO

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Why did the desert fathers work on spirituality in desert

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Why did the desert fathers work on spirituality in desert

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Christian History | Learn the History of Christianity & the Church

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I t is difficult to fathom today why the desert fathers did what they did, or why the church, East and West, was so taken by their example for the next millennium. It requires a great deal research and historical imagination to see what the desert monks were getting out of their ascetic discipline.

Belden Lane, a Presbyterian professor of theology at St. Louis University, is one who has done the research and has the historical imagination. His The Solace of Fierce Landscapes: Exploring Mountain and Desert Spirituality (Oxford, 1998) is a brilliant analysis of how geography has played a vital role in the history of Western spirituality. Christian History asked Professor Lane to help us grasp the attraction of desert asceticism throughout Christian History.

Why did the desert fathers choose to work out their spirituality in the desert?

They sought God, first of all, and they knew that God was most easily found in a place without distractions. Second, the desert was also a marvelous laboratory for dealing with the self, which was their other major spiritual project.

How do you handle the ego and its anxiousness, its constant need for support? You walk into the desert, which doesn't care one bit about who you are or what you bring to it. That kind of terrain offers a marvelous antidote to the problem of the ego, the false self.

In the Bible and Greco-Roman culture, the desert is not so much a place of spiritual growth but a place of evil and temptation. Didn't the monks believe that?

They did, and that is another reason they went into the wilderness. They found precedents in the life of John the Baptist (you won't find a desert monastery without an icon of John the Baptist) and especially in Jesus. Throughout his life, Jesus withdrew into the desert to pray. He began his ministry in the wilderness, being tempted for 40 days. Likewise, Antony started his ministry by going into the desert to empty himself and face temptation there.

The desert is a place where you expect the temptations of hunger, of power, of beauty-the things the desert lacks are the things you find yourself wanting desperately. The monks looked on demons and temptation as aides to their spiritual lives. But they were not overwhelmed by trials and temptations. Instead, they found God in the midst of temptation and struggle.

Today, many go into the wilderness to "get back to nature." Was that part of the monks' motivation?

No. It's so easy for us to romanticize their motivation today. Abba Macarius in Egypt was said to be a lover of the desert, but this was only after spending years there. For the monks, the desert was primarily a training ground.

How did the desert as such shape these monks' spiritual lives?

The desert asks two questions: What do you learn to ignore? And what do you learn to love? In other words, how do you let go, and what do you hold onto? Those are the basic dimensions of the spiritual journey that the desert monks went through as they embraced the desert.

Let me paraphrase one of the best illustrations of this, found in Sayings of the Desert Fathers: A young man, a spiritual groupie of sorts, comes to Scetis, west of the Nile, to seek out the great monk Abba Macarius. He asks Abba Macarius, "How do I get to be a holy man? I want to be a holy man. And I want to be one tomorrow."

Macarius smiles and says, "Spend the day tomorrow over at the cemetery. I want you to abuse the dead for all you're worth. Throw sticks and stones at them, curse at them, call them names-anything you can think of. Spend the whole day doing nothing but that."

The young man must have thought the great monk was crazy, but he spent the next day doing everything he was told. When he returned, Abba Macarius asked him, "What did the dead people say out there today?"

The young man responded that they didn't say a thing. They were dead. Macarius said, "Isn't that interesting? I want you to go back tomorrow, and this time spend the day saying everything nice about these people. Call them righteous men and women, compliment them, say everything wonderful you can imagine."

"The desert is a perfect
place to let go of the
need for recognition"
-Belden Lane

So the young man went back the next day, did as he was told, and returned to Macarius. The monk asked him what the dead people said this time.

"Well, they didn't answer a word again," replied the brother.

"Ah, they must indeed be holy people," said Macarius. "You insulted them, and they did not reply. You praised them, and they did not speak. Go and do likewise, my friend, taking no account of either the scorn of men and women or their praises. And you too will be a holy man."

It's a wonderful story that asks two questions: What do you ignore? The answer is the scorn and praise of others. The other question is more indirect-What do you love? That is, since you are not going to be motivated by what others think, what are you going to give yourself to fully?

But how is it possible to learn love when you're solitary?

The monks learned that the desert teaches you how to live apart from others, how to live without compulsively needing them to give you worth or make you feel loved. In the desert, you learn how to live with yourself. Only then are you capable of giving love-sacrificial love that accepts or needs nothing in return.

Let me give an example from our lives, because even when we live in the city, we can have this type of desert experience. There's a point when you realize you have to let go of what you love most if you ever hope to really keep it. And only when you reach that point (e.g., in your career or your marriage or your deepest relationships with others), when you move beyond a compulsive need for them. Only then is it going to be possible really to love for the first time.

It's incredibly painful letting go. But once you do that, there is an incredible sense of the desert, as Isaiah says, blossoming like a rose. Suddenly in the place of abandonment, in the place where you let go of everything you knew, you realize that what you could not hold God gives back. And love is born there in the very place where you had lost everything.

Now as the monks learned, the desert makes no promises. If you're going out there to suddenly become a deeply loving person, if like the young man you want to become holy, there are no guarantees. It is only at profound risk-letting go, ignoring yourself and the distractions of the world-that love and compassion might occur. But as many mystics, East and West, have discovered, "The experience of emptiness engenders compassion."

In a lot of the desert father stories, it feels as if the monks practiced ascetic disciplines to earn salvation.

You could interpret it that way on a surface level. But I see them living out what medieval mystic Meister Eckhart once said, that the spiritual life isn't so much a matter of addition as subtraction.

Though we Protestants talk about justification by faith (versus by works), we often act as if the key to the spiritual life is adding all the active virtues, doing great things for God, sharing the gospel with others, and the like. Eckhart said, no, it's a matter of subtraction. How much can you let go of? It's not a matter of anxiously having to prove yourself to your teachers, to your parents, or to God so as to finally make yourself acceptable. It's a matter of letting go of all those compulsive needs for approval and recognizing that only after you abandon those compulsions will you be able to accept God's utterly free grace that comes in the gospel, in Jesus.

The desert is a perfect place to let go of the need for recognition. I love the image of the canyon cliff that Gregory of Nyssa used back in the fourth century. Being on top of that cliff, in a place of beauty and uneasiness-that's where you discover the majesty, greatness, and glory of God. You look at that canyon cliff, think about it being there thousands, maybe millions of years, and you ask yourself, how did that canyon cliff change on the day your personal world fell apart?

What's an example of that?

For me, that was the day my father was tragically killed when I was 13, and I thought the whole world had fallen apart. What did that canyon cliff do that day? Or how did it change on the day of your divorce, or the day you admitted your dependence on alcohol, or the day you finally shared a hidden shame with someone else?

And you find, sitting there watching that canyon wall, that it didn't change at all. In the midst of your world falling apart, something didn't change. It was waiting, staying there as if for you, in the same way that God does not change. That stone cliff, a metaphor of God, invites you to pour out all the grief and anguish you can muster, then accepts it all without rebuke, receives it all right there in the desert.

Something amazing happens at that point. When you become silent enough and empty enough, pouring out your needs to God in that desert place, you are able for the first time to hear what you had never heard before, and that's a single word whispered by Jesus: love. It's one of those words that you can't hear until you are utterly silent and utterly empty.

Speaking about what the most devout desert monks had experienced, John Climacus wrote, "Lucky the man who longs for God as a smitten lover does for his beloved."

To me, this is what attracted and held monks in the desert, and why it still attracts some souls to this day.

For more on Belden Lane, see his bio at:

Faculty of American Studies Department at SLU
http://www.slu.edu/colleges/AS/amers/faculty.html

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Antony and the Desert Fathers: Christian History Interview - Discovering the Desert Paradox

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I t is difficult to fathom today why the desert fathers did what they did, or why the church, East and West, was so taken by their example for the next millennium. It requires a great deal research and historical imagination to see what the desert monks were getting out of their ascetic discipline.

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The Sayings of Desert Fathers and Mothers

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What can we learn about balance from a sixth century monk? This gathering of excerpts, quotes and essays on Benedictine spirituality points to ways practicing Benedict’s Rule can lead to an authentic, faith-filled life.

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Among the notable Desert Fathers and Mothers with sayings in the book, in addition to Anthony the Great, were Arsenius the Great, Poemen, Macarius of Egypt, Moses the Black, and Syncletica of Alexandria.

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desert fathers and mothers - Google Search

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Please click here if you are not redirected within a few seconds. Among the notable Desert Fathers and Mothers with sayings in the book, in addition to Anthony the Great, were Arsenius the Great, Poemen, Macarius of Egypt, Moses the Black, and Syncletica of Alexandria.

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Desert Mothers and Fathers: Early Christian Wisdom Sayings Annotated & Explained | Abbey of the Arts