L’influenza de la Dialectique des “exercices spirituels” de Saint Ignace de Loyola nel pensiero di Jorge Mario Bergoglio

2021 ◽  
Vol 76 (4) ◽  
pp. 1707-1724
Author(s):  
Massimo Borghesi
Keyword(s):  
Great Influence ◽  
Society Of Jesus ◽  
Intellectual Biography ◽  
Ignatian Spirituality ◽  
Starting Point ◽  
Polar Model ◽  
The Future ◽  
Polar Opposition ◽  
Intellectual Formation ◽  
The Church

When in October 2016 I started working on my book Jorge Mario Bergoglio. An intellectual biography I did not have the slightest idea of ​​the importance played by the figure and work of Gaston Fessard in the formation of Bergoglio’s thought. There was nothing to suggest that Gaston Fessard could be a relevant author for the intellectual formation of the future Pope. I was struck by the polar and dialectical model of thought that animated him, the possibility of harmonizing opposites, of inviting concepts to a common table that apparently could not be approached, because it places them in a higher plane in which they find their synthesis. This paradigm, of the Church and of the Society of Jesus as complexio oppositorum, finds its verification, according to Bergoglio, in the way in which the Jesuits have achieved the inculturation of the faith in the indigenous peoples of Latin America. Bergoglio rereads Ignatius in the light of a dialectical model. As he will say in one of the interviews he gave me on the occasion of the writing of my book: “In Ignatian spirituality there is always this bipolar tension”. It is certainly an original, uncommon reading of Ignatius’s thought. It is the ideal factor that allows us to explain why Bergoglio, when in 1986 he went to Frankfurt to write his doctoral thesis, chose the Guardinian essay dedicated to the polar opposition. When I concluded my volume on the intellectual biography of the future Pontiff in February 2017, one element, however, remained obscure. Where, from which author had Bergoglio drawn his polar model? Where did your antinomic reading of Ignatian spirituality come from? Not by Guardini discovered philosophically in 1986. Francis indicated the starting point of his intellectual formation. The reading of Fessard’s La dialectique des Exercices spirituels de saint Ignace de Loyola, published in 1956, is the work that “ had a great influence “ on him. It is the work that clarifies Bergoglio’s antinomian thought, his subsequent ideal encounter with Guardini’s philosophy.

scholarly journals Reformasi dan keesaan gereja: Makna peristiwa 31 Oktober bagi Gereja Protestan dan Katolik masa kini

Kurios ◽  
2021 ◽  
Vol 7 (2) ◽  
Author(s):  
Agustinus M.L Batlajery
Keyword(s):  
Sixteenth Century ◽  
Martin Luther ◽  
Historical Event ◽  
Joint Declaration ◽  
Starting Point ◽  
The Future ◽  
To Come ◽  
Common Understanding ◽  
The Church ◽  
The Way

It has been well known that sixteenth century reformation of the church begun on Otober 31th 1517 when Martin Luther puted 95 theses at the gate of Wittenburg church. That is the beginning of reformation but also starting point of church separation and split. While on October 31th 1999 the Lutheran representative and the Catholic leader signed what is called Joint Declaration on the Doctrine of Justification in which the Protestant and the Catholics show their common understanding on doctrine of justification. This event could be seen as an indication that unity among two churches is a possibility. So the first October 31th refers to reformation and separation but the second October 31th refers to unity. This article want to analize the meaning of these two events for the Protestants and Catholics in nowadays. Both churches can learn much from these important events for their present and future relationship. By analizing the meaning of the valuable historical event we can say that the way to come close to each other and to become one church in the future is open.

scholarly journals PROPHETESSES MAXIMILLA AND PRISCILLA WOMEN’S HERESIES IN THE PATRISTIC PERIOD

2019 ◽  
Vol 18 (1) ◽  
pp. 17-26
Author(s):  
Edison R.L Tinambunan
Keyword(s):  
Jesus Christ ◽  
Holy Spirit ◽  
Great Influence ◽  
The Other ◽  
Absolute Truth ◽  
The World ◽  
The Future ◽  
The Holy Spirit ◽  
The Absolute ◽  
The Church

On his journey, the Church faces many heresies which try to deviate the orthodoxy teaching. One of these heresies was founded by Montanus and his teaching is known as Montanism. Montanus together with Maximilla and Priscilla claimed that they were filled by Holy Spirit and called themselves as a prophet and prophetesses who had to be followed and heard. The main teaching of this heresy is the promise of the second coming of Jesus Christ, and the promise of the end of the world. This theme is always interested by many people. The reason people attracted to the teaching of this heresy is the establishment of the coming of Jesus Christ which was promised by himself. Many of their followers became disappointed, because though the promised date had passed, Jesus Christ did not come yet. The other teaching of Montanism is about prophecy of the future which actually blinded the followers. If the prophecy failed to happen, it was because of the fault of the followers who lived less ascetic life and did many sins. The Prophets of Montanism had enthusiasm given by the Holy Spirit. It made them have to be obeyed and heard. They even claimed that the absolute truth was on their hand. Therefore, the hierarchy of the Church had to submit themselves to their teaching. Maximilla and Priscilla are two false prophetesses who had great influence in the Montanism period. In this heresy time, the Church had to work hard to fight Montanism teaching and prophecy, especially to defend its orthodoxy teaching of the Church from the false prophetesses.   Sepanjang perjalanan, Gereja menghadapi banyak eresi yang berusaha mendefiasikan ajaran resmi. Salah satu di antara eresi yang banyak itu dikembangkan oleh Montanus yang alirannya dikenal dengan Montanisme. Ia bersama dengan Maximilla dan Priscilla mengaku kepenuhan Roh Kudus dan menyebut diri mereka sebagai Nabi yang harus diikuti dan didengarkan. Ajaran pokok mereka adalah menjanjikan kedatangan Kristus yang mau tidak mau juga menjanjikan akhir dunia yang biasanya diminati oleh banyak orang. Salah satu alasan ketertarikan orang lebih akan ajaran eresi ini adalah penetapan kedatangan Kristus yang dijanjika-Nya, walau akhirnya banyak orang menjadi kecewa, karena waktu yang ditetapkan tidak kunjung datang. Ajaran mereka lainnya adalah ramalan masa yang akan datang yang berusaha mengelabui pengikutnya. Jika ramalan tidak terpenuhi atau tidak kunjung datang, maka kesalahan berdada di tangan para pemohon karena kurang askese dan disposisi diri tidak baik. Para nabi ini memiliki sikap antusiasme berlebihan yang menekankan peran Roh Kudus yang mereka terima. Dengan alasan ini, mereka harus ditaati dan didengarkan. Bahkan kebenaran absolut berada di tangan mereka, bahkan pemimpin Gereja sendiri harus tunduk pada pengajaran mereka ini. Maximilla dan Priscilla adalah dua nabi perempuan yang sesat. Mereka sangat berpengarauh pada periode Montanisme. Gereja harus berjuang keras pada periode mereka untuk meluruskan ajaran dan ramalan Montanisme, terlebih membela ortodox Gereja dari nabi perempuan yang palsu tersebut.

Revaluations through Dance: Friedrich Nietzsche's Thought in Isadora Duncan's Speech The Dance of the Future

2019 ◽  
Vol 37 (2) ◽  
pp. 206-219
Author(s):  
Meindert E. Peters
Keyword(s):  
Twentieth Century ◽  
The Body ◽  
Eternal Recurrence ◽  
Early Twentieth Century ◽  
Starting Point ◽  
The Future ◽  
The Mind

Friedrich Nietzsche's influence on Isadora Duncan's work, in particular his idea of the Dionysian, has been widely discussed, especially in regard to her later work. What has been left underdeveloped in critical examinations of her work, however, is his influence on her earlier choreographic work, which she defended in a famous speech held in 1903 called The Dance of the Future. While commentators often describe this speech as ‘Nietzschean’, Duncan's autobiography suggests that she only studied Nietzsche's work after this speech. I take this incongruity as a starting point to explore the connections between her speech and Nietzsche's work, in particular his Thus Spoke Zarathustra. I argue that in subject and language Duncan's speech resembles Nietzsche's in important ways. This article will draw attention to the ways in which Duncan takes her cues from Nietzsche in bringing together seemingly conflicting ideas of religion and an overturning of morality; Nietzsche's notion of eternal recurrence and the teleology present in his idea of the Übermensch; and a renegotiation of the body's relation to the mind. In doing so, this article contributes not only to scholarship on Duncan's early work but also to discussions of Nietzsche's reception in the early twentieth century. Moreover, the importance Duncan ascribes to the body in dance and expression also asks for a new understanding of Nietzsche's own way of expressing his philosophy.

A.I. Solzhenitsyn Apropos of Russia’s Future: Specific Outlook Features Depending on Different Historical Context

2019 ◽  
Vol 66 ◽  
pp. 327-334
Author(s):  
Inga V. Zheltikova ◽  
Elena I. Khokhlova
Keyword(s):  
Cultural Context ◽  
Historical Context ◽  
The Political ◽  
Social Stability ◽  
Political Situation ◽  
The Future ◽  
Pessimistic Attitude ◽  
Personal Qualities ◽  
Images Of The Future ◽  
The Church

The article considers the dependence of the images of future on the socio-cultural context of their formation. Comparison of the images of the future found in A.I. Solzhenitsyn’s works of various years reveals his generally pessimistic attitude to the future in the situation of social stability and moderate optimism in times of society destabilization. At the same time, the author's images of the future both in the seventies and the nineties of the last century demonstrate the mismatch of social expectations and reality that was generally typical for the images of the future. According to the authors of the present article, Solzhenitsyn’s ideas that the revival of spirituality could serve as the basis for the development of economy, that the influence of the Church on the process of socio-economic development would grow, and that the political situation strongly depends on the personal qualities of the leader, are unjustified. Nevertheless, such ideas are still present in many images of the future of Russia, including contemporary ones.

Personal Discernment and Dialogue. Learning from ‘the Other’

2020 ◽  
Vol 12 (4) ◽  
pp. 27
Author(s):  
Michael Barnes SJ
Keyword(s):  
The Other ◽  
Local Culture ◽  
Society Of Jesus ◽  
Spiritual Exercises ◽  
The South ◽  
Ignatian Spirituality ◽  
Michel De Certeau ◽  
Personal Interactions ◽  
Ignatius Of Loyola

This article considers the theme of discernment in the tradition of Ignatian spirituality emanating from the Spiritual Exercises of St Ignatius of Loyola (1491-1556), the founder of the Society of Jesus (Jesuits). After a brief introduction which addresses the central problematic of bad influences that manifest themselves as good, the article turns to the life and work of two Jesuits, the 16th C English missionary to India, Thomas Stephens and the 20th C French historian and cultural critic, Michel de Certeau. Both kept up a constant dialogue with local culture in which they sought authenticity in their response to ‘events’, whether a hideous massacre which shaped the pastoral commitment and writing of Stephens in the south of the Portuguese enclave of Goa or the 1968 student-led protests in Paris that so much affected the thinking of de Certeau. Very different in terms of personal background and contemporary experience, they both share in a tradition of discernment as a virtuous response to what both would understand as the ‘wisdom of the Spirit’ revealed in their personal interactions with ‘the other’.

Dreams Give Birth to Reality”. Engraving Austroseraphicum Coelum as an Attempt to Create a New Reality by the Spanish Habsburgs Dynastic Propaganda / Sny rodzą rzeczywistość…”. Grafika Austroseraphicum Coelum jako próba kreowania nowej rzeczywistości za pomocą propagandy dynastycznej Habsburgów hiszpańskich

2014 ◽  
Vol 39 (1) ◽  
Author(s):  
Jan Kurowiak
Keyword(s):  
Seventeenth Century ◽  
The Netherlands ◽  
General Condition ◽  
Symbolic System ◽  
Political Situation ◽  
Mission Of God ◽  
Starting Point ◽  
The World ◽  
The Church

AbstractAs a work of propaganda, graphics Austroseraphicum Coelum Paulus Pontius should create a new reality, make appearances. The main impression while seeing the graphics is the admiration for the power of Habsburgs, which interacts with the power of the Mother of God. She, in turn, refers the viewer to God, as well as Franciscans placed on the graphic, they become a symbol of the Church. This is a starting point for further interpretation of the drawing. By the presence of certain characters, allegories, symbols, we can see references to a particular political situation in the Netherlands - the war with the northern provinces of Spain. The message of the graphic is: the Spanish Habsburgs, commissioned by the mission of God, they are able to fight all of the enemies, especially Protestants, with the help of Immaculate and the Franciscans. The main aim of the graphic is to convince the viewer that this will happen and to create in his mind a vision of the new reality. But Spain was in the seventeenth century nothing but a shadow of former itself (in the time of Philip IV the general condition of Spain get worse). That was the reason why they wanted to hold the belief that the empire continues unwavering. The form of this work (graphics), also allowed to export them around the world, and the ambiguity of the symbolic system, its contents relate to different contexts, and as a result, the Habsburgs, not only Spanish, they could promote their strength everywhere. Therefore it was used very well as a single work of propaganda, as well as a part of a broader campaign

DIALOG Z HUMANIZMEM RENESANSOWYM W DZIEŁACH PIOTRA SKARGI / PIOTR SKARGA’S DIALOGUE WITH RENAISSANCE HUMANISM

2013 ◽  
Vol 54 (4-5) ◽  
pp. 405-424
Author(s):  
Alina Nowicka -Jeżowa
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Ignatian Spirituality ◽  
Clear Cut ◽  
Renaissance Humanism ◽  
Cultural Conditions ◽  
Political Views ◽  
The City ◽  
The Church

Summary The article tries to outline the position of Piotr Skarga in the Jesuit debates about the legacy of humanist Renaissance. The author argues that Skarga was fully committed to the adaptation of humanist and even medieval ideas into the revitalized post-Tridentine Catholicism. Skarga’s aim was to reformulate the humanist worldview, its idea of man, system of values and political views so that they would fit the doctrine of the Roman Catholic church. In effect, though, it meant supplanting the pluralist and open humanist culture by a construct as solidly Catholic as possible. He sifted through, verified, and re-interpreted the humanist material: as a result the humanist myth of the City of the Sun was eclipsed by reminders of the transience of all earthly goods and pursuits; elements of the Greek and Roman tradition were reconnected with the authoritative Biblical account of world history; and man was reinscribed into the theocentric perspective. Skarga brought back the dogmas of the original sin and sanctifying grace, reiterated the importance of asceticism and self-discipline, redefined the ideas of human dignity and freedom, and, in consequence, came up with a clear-cut, integrist view of the meaning and goal of the good life as well as the proper mission of the citizen and the nation. The polemical edge of Piotr Skarga’s cultural project was aimed both at Protestantism and the Erasmian tendency within the Catholic church. While strongly coloured by the Ignatian spirituality with its insistence on rigorous discipline, a sense of responsibility for the lives of other people and the culture of the community, and a commitment to the heroic ideal of a miles Christi, taking headon the challenges of the flesh, the world, Satan, and the enemies of the patria and the Church, it also went a long way to adapt the Jesuit model to Poland’s socio-cultural conditions and the mentality of its inhabitants.

‘I AM’: Indigenous consciousness for authenticity and leadership

Leadership ◽  
2021 ◽  
pp. 174271502199959
Author(s):  
Chellie Spiller
Keyword(s):  
True Self ◽  
The Past ◽  
Starting Point ◽  
The Future

This article encourages a move away from the excessively inward gaze of ‘to thine own self be true’ and explores ‘I AM’ consciousness as a starting point. An I AM approach encourages a move from the measurable self to the immeasurable expansiveness and mystery of our own becoming. It is to step beyond the lines drawn around the ‘true self’ or the lines that others would have us draw. I AM consciousness reflects an ancient Indigenous thread that echoes through millennia and reminds humans that we are a movement through time, and each person is a present link to the past and the future, woven into a fabric of belonging.

scholarly journals Risk factors and mechanisms of stroke in young adults: The FUTURE study

2017 ◽  
Vol 38 (9) ◽  
pp. 1631-1641 ◽  
Author(s):  
Mayte E van Alebeek ◽  
Renate M Arntz ◽  
Merel S Ekker ◽  
Nathalie E Synhaeve ◽  
Noortje AMM Maaijwee ◽  
...  
Keyword(s):  
Risk Factors ◽  
Young Adults ◽  
Future Study ◽  
The Elderly ◽  
Classification Systems ◽  
Unknown Etiology ◽  
Stroke Patients ◽  
Young Stroke ◽  
Starting Point ◽  
The Future

Incidence of ischemic stroke and transient ischemic attack in young adults is rising. However, etiology remains unknown in 30–40% of these patients when current classification systems designed for the elderly are used. Our aim was to identify risk factors according to a pediatric approach, which might lead to both better identification of risk factors and provide a stepping stone for the understanding of disease mechanism, particularly in patients currently classified as “unknown etiology”. Risk factors of 656 young stroke patients (aged 18–50) of the FUTURE study were categorized according to the “International Pediatric Stroke Study” (IPSS), with stratification on gender, age and stroke of “unknown etiology”. Categorization of risk factors into ≥1 IPSS category was possible in 94% of young stroke patients. Chronic systemic conditions were more present in patients aged <35 compared to patients ≥35 (32.6% vs. 15.6%, p < 0.05). Among 226 patients classified as “stroke of unknown etiology” using TOAST, we found risk factors in 199 patients (88%) with the IPSS approach. We identified multiple risk factors linked to other mechanisms of stroke in the young than in the elderly . This can be a valuable starting point to develop an etiologic classification system specifically designed for young stroke patients.

Sign in / Sign up

Export Citation Format

Share Document