Jesuit Terms F
Faber, Peter (1506-1546)
One of the original companions
Latin and English version of Pierre Favre, University of Paris student from the south of France who roomed with Ignatius of Loyola and Francis Xavier and together with them and several others founded the Society of Jesus. In the course of seven years, he traveled some 7,000 miles and served in seven different western European countries. The largest part of his ministry was in Germany. There he drew up guidelines for ecumenical dialogue with Lutherans, but these were, sad to say, hardly put into practice. Among the early companions, he was known to be the finest guide for those making the Spiritual Exercises.
Farrell, Walter L. (1916-2012)
American Jesuit; "a giant in the Society of Jesus"
Throughout his long life, Walter Farrell directed his Jesuit brothers and others in the Exercises and shared his knowledge and understanding of the history, institute and workings of the Society of Jesus. "Walt Farrell had a deep concern for others," said Howard Gray, a younger colleague who worked closely with him at various times -- "for their peace of soul, for their wholesome choices, for their authentic prayer, for their good and generous response to what God asked and invited. All of us -- each in her or his own way -- met the the compassion of Jesus... in the way that Walt treated us."
Within the Jesuits, Fr. Farrell served again and again as a wise leader: at West Baden College, as provincial of the Detroit Province, as delegate to General Congregations 31 (1965-66) and 32 (1974-75), as president of the US Jesuit Conference of provincials, as tertian director. He was "a giant in the Society of Jesus."
Finding God in All Things
Ignatian spirituality is summed up in this phrase. It invites a person to search for and find God in every circumstance of life, not just in explicitly religious situations or activities such as prayer in church (e.g., the Mass) or in private. It implies that God is present everywhere and, though invisible, can be "found" in any and all of the creatures which God has made. They reveal at least a little of what their Maker is like — often by arousing wonder in those who are able to look with the "eyes of faith." After a long day of work, Ignatius used to open the French windows in his room, step out onto a little balcony, look up at the stars and be carried out of himself into the greatness of God.
How does one grow in this ability to find God everywhere? Howard Gray draws the following paradigm from what Ignatius wrote about spiritual development in the Jesuit Constitutions: (1) practice attentiveness to what is really there. "Let that person or that poem or that social injustice or that scientific experiment become (for you) as genuinely itself as it can be." (2) Then reverence what you see and hear and feel; appreciate it in its uniqueness. "Before you judge or assess or respond, give yourself time to esteem and accept what is there in the other." (3) If you learn to be attentive and reverent, "then you will find devotion, the singularly moving way in which God works in that situation, revealing goodness and fragility, beauty and truth, pain and anguish, wisdom and ingenuity."
First Principle and Foundation (of the Ignatian Spiritual Exercises)
Here are the opening lines of this foundational statement by Ignatius early in his Spiritual Exercises...
God who loves us creates us and wants to share life with us forever. Our... response takes shape in our praise and honor and service of the God of our life. All the things in this world are also created because of God's love and they become a context of gifts, presented to us so that we can know God more easily and make a return of love more readily.
(From David Fleming's "Contemporary Reading"; to see the page-long full text, click here.)
There are various interpretations of this "First Principle." Tim Muldoon of Boston College has a reading of it that many are finding helpful for living well in our "postmodern" world. He likes to call the statement "The Fundamentum" (Latin) and sees it not as a doctrinal or rational exercise, but as "an invitation to imaginative play.
"What, it asks, might it be like if God took the time and care to create my entire life, moment by moment, in order that my acceptance of this creation - and my participation in it - might reflect beauty, as a work of art reflects the creativity of an artist? What might it be like if God were a person who invests in my very being, and places me in a world where I can use everything to achieve [such artistic] perfection? The postmodern person who is wary of arrogant claims to authority and truth can, in good conscience, accept an invitation to exercise imagination."
See "Postmodern Spirituality and the Ignatian Fundamentum," in A Jesuit Education Reader.
The stages of Jesuit formation
Formation, Stages of Jesuit (early)
The stages of Jesuit formation
The stages of Jesuit (early) formation are Novitiate (2 years), First Studies (3 years), Regency (2-3 years), Theology (3 years), and Tertianship (several options like 2 summers, 1 semester or the better part of a year).
JESUIT A TO Z: An expanded version of the publication "Do You Speak Ignatian?"