No CrossRef data available.
Article contents
Spirituality and Virtue in Christian Formation: A Conversation between Thomistic and Ignatian Traditions
Published online by Cambridge University Press: 01 January 2024
Abstract
This paper reflects on Christian formation, the growth of the disciple into the image of Christ, from two traditions, the Thomistic and Ignatian. The Thomistic tradition offers a rich theological theory of virtue, but seems to require a more convincing narrative of how ‘infused’ virtue develops in the Christian life. The Ignatian tradition offers a more experiential spirituality, but today needs to explain how spiritual experience can be lived out. It is argued that the two traditions can be seen as mutually complementary, and that, by understanding the relation of virtue to the practice of spiritual discernment, a fuller account of Christian formation is possible.
- Type
- Catholic Theological Association 2015 Conference Papers
- Information
- Copyright
- Copyright © 2016 The Dominican Council. Published by John Wiley & Sons Ltd
References
1 For a discussion of the term ‘Christian formation,’ see Collicutt, Joanna, The Psychology of Christian Character Formation (London: SCM Press, 2015), Chapter 1Google Scholar.
2 The Spiritual Exercises of Saint Ignatius of Loyola, trans. by Ivens, Michael (Leominster, England: Gracewing Publishing, 2004)Google Scholar.
3 O'Malley, John W., The First Jesuits (Cambridge MA: Harvard University Press, 1993), p.65Google Scholar.
4 The Constitutions of the Society of Jesus and Their Complementary Norms: A Complete English Translation of the Official Latin Texts (Saint Louis: Institute of Jesuit Sources, 1996)Google Scholar.
5 Book IX, Ch.2. See Aldama, Antonio M. De, The Constitutions of the Society of Jesus: The Superior General, trans. by Echaniz, Ignacio (St Louis: Institute of Jesuit Sources, 1999)Google Scholar.
6 I develop this point in Austin, Nicholas, ‘Mind and Heart: Towards an Ignatian Spirituality of Study’, Studies in the Spirituality of Jesuits, 46.4 (2014)Google Scholar.
7 Translations from the Latin text are mine.
8 Kerr, Fergus, After Aquinas: Versions of Thomism (Malden, MA: Blackwell Publishers, 2002), p.164CrossRefGoogle Scholar.
9 Ramirez, Jacobus M., De Hominis Beatitudine: In I-II Summae Theologiae Divi Thomae Commentaria (QQ. I-V) (Madrid: Vives, 1972), pp. 88–9Google Scholar.
10 Super I Cor., cap. 11 l. 1.
11 Sententia Ethic., lib. 2 l. 4 n. 8.
12 De Virtutibus, 1.11c.
13 He says that a baby can possess infused prudence, say, ‘in habit, but not in act’ (II.II.47.14 ad 3).
14 I.II.65.3 arg 2. For an attempt to defend Thomas, see Michael S. Sherwin, O.P., “Infused Virtue and the Effects of Acquired Vice: A Test Case for the Thomistic Theory of Infused Cardinal Virtues”, The Thomist, 2009, pp.29–52. While my own sense is that the Thomistic theory fails the test, I appreciate Sherwin's attempt to address the question of narrative head on. See Austin, Nicholas, “Is the Concept of Infused Moral Virtue Really Necessary?” (unpublished STL Thesis, School of Theology and Ministry, Boston College, 2010)Google Scholar.
15 O'Leary, Brian, Sent into the Lord's Vineyard: Explorations in the Jesuit Constitutions (Oxford, UK: Way Publications, 2012)Google Scholar.
16 Endean, Philip, “The Ignatian Spirituality of the Way”, The Way, 42.1 (2003), pp.7–19Google Scholar.
17 Marsh, Robert R., ‘Imagining Ignatian Spiritual Direction’, The Way, 48.3 (2009), pp.27–42 (pp. 31–2)Google Scholar.
18 Marsh, Robert R., ‘Receiving and Rejecting: On Finding a Way in Spiritual Direction’, The Way, 45.1 (2006), pp.7–21 (p. 10)Google Scholar.
19 Marsh, Robert R., ‘Discernment of Spirits: A Cosmological View’, The Way, 48.1 (2009), pp.9–24 (p. 18)Google Scholar.
20 Marsh, ‘Discernment’, p. 15.
21 Marsh, ‘Discernment’, p. 14.
22 Marsh, ‘Receiving and Rejecting’, p. 14.
23 Marsh, ‘Receiving and Rejecting’, p. 15.
24 Marsh, ‘Receiving and Rejecting’, p. 9.
25 Loyola, Ignatius and Câmara, Luís Gonçalves da, St Ignatius’ Own Story: As Told to Luis González de Cámara; With a Sampling of His Letters, trans. by Young, William J. (Chicago: Regnery Co., 1956), p. 14Google Scholar.
26 Fagin, Gerald M., Putting on the Heart of Christ: How the Spiritual Exercises Invite Us to a Virtuous Life (Loyola Press, 2010), p. 10Google Scholar.
27 On the movement from “spirit” to “body” see O'Leary, op. cit., pp. 22–3.
28 Barry, William A., “What Is Spiritual Direction? A Retrospective Reflection”, Presence, 21.2 (2015)Google Scholar.
29 There is a tendency today to reduce the first great commandment to the second without remainder, claiming that the only way to love God is by loving our neighbour. I assume that it is also possible to develop a direct relationship with God, because of God's loving initiative towards us. For a theological defence of this position, see Vacek, Edward Collins, Love, Human and Divine: The Heart of Christian Ethics (Washington, D.C.: Georgetown University Press, 1996)Google Scholar.
30 Marsh, Robert R., “Id Quod Volo: The Erotic Grace of the Second Week”, The Way, 45.4 (2006), pp.7–19 (p. 18)Google Scholar.
31 On some other thoughts about consolation and the virtues, see Austin, Nicholas and Dawson, Roger, “The Consolation of Character Strength in Ignatian Spirituality and Positive Psychology”, The Way, 53.3 (2014), pp.7–21Google Scholar.
32 My thanks to Mark Wynn for helping me to formulate the question of the narrative display of infused virtue, and to the participants of the CTA and those of the St Beuno's Practicum for many helpful comments on the material presented in this article.