When suggesting that new Jesuits should make the Exercises, Ignatius sees this not as a self-contained practice, but rather as part of a wider scheme involving six experiencias principales: the others being time spent in a home for the marginalized (what in the sixteenth century was called a hospital), a pilgrimage with very little money, household chores, teaching the unlettered, and normal ministry as a preacher. Of course, Ignatius’ dominant concern in this context is flexibility, but clearly these six experiences are somehow normative. and a case needs to be made for any departure from them. What, then, are experiencias principales? One of their purposes is to test the candidate; they are experiments to see if the candidate is really suitable for the way of life Ignatius envisages. But another nuance that is surely present is that of a ‘formative experience’. Like the time of retreat in which the Exercises are made, these other human situations foster in a particular way human openness to God’s touch as it deepens and specifies our discipleship. The articles which follow look at different aspects of contemporary experience which might today realise the concerns underlying Ignatius’ experiencias principales.
Philip Endean, ‘Ignatian Experimenting’, 5–9
Ignatius presents the Spiritual Exercises as part of a programme of spiritual formation that also involves spending time in marginal situations, attempting to teach the faith, and living anew within an everyday routine. This present issue of The Way illustrates how we might realise such a vision today.
Christian Herwartz, ‘Retreats on the Streets’, 11–24
‘Retreats on the Streets’ is a movement that started in an inner-city Jesuit community in Berlin in 2000. Here we learn of its beginnings, its methods, and of the rich and challenging experiences that it has stimulated.
Tony O’Riordan, ‘Druig Street Culture’, 25–42
Life for the young and poor in a large city such as Dublin can often be a permanent struggle with various social evils: poverty, unemployment, delinquency, addiction, crime and violence. Tony O’Riordan looks at the message this reality ought to have for the Churches, and comes to challenging conclusions.
Gustavo Gutiérrez, ‘Godtalk in Latin America: The View from the Margins’, 43–56
The doyen of liberation theologians here reminds us of how poverty is a massive and global reality, urgently demanding our attention, and suggests what a theologian should and should not mean by a preferential option for the poor.
Kathleen Fischer, ‘Turning to God in Troubled Times’, 57–68
When faced with the challenges of major disaster, we can find resources in our spiritual traditions that teach us to trust in a hidden God, to root our compassion in the heart of God, and to reach out with deeds not only of charity but also of justice.
Brett Hoover, ‘Virtual Church for Young Adults: BustedHalo.com’, 69–82
www.bustedhalo.com is a website for Catholic young adults that has been extremely successful in the United States. Its founders and creators tell us about how it came to be, what it is trying to do, and what has been learnt from the venture so far.
Virginie Lecourt, ‘Ignatian Spirituality and Management’, 83–95
What difference can the spiritual life make to The Way businesses are run? Virginie Lecourt interviewed a range of committed French Christians trained in Ignatian spirituality and holding down important professional positions. Her findings are striking and impressive.
Margaret Benefiel, ‘How Organizations Listen: Communal Discernment in Organizational Settings’, 97–108
A look at two organizations in the United States that seek to make their strategic corporate options on the basis of a genuine spiritual discernment.
Marion Morgan, ‘Now I Am Retired …’, 109–112
After all the articles on finding God at the margins and in various sorts of busyness, Marion Morgan reminds us that retirement, and the simple tasks of caring for others, bring their own spiritual challenges. There too God is to be found.