S p i r i t ua l i t y S t u d i e s 5 - 2 Fa l l 2 0 1 9 2 7 right. The first rule of Ignatius explains this inner conflict (Ignatius of Loyola 1968, 314): In the case of those who go from one mortal sin to another, the enemy is ordinarily accustomed to propose apparent pleasures. He fills their imagination with sensual delights and gratifications, the more readily to keep them in their vices and increase the number of their sins. With such persons, the good spirit uses a method which is the reverse of the above. Making use of the light of reason, he will rouse the sting of conscience and fill them with remorse. According to the tradition of the Fathers, human nature participates in the Divine life. To live in harmony with one’s human nature means to pursue the ideal of spiritual life. It is in human nature to enter into communion with God and transcend oneself towards Him (Mikluščák 1996, 24). It is the aim of the enemy to break this communion, which is only possible if one focuses too much on himself or herself. It is understandable that those who are self-absorbed seek satisfaction in fulfilling their different desires, while ignoring the deeper moral judgement and consideration of faith. The action of the “evil spirit” is therefore linked with everything that makes us lose faith, hope, and love (Ignatius of Loyola 1968, 317). A person who decides to reform one’s life or improve its quality is going to be confronted with various thoughts that could inspire and sway them in different directions. These thoughts also penetrate into a somatic life and can induce the states of consolation, peace and joy, and even frustration or discomfort. Ignatius believes that at this stage, the “evil spirit” affects mostly our emotional being and is ready to offer all-rational reasons to justify such actions. According to Marko Rupnik, the “evil spirit” finds every pretext to ensure us that we are on the right path. What prevails is the impression of seeming pleasure from sin. The “evil spirit” stirs our imagination and prompts our rationalization and justification into thinking that the way of life we have chosen is right and not as immoral as we might have thought and that we actually need it (Rupnik 2001, 80). It is important to acknowledge that Ignatius believed that temptation enters into an already flowing stream of thoughts, reflections, emotions, perceptions, and motivations utilizing the contents from the various means of culture, media, art, etc. This day and age provide us with a plethora of stimuli that foster the mentality of sin. We live in a culture that places a great emphasis on an individual and his or her needs at any cost; it is a culture governed by the rules of economics and finances resulting in aggressive attitudes to- sense that the attractive does not always mean good and thing good and attractive. on the other hand, we somehow something evil, but rather under the appearance of some- relationship with God. Temptation does not present itself as ments that distract us from our life purpose of being in Speaking about temptation, we mean thoughts and move- situations related to advancement in spiritual life. experience with different interior movements that come from too. It needs to be said, however, that discernment is about 133–134). naturally, psychology has its important place here, ence the work of God, His angel, or the Devil (Rahner 2007, sands of other things instead of accepting that they experi- factors, echoes of the subconscious, complexes, and thou- seek explanations in hormones, impacts of weather, genetic God and understand His motivations. They are more likely to they have discovered in their consciousness as a true work of spontaneously, they will hardly be able to discern something guishing between psychological and spiritual life. Living life Karl Rahner thinks modern people have a problem distin- spiritual life. come a decisive factor in our decision-making and actions in of emotions, but at the same time, we must not let them be- a certain manner. We should not undermine the importance tions that evoke different desires and motivate us to act in consolation, but mainly understanding the negative emo- emotions, he does not mean only the positive emotions in our spiritual lives. When Ignatius talk about managing our managing the emotions we encounter while advancing in Ignatius’ rules for the stage of purification concern mostly around us [1]. effect on our spiritual life and our view of God and the world ing of our own desires, inclinations, and plans that have an ing on discernment, Ignatius focused on better understand- in all this are our spirit, intellect, and experience?” In his teach- the human person is being omitted. We can then ask, “Where the good and evil spirits wage the battle for this world, while simplified interpretation, prevailing in folk piety, has it that God’s spirit. The idea of discernment is far more complex. The associate them with demons or good angels or even with cernment to the prompting of the good or evil spirits and The easiest option would be to reduce the issue of dis- of this paper, we will focus on the first four rules. between emotions and spiritual life. Given the limited scope Loyola in his rules, especially those concerning the relation the enemy, or the enemy of human nature used by Ignatius of terms such as the good spirit, the evil spirit, interior movements, First of all, it is necessary to clarify exactly what is meant by RADoVAn ŠoLTÉS
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