Ignatius Loyola And Marie De L Incarnation Analysis

Ignatius Loyola and Marie de l’Incarnation illustrate the highest forms of Catholic piety throughout the 16th and 17th centuries. Both the Jesuit and Ursaline exemplify the value of charity, education, mysticism, humility, perseverance, and impoverishment. Ascetism dominated both of their lives and was matched only by their advocacy and activist campaigns. While every Christian may not have participated in every tenant as grandly as Loyola and l’Incarnation, they comprehended the value of their lessons and aimed towards a deeper personal understanding of their relationship to God—just as Ignatius and Marie did. The public matter of Loyola and l’Incarnation life’s writings showcased their public value in the realm of Christians. Loyola’s autobiography

He retired his robes for rags, and often opted for no shoes or poor ones (Loyola, 88). To be impoverished was to give up materialistic and temporal objects, which in turn allowed Loyola to pursue a closer relationship to God. Therefore, impoverishment was an extremely important part of Loyola’s value system. Very similarly, humility was part of being impoverished. Humility represented itself in many forms besides poverty; events in Paris exemplified his need to serve those who cannot serve themselves. Loyola tended to the sick with no regard for his own body and self-deliberately exposed himself to sickness believing that it may be God’s plan for him (Loyola, 79). Through these acts, Loyola illustrated the importance of poverty, humility, charity, and servility in Catholic religiosity.
Perseverance through God was also a common theme in Loyola’s piety. Loyola could become well by the grace of God. On Loyola’s travels through Veniza in 1537, he and his companion both became ill, but noted they had assurance from God that they would not die of illness (Loyola, 88). Loyola found himself in many tight situations, including visits from the Inquisition. Upon his arrest in Alcala, Loyola stated, “He whose love I entered here will get me out” (Loyola, 63). In theory, Loyola represented submission to God’s plan as important,

During the 16th and 17th centuries a growing development of inward reflection and understanding, personal connections to God, and active societal roles began to permeate the fundamental interpretations of what it meant to be Christian. Ignatius Loyola and Marie de l’Incarnation became the figure heads of this movement because of their positions as Jesuit and Ursaline, but more importantly because of their lives’ works and writings. Together, Ignatius and Marie enveloped the highest forms of Christian values as they persevered through doubt and relinquished everything they had, spiritually and physically, to their God and