place within the European war between Francis I and Charles V (1521-1525). The French

monarchy could not accept that Francis I had been passed over for the German Head of state.

The Oñaz and Loyolas took part in all these wars - on the side of the crown of Castille.

Guipuzcoa’s fealty to the crown of Castille dated back to 1200.

Campaign of May 1521

Occupation of Pamplona

Defence of Santiago Fortress

Ignatius falls. His return home.

We shall speak mostly of the third raid as this is the one in which Ignatius was directly involved.

Andrew, Lord of Asparrós, led a French mountain brigade of 12,000 warriors. The force crossed

the Pyrenees through the Roncesvalles pass on Thursday, May 16, 1521.Keeping to the pilgrim

route of Santiago they arrived at the entrance to Pamplona three days later, Sunday May 19, 1521

(Pentecost Sunday). Andrew’s artillery consisted of 17 pieces of light artillery and 10 mortars.

These latter were pulled by oxen. The big guns arrived at the gates of Pamplona four days later

i.e., Monday, May 20, 1521.

The invading forces took the pilgrim route of Santiago. It is a circuitous route which goes around

and through Pamplona: circling to the east, winding back in front of the city’s old leprosarium,

crossing over the Arga river at the Magdalen bridge, then meandering again till it passes just next

to the north-east rampart (on which stood the Treasury bastion), finally, entering the Abrevador

Gate – subsequently renamed the Portal of France.

St James fortress Pamplona - site of Ignatius wounding 20 May 1521

Lord Asparros entered by this gate on 19 May 1521. Two infantry flags were raised - no sword

was drawn from its scabbard, not a single canon was fired as Pamplona surrendered forthwith.

Except for the Fortress of Santiago – it alone held out. It was constructed in a newly built

section of town. Its artillery was embedded into its very construction. Ferdinand the Catholic had

it built.It assured a southern defence for Pamplona.

Santiago’s design is quadrangular. It is re-enforced on each corner by awesome cylindrical

towers. Miguel de Herrera and his eighty mercenaries were within its confines.

During that May of 1521 it so happened that the Santiago stronghold was vulnerable. The

vertical members of the parapet were too pretzel-like for effective defence. The soldiers had to

climb on top of them to engage the enemy below thereby giving themselves a needless exposure

to their opponents.

At his own request Ignatius had barricaded himself in the Santiago with Miguel Herrera.

Conscious that he had eighty mercenaries taking on a 12,000 man army Miguel asked for and

received permission for peace negotiations with his French counterpart.

Ignatius took part in the negotiations. His advice to Miguel and the other officers: “Refuse the

terms of surrender that the French are proposing” “Let us die rather than surrender”

Miguel thereupon detailed his men to take up battery formation to the front of Santiago fortress.

He (Miguel) had at that moment but 170 pieces of light artillery at his disposal!

At dawn on Monday, May 20, 1521, the artillery battle was set to begin. Ignatius was so sure

that death was his lot that he made his general confession to a fellow mercenary. The die was

cast: ‘We will fight to the death.’

Ignatius spent a disproportionate amount of time in the forefront of the battle. He was at a

distinct disadvantage as well due to Santiago’s parapet design – not to mention the constant

bombardment of the enemy.

Suddenly another canon went off and Ignatius was laid low. The bullet hit between his legs – it

brazed the left but smashed the bones of his right leg. His fellow mercenaries pulled him off the

parapet to safety.

For four long days – Monday, Tuesday, Wednesday, Thursday, – Ignatius hovered at death’s

door due to the horrific wounds. To make matters worse, on Thursday the 23rd

, the ten heavy

canons of the French reached Barcelona.

Sir Asparros set us his new battery of canons in Santiago’s square – facing the only entry door of

the fortress. On the Friday, May 24 Asparros began operations to breach the walls and the gate of

Santiago. The fortress and its inhabitants had no option but surrender at this point.

(In his Autobiography) Ignatius notes that “the French occupation troops treated me very well –

in a friendly, courteous manner…”

While still in Pamplona Ignatius underwent a preliminary procedure to set the fractured bones in

his shattered right leg. At the end of about two weeks, eight companions hoisted him on a litter.

Thus began he trek back to his birthplace: Casa Loyola.

The bronze statue depicting this gruelling journey of ninety some kilometres stands at the

entrance to Casa Loyola. It captures the moment of his arrival at the doorstep of the Loyola

home.

The Court-Martial of Miguel de Herrera – officer responsible for Santiago fortress

Xerox copies of two documents used in the canonization process are displayed on the wall. In

them you will find some details about Ignatius’s presence at the battle of Pamplona, descriptions

of the injury he suffered and other contextual details of this skirmish.

The first exhibit details the judicial inquiry undertaken against Miguel de Herrera officer

responsible for the surrender of Santiago.

Herrera had to prove two points:

( i ) that he had taken due diligence to defend and guard Santiago

( ii ) that he had discharged those responsibilities in the manner of a reputable “officer

responsible”

Miguel summoned as witnesses Peter Malapsa (Overseer of Operations) and a second Pedro

(Master of Operations). Miguel also called ‘Loyola, from the House of Loyola’, brother of the

‘Lord of Loyola’

Miguel pointed out that not a single one of these significant witnesses could attend in person.

“They are ill and in poor health due to the gunshot wounds sustained in the defence of Santiago

fortress” he explained. Consequently they could not personally appear before the inquiry to

recount the actions he (Miguel) had taken.

We have no way of knowing whether or not a court recorder came to Loyola to take Ignatius’s

testimony. On the other hand we do know that Miguel Herrera was retained as ‘Fort

Commander’. His subsequent military career was spectacular.

Aftermath of the Pamplona battle:

Sir Asparros didn’t terminate his campaign once he had the secured the surrender of Pamplona at

Santiago fortress. Spurred on by his Pamplona success Asparros pushed on to Logroño. He laid

siege there from June 1-11, 1521. As luck would have it a Spanish force of some 20,000 troops

forced the French to lift the siege of Logroño. The troops from Aragon-Castille pushed Asparros

back and chased him to the outskirts of Pamplona.

On June 30th

, 1521, at Noain, Sir Asparros attacked. He was completely routed. The die was cast.

Forty days after Ignatius was wounded in the attack on the city, Pamplona was back in Spanish

hands.

Martin Garcia, Lord of Loyola, fought in that battle of Noain on June 30th

1521. Meanwhile, up

to June 28th

1521, Ignatius was at death’s door. That day he experienced a marked improvement.

On this feast of St Peter the wounded soldier of Pamplona experienced a significant turn in his

health.

Esteban de Zuasti’s deposition for Ignatius’ canonization

Another fascinating document hangs on the wall here. Esteban’s stronghold was involved in the

Pamplona battle. He had to establish that his household had not collaborated with the French

invaders. The charge, if proven, implied treason (according to the displayed document). It was

considered an affront to his Majesty. Upon conviction it carried the death penalty.

Esteban demonstrated, during the hearing, that he had given every assistance to the Crown,

particularly to the Lord of Loyola, and the Lord’s brother. The latter, according to Esteban, was

put up in his own house when, accompanied by eight companions, he arrived in a wounded

condition on the way from Pamplona to Loyola.Esteban personally accompanied the party till

they reached the Larroun Valley, on the border of Guipuzcoa.

All charges against Esteban were dropped on presentation of the above evidence.

Ignatius’ wounds were very serious. The litter, carried by the eight companions, on foot passed

through Zuasti and Larroun

Ignatius arrived at Loyola more dead than alive.

We’ve already heard some of the details of Ignatius’ personal crisis and of his convalescence. As

we move up to the third level we arrive at the chapel of the Conversion.

The Virgin of Montserrat Replica of Ignatius’ sword

Why do we introduce the presentation of the Virgin of Montserrat at this point? It may seem out

of place – unless we recall that his visit to the Shrine of Montserrat is a “replay” of his earlier

conversion (here at Loyola) – about which we shall speak in the chapel of the Conversion.

We need to recall the need that the converted “knight” Ignatius experienced to give outward

expression to his inward conversion – his surrender to God... Years later, Ignatius put it this way:

“his {the Pilgrim Ignatius’} heart understood all those things in the idiom of Amadeus de Gaula

and the romantics” – in other words from the culture of chivalry.

If we keep in mind the world of chivalry it helps us understand why Ignatius the Pilgrim, on

reaching Montserrat, took three days to make his confession. He then tried to give expression to

his conversion – a radical change of life. Ignatius sought an action that would be at one and the

same time profoundly radical and acutely symbolic:

Giving away his court wardrobe to a beggar

Donating his mule to the Montserrat monastery

Donning a new set of clothes – cloth made of rough sacking, in the manner of a penitent

Using the walking staff of a pilgrim

Making use of a begging bowl

Keeping an all night vigil – vested already as a penitent, making use of the pilgrim’s

staff; sometimes prostrating himself sometimes standing

Ignatius looked upon these accoutrements as his new “weaponry”. In doing so he was making a

vigil-at-arms but in a new kind of knightly career.

Sharing the display case is the sword of Ignatius and the pilgrim’s staff (replicas) The original

sword is kept at the Jesuit Church in Barcelona (Lluria 13). Both the statue and the staff stand as

symbols of Ignatius’s past. They are left in the care of the Virgin of Montserrat as he launches

this new chapter in his life.

The Montserrat Vigil The Montserrat Vigil

Pilgrim

staffSword

“Lord what would

you have me do?”

Second Floor

Lifestyle of the Lord of Loyola in the 16th

Century

“Lord what would you have me do?”

18 Lady Loyola’s room

19 Arms vault

20 Apartment of the Lord of Loyola

21 Study of the Lord of Loyola

22 Ancient oratory

23 Dining room

24 Passage area

25 Library / cupboard

26 Living room (board room)

Lady Loyola’s room (#20 on sketch)

Birthplace of Ignatius

Floor II is situated in the “Tower House” portion of Loyola Manor. It is the portion, rebuilt under

duress, by Ignatius’s grandfather, in 1460.

It was the domestic quarters of the Lord and Lady of Loyola. Here we find some family

memorabilia on display

This room belongs to Lady Marina, baroness of Loyola. Here she gave birth to her thirteenth

child, Ignatius, in 1491. The twin feelings of hope and trepidation filled her maternal heart – as it

does for all mothers.

The macro events of the day lay beyond Lady Marina’s world of dreams for her son.

With our advantage of hindsight we can but whisper the impact of the writing on this sign:

“Birth-place of Ignatius” [AQUÍ NACÍO]

We hear little of Lady Marina subsequently. This suggests that she died shortly thereafter.

Perhaps Ignatius scarcely knew her.

Providentially God gave Ignatius another Mother, Lady Magdalena She was Ignatius’ sister-in-

law as of 1498, the year of her marriage to Martin. Martin was the designated inheritor of the

Loyola family estate.

Lady Magdalena was a Basque, a friend, as well as a lady-in-waiting to Queen Isabela the

Catholic. The wedding took place at court. The royal entourage was in Ocaña, province of

Toledo, at that moment. Ignatius was about seven years old at the time of the marriage.

Apartment of the Lord of Loyola:

His arms vault (# 19 on the sketch)

Along the north wall of the House Castle are three very small spaces, next to each other. These

made up the living space of the Lord of Loyola.

In Ignatius time the Lords of Loyola were:

Beltran Loyola till 1507

Followed by Martin Garcia from 1507 till 1538

Then by Beltran Loyola, a nephew of Ignatius

At this first stop, we find the arms vault. Here the Lord of Loyola kept watch over his armour

and his armaments – his sword, his dagger, etc. A knight, such as the Lord of Loyola, was never

far from his weapons – even when he slept.

Bedroom / Study of the Lord of Loyola (# 20 on the sketch)

The den of the Lord of Loyola was made up of his bedroom, situated between his arms chest and

his office. A door connected his bedroom with that of his wife.

Study of the Lord of Loyola (#21 on sketch)

The office of the Lord of Loyola was the place where he took care of the many administrative

details of the Castle and its property. The lands and the property rights of the Loyola and the

Oñaz families were both extensive and complex. The two families were not living opulently.

They were, however, well settled.

The Tower House Oratory – dating to the time of Ignatius

(# 22 on sketch)

The Tower House’s most sacred space, after the Chapel of the Conversion, is this Oratory that

dates back to Ignatius childhood and beyond,

The backdrop of the altar focuses our gaze. Its style is gothic – consistent with designs in use

during the reign of Queen Isabel.

A Pieta dominates the upper panel. The centre bottom has a charming Flemish depiction of

the Annunciation. It is said to be the work of Jean Pr vost (Mons circa 1460, +1529)

Queen Isabel presented it as a wedding gift to her friend and lady-in-waiting Lady Magdalena.

Magdalena is Ignatius sister-in-law. St. Catharine of Alexandria and St. Catharine of Sienna are

depicted on either side.

It appears that Ignatius often spent time in this oratory during his convalescence and at the time

of his conversion. Ignatius, we may recall, was ever ready to defend the veneration of images

“for what they represent”. We should not forget, either, that he made a pilgrimage to Aranzazu

and Montserrat as soon as feasible after his recovery.

There is a good likelihood that his frequent visits to this Oratory alerted his family members to

the interior struggles of his soul.

This rendition of the Incarnation evokes the viewer’s perspective on the key moment of

humanity’s history: Jesus become one of us. The scripture quote on the bottom quotes Mary’s

words: ‘Behold, I am the handmaid of the Lord; be it done unto me according to your word. The

Word became flesh and dwelt among us.’

An important sidebar: Ignatius begins the Second Week of the Spiritual Exercises with a

contemplation on the Incarnation.

This passage of the Spiritual Exercises shows us an Ignatius who is a Master of Prayer. In it he

illustrates a simple way to contemplate. ‘ (Sp Exercises, 108-109)

As we pause here I invite you to experience the prayerful atmosphere of this Oratory. We need to

keep in mind that Ignatius own moments here touched his soul deeply—they were the moments

of his conversion. My invitation to you at this moment is to recite, reverentially, an ‘Our Father’

and a ‘Hail Mary’

The Reredos of the House Tower’s ancient Oratory (# 22 on sketch)

Reredos of the House Tower's Ancient Oratory

Another important event transpired here, in this oratory, while Ignatius was still alive. Francis

Borgia, ex-Duke of Gandia, former Viceroy of Catalonia, had entered the Jesuit community. In

1551 he was ordained a priest near here, in Oñate. After ordination Francis came to this spot to

celebrate his first Mass.

The vestments Francis Borgia wore on that occasion hang on the wall today. Francis’ sister,

Lady Luisa Borgia, had them hand-embroidered. Some years later, 1565-1571, Francis Borgia

became the third Father General of the Jesuits. He was canonized a saint by Clement X, in 1671.

The Family Dining room of the Lords of Loyola (# 23 on sketch)

Here we find the family dining area of the Tower House. In one of the cupboards, built into the

wall, we see a beautifully crafted storage space. In Ignatius time it served as a condiment cabinet.

Nowadays we keep in this cupboard a replica of the begging bowl used by Ignatius at Manresa in

1522. (The original is kept in Manresa). Ignatius made use of it during the period after his

conversion when he was still doing penance for his sins and while he was experiencing what we

know today as the Spiritual Exercises. Of this period he writes in his Autobiography:

“While in Manresa he begged alms every day. He at no meat, nor did he drink wine, though both

were offered him. On Sundays he did not fast, and if someone gave him wine, he drank it.

(Autobiography # 19)

Lest we forget we need to recall that there is a surprising set of “Rules with regard to eating” or

‘to secure for the future due order in the use of food’. They are appended to the book of the

Spiritual Exercises.

These “Rules with regard to eating” may one day make St. Ignatius the heavenly patron of

dieters and dieticians! In any case his guidelines focus on self-control and proper choices. The

first rule states:

“There is less need of abstinence from bread, since it not a food concerning which the appetite is

wont to be so inordinate and temptation to be insistent as with other kinds of food”

( Spiritual Exercises # 210).

Banquet Hall of the Tower House

This room was reserved for official visits. Persons of some importance were received here. We

might think of it as the Tower House Ballroom.

On display in the pantry / library you will find two very special books, among the others

exhibited there. Both are translated from Latin to Spanish:

One, Vida de Cristo ( in English Life of Christ), by Ludolf of Saxony;

The other, Flos Sanctorum - a collection of ‘Vidas de Santos (in English ‘Lives of the Saints) by

Jacob of Varazze.

These two books, apart from the fact that they are practically out of print, give rise to deep

emotion as we gaze upon them. They are copies of the two works that came into Ignatius hands

in 1521. Ignatius wanted some reading to distract himself during convalescence. His specific

request was to have books on chivalry. Alas, Loyola Tower House did not have any books on

chivalry. They only had the ones you see displayed here.

Observe these books carefully. We’ll be going from here to the Chapel of the Conversion. The

two works had a decisive influence during the period of Ignatius’ conversion.

Cover of Amadeus de Gaulis (# 25 on sketch)

The four books of Amadeus de Gaulis newly printed and bound in Seville

Amadis de Gaula – cover of the novel Ignatius

wanted but could not get during his recuperation

Portrait of the Life of Christ by a Carthusian. Translated by Friar Ambrose de Montesinos and published in Alcala de Henares. (# 25 on sketch)

Third Floor Life of Christ by the Carthusian

Translated by Friar Ambrose Montesinos

Here Ignatius of Loyola surrendered to God

The Chapel of the Conversion

[La Capilla de la Conversión]

We are now arrived at the heart of the Santa Casa. Here is where the Loyola children and their

visitors lived. In this room, Ignatius spent his days when he returned from Pamplona, so

seriously injured, we stand facing the north-east corner of the building.

Conversion

chapel

Large

Sacristy Pilgrim’s

prayer

space

StairsSlides

WCModel

The Third Floor – chapel of the conversion, sacristy, slides, etc

The statue of Ignatius shows him sitting. Coullat Valera is the sculptor of this statue. It is made

of wood – then decorated in multi-colored paint. It depicts Ignatius during his convalescence –

leg bandaged, holding his reading material in his hand.

The canopy over the statue is possibly the one which, at one time, hung over Ignatius’s bed. The

beams of the ceiling are the one’s Ignatius saw as he lay in bed. The walls too are contemporary

with Ignatius. As he slept and as he reflected these are the walls that gave him shelter. These

very walls are privy to all that went on internally and externally with Ignatius during this period.

From these windows Ignatius could look out into the night and contemplate the sky and the stars:

“It was his greatest consolation to gaze upon the heavens and the stars, which he often did, and

for long stretches at a time, because when doing so he felt within himself a powerful urge to be

serving our Lord. (Autobiography # 11)

As we stand here we are reminded that this is the spot where Ignatius and his Doctors fought to

save his life. It is as well the setting, where, in the course of his convalescence, Ignatius was

awakening to his conversion to God. The Chapel of the Conversion – a place where we

experience both profound emotion and deep respect.

Here Ignatius of Loyola surrendered himself to God

[ACQUI SE ENTREGO A DIOS IÑIGO DE LOYOLA]

A slow-healing wound

One of the first things to recall in this room – it is the place where Ignatius underwent several

successive surgeries. In this very place he was at death’s door.

The first operation [after his return] happened because the Doctors did not think the broken

bones could heal as set. The Autobiography # 2 says of this incident: ‘he went through this

butchery, in which as in all the others that he had suffered, he uttered no word, nor gave any sign

of pain, other than clenching his fists”. Such was the way of life of the Knights!

After this first operation Ignatius fell seriously ill. His condition was so bad that the Doctors

advised him to receive the Sacrament of Anointing and Eucharist. Death was imminent on June

24, 1521 – feast of St John the Baptist. This terrible situation lasted till June 28, vigil of the Feast

of St. Peter.

When this crisis passed Ignatius himself requested a further surgery. The bone was protruding

below the knee. Tailored footwear such as Knight’s wore would not fit with such a bony bump.

The rules of chivalry did not make room for such deformities!

Ignatius’s extended convalescence took place at this stop. As he improved Ignatius had two

options: to daydream or to read.

His daydreams

In later years Ignatius admitted that much of his time was spent in daydreaming.’ [He] fancied

what he would have to do in the service of a certain lady, of the means he would take to reach the

country where she was living, of the verses, the promises he would make her, the deeds of

gallantry he would in her service. He was so enamored with all this that he did not see how

impossible would all be, because the day was of no ordinary rank; neither countess nor duchess,

but of a nobility much higher than any of these.’ (Autobiography # 6)

There is a plethora of conjecture around the identity of this lady of whom Ignatius daydreamed

so much. Ignatius, knight that he was, fantasized about this “lady of the court”. She was the

sweetheart of his dreams…totally unreal; completely secret….all so typical of the culture of

chivalry in which Ignatius lived and moved.

The books Ignatius read

Time lay heavily on Ignatius’s hands. Daydreaming did not fill all the long hours. Accordingly

Ignatius looked for books on chivalry and romance – the kind of reading material to which he

had access in Arevalo. They filled him with new hopes and desires as had been the case in

Arevalo. Ignatius sought only diversion, unaware that his own conversion was the issue at hand:

self discovery, profound insights into the meaning and purpose of his own existence.

The Loyola library lacked books on chivalry. The family brought him what books they had: the

four volumes of the Life of Christ by Ludolf of Saxony, a Carthusian monk

(Translated into Spanish by Ambrose de Montesinos, a Franciscan monk); the Lives of the Saints

authored by Jacobo de Varagine (also a translation into Spanish)

These writings were classical in their presentation. Despite that, they were opening up new

vistas, alternative ways of thinking about life. Ignatius, the courtier, has been concerned first and

foremost with chivalry up to this point in his life. Vanity and honor, he tells us, were top

priorities for him. Now, a new world is suddenly before his eyes. Why, as he himself tells us, did

he begin to ponder the following question: ‘What would happen if I did what St Francis and St.

Dominic did?

Portrait of the Life of Christ by a Carthusian.

Translated by Friar Ambrose de Montesinos.

Published in Alcala de Henares.

Ignatius began to imagine great endeavors that he might undertake. As the days went by, Ignatius

no longer thought of them as ‘daydreams’ – they started to take on the life of a real project. Ever

practical, Ignatius felt drawn from words to action. He began to ask himself:

If St Dominic did this ought not I to do the same?

If St Francis did this ought not I to do the same?

« Discernment of Spirits » - first attempts

Ignatius’s observations quickly turned to other things as well. These, in turn, made him into a

Master of the Spiritual Life. Ignatius observed that he had a reluctance to entertain thoughts

about God and the Saints. He also noted that once he did reflect on them he experienced

happiness and fulfillment. On the other hand he was aware that worldly thoughts came

naturally into his head BUT that after he considered them he was left empty and unhappy.

It is now the summer / autumn of 1521. Ignatius has begun to discover for himself “Discernment

of Spirit” as he himself will call it later on in The Book of the Spiritual Exercises. It is the ability

to detect thoughts which are of God from those opposed to God – originating as they do from

another source, a different spirit.

Putting it another way Ignatius was discovering two very different kinds of interior happiness /

consolation:

a « good feeling » experience – it is immediate, it happens readily and it sits well with me

BUT in the final analysis it is superficial and passing BECAUSE its focus is inconsistent with

long-term goals and objectives.

a « more laboured » experience – happening with greater challenge yet in the end it is

more genuine and true. This is the source of REJOICING that is both PROFOUND and

ENDURING. It has its roots in God.

This is the backdrop to Ignatius’s invitation to each of us: « Look within ourselves – there we

will discover which kind of interior happiness we have chosen to pursue.”

His Conversion

His ‘New Life’ Project

Ignatius’ decision to live like these saints can leave us a little perplexed. At first sight it seems to

be a ‘chivalrous conversion’ – linked somehow with those saints but still quite self-centered. It

might appear that his response to the Lord is at the level of a Knight’s vocation – offering proof

through undertakings which are great, deemed ‘feats’ in the yes of God.

In the upshot, however, we see something more profound, something of the soul, something

filled with mystery. Something that very soon will evolve and bear the hallmark “genuinely

Christian”

We need to remind ourselves at this point of something Ignatius himself maintained “He never

took a spiritual view of anything, nor even knew the meaning of humility or charity, or patience,

or discretion as a rule and measure of these virtues. His whole purpose was to perform these

great, external works, for so had acted the saints for God’s glory, without thought of any more

particular circumstance. (Autobiography # 14)

The following quote from his Autobiography # 14 puts it all in perspective: [He] had a great

desire to serve Him to the best of his knowledge and was set on performing great penances, not

so much with an idea of satisfying for his sins, as to placate and please God.”

« God and Ignatius were taken up with each other » We are at a loss for an explanation; we had

no way to foretell it!

Moreover Ignatius was surrendering to God. Remember Collaut Valera’s statue? And the

moment it tries to capture in Ignatius’s life? It is the moment when Ignatius feels the impulse,

there on his sick bed, to surrender himself to God. It conveys, as we look upward, the image of

an Ignatius saying to God, “Lord – what would you have me do?”

The subsequent years truly confirm that Ignatius surrendered to the Lord – he did not look back,

he did not entertain second thoughts. The path, once chosen, was determined. No revamping!

Thereafter, for 35 long years, the first step that happened here –

So mysteriously

So profoundly moving

Between God and Ignatius

Right here in the solitude of his convalescence

In this room of the Castle House of Loyola

Is now known to history and to us as “The Chapel of the Conversion”

Whether we come :

- to this Shrine of the Castle House (Casa Torre)

- to this Holy House (Santa Casa)

We ALL come to experience that moment of encounter which so engaged God and Ignatius!

Here Ignatius de Loyola surrendered himself to God

Ignatius fell in love with Jesus. His surrender to God was facilitated by Rudolf the Carthusian’s

Life of Christ. His commitment to Jesus was spelled out in the daily events of Ignatius’s life.

To begin at the outset of this love affair with Jesus – Ignatius felt a profound need to pay a visit

to the land of Jesus birth. He wanted to spend the rest of his life in the Holy Land. His love affair

was both radical and impetuous

The realities of daily life only gradually impressed themselves on Ignatius. He sought answers to

the concrete following of Jesus by formulating the questions in the Spiritual Exercises, # 15:

“What have I done for Christ?”

“What am I doing for Christ?”

“What am I called to do for Christ?”

Mary’s role in the Conversion of Ignatius

It is proper to recall here that this room is also the place where Ignatius received a “visit” from

the Virgin Mary. Some details are found in the Autobiography:

« One night, as he lay awake, he saw clearly the likeness of our Lady with the Holy Child Jesus,

at the sight of which he received most abundant consolation for a considerable period of time.”

Ignatius relates that this experience touched him so deeply that,

« He felt so great a disgust with his past life, especially with its offences of the flesh that he

thought all such images which had formerly occupied his mind were wiped out.

It will come as no surprise then to learn that Ignatius’s first sojourn on the way to the Holy Land

was a pilgrimage to Aranzazu and Montserrat.

From Loyola to Aranzazu and later to Montserrat (Rutas ignacianas)

At Montserrat, before the Virgin Mary, Ignatius the Knight told the world, in the transparent

language of chivalry, that he had opened a new chapter in his life.

The new Ignatius used the old symbols to give us that message.

Third Floor

Landing at the top of the stairwell which leads to the visitors prayer space by the Chapel of the Conversion / Exit of the Large Sacristy

We are nearing the end of our tour of the Holy House of Loyola. We, like Ignatius, are preparing

to take leave of the Tower House of Loyola.

Ignatius took leave of Loyola around the end of February, 1522. Martin, Ignatius eldest brother

and Lord of Loyola, realized how profoundly Ignatius had changed. Martin was alarmed at the

implications of these changes for Ignatius future.

Ignatius had made up his mind about the new path he had chosen to follow. The decision touched

into the profoundest areas of his being. Ignatius was on his way, as a pilgrim, to the Holy Land.

He will go there to spend the rest of his life encountering Jesus Christ. Ignatius shared none of

this with his family.

Ignatius fist phase of pilgrimage took him some 40 kilometres to the shrine of Our Lady of

Aranzazu. Here he made an all night vigil.

Next he went to Navarette to settle a debt owed him by the Duke of Najera. At Navarette

Ignatius released the two Loyola servants who were accompanying him. He told them he was

going on Pilgrimage to Montserrat.

Possibly Ignatius’ head still swirled with thoughts of yesteryear – Amadis de Gaula, the romantic

novels, - all ways Ignatius used to tell the world who he was. What we observe here is another

set of symbols that tells the world of a life filled with the love of God, a life totally changed.

So, dear Visitor,

If you yourself want to experience Ignatius way of proceeding

If you yourself want to experience, in some fashion, this Ignatius who repented, the

Ignatius who was totally changed, the Ignatius who sets out in search of God

If you yourself want to make a brief experience of Ignatian prayer

Then:

You are welcome to go into the public prayer space of the Chapel of the Conversion. The door

here lets you in – inside you will find some printed sheets to guide you in Ignatian

contemplation.

End of the input from your guide for this visit.

You will find the printed sheets for your prayer in the Chapel of the Conversion.

Here too [below] is a guide for one wishing to experience Ignatian prayer in the Chapel of the Conversion

Death Mask of St Ignatius from July 31, 1556

We suggest the following, if you wish

to complete your visit to the Holy House by a

brief experience of Ignatian prayer:

The text below is taken from

the Spiritual Exercises. We

suggest you read it slowly

Read it rhythmically –

and, as suggested in

the Spiritual Exercises

themselves, harmonize each

phrase as you inhale / exhale

PRINCIPLE AND FOUNDATION We are created to praise, reverence, and serve God our Lord, and by this means to save

our soul.

And the other things on the face of the earth are created for us that they may help us in

prosecuting the end for which we are created.

From this it follows that we are to use them as much as they help us unto his end, and

ought to rid ourselves of them insofar as they hinder us as to it.

For this it is necessary to make ourselves indifferent to all created things in all that is

allowed to the choice of our free will and is not prohibited to it; so that, on our part, we

want not health rather than sickness, riches rather than poverty, honor rather than

dishonor, long rather than short life, and so in all the rest; desiring and choosing only

what is most conducive for us to the end for which we are created

As in the previous exercise we suggest the following prayer, done in a similar fashion:

Take, Lord, and receive

all my liberty,

my memory, my intellect,

and all my will –

All that I have and possess.

You gave it to me:

To Thee, Lord, I return it!

All is Yours,

Dispose of it according to all Your will.

Give me your love and grace,

For this is enough for me.

We can, at times, experience the language of these prayers as somewhat excessive. God,

however, knows perfectly well that the words of our prayer express not so much what we already

are, what we already think, what we already feel – as that which we

Want to be,

Want to think,

Want to feel.

We can compare it to our recitation of that part of the Our Father which says:

“Forgive us our trespasses

As we forgive those who sin against us”

The context of this prayer of Ignatius is not so much our fear of saying these powerful words as

the challenge he sets before us. Ignatius the knight threw down that challenge, in the name of the

Almighty, right here.

Ignatius himself took up such a challenge himself... Ignatius listened intently to what God had to

say to him. His response to God’s mysterious game plan was filled with resolve and with hope.

He was resolute about it all

And thus it came to pass that little by little Ignatius Loyola came to be Saint Ignatius Loyola

Have a safe journey…we hope you will visit us soon again!

The Cyber Translation Team

Manresa Jesuit Spiritual Renewal Centre

Pickering, Ontario L1X 1V4

Canada.

Easter 2004

You may contact us at jphjph@web.ca