Lecture Explores Jesuits and the Making of the Modern Catholic Self

The final lecture in the "Order and Influence" series featured Jesuit priest Patrick Gilger

Marquette University, photo by Quang Vuong

Rev. Patrick Gilger, an assistant professor of sociology at Loyola University Chicago, gave a lecture at the University of Wisconsin-Madison Law School on April 6 about the “Birth of the Modern Catholic Self” and the role the Jesuit order played in bridging the divide between secular and spiritual concerns.

Gilger began his talk by discussing his first encounter with Jesuits when he was 17 years old at Creighton University, and at the time, he was not Catholic. “These people on campus, my fellow students, weren’t faking it or being posers,” Gilger said. “They were real people … with a combination of integrity and authenticity.” He describes the Jesuits he met as having a holy sense of competition. They were “integrated people living in a disintegrated world” through “spiritual direction and spiritual exercises.”

When Gilger first arrived at Creighton, he did not know how to pray, but he got the chance to learn. “At first I felt silly sitting there trying to talk to what felt like nothing,” he said. While in novitiate - the training to enter the religious order - Gilger and his fellow brothers learned Ignatian spiritual exercises that were written by St. Ignatius of Loyola, and he gave specific instructions for talking directly with God. These exercises taught them to live and see the events of the gospel through imagination and prayer. Over time, Gilger came to appreciate prayer, and under the influence of the Jesuits, he became a novice after four years.

“What is spirituality?” Gilger asked. He explained that it is “a style of life in the world built upon organizing thoughts, behaviors, producing experience based on the trinity resurrection, orienting us to achieving certain goods.”

Gilger built on this definition by discussing the great spiritualities, especially to the five main orders: Benedictines, Franciscans, Jesuits (Ignatians), Carmelites, and Dominicans. The spiritualities are “the infinite coming into relation with the finite” because humans cannot fully grasp God’s message.

All of the big five spiritualities would emerge at different times. The Benedictines emerged during the adoption of Christianity in Rome, the Franciscans during the growth of European markets, and the Jesuits and Carmelites during the democratization of information. This was near the beginning of the Protestant Reformation and the general religious revolution.

Gilger explains that the Ignatian spirituality came to be “God’s gift and answer to the question of modernity.” It gave a way to build a modern self while still being Catholic, which was the central dilemma during that time.

There were four main revolutions that Gilger discussed. The first was the religious revolution, which led to the privatization of religion. The second is the scientific revolution, which introduced new various ways of thinking and the democratization of knowledge. The third is the Industrial Revolution, which led to capitalism and made people even more restless and anxious about the world around them. Lastly, the political revolution split the Church and state, leading to the rise of democracy and the changing experience of the modern world.

All of these revolutions made people more individualistic and led them to dream of building and controlling the world, according to Gilger. These movements fundamentally transitioned people from a “porous self” to a “buffered self,” which are philosophical states coined by philosopher Charles Taylor.

A porous self is “open to spirits, superstitions, enchanted forests, and fairy tales,” and it seeks spiritual protection through the Church or other religious methods. The buffered self is in control of their own life and shielded from the spiritual world. Gilger explains that we are now buffered selves because the world is now, as Gilger said, “disenchanted”.

Both Ignatius and Gilger believed that there can be an “individual and traditional” Catholic. The modern Catholic self shares similarities, but it does not consider itself autonomous. It is aware of a lack of action and of the collaboration required with the spirits moving through it. Ignatius was crucial in forming a faithful modern Catholic self, and he refined the spiritual directions and exercises to be suitable for a modern world so humans could be “imitating the conduct of the master.”

During the time Ignatius was writing, many spiritual directors were spreading new ideas beyond the monasteries to people in the cities. Ignatius worked to systemize what was already established by taking classes and reading books under the guidance of a spiritual director, while also tailoring it to the person undergoing the exercise.

Gilger explained how Ignatius helped make the exercises accessible outside of hierarchy, but he also had to deal with many new problems in the modern world. He said Ignatius “made the process of the spiritual exercises, now a triadic relationship between God, the director, and the directed, thereby strengthening the exercise and the effect. The director is not just controlling experiences, but they are to be adapted to the person and the moment.”

Gilger explained that around the time of Vatican II, the Spiritual Exercises in the modern Catholic Church were done in groups rather than individually. After that, the exercises began to address people’s specific desires and became more of a self-help manual, not the radical change it had been before.

Now, people are seeking stable ground, avoiding conflict, and offering critiques of order and agency. Gilger says this was resolved by Ignatius long before these modern problems emerged, and now the problem is the divides in the internal structure of Roman Catholicism. He believed both worlds are needed to be a modern Catholic self.

Gilger concluded by saying that directors should act like a pointer on the balance when the directee communes with the Holy Spirit. He told the audience to “act against temptations, to break the balance” and “be unafraid of what we will find.”