the ricci legacy: finding god in cultures affectivity & ignatian spirituality

The Ricci Legacy: Finding God in CulturesAffectivity & Ignatian Spirituality

Outline of this reflection – Stephen Tong, S.J.

I. Matteo Ricci’s experience of enmity from his own community.

II. A short description of St. Ignatius’ inner journey towards affectivity.

III. A General Conclusion

I. Matteo Ricci’s Experience

Father, I want you to know that I am taking the liberty not to impart any lesson, but just to tell you what I have seen. Those who cannot see it cannot understand. Fathers & superiors of the houses and colleges in Macao (…) not only are not interested in the conversion of China but rather feel a certain degree of disgust for it. The Father Visitor (Valignano) will give you information on all relevant matters. In the three years Fr. Michelle Ruggieri has been here, he has been quite a martyr among the fathers. (Ricci’s letter to Fr. General Acquaviva)



In the early 1580s, the opinion of most Jesuits in Macao was that it was impossible to convert China. The opinion was based on a series of failed attempts. Between 1552, when Xavier died on the island of Shangchuan, and 1583, when Ricci and Ruggieri finally settled in Zhaoqing, 25 Jesuits, 22 Franciscans, 2 Augustinians and 1 Dominican had attempted, unsuccessfully, to establish a permanent residence in China. (“Matteo Ricci’s Ascent to Beijing”, Fr. Gianni Criveller)



…Valignano set foot in Macao for the first time on 6 September 1578. He quickly realized that the failure of earlier attempts was attributable to the lack of preparation by the missionaries. Provided the language was learnt, not even the mission in China seemed impossible to the visionary Visitor…. In Macao, however, no Jesuit was willing to apply himself to the study of the Chinese language.

(“Matteo Ricci’s Ascent to Beiing”, Fr. Gianni Criveller)



“About four Brothers set on purposely learning the Mandarin, writing it and reading it, studying also the customs and everything necessary to attempt this enterprise. They must not be distracted by any other occupations, not should the local Superior distract them by occupying them in other matters. It is clear to me that until some of us are able to speak in Mandarin language, it will be impossible to achieve anything in this much desired conversion of China.” (Valignano giving instructions to Ruggieri in July 1579)



Thus, my questions are:

“What is at stake here in two different pictures or approaches of reality?”

“How does this difference related to Ignatian Spirituality?”

Don’t forget: all the Jesuits above were formed or went through the same format of the Spiritual Exercises.


II. St. Ignatius’ inner journey of affectivity

From A) External activities to B) Internal awareness



A.A. External Activities:External Activities:

1) Doing great things as St. Francis & St. Dominic did.

2) Intend to kill the Moor.

3) Standing throughout the overnight vigil in front of the statue of our Lady.

4) Doing great penance & mortification in Manresa, etc.



B) Inner AwarenessB) Inner Awareness

1.Notice two kinds of happiness during convalescence and their difference.

2.Bothered by the inner voice, “how can you stand a life like this for the seventy years you have left to live?” He then retorts, “You poor creature! Can you promise me even one hour of life?” Ignatius noted that this reaction brought him peace.



B) Inner AwarenessB) Inner Awareness

3.“Up to this time he had continued in the same interior state of great and undisturbed joy, without any knowledge of the inner things of the soul.”

4.He began to look behind the content of these torturing thoughts, which were likely true enough, and to wonder about their source.


III. General Conclusions

1.Without paying enough attention to our affectivity, to be indifferent is quite impossible.

2.The past failures and superiority complex seemed to blind the Jesuit community in Macao. They did not examine this existential anguish in their heart. On the contrary, ridicule towards Ruggieri & Ricci became their mask to cover this anguish.



3. Our affective formation is precarious. That is exactly that we need prayer life to keep our affectivity open and transparent to the Lord.

4. The price of this concealment of our affectivity leads to personal stagnation and the lack of apostolic creativity. It hinders the spirit of Magis.



5. Love and zeal, on the other hand, in Ricci & Valignano releases insight and determination of studying Mandarin as the proper way of proceeding. This vision is ground-breaking. (Related to Ignatius’ vision of submitting oneself to a higher superior.)

6. The realization and confrontation of our anguish is itself a grace that we need to ask for.


the ricci legacy: finding god in cultures affectivity & ignatian spirituality

Documents

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