The Jesuit Guide to Almost Everything: A Spirituality for Real Life

The chapter begins as Martin discusses his spiritual director in Massachusetts, an elderly Jesuit named John. He, like Martin’s spiritual director in Africa, George, had the wisdom of experience, deep knowledge of Ignatian spirituality, and confidence in himself and his “place in creation” (339). One day, John gave a homily and ended it by saying, “You gotta be who you is and not who you ain’t! […] Because if you ain’t who you is, then you is who you ain’t. And that ain’t good!” (340).

Martin uses this statement to segue into discussing vocation and decisions about who you should be and what you should do. Vocation, in his definition, is “something you’re called to” (340). It is something that encompasses both work and career as well as the kind of person someone is.

Vocation can begin with desire, with the idea of natural longings as drawing someone into a specific role or profession. Vocations are revealed through desires and longings. It is important to identify what is a desire and what is a “shallow want” (343) Martin suggests that one way to do this is to think broadly about dream jobs, hobbies, etc. Sometimes it also means looking ahead at what a person wants the future to look like. It may not be perfect, as someone may want to be an opera singer but can’t sing well, so vocation also means bringing that desire down to a practical level.

Martin then turns to thinking about spirituality and work. He runs through several challenges, the first of which is practically finding time in one’s day between work and life. Work-life balance often tips in the direction of the former but finding that balance is a key part of Jesuits’ lives. Martin quotes a recent General Congregation—a meeting of Jesuits from around the world—in writing that “[t]he connection between work and worship ‘needs to animate our whole way of living, prayer and working” (350). He warns about overwork and how it can also be a danger for Jesuits, recommending the idea of maintaining a contemplative attitude as Ignatius did. In this, the saint would think about the presence of God throughout the day.

The next challenge is finding God at work. It is easy if a person is doing a job that they enjoy. However, God can appear in the people at work. Alternatively, one can see God in the idea that a job may be part of a larger goal. This might even mean thinking about why one does the work. Martin gives the example of an accountant he knew who hated his job but did it for his family. Finally, one can also be the one to try to make the work more enjoyable or better for others.

Finding time to be alone is another challenge facing the working world. It is important to find time to step away from technology. Martin also discusses how Ignatius emphasized caring for one’s health and the idea that a Jesuit should find balance between work, prayer, and rest.

Another challenge Martin highlights is “how can you stay true to your moral, ethical, or religious values?” (360). It can be easy in an organization that has a mission that aligns with these values, but for those not at such companies, Martin suggests “maintaining Ignatian detachment” to balance the unhealthy aspects of the job. Instead, one can simply be kind to others, especially those who are struggling. Sometimes this may require sacrificing upward mobility by standing up for others.

The final challenge is in remembering to care for the poor. Martin suggests being involved in a community and helping out as well as giving to charity. He also stresses the importance of getting to know the poor rather than viewing those in need as “objects of charity” (363).

Finishing these challenges, Martin then turns to the future and how the Jesuits have survived. He cites Chris Lowney’s Heroic Leadership: Best Practices from a 450-Year-Old Company that Changed the World, which has four pillars of “Jesuit leadership secrets:” self-awareness, ingenuity, love, and heroism (364).

Being aware of oneself is a part of Ignatian tradition through the examen, discernment, and other practices, and it can be useful for leaders at work to think about problems and solutions. Next, ingenuity reflects the novel nature of Ignatius’s vision for the Jesuits, believing that they should be out and involved in the world rather than in a monastery. For companies, it means being flexible and adaptability. Then, love is the third quality of heroic leadership, and Lowney’s book emphasizes creating a loving and supportive workplace. Finally, heroism touches on the Jesuit idea of magis (Latin for “more”) and striving to do more to do great things (or, as the Jesuits say, Ad Majorem Dei Gloriam—“for the greater glory of God”).

Martin then adds three more “best practices” to Lowney’s four pillars, the first of which is appreciating the dignity of work, understanding that there is no job without dignity. Everyone labors with God and God labors with everyone. Next, the acceptance of failure requires understanding that inevitably, one will fail, and so it is important to recognize that work may also cause one to suffer. Finally, Martin’s third best practice is reliance on God, recognizing that God is always present.

In returning to his discussion of vocation, Martin first emphasizes how important it is to accept oneself. In doing so, it requires remembering that one’s vocation is the path to happiness. This can entail remembering that everyone is loved by God and that God loves each person individually. Accepting wants, talents, and skills are, according to Martin, given by God to bring joy, and so comparison can lead feelings of inadequacy that mask the value God places in each person. To avoid such thought, this can mean thinking about things in terms of consolation and desolation—moments of movement near to and away from God. Martin reminds the reader to trust that God will assist in life and that this is a long process of self-acceptance and vocation.

Martin opens the final chapter by recounting a vignette from Paris, J’T’Aime, drawing from one of the stories within the film a lesson that is also one of the goals of Ignatian spirituality: “to be alive” (390). He returns to the first chapter in thinking about four ways of defining Ignatian spirituality: as “a contemplative in action; finding God in all things; looking at the world in an incarnational way; and seeing freedom and detachment” (390-91). He relates each to the story in the film, coming to the following conclusion:

Contemplatives in action seek to find God in all things by looking at the world in an incarnational way, and in their quest, they realize their desire for freedom and detachment, which helps them move even closer to God. That’s probably a fair summary of Ignatian spirituality (392).

He notes that he has used experiences from his own life “to show you that anyone can experience God if he or she moves along the path of Ignatius” (392). He could never have imagined the type of relationship he has with God (though God could), and the goal of Ignatian spirituality is, ultimately, God. He also emphasizes that the book is meant for everyone to gain insight, though he presents God within the Christian context.

The journey is never-ending. He cites Jerónimo Nadal, an early Jesuit, who wrote that “[t]he road is our home,” as members of the Society of Jesus are always traveling (394). It also refers to the fact that they are always on the path to God and as they come to understand God more, the more comfort they find in the journey.

Martin concludes the book by explaining the Fourth Week of the Spiritual Exercises. It builds on the First Week, which is about looking for gratitude for God and understanding oneself as a loved sinner. The Second Week focuses on following Jesus as preaches and heals while the Third Week imagines accompanying him during his passion and death. The Fourth Week centers on the Resurrection.

Ignatius finishes this week with what he calls the Contemplation to Attain Divine Love. It begins with remembering with gratitude God’s role in one’s life before thinking about God’s “dwelling” in all things and how he dwells in you. Third, it invites each person to consider how God “labors in all of creation” and then finally how all gifts come from God (396). The goal of this meditation is to experience God’s love for each individual. This contemplation also finishes with the Suscipe, a prayer that offers everything to God. Martin calls it “one of the most famous, and perhaps the most difficult, of all Ignatian prayers,” noting that he isn’t sure he’ll ever be able to mean it in its entirety. However, it is enough just to want to want that.

Ending the book, Martin reminds the reader that he too is on the journey with them, as are millions trying to find God in their everyday lives, all on a path started by St. Ignatius of Loyola.