Conwell's 1997 book Impelling Spirit can provide the yeast for renewal - for individual persons and through them for some groups - perhaps even for some paleo-conservative Catholics, eh?
Now, when spiritual sons and daughters of St. Ignatius Loyola respond to what Conwell prefers to refer to as the Call of the King meditation/contemplation, they are thereby learning to access the optimal form of the King archetype in their psyches.
When they respond to what Conwell refers to as the Two Standards meditation/contemplation, they are thereby learning to access the optimal form of the masculine or the feminine Warrior archetype in their psyches.
The American Jungian psychotherapist and Jungian theorist Robert Moore (1942-2016; Ph.D. in religion and psychology, University of Chicago, 1975) of the Chicago Theological Seminary has written extensively about the masculine forms of the archetypes of maturity in a series of books that he co-authored with Douglas Gillette. However, Moore also posits that there are four similar feminine forms of the archetypes of maturity in all human psyches.
Moore and Gillette have written most extensively about the King archetype of maturity in the human psyche in their self-help book The King Within: Accessing the King [Archetype] in the Male Psyche, revised and expanded second edition (Chicago: Exploration Press / Chicago Theological Seminary, 2007; first edition, 1992).
Moore and Gillette have written most extensively about the masculine form of the Warrior archetype in the human psyche in the 1992 self-help book The Warrior Within: Accessing the Knight [Archetype] in the Male Psyche (New York: William Morrow).
Moore and Gillette have written an introductory-level account of the four masculine forms of archetypes of maturity in the human psyche in the 1990 self-help book King, Warrior, Magician, Lover: Rediscovering the Archetypes of the Mature Masculine (San Francisco: HarperSanFrancisco). Just as the masculine and feminine forms of the Warrior archetype are also known as the Knight archetype, so too the masculine and feminine forms of the Magician archetype are also known as the Shaman archetype. In effect, priests in the Roman Catholic Church function as shamans, most notably when they preside over liturgical services.
This brings me to what Moore at times refers to as the Queen archetype in the human psyche (that is, in both women and men). Moore and Gillette did not write extensively about the Queen archetype. However, the American Jesuit psychiatrist and Freudian analyst W. W. Meissner (1931-2019) has written extensively about the feminine dimension of Ignatius Loyola's psyche during his recuperation from being wounded in battle in Pamplona in 1521, during his famous religious conversion, in his 1992 book titled Ignatius of Loyola: The Psychology of a Saint (Yale University Press). For all practical purposes, what Meissner describes involves Ignatius Loyola's efforts to access the optimal form of the Queen archetype in his psyche.
Now, in any event, in Conwell's "Introduction" (pages 11-29), he says that "many of the words and ideas proposed by the companions in 1539 for an apostolic letter make their way into the papal bull approving the Society of Jesus in 1540, Regimini militantis Ecclesiae [C 24-32]. Many of their words and ideas also remain in Exposcit debitum [C 373-83], the bull of confirmation of 1550 that governs the Society today" (page20; the square brackets here are Conwell's). Thus, Conwell confirms points made by O'Keefe in the passage quoted above.
In Conwell's "Introduction," he also says, "An ordinary discernment process consists of three parts: (1) gathering data and reflecting on the data before the decision, (2) making the decision, (3) seeking confirmation of the decision. One who confirms the decision follows a somewhat similar process: (1) gathering data and reflecting on the data, (2) reflecting on the decision itself and/or the circumstances surrounding the decision, (3) confirming or rejecting the decision. (The confirmation of this new decision to confirm or reject comes from higher authority or from history.)" (page 28).
In Conwell's 1997 book about the Jesuit founders in 1539, they were committed not only to the individual personal practice of discernment of spirits, but also to the group process of discernment of spirits. To this day, the Jesuits continue the practice of group discernment of spirits in their periodic meetings known as General Congregations.
In my estimate, Conwell is especially good at explaining Pope Paul III's appreciation of Ignatius Loyola and his younger companions (see esp. pages 35-42; for other specific page references to Pope Paul III, see the "Index" [page 577]).
Pope Paul III (born Alessandro Farnese in 1468 in Canino, Italy, or Rome; elected pope in 1534; died in 1549) called the Council of Trent (1545-1563). For an account of the Council of Trent, see John W. O'Malley's book Trent: What Happened at the Council (Belknap Press of Harvard University Press, 2013).
I also found Conwell's use of the term countercultural to characterize the stance of Ignatius Loyola and his younger companions convincing (pages 44, 57, 127, 213-214, and 390-393).
For an account of the first Jesuits beyond the year 1539, see John W. O'Malley's book The First Jesuits (Harvard University Press, 1993).
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