- A Journey Through Faith, Conflict, and Discernment

Few figures embody the intersection of poetic genius and spiritual depth as fully as Gerard Manley Hopkins, the Victorian poet-priest whose life and work were inseparably shaped by Ignatian spirituality and his vocation as a Jesuit. His poetry—dense, musical, and alive with spiritual intensity—reveals not only his personal faith but also the profound interior practices of the Jesuit tradition. To understand Hopkins is, in many ways, to understand the Jesuits themselves: their discipline, their prayer, their controversies, and their enduring mission.

This post explores Hopkins, the Society of Jesus, their history, their critics, their resilience, and the spirituality that shaped them—particularly the Ignatian call to discern God’s will.

Gerard Manley Hopkins: The Jesuit Poet of “Dappled Things”

Born in 1844, Hopkins grew up in a cultured Anglican household and converted to Catholicism as a young man under the influence of Cardinal Newman. Drawn to a life of intense spiritual commitment, he joined the Jesuits, a decision that at times strained his creativity but ultimately shaped his inner life and his poetic voice.

His now-famous phrases—“the fell of dark,” “dappled things,” “the world is charged with the grandeur of God”—reflect an Ignatian belief that God’s presence permeates the world if one only learns how to look. Hopkins’ “inscape” and “instress” echo the Jesuit conviction that each created thing has a unique essence through which God’s creative love shines.

He died young, buried in Glasnevin Cemetery in Dublin, but his work—published posthumously by his friend Robert Bridges as Poems of Gerard Manley Hopkins—has become a staple of English literature.

The Jesuits: Missionaries, Educators, and Controversial Renaissance Reformers

Founded in 1540 by Saint Ignatius of Loyola, the Jesuits quickly rose to global prominence as missionaries, intellectuals, educators, and spiritual directors. Their emphasis on disciplined formation, rigorous study, and missionary adaptability made them unmatched in reach and influence.

Common Criticisms of the Jesuits

Over the centuries, the Jesuits attracted both admiration and suspicion. Their critics have accused them of:

Political manipulation and court intrigue
Overly casuistic moral theology
Excessive loyalty to the Pope
Intellectual elitism
Obstruction of Enlightenment ideals through commitment to tradition
Resistance to secular educational reforms

Their influence in schools and courts alarmed monarchs who perceived them as a threat to centralized authority or national identity.

Suppression of the Jesuits: Conflict, Politics, and Survival

Why the Pope Suppressed Them in the Late 18th Century

By the 1750s–1770s, the Jesuits became embroiled in political and economic conflicts, especially in:

Portugal
France
Spain
The Bourbon states

Monarchs accused them of interfering in state affairs, resisting royal oversight, and opposing secular Enlightenment reforms. Pressure grew until Pope Clement XIV suppressed the entire order in 1773.

This suppression was less theological than political: the Jesuits were caught between Papal authority and rising secular nationalism.

Why the Jesuits Were Seen as an Impediment to Enlightenment Progress

Their commitment to papal authority clashed with emerging secular states.
Their educational system was viewed as conservative or hostile to rationalism.
Their global missions raised accusations of cultural interference.
Their intellectual influence seemed to threaten sovereign independence.

In an age embracing reason and state power, a deeply-rooted, internationally coordinated religious order was unwelcome in many courts.

The Jesuits in Russia: Why Tsar Alexander I Expelled Them

The Jesuits were initially welcomed in Russia due to their educational expertise, but by 1820:

Alexander I feared they had too much influence over youth.
Their loyalty to Rome was seen as foreign interference.
Russian Orthodox leaders opposed their growing presence.
Enlightenment skepticism painted religious orders as politically dangerous.

Expelled from Russian territories, Jesuits relocated to:

Poland
Prussia
Italy
North America

They continued teaching, writing, and forming new communities.

Pius VII Restores the Jesuits (1814)

After decades of suppression, Pope Pius VII recognized:

The Church needed their expertise in education and mission.
Their loyalty during the Napoleonic era was admirable.
Global bishops petitioned for their return.

The order was fully restored in 1814, leading to a renewed era of global influence.

The Jesuit Spirit of Adaptability and Social Justice

Throughout their history, the Jesuits adapted by:

Taking their mission underground
Opening schools in new countries
Redirecting energy into writing, scholarship, and spiritual direction
Reimagining their apostolic work for new political climates

In the modern era, Jesuits became globally associated with social justice, including:

Advocacy for the poor and marginalized
Human rights and political reform
Peacebuilding
Education in underserved regions
Anti-slavery work
Liberation theology in Latin America

This aligns with Ignatius’ vision of a faith expressed in works of justice.

Saint Ignatius of Loyola: Knight, Mystic, Founder

Ignatius’ conversion began after reading the lives of:

Saint Dominic
Saint Francis of Assisi

during recovery from a battle injury. His intense prayer life led to the creation of The Spiritual Exercises, a structured path of meditation designed to help one encounter God in a personal, transformative way.

The Spiritual Exercises: A School of Discernment and Inner Freedom

The Spiritual Exercises—usually experienced over 30 days or in a longer retreat format—focus on:

Recognizing God’s love and mercy
Following Christ more closely
Entering deeply into Christ’s Passion
Rejoicing in the Resurrection
Discerning God’s will

The exercises encourage imaginative prayer, where retreatants place themselves inside Gospel scenes to experience Jesus’ life intimately.

What It Means to “Discern God’s Will”

In Ignatian spirituality, discernment is not simply choosing between “good” and “bad.” Rather, it is the art of choosing between multiple good options to find which aligns most deeply with God’s desire for one’s life.

It involves:

Attentiveness to interior movements
Noticing consolation (movements toward God)
Noticing desolation (movements away from God)
Reflective prayer
Seeking counsel
Using reason and imagination
Asking: “Where is God drawing me toward greater faith, love, and freedom?”

Discernment is ultimately about inner freedom: choosing out of love and faith rather than fear, compulsion, or ego.

Conclusion: Hopkins, the Jesuits, and the Heart of Ignatian Vision

Gerard Manley Hopkins, whose poetry radiates with a sense of God’s grandeur in the world, stands as a testament to the Jesuit conviction that God is present in all things. His life, the history of the Jesuits, and the spirituality of Ignatius all point toward one central truth:

The spiritual journey is about learning to see—truly see—God’s presence, guidance, and love in the world and within ourselves.

The Jesuits, despite controversy, suppression, and exile, have persisted because their spirituality is fundamentally adaptable, deeply relational, and grounded in a dynamic encounter with Christ. Their commitment to education, justice, prayer, and discernment continues to shape global Catholic life today.

And at the core of this tradition remains the Ignatian question:

“What is God inviting me to do here and now?”

A question Hopkins asked in his poetry, the Jesuits asked in their missions, and every seeker is invited to ask across the centuries.

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Gerard Manley Hopkins, The Jesuits, and the Heart of Ignatian Spirituality