This essay aims to analyze the hitherto neglected (or deliberately avoided?) link between De spiritualibus ascentionibus (On spiritual ascents) by Zerbolt of Zutphen (1367–1398) and the Spiritual Exercises of Ignatius of Loyola (c. 1491–1556). Indeed, there is a more direct relationship between these two texts than between Ignatius’s Spiritual Exercises and the Exercitatorio spiritual by Abbot García Jiménez de Cisneros (1455–1510) and the Imitatio Christi (Imitation of Christ) by Thomas à Kempis (c. 1380–1441), which has received much more attention in the existing literature. A careful synoptic reading of these works reveals not only an intriguing congruence between Zerbolt and Loyola in terms of the scope and definition of their works; the general structure and vocabulary; humanistic soteriology and optimistic anthropology of human will; the role of introspection in reforming inordinate affections and affective devotion; the role of examen of conscience (both daily and general); frequent sacramental confession and Communion; the role of spiritual guide; the use of the five senses and composition of place as meditative techniques and importance of methodical mental prayer; and the centrality of imitation of Christ’s humanity, but also direct textual reciprocity. Zerbolt’s Spiritual Ascents appears to be a blueprint for Loyola’s Exercises.

本文旨在分析目前尚未受到重视（或刻意回避？）之间的联系德spiritualibus ascentionibus通过Zerbolt聚特芬的上（以及精神攀登）（1367年至1398年）的精神修炼（罗耀拉的依纳爵Ç 1491年至1556年）。事实上，没有比依纳爵的之间这两个文本之间更直接的关系精神修炼和Exercitatorio精神由住持加西亚希门尼斯·西斯内罗斯（1455年至1510年）和Imitatio斯蒂（基督的仿）由托马斯·肯皮斯（Ç。1380- 1441），这在现有文献中受到了越来越多的关注。仔细阅读这些作品的摘要，不仅可以发现在作品的范围和定义上，泽尔博特和洛约拉之间令人着迷的一致；总体结构和词汇；人类意志的人文社会学和乐观人类学；内省在改革过分的情感和情感投入中的作用；良心考试的作用（日常和一般）；频繁的圣餐表白和圣餐; 精神向导的作用；运用五种感官和场所构成作为冥想技巧，以及有条理的精神祈祷的重要性；和模仿基督的人性的中心地位，但也有直接的文字对等。Zerbolt的《精神攀登》似乎是Loyola锻炼的蓝图。