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Spiritual Edification and Publishing Policies in Jesuit Work in South American Missions (Sixteenth and Seventeenth Centuries)   Juan Dejo, S.J. Universidad Antonio Ruiz de Montoya   Originally published: March 1, 2021 DOI: 10.51238/ISJS.2019.20     Writing as Part of the Society of Jesus’s Policy for Spiritual Edification On July 27, 1547, during the period when […]

Invisible Histories, Silenced Histories of the Philippines: The Labor evangélica: Ministerios apostólicos de los obreros de la Compañía de Jesús; Segunda parte (c.1701) by the Jesuit Diego de Oña (1655–1721)   Alexandre Coello de la Rosa Universitat Pompeu Fabra   Originally published: March 1, 2021 DOI: 10.51238/ISJS.2019.13     From the early years of his

In 1551, Urbano Fernandes, the newly appointed rector of the scholasticate at Coimbra and the successor there of Simão Rodrigues, had proposed a number of questions having to do with the performance of his office. In this letter, Juan Alfonso de Polanco writes on Ignatius’s behalf and sends his understanding of Ignatius’s mind on the

An assembly of alumni of Jesuit schools, attracting from 400 delegates in all, met in Padua, Italy, in August 1977. The official congress had the theme: “Is the Church still the Bearer of Men’s Hopes?” Addressing those delegates and that theme, Superior General of the Society of Jesus Pedro Arrupe delivered the following remarks. Perhaps

Pope Clement XIV suppressed the Society of Jesus on July 21, 1773. In the preceding decades, the Jesuits had suffered expulsions from the Catholic empires of Portugal (1759), France (1764), and Spain (1767), where they had become handy scapegoats for kings or princes under civic pressure. In Portugal, for example, charges against the Society included

Historian John Padberg observes that the delegates to the 31st General Congregation did not have the necessary time or expertise to properly revise the Jesuits’ catalog of censures and precepts (see the congregation’s historical preface in Jesuit Life & Mission Today (2009), pg. 39). Therefore, the delegates gave authority to the superior general to “abrogate the

For the Jesuit delegates at the 31st General Congregation, consecrated chastity was a “gift” from God, “a sign of charity and likewise a stimulus to it.” Those delegates, nevertheless, also issued the following decree to acknowledge how contemporary attitudes and contexts have caused “new problems” on the topic. The decree urges the new superior general

In the following decree, the delegates of the 31st General Congregation assert “the importance of prayer,” while proposing “specific orientations on the manner and conditions of prayer” for members of the Society of Jesus. The decree closes with a reminder for “every Jesuit that personal daily prayer is an absolute necessity.” To that end, it

According to historian John Padberg’s historical account of the congregation, Jesuits sent more than 160 postulata (or petitions) on the topic their brethren’s spiritual formation for consideration at the 31st General Congregation (see Jesuit Life & Mission Today (2009), pg. 18–19). That formation, the following decree observes, “is the work of divine grace,” helping Jesuits in