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The following are notes, rather incomplete yet intimate ones, written by Pedro Arrupe before his stroke in August 1981. The Jesuits’ Superior General describes celebrating Mass, alone, in his private chapel reserved at the Curia in Rome. He provides glimpses of his passionate intimacy with the Eucharist and of his burdens of his office: “the […]

Montreal hosted the Third Inter-American Congress of Religious in November 1977. Pedro Arrupe, as the President of the Union of Superiors General, was invited to address the assembly. In light of the congress’s theme— “The Future of Religious Life that We are Building Together for Tomorrow”—Arrupe’s remarks, appearing below, seek to answer the question, “What

United Nations Secretary-General U Thant welcomed Pedro Arrupe to his New York City office on May 4, 1971. Arrupe’s visit to the United Nations was the first made by the Jesuits’ superior general. The text of the men’s public exchange appears below. Arrupe speaks on behalf of his fellow Jesuits (“relatively few but active in

The following document, based on points issued to various provincials’ conferences, was issued to all members of the Society of Jesus by their superior general in 1971. Pedro Arrupe addresses the kind of spiritual life that he believes is necessary to support Jesuits’ works. For more sources from Arrupe, please visit The Arrupe Collection.    

The Second Ordinary General Assembly of the Synod of Bishops took place in Rome in 1971, gathered to consider two topics: the ministerial priesthood and justice in the world. On the latter topic, a report on justice and peace was published in spring of 1972. Pedro Arrupe, in his positions as the Superior General of the

Gaspar Loarte published The Exercise of the Christian Life in 1557 (just a year after the death of Ignatius de Loyola) as the Spanish Jesuit served as the rector of a Jesuit college in Genoa. The slim volume provided prayers, meditations, and general advice to Christians who desired to live a more devout life. Exemplifying

The final decree promulgated by the 34th General Congregation articulates the delegates’ views on the combination of “certain attitudes, values, and patterns of behavior” that forms the “Jesuit way of proceeding.” Among that way’s components, according to this decree, are a “deep personal love for Christ,” being a “contemplative in action,” being part of the

The Jesuits’ superior general, acting in accordance to the wishes of the 31st General Congregation, provided new statutes on poverty for experimental use in 1967. When the 32nd General Congregation convened nearly a decade later, its delegates revisited the topic and its spiritual as well as juridical elements. Their decree, appearing below, notes the need

In the letter here, Ignatius offers a program to offset Protestant propaganda in German-speaking lands and in France. Ignatius’s program against heresy has three parts: the creation of a “summary theology” to be taught at all educational levels, the spread of Jesuit schools, and the writing of popular tracts to counter the Protestant literature. Although

King John III of Portugal was the early Society of Jesus’s strongest royal supporter. All the more painful to the Society, then, was a serious quarrel that broke out between the Portuguese king and Pope Paul III after the latter appointed the former ambassador of Portugal as a cardinal. The king responded by recalling his ambassador