Jesuits Decide Their Future
A spokesman for the Society of Jesus explains what’s happening at the Jesuit General Congregation in Rome.
January 13-19, 2008 Issue Posted 1/8/08 at 11:01 AM
Jesuit spokesman Father Jose Maria de Vera will be fielding lots of questions this month at the Society of Jesus’ most important gathering for 25 years. As well as electing a new general superior to succeed Father Peter-Hans Kolvenbach, the 225 delegates are likely to decide on changes in governance and mission of the society. Some hope the meeting, called a general congregation, will also tackle the problem of Jesuits who in recent years have tended to dissent from Church teaching. Father De Vera, spoke with Register correspondent Edward Pentin Jan. 3.
What is the purpose of a general congregation?
St. Ignatius, our founder, had two reasons for having it: Firstly, to choose a new superior general. That is very important for the society because the Society of Jesus is, without doubt, a kind of monarchy, and the superior general has a very important role to play. The second reason is that when the Society of Jesus, the Church or the world is facing difficulties — such as globalization or ecology — all these matters are beyond the scope of one particular province or nation to solve. So for that reason, when there are serious matters, the superior general is supposed to convoke a general congregation.
A spokesman for the Society of Jesus explains what’s happening at the Jesuit General Congregation in Rome.
January 13-19, 2008 Issue Posted 1/8/08 at 11:01 AM
Jesuit spokesman Father Jose Maria de Vera will be fielding lots of questions this month at the Society of Jesus’ most important gathering for 25 years. As well as electing a new general superior to succeed Father Peter-Hans Kolvenbach, the 225 delegates are likely to decide on changes in governance and mission of the society. Some hope the meeting, called a general congregation, will also tackle the problem of Jesuits who in recent years have tended to dissent from Church teaching. Father De Vera, spoke with Register correspondent Edward Pentin Jan. 3.
What is the purpose of a general congregation?
St. Ignatius, our founder, had two reasons for having it: Firstly, to choose a new superior general. That is very important for the society because the Society of Jesus is, without doubt, a kind of monarchy, and the superior general has a very important role to play. The second reason is that when the Society of Jesus, the Church or the world is facing difficulties — such as globalization or ecology — all these matters are beyond the scope of one particular province or nation to solve. So for that reason, when there are serious matters, the superior general is supposed to convoke a general congregation.
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How long will this congregation last?
Normally, general congregations don’t tend to be too long. I don’t know how long this one will be. I’m speculating, but I would be surprised if this year it will go beyond the beginning of March. But some congregations, for a particular reason, go on longer than that.
How long will this congregation last?
Normally, general congregations don’t tend to be too long. I don’t know how long this one will be. I’m speculating, but I would be surprised if this year it will go beyond the beginning of March. But some congregations, for a particular reason, go on longer than that.
What goes into the planning of such a conference?
There has been a commission preparing for the general congregation, but its role is only to suggest because, in the end, it is the general congregation that decides [what is discussed].
The commission proposed 11 topics for discussion, but the first part of the congregation — lasting about two weeks — will be mainly preparing for the election of the general. Once the election is over, there will be discussion of other matters — the 11 topics that have been suggested. These topics are of a general nature. One concerns the mission of the society. We know what the mission of the society is of course, but it should be adapted to the circumstances we have now in 2008. For instance, Father Pedro Arrupe [superior general 1965-1983] made changes. Refugees were an emerging problem, and they discussed whether that should be a proper concern of the society. A second topic concerns the identity of Jesuits, another is on governance and then another topic is obedience, including obedience to the pope. As you know, all religious make three vows: poverty, chastity and obedience. We add one vow of obedience to the pope — a special vow that St. Ignatius especially wanted. In the 21st century, obedience is not easy, generally speaking. In our constitutions of the past, the pope gave us a mission to fight atheism, for instance. Now, our mission is directed at China, Africa or intellectual life. When the pope gives us a particular mission, we have to accept it without question. The pope is the supreme authority.
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Openly dissenting Jesuits have been a problem in recent years. Do you therefore foresee a tightening of this fourth vow?
Some Jesuits interpret this obedience to the pope only as mission. However, there is another interpretation that is wider than that. Our obedience means that we have a special relationship with the pope, which is of love, service and faithfulness. It’s not limited to saying: “Okay, we’ll do that, and that’s it.” No, Ignatius thought and felt very strongly that obedience is not only intellectual, but there must be a real affection for the pope. He uses the Latin phrase sentire cum ecclesia (think with the mind of the Church). But the relationship between the society and the pope has not always been easy, historically. From the beginning, St. Ignatius wanted a religious congregation that was apostolic in nature, but a later pope preferred a kind of monkish, contemplative society, to pray together and recite the breviary. … Then, in 1773, the Society of Jesus was suppressed. It was mandated by the pope who was under the influence, the pressure, of the kings of France and Spain, the masons and enemies of the society. Apparently he didn’t want to do it but he did, and so until 1814 the Society of Jesus did not exist canonically. So the relationship between the pope and the Jesuits has gone through difficulties.
Openly dissenting Jesuits have been a problem in recent years. Do you therefore foresee a tightening of this fourth vow?
Some Jesuits interpret this obedience to the pope only as mission. However, there is another interpretation that is wider than that. Our obedience means that we have a special relationship with the pope, which is of love, service and faithfulness. It’s not limited to saying: “Okay, we’ll do that, and that’s it.” No, Ignatius thought and felt very strongly that obedience is not only intellectual, but there must be a real affection for the pope. He uses the Latin phrase sentire cum ecclesia (think with the mind of the Church). But the relationship between the society and the pope has not always been easy, historically. From the beginning, St. Ignatius wanted a religious congregation that was apostolic in nature, but a later pope preferred a kind of monkish, contemplative society, to pray together and recite the breviary. … Then, in 1773, the Society of Jesus was suppressed. It was mandated by the pope who was under the influence, the pressure, of the kings of France and Spain, the masons and enemies of the society. Apparently he didn’t want to do it but he did, and so until 1814 the Society of Jesus did not exist canonically. So the relationship between the pope and the Jesuits has gone through difficulties.
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But hasn’t the situation of the 18th and 19th centuries been reversed in a way? Instead of being so pro-Church and pro-pope, there is this dissent among some Jesuits, which is the opposite of what they used to be. Will that be a major point of discussion?
It will be discussed, but when the present superior general, Father Kolvenbach, was asked how the relations were between the Vatican and the Society of Jesus, with his good sense of humor he replied: “Well, they are normal — as they should be!” Because it’s well known that even in the time of the previous general, Padre Arrupe, there were difficulties between the Vatican and the Curia of the Society of Jesus. Arrupe was a prophet. He was a person with a great vision for the future, perhaps ahead of many others in the Church, and that caused some misunderstanding. Obviously, Father Arrupe did not always understand what the pope meant. As we say today, perhaps he was not very fluent in “Vaticanese,” in interpreting the language of the Vatican. He spoke several languages but perhaps he was too intuitive. So there were difficulties and that’s not a secret. The Pope [John Paul II] took some exceptional measures. When Padre Arrupe was sick, the normal procedure of the society would have been to call a general congregation to elect a successor. But the Pope did not allow that to happen, and chose a cardinal whose mission was to prepare a quiet general congregation, without some of the problems like liberation theology, which at that time was fervent in the society. But these problems are behind us now. The present relationship is very, very good indeed.
But hasn’t the situation of the 18th and 19th centuries been reversed in a way? Instead of being so pro-Church and pro-pope, there is this dissent among some Jesuits, which is the opposite of what they used to be. Will that be a major point of discussion?
It will be discussed, but when the present superior general, Father Kolvenbach, was asked how the relations were between the Vatican and the Society of Jesus, with his good sense of humor he replied: “Well, they are normal — as they should be!” Because it’s well known that even in the time of the previous general, Padre Arrupe, there were difficulties between the Vatican and the Curia of the Society of Jesus. Arrupe was a prophet. He was a person with a great vision for the future, perhaps ahead of many others in the Church, and that caused some misunderstanding. Obviously, Father Arrupe did not always understand what the pope meant. As we say today, perhaps he was not very fluent in “Vaticanese,” in interpreting the language of the Vatican. He spoke several languages but perhaps he was too intuitive. So there were difficulties and that’s not a secret. The Pope [John Paul II] took some exceptional measures. When Padre Arrupe was sick, the normal procedure of the society would have been to call a general congregation to elect a successor. But the Pope did not allow that to happen, and chose a cardinal whose mission was to prepare a quiet general congregation, without some of the problems like liberation theology, which at that time was fervent in the society. But these problems are behind us now. The present relationship is very, very good indeed.
Read the full article in the Legion of Christ newspaper, The National Catholic Register (here)
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