The Beloved Disciple and the Spiritual Exercises

HENRY J. SHEA, SJ

49/2 SUMMER 2017 THE SEMINAR ON JESUIT SPIRITUALITY

ѡѢёіђѠȱіћȱѡѕђȱѝіџіѡѢюљіѡѦȱќѓȱ ђѠѢіѡѠȱȱȱȱȱȱ ȱȱȱ ȱȱȱȱǯ

ȱȱȱ ȱ¢ȱȱȱȱ ȱȱȱȱ ǯȱȱȱęȱȱȱȱȱȱȱȱ ȱȱȱȱ ǰȱ¢ȱȱȱȱ ǰȱȱ- ȱȱ¢ȱȱȱȱȱ¢ȱȱȱȱ ȱ ȱȱ ǯȱ ȱȱȱȱȱȱȱǯ

ȱȱȱȱѡѢёіђѠȱ¢ȱȱȱȱȱȱ ȱȱȱȱ ȱȱȱǰȱ¢ǰȱȱ¢ǯȱȱ ȱęȱȱȱȱȱ ȱȱȱȱȱǱȱȓǯȦǯ

CURRENT MEMBERS OF THE SEMINAR

Ǳȱȱȱ¢ȱȱ¢ȱȱȱȱǯ

Casey C. Beaumier, SJǰȱȱȱȱȱ ȱȱȱ ȱǰȱ ȱ ǰȱĴǯȱǻŘŖŗŜǼ

Guy Consolmagno, SJǰȱȱȱȱȱȱ¢ǰȱǯȱǻŘŖŗŚǼ

Barton T. Geger, SJǰȱȱȱȱȱȱȱȱȱѡѢёіђѠǲȱȱȱ ȱ ȱȱ ȱ¢ȱȱȱ¢ȱȱǰȱǯȱǻŘŖŗřǼ

Michael Harter, SJǰȱȱȱȱȱȱȱȱȱȱȱ ǰȱǯȱǰȱǯȱǻŘŖŗŚǼ

ǯȱĴȱ ǰȱ ǰȱȱȱȱȱȱȱ ȱ ȱȱȱȱȱȱȱ¢ȱ¢ȱǰȱ ǰȱ ǯȱǻŘŖŗśǼ

Michael Knox, SJǰȱȱȱȱȱȱȱȱ ȱ¢ȱȱȱȱ ǰȱǰȱȱȱȱȱȱȱǯȱǻŘŖŗŜǼ

Hung Pham, SJǰȱȱ¢ȱȱȱ ȱȱȱ¢ȱȱȱ ȱ¢ǰȱȱǰȱǯȱǻŘŖŗśǼ

John R. Sachs, SJǰȱȱ¢ȱȱȱȱȱ¢ȱȱ¢ȱȱ ȱǰȱȱ ǰȱĴǯȱǻŘŖŗŚǼ

ȱȱ¡ȱȱѡѢёіђѠȱȱȱȱȱȱǯ

¢ȱȚȱŘŖŗŝȱȱȱ¢ȱȱ ȱȱȱȱȱȱ ȱǯ

ȱŗŖŞŚȬŖŞŗř ѕђȱђљќѣђёȱіѠѐіѝљђȱюћёȱѡѕђȱ ѝіџіѡѢюљȱѥђџѐіѠђѠ

ȱ ǯȱ ǰȱ

ȱȱ ȱȱ ȱȱ ȱȱȱȱ ȱ ŚşȦŘȱȱȱȱȱyȱȱȱȱȱȱŘŖŗŝ

ȱ ȱȱȱǯȱǯȱǯ

maginative prayer plays a prominent role in the Spiritual Exercises. Of this, there can be no doubt. But just what Ignatius meant by ymaginación is another question.1

In the last decade, spiritual writers have encouraged great liberty in Ignatian contemplations. Exercitants should indulge their imagina- ȱ¢ȱĴȱȱȱȱ¢ǰȱȱ ȱȱȱ characters and perhaps even becoming one of the characters, in order to see where their minds take them. Furthermore, exercitants should not ȱȱ¢ȱȱȱę¢ȱȱȱȱǯȱ ȱȱ concerns do trouble exercitants, then they need only ask whether their imaginings produce good fruit in their lives. If so, then they can feel ęȱȱȱȱȱȱ ǯ

Now, without denying that such use of the imagination can open exercitants’ eyes to truths about themselves—truths that are gratifying, surprising, or healing—it would appear nevertheless to reduce Scrip- ture to a vehicle for stimulating the imagination, since there exists no reason in principle to remain with the narrative once the imagination ȱȱǯȱȱȱȱȱȱ ȱȱ ȯȱȱȱ ȱȱȱȱ ȱȱ¢ȱȱǰȱȱĴȱ how profound that private revelation might be. To put this another way, Scripture judges the veracity of all personal revelations, and not vice versa. At some point, then, untethered imaginings represent less an en- gagement with the divine, and more a scavenger-hunt into one’s own subconscious.2

ȱ ȱȱȱęȱȱȱȱ¢ǯȱ ȱ ȱ popularized in the fourteenth century by Franciscans, who took their lead from St. Bonaventure (1221–1274) and his Life of Christ. His imagi-

1Ⱥȱȱ ȱymaginación appears in SpEx 47.3, 65.3, 66.1, and 121.2. 2Ⱥȱǯȱȱ ȱǻǯȱŘŖŖśǼȱȱȱ¢Ǳȱ ȱȱȱȱ “text-grounded without being text-bound.” See Keeping in Touch: Posthumous Papers on Ignatian Topicsǰȱǯȱ ȱǯȱ£ǰȱ ȱǻǱȱ ǰȱŘŖŖŝǼǰȱŗřřǯ

iii ȱȱȱȱ ȱȱȱȱ¢ȱȱȱExer- cisesǱȱȱȱȃǰȄȱȃǰȄȱȃǰȄȱȱȃ- der themselves present” to the biblical scenes. But Bonaventure also ȱȱȱȱȱǱȱȃȱȱȱȱȱȱȱȱ truth of the facts of [Jesus’s] life, to his justice and divine doctrine, and nothing be inconsistent with faith and good works.”3

ȱȱęȱ¢ǰȱȱȱȱȱȱ continued to promote imaginative prayer. Two notable works were The Imitation of Christ, by Thomas àȱ ȱǻŗřŞŖȮŗŚŝŗǼǰȱȱȱEjercitato- rio de la vida espiritualǰȱ¢ȱ Çȱ ·£ȱȱȱǻŗŚśśȮŗśŗŖǼǰȱȱ ȱ ȱȱ ǯȱȱǰȱȱ ȱȱ ǯȱȱ Ǳ

ȱęȱȱǽȱȱȱ¡Ǿȱȱȱ¢ȱ prayers be consistent to the sacred scriptures, and to the say- ings of the saints, and to the examples of the Fathers, since any- thing not in accordance with scripture, even if it seems good, is suspect, and for good reason. And because there are many who would try to make the scriptures suit their own senti- ments, it will be helpful for you to communicate [the results of what happens in] your exercises to a person who is spiritually advanced, and to take his advice about them.4

Not surprisingly, then, Ignatius exhibits similar restraint in the Spiritual Exercises. As early as annotation 2, he instructs directors to “ac- curately narrate the history” of the biblical narrative to exercitants— most of whom would not have had Bibles ready at hand—while exercitants should pray over the history as “the authentic foundation.”5ȱȱ in the Exercises, Ignatius reminds exercitants seven times to “recall the history.”6

3ȺȱǯȱǰȱLife of our Lord and Saviour Jesus Christȱǻ ȱǱȱǯȱ ǯȱ ¢ȱ and Sons, 1881), 6. 4Ⱥȱ ía Jimé£ȱȱǰȱEjercitorio de la vida espiritual, ed. Joséȱíȱ- ȱǻǱȱȱǰȱŗşśŝǼǰȱřŖȮřŗǯȱ¢ȱǯȱȱȱImitation, see book 1, chapter 4. 5ȺȱSpEx 2; The Spiritual Exercises of St. Ignatius: A Translation and Commentary, trans. ȱǯȱ ǰȱ ȱǻǱȱ¢ȱǰȱŗşşŘǼǰȱŘŗǯ 6ȺȱSpExȱŗŖŘǯŗǰȱŗŗŗǯŗǰȱŗřŝǯŗǰȱŗśŖǯŗǰȱŗşŗǯŗǰȱŘŖŗǯŗǰȱŘŗşǯŗǯȱȱ Ȃȱȱȱȱ ȱ iv One might be surprised to learn that only once does Ignatius in- struct exercitants to enter the story, and he does this in the contempla- ȱȱȱ¢Ǳ

The First Point. This is to see the persons; that is, to see Our ¢ǰȱ ǰȱȱǰȱȱȱȱ ȱȱȱ ǯȱ ȱ ȱ ȱ ¢ȱ ȱ ǰȱ Ĵǰȱ ȱ ¢ȱ ǰȱ gazing at them, contemplating them, and serving them in their needs, just as if I were there, with all possible respect and rev- ǯȱȱ ȱ ȱĚȱȱ¢ȱȱ ȱȱęǯ7

ȱ ȱȱ ȱȱǰȱȱȱȱȱ Exercises gives no clear indication that Ignatius was advising this form of prayer for the entire retreat.8 True, Ignatius does repeatedly ask exer- ȱȱ¢ȱȱęȱȱȱȱǰȱ ȱȱȱ as another way of saying that one should enter the story.ş But this is not ¢ȱǯȱ¢ȱ ¢ȱȱ¢ǰȱȱȱȱ¢ȱěȱȱ ȱȱȱ ȱȱęǰȱȱȱ ȱȱȱȱȱȱȱ ȱȱ¢ȱȱȱȱȱȱȱ¢Ǳ

ŗǯȱȱȱ ȱȱęȱ¢ǯ

Řǯȱȱȱ ȱȱęȱ ȱȱĴǰȱȱ¢ǯ

řǯȱȱȱȱȱȱȱ¢ȱȱęȱȱȱȱȱȱǯȱȱ ȱȱȱȱ ȱȱęǯ

4. One can ruminate over the meaning, complexities, contradictions, and mysteries of the story.

śǯȱȱȱȱ¢ȱ¢ȱȱȱěȱȱ¢ȱȱȱ characters. historia, see George E. Ganss, SJ The Spiritual Exercises of St. Ignatius, 163n63. 7ȺȱSpExȱŗŗŚǲȱǯȱ ǰȱśŞȮśşǯ 8Ⱥȱȱȱ¡ȱ ȱǰȱ ǰȱȃȱ ȱȱȱ ȱ¢ǰȄȱ in Studies in the Spirituality of JesuitsȱŘŞǰȱǯȱŘȱǻȱŗşşŜǼǰȱŜǯȱȱǯȱȱǻǯȱŘŖŗŗǼǰȱ Ě¢ȱȱȱȱȱȱ ȱȱȱȱȱ ȱǲȱ see Like the Lightning: The Dynamics of the Ignatian ExercisesȱǻǯȱǱȱ ȱȱ ȱ ǰȱŘŖŖŚǼǰȱřŗǯ şȺȱSpExȱŗŞǰȱŜśȮŝŖǰȱŗŘŗȮŘŜǰȱŗŘşǰȱŗřŘȮřŚǰȱŘŖŚǰȱŘŖŞȮŖşǰȱŘŘŜȮŘŝǰȱŘŚŝȮŚŞǯ

v 6. One can imagine being invisibly present to the characters as the story unfolds.

7. One can imagine the sights, sounds, smells, tastes, and tactile sen- sations that come from being invisibly present in the scene.

8. One can imagine oneself as an independent agent in the story, con- versing with the characters, making one’s own choices, and thereby changing the details of the story.

şǯȱȱȱȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ¢ȱ ȱ ȱ story, speaking and acting through that character, and thereby too changing the details of the story.

A close reading of the Exercises, I suggest, indicates that numbers 2 to 7 are really what Ignatius has in mind most of the time. Even in the aforementioned contemplation on the nativity, one could argue that Ig- ȱ ȱȱȱȱȱȱȱŜȱȱŝȱȱŞȱȱşǯŗŖ

ȱȱȱȱ¢ȱ ȱ¢ȱȱȱę- ¢ȱȱǰȱȱęȱȱ ¢ȱȂȱ ȱȱȱȱȱ evident. In a well-researched essay, Shea maintains that the anonymous ȃȱȄȱȱ Ȃȱ ȯ ȱȱ¢ȱȱȱ- ȱęȯ ȱȱȱ¢ȱȱȱȱȱȱȱ ȃȱȱȄȱȱȱ ȱȱȱ ȱȱǯȱ - far as Scripture is inspired, the hearer receives a divine invitation, so to speak, to enter the story, and enjoys a privileged position from which to ȱȱȱ ǯȱ ȱȱȱȱȱfeel and to experience what it means to be “the one whom Jesus loved.” At the same time, the structure of the invitation—that is, the very narrative of the story—provides an objective framework that precludes the hearer from wandering from the divine revelation.

ŗŖȺȱȱ Ȃȱǰȱǯȱ ȱȱǻŗśŖŝȮŗśŞŖǼȱȱȱ ȱȱ ȱȱȱȱȱ ȱȱ ȱǯȱ ȱȱ¡ȱȱ Nadal would have endeavored to communicate Ignatius’s particular understanding of imaginative prayer, then see Nadal’s Annotations and Meditations on the Gospels, Volume 1: The Infancy Narrativesǰȱǯȱȱǯȱ ǰȱ ȱǻǱȱȱ Ȃȱ ¢ȱǰȱŘŖŖřǼǯȱȱȱȱ ȱ ȱ¢ȱȱȱ- ¢ȱ¢ȱȱȱ¢ȱǻǯȱŗȮşŜǼǯ vi Shea then elaborates upon the powerful parallels between Johan- nine and Ignatian contemplations. For both, the goal is deeper “interior Ȅȯȱȱǰȱȱȱȱǰȱȃ ȱȱȱ for me, that I may love him more intensely and follow him more closely.”11

Fr. Herv·ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ “knowledge of the heart.”12 Shea has the same intuition. To see where he goes with it makes reading this essay on biblical exegesis a heartfelt experience in itself.

* * * n behalf of both the Seminar on Jesuit Spirituality and Fr. Timothy Kesicki (ѢѐѠǼǰȱȱȱȱ ȱȱȱȱȱȱ- ȱǰȱ ȱ¡ȱȱȱǯȱ ¢ȱȱƐњюџƑȱȱǯȱ- chael Harter ƐѢѐѠƑ, both of whom have completed their three-year terms ȱȱǯȱǯȱ¢ȱȱƐѢћђƑǰ whose term also ends this summer, has graciously agreed to a second round on the seminar.

ȱǯȱ ǰȱ

11ȺȱSpExȱŗŖŚǯ 12Ⱥȱ éȱǰȱIgnatian Insights: A Guide to the Complete Spiritual Exercises, ǯȱȱ ǯȱ¢ǰȱ ǰȱŘȱǯȱǻǰȱ Ǳȱ ȱǰȱŗşŝŗǼǰȱŗŚŞǯ

vii

ǯȱ ȃѕђȱіѠѐіѝљђȱѕќњȱ ђѠѢѠȱќѣђёȄȱіћȱѡѕђȱ ќѠѝђљȱќѓȱ ќѕћȱǯǯǯǯ5

ǯȱ ѕђȱђљќѣђёȱіѠѐіѝљђȱюѠȱюȱќіћѡȱќѓȱ ћѠђџѡіќћȱǯǯǯǯǯǯǯǯǯǯǯǯǯǯǯǯǯǯǯǯǯǯǯŗś

ǯȱ ѕђȱќіћѐіёђћѐђȱќѓȱѡѕђȱ єћюѡіюћȱюћёȱѡѕђȱ ќѕюћћіћђȱǯǯǯǯǯǯǯǯǯ24

ix ¢ȱ ǯȱȱǻњюџ) entered the Maryland Province in 2007 after graduating from Georgetown University with a degree in ǯȱ ȱȱęȱȱȱȱ¢ȱȱ taught religion and coached debate during regency at George- town Preparatory School. He is presently completing MDiv and STL degrees at the Boston College School of Theology and Ministry. x The Beloved Disciple and the Spiritual Exercises

In the Fourth Gospel, the unnamed “disciple whom Jesus loved” functions as a literary device by which readers can enter the narrative. Likewise, the - ȱ¡ of St. Ignatius Loyola invites retreat- ants to imagine themselves in scenes from the life of Christ. That heartfelt “interior knowledge of the Ȅȱ ȱȱ¡ȱ¢ȱȱěȱ¢ȱ- other example of the convergence, long-recognized by the mystical tradition, between Johannine and Igna- tian spiritualities.

he unnamed “disciple whom Jesus loved” in the Gospel of John ȱȱȱȱȱ¢ȱȱȱęȱȱȱ ȱ TTestament.1ȱȃ ȱȱȱǰȄȱȱȱ Ȃȱǰȱ ȃ ȱęȱȱȱȱȱȱ ĴȱȄȱǻ ȱŘŗǱŘŚǼǰȱȱ a vast quantity of scholarship, in consequence, has been dedicated to ȱȱȱ¢ǯȱȱȱȱ¡ȱȱȱ ȱȱ¢ȱęȱȱȱ ȱȱȱ ǰȱȱȱ Zebedee. But the advent of historical criticism subjected this tradition to ¢ȱǰȱȱȱ ȱȱȱȱȱ ȱȱ ȱȱǰȱ¢ȱȱȱȱ ȱęȱȱȱȱ £ǰȱǰȱ¢ȱȱȱ¢ȱȱȱ ȱȱ ǯȱȱ¢ǰȱȱȱȱȱ¡ȱȱȱȱȱ ȱ for the traditional association with John the apostle, even as the com- ȱȱ¡ȱȱȱȱȱȱȱ¢ȱȱ ȱ

1Ⱥȱ ȱŘŖǱŘǯȱȱȬȱȱȱǰȱȱȱ ǰȱ ȱȱȱȱȱNew American Bible Revised Editionȱǻ¡Ǳȱ¡ȱ¢ǰȱ ŘŖŗŗǼǯȱȱȱȱȱȱȱȱȱ¢ȱȱȱǯ 2 X Henry J. Shea, SJ school.Řȱȱȱȱǰȱȱ¢ȱǰȱȱȱȃȱ ȱ ȱȄȱȱȱȱȱȱęȱȱȱǰȱȱ Ĵȱȱȱȱȱȱ¢ȱ¢ȱȱȱȱ disciple within the narrative.3ȱȱȱȱ¢ȱ- tive criticism, the beloved disciple in the Gospel of John is also a repre- ȱęȱ ȱȱȱȱȱ¢ȱǯȱ ȱȱ ǰȱȱ ȱ¢ȱǰȱȱȱȱȱ¢ȱȱ¢ȱȱȱ as an historical eyewitness whose testimony validates the narrative, but his appearances also comprise a leitmotif that serves as an ideal “point of insertion” for the reader.Ś

ȱ ȱ ȱ ȱ Ĵȱ ȱ ȱ ȱ ȱȱȱ¢ȱȱ ȱȱȱȱSpiritual Exercisesȱȱȱȱ¢ȱ¡ǯȱ¢ȱ¢ȱȱȱ ǻǼȱȱ Ȃȱ ȱ¢ȱȱȱȱȱȱ- ȱ ȱȱȱ¡ȱȱȱ¢ȱȱȱ -

ŘȺȱ ȱ£ǰȱȃ ǰȱęȱȱ···ǰȱȁ¹ȂȱȱâǰȄȱRecherches de Science ReligieuseȱŞŞǰȱǯȱŘȱǻŘŖŖŖǼǱȱŘśř–śŞǲȱ ȱ¢ǰȱȃȱȱȱ ·ȱǱȱȱ ȱȱ·ȱȱ¸ǰȄȱRevue BibliqueȱŗŖśȱǻŗşşŞǼǱȱŝŖ–ŝśǲȱǯȱǯȱǰȱȃȱ ȱȱ ·ȱȱȂ¸ȱ ȱŘŗǰȄȱRevue BibliqueȱŗŖśȱǻŗşşŞǼǱȱŝŜ–ŞŖǲȱ ȱǰȱ L’énigme du disciple que Jésus aimaitȱǻǱȱǰȱŗşŜşǼǯȱȱȱ ȱȱ- opted by Benedict XVI in Jesus of Nazarethȱǻ ȱǱȱ¢ǰȱŘŖŖŝǼǰȱŘŗŞ–Řŝǯ 3Ⱥȱ ¢ȱ ȱ Ǳȱ ȃȱ ȱ ȱ ȱ ȱ ¢ȱ ęȱ ȱ ¢ȱ ȱ ȱęȱȱȱǯȱ ȱ ȱȱȱȱȱȱ ȱŘŗǱŘŖ–Řřȱ ȱ deceived or deceptive, for he reports distress in the community over the beloved disci- Ȃȱǯȱȱȱ ȱ£ǰȱȱǲȱȱȱ¢ȱȱȱȱȱȱ ȱȱȱȱȱȱȱȱ ȱǽǾȱǯȄȱȱȱ Ǳȱȃȱȱ ȱȱȱȱȱȱȱęȱ ȱȱȱ¢ȱȱ¢ȱȱ ȱȱȱȱǯȱȱȁ¢Ȃȱęȱȱȱȱȱȱ ȱȱȱ Ȃȱȱǻǯȱǰȱȱȱ ǰȱǰȱǯǼǯȱǯȱ ǯȱǯȱȱ¢ȱęȱȱ¢ȱȱȱȱȱȱȱȱȁȱ ȱ ȱȂȱȱȱȱȱȱȱǰȱȱȱȱǯȄȱ ȱ ȱęǱȱȃȱȱȱȱȱ¢ȱ ȱȱȱȱȱ- ȱ ȱȱȱęȱȱȱȱȱȱȱȱȱǽ ȱǾȱ ȱ£ȱȱȱȱȱȱęȱȱȱȱȱȱ ȱȱȱ ȱ£ȱȱȱȱǯȄȱ ǰȱThe Community of the Beloved Disci- pleȱǻ ȱǱȱǰȱŗşŝşǼǰȱřŗǲȱǰȱThe Gospel According to St. John, vol. 3 ǻ ȱǱȱǰȱŗşŞŝǼǰȱřŝŞǰȱřŞśǲȱǰȱThe Gospel According to St. Johnȱǻ¢ǰȱ Ǳȱ ǰȱŘŖŖŜǼǰȱŘŘǯ ŚȺ Brendan Byrne, Life Abounding: A Reading of John’s GospelȱǻǰȱǱȱ- ȱǰȱŘŖŗŚǼǰȱśǯ The Beloved Disciple and the Spiritual Exercises W 3

ȱȱȱȱȱȱȱ¢ȱȂȱ ǯś In contrast with other ǰȱȱ ȱȱ¡ȱȱȱȱȱȱ ȱȱȱ ¢ǰȱȱȱȱȱǰȱȱȱȱȱ¢ȱȱ ȱȱȃȱȱȄȱ ȱȱ¡ȱǯȱȱȱȱȱ¢ȱȱ ȱ ȱ ȱȱȱȱȱȱȱ¡ȱȱȱȱ the beloved disciple represents an en- ¢ȱ ȱ ȯȱ ȱ ȱ ȱȱȃ Ȅȱę¢ȱ and medieval tradition, in fact, had hearkens back to the name ¢ȱȱȱȱȱȱ ¢ȱȱȱǯȱǯȱǯȱǯ same. But narrative criticism has pro- ȱȱ ȱȱȱȱ ȱȱȱ¢ȱȱȱȱȱ ȱȱ¡ȱȱȱȱ ȱȱȱȱ¡ǰȱ¢ȱȱ¢ȱȱȱ draw close to Jesus as the disciple whom he loves.

The parallels between the leitmotif of the beloved disciple and the ȱ ȱ ȱ ȱ ȱ ¢ȱ ǯȱȱ ȱ ¢ȱȱȱȱ£ȱ¢ȱȱȱȱȱȱ ȱȱǰȱȱěȱȱǰȱȱȱȱȱȱȃ- ȱ Ȅȱȱȱȱȱ ǰȱȱȱȱȱȱȱȱ ¡ȱȱęȱȱȃȱȱ ȱ ȱǯȄŜ In a particu- ȱ ¢ǰȱȱȱȱȱȱȱȱȱȱ ȱȱ ǯȱ ȱȱȱȱȱȱ ȱ¢ȱȱȱȱȱ ȱȱȱȱ¢ȱ ȱȱ¡ȱȱȱȱ ǰȱȱȱȱȱ ȱȱȱȱȱ¢ȱ ȱȱ ǯȱ¢ȱȱȱȱȱȱȱȱȱȱ ȱ ȱ ȱ ȱ ȱ ȱ Ěȱ ȱ ȱȱ ǻŗşŖŝȮŗşşŗǼȱ ȱ ȱ¢ǰȱȃȱȱ ȱȱǰȄȱęȱȱȱ

śȺȱSpiritual ExercisesȱŗŗŚǰȱŗŘŗȮŘśǰȱȱȱSpExǯȱȱǰȱȱ- ȱȱȱ ǰȱ ȱ¢ȱȱȱęȱȱȱVita Christi of ȱȱ¡¢ǯȱȂȱȱ ȱȱȱȱȱȱȱ¡- ȱȱȱȱ¡ȱȱȱȱȱȱ ȱȱȱ eleventh and twelfth centuries, at which time the desire to imitate the humanity of ȱȱȱȱȱȱ ȱȱȱǰȱsicut praesensǯȱȱ ȱ- stable, “The Imitation of the Body of Christ,” in Three Studies in Medieval Religious and Social ThoughtȱǻǱȱȱ¢ǰȱŗşşśǼǰȱŗşŚȮŘŗŝǯ ŜȺȱSpEx ŗŖŚǯȱȃȱǻƽǼǰȄȱMonumenta Ignatiana. Exercitia spiritualia S. Ig- natii de Loyola et eorum directoriaǰȱŘȱǯȱǻǰȱŗşŜşǼȱ ǱŘŘŚȱǻȱExercitiaǼǯȱȱ noted otherwise, all translations are mine. 4 X Henry J. Shea, SJ

ȱȱȱȱȱȱȱȱȱȱȱȱȱȱĴȱȱ ȱ ȱ¢ǯȱȱȱȱ ȱȱȱǰȱȱȱȱȱ ȱǱ

ȱ¢ȱ ȱ¢ȱǰȱ ȱ ȱ¢ȱȱ¢ǰȱȱśŚȱ¢ȱȱ- ȱȱȱ¢ȱȱȱŗŜȱȱȱȱ ǰȱȱȱ is a tremendous power latent in this devotion to the Heart of ǯȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȯȱ ȱ ȱ ȱ¢ȱȱȯȱǰȱȱ¢ȱȱǰȱ¢ȱ ȱȱȱȱȱȱ ȱ ¢ȱȱȱ¢ȱȱ ȱǯȱǯȱǯȱǯȱȱ¢ȱȱȱȃdynamis” contained in ȱ¢ȱȱȱȱ¢ȱȱȱǱȱȱȱȱȱ Heart of Christ.ŝ

ȱ ȱ ȱ ȱ ȃȱ ȱ ȱ ȱ ȱ ěȱ ȱȱ¢ȱȱǰȄȱȱ ȱȱȱȱȱ¢ȱȱȱ ȱȱȃȱ¢ȱ¡ȱȱȱ¢ȱȱȱȱ ȱǯȄ8 ¢ȱȱȱȱȱȃȱȱȄȱȱȱȱ- ȱȱ ȱ¢ǰȱȱȱȱȱȱȱȱ ȱ¢ȱęĴȱ ¢ȱȱ¡ȱ ȱȱȃ¢ȱǰȄȱȱȱȱ every reader to draw near the love of God manifest for us in the heart of Jesus. The beloved disciple is conveniently present at moments in the paschal mystery in which the divine love is dramatically unveiled—moments that also feature in the Exercisesǰȱȱȱȱȱȱȱ- ę¡ȱȱȱ¢ȱǯȱȱȱȱȱȱ ȱ ȱ ¢ȱěȱȱȱ¢ȱȱ¢ȱȱȱȱȱęȱ ȱȂȱ¢ȱ¢ǰȱȱȱȱȱ ȱȱȱȱ the disciple simply as the one “whom Jesus loved, the one who had also ȱȱȱȱȱȱȄȱǻ ȱŘŗǱŘŖǼǯȱȱ- ȱǰȱȱěǰȱȱȱ¢ȱȱȱȱ ¢ȱȱ ȱ ȱ¢ȱȱȱȱȱȱȱ¢ȱ ȱ ȱǰȱȱȱ ȱȱȱřśȱ ȱȱȱȱ¢ȱ ȱ Ǳȱȃ ȱ ȱ ȱ¢ȱȱ¢ȱȱȱǯȄş

ŝȺȱȱǰȱȃȱȱ ȱȱǰȄȱȱThe Spiritual Legacy of Pedro Arrupe, SJȱǻ ȱǱȱ ȱȱǰȱŗşŞśǼǰȱŗşŖȮşŗǯ 8Ⱥȱ ǯǰȱŗşŖǯ şȺȱ ȱřśǰȱǯȱŘǰȱǯȱŘǲȱJesuit Life and Mission Today: The Decrees and Accompanying Doc- uments of the 31st–35th General Congregations of the Society of Jesusǰȱǯȱ ȱǯȱȱ The Beloved Disciple and the Spiritual Exercises W 5

I. The Relevant Passages: “The Disciple Whom Jesus Loved” in the Gospel of John

ȱ ęȱ ¡ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȃȱ ȱ ȱ ȱȄȱȱȱȱȱȱȱǻŗřǱŘŗȮřŖǼǯȱ ȱ Tȱȱǰȱȱȱȱȱȱȱ ȱ ȱȱȱ ȱȱȱȱ¢ȱȱȱȱ ȱǱȱ ȃȱȱȱ ȱȱȱ ȱȱȱȱȱȱȱȄȱǻŗřǱŗǼǯŗŖ ȱȱ ȱȱȱǰȱȱȱȱǰȱȃȱȱ ȱ - sus loved,” ȱ ȱ ȱ ȃȱ ȱ ȱ ȱ ȱ ȱ ǽπΑȱ ΘХȱ ΎϱΏΔУȱΘΓІȱ͑΋ΗΓІǾȄȱǻŗřǱŘřǼǯȱȬ¢ȱȱȱȱ ȱ ȱ have understood this beloved disciple’s position as one of intimacy and ǰȱȱȱȱȃȱȄȱȱȱȱȃȱȱȱ Jesus.”11ȱǯȱ ǯȱĴȱȱȱȱȱȱ¡Ǳ

ȱȱȱȱȱȱȱȱȱȱǲȱȱȱ ȱ ȱȱȱȱȱ¢ǰȱȱȱ ȱȱȱǯȱ ȱȱȱȱȱȱ ȱ ȱȱęȱȱȱ- ¢ȱȱȱȱ ȱȱȱ¢ȱȱȱȱȱ ȱȱǯȱ¢ȱȱ ȱȱȱȱȱȱȱ- ¢ȱ ȱ ǰȱȱȱ ȱȱȱȱȱȱǲȱ this was to the left of the host. The place occupied by the beloved disciple was nevertheless the place of a trusted friend.ŗŘ

ȱ ȱ ȱΎϱΏΔΓΖ, which can be translated alternately as “bo- ǰȄȱȃȄȱȱȃǰȄȱ¢ȱȱěǰȱȱȱȱȱ ȱȱ Ȃȱ ǯȱȱȱ ȱȱęȱȱǰȱȱ ȱ ȱ ȱ¢ȱȱȱȱ ȱȱȱȱȱ

ǻǯȱǰȱ ȱȱ ȱǰȱŘŖŖşǼǰȱŝřŚǯ ŗŖȺȱȱȱ ȱ¡ȱȱȱȱȱ ȱȱȃȱȱȱ Ȅȱȱȱȱ ȱȱȱȱȱȱinclusio often lost in translation. ȃ ȱȱȱȱȱȱǽΉϢΖȱΘνΏΓΖȱω·ΣΔ΋ΗΉΑȱ΅ЁΘΓϾΖǾȄȱȱ ȱȱ ȱȱ ¡ȱȱȱǰȱȃȱȱęȱǽ̖ΉΘνΏΉΗΘ΅΍ǾǰȄȱȱȱȱȱȱȱ ȱȱ ȱȱΘΉΏνΝǯ 11Ⱥȱ ȱ¢¢ǰȱThe Gospel of JohnȱǻǱȱȱ¢ǰȱŘŖŖŝǼǰȱ ŘřŚǯ ŗŘȺ The Gospel According to St. JohnȱǻǱȱǰȱŗşŝŞǼǰȱŚŚŜǯȱĴȱ ȱȱ¢ȱȱȱȱǱȱCenabat Nerua cum paucisǲȱUeiento proximus atque etiam in sinu recumbebatȱǻǯȬ ǯȱEpǯȱŚǯŘŘǯŚǼǯ 6 X Henry J. Shea, SJ

ȱ ȱȱȱȱȱǱȱȱǰȱ ȱȱȃȱȱȱ of the Father [ΉϢΖȱΘϲΑȱΎϱΏΔΓΑȱΘΓІȱΔ΅ΘΕϲΖǾǰȄȱȱȱȱ ȱ ǻŗǱŗŞǼǯȱȱȱȱȱȱȱ¢ȱȱȱ Ĵȱȱȱȱȱȱǰȱȱȱȱ ȱȱȱ- ȱȱȱ¢ȱȱȱĚȱȱȱȱȱȱ- ȱȱȱȱȱǯ

ȱȱȱǰȱȱȱȱȱȱȱȱ ȱ who it is that will betray him. ¢ȱ ȱȱȱȱ ȱȱ ȱȱȱȱȱȱȱȱȱȱȱȱ ȱȱȱȱǰȱȱȱ ȱȱȱȂȱ ȱȱǯȱ ǰȱ ȱȱȱȬȱȱȱ ǰȱ ȱ ¢ȱȱȱȱǰȱȱ¢ȱȱȱȱȱȱ to his status as treasurer.13 The tenor of the scene is one of intimacy and ěǰȱ ȱȱȱ¡ȱ ȱȱ ȱȱȱȱȱ ȱ ȱȱȱǯȱ ȱȱǰȱȱȱȱ¢ȱ Ȃȱ ǰȱȱ¢ȱȱȱȱȱȱȱ¢ǯ

ȱȃȱ ȱ ȱȄȱȱȱȱȱ¡ȱ ȱȱȱȱȱȱȱȱȱȱǻ ȱŗşǱŘśȮŘŝǼǰȱ ȱ ȱȱȱ¢ǯȱǰȱȱȱȱǰȱȱȱ ȱȱȱ ȱȱȱ¢ȱȱȱȱȱȱ of Jesus. “Woman,” Jesus says to Mary, “behold your son.” Then to the ȱ ǰȱ ȱ ¢ǰȱ ȃǰȱ ¢ȱ ǯȄȱ ȱ Ȃȱ - ǰȱ ȱȱǰȱȃȱȱȱȱȱȱȱȱȱ ȱǽΉϢΖȱΘΤȱϥΈ΍΅ǾǯȄȱȱȱȱȱȱȱȱȱȱ ȱȱ¢ȱȱȱȱȱȱ¢ȱ ȱȱǰȱȱȱȱȱȱ ȱ ȱ- ten translated here as “home” more precisely mean “into his own.” The ȱȱȱȱȱȱȱȱȱ ȱȱ includes an interior, “spiritual sense.”ŗŚ

13Ⱥ Brown’s speculations are all based upon the Roman triclinium, in which couch- ȱ ȱȱȱȱȃȬěȱȱĴȱǯȱǯȱǯȱȱȱȱǯȄȱȱ ȱȱȱȱȱȱȱȱȱȱęȱȱȱȱ- minate places. Raymond Brown, The Gospel According to John XIII–XXIǰȱǯȱŘǰȱȱ ȱŘşȱǻ ȱ¢ǰȱǱȱ¢ǰȱŗşŝŖǼǰȱśŝŚǯ ŗŚȺȱȱǰȱThe Gospel According to St. JohnǰȱǯȱřǰȱŘŝşǯ The Beloved Disciple and the Spiritual Exercises W 7

ȱȱ ȱȱȱǰȱȱȱȱ- ȱȱȱȱȱȱȱȱǯŗś Brendan By- rne notes that the unnamed mother of Jesus “clearly has a role within ȱȱǰȱȱȱȱȱȱǰȱȱȱȱȱ symbolic.”ŗŜȱȱȱȃ Ȅȱę¢ȱȱȱȱȱȱ ¢ȱȱȱȱȱȱȱȱȱǻ ȱŘǱŘřǼȱȱȱ ȱȱ¢ȱ¢ȱȱȃȱ ȱǯȄȱ ȱȱȱ ȱȱ ȃȱȱȱȱȄȱǻ ȱřǱŘŖǼǰȱ¢ȱȱȃȱȱȱȱȱȱ ȱ ȱȱȱ ȱȱȁȱȱȂȱȱȱȁȱȂȱ of God.”ŗŝ Within this vision, Francis Moloney observes, the beloved disciple is representative of each and every member of the “new family of ȱȱȱȱǰȄȱ ȱ ȱ¢ȱȱȱȱȃ- ȱǯȄȱȱȱȱȱȱȱȱȱ¢ȱȱ ȱ Jesus loves.18ȱ ȱǰȱ ȱȱǰȱȱȱȃȱȱ ȱ¢ȱȱȱȱ¢ȱ¢ȱȄȱȱȱȱȱȱ ȱȱȱȱǰȱȱȱȱȱȱȱ ȱ - ȱȱǻ ȱŘŖǱŗŝǼǯȱȱ ǰȱȱȱȱȱȱȱȱ ȃęȱȱ¢Ȅȱȱȱǰȱȱȱęȱȱȱȱ ȱȱȱȱȱȱ¢¢ǯŗş

Half a dozen verses later, a soldier thrusts his lance into Jesus’s ǰȱȱȱȱȱȱȱ ǯȱȱȱ¢- ¢ȱǱȱȃȱ¢ ȱȱęǰȱȱȱ¢ȱȱȄȱ ǻŗşǱřśǼǯȱ ȱȱȱȱǰȱȱ¡ȱȱǰȱȃȱȱ¢ȱ also may come to believe”—an authorial purpose that will be repeated ȱȱȱȱȱȱȱ ȱȱ ȱŘŖǱřŗǯȱȱ- ȱȱȱȱȱȱȱȱ¢ ȱȱ ȱŗşǱřśȱȱȱ ęȱ ȱȱȱǰȱ ȱ¢ȱȱȱȱȱ

ŗśȺȱȱȱ¡ȱ¢ȱȱȱȱȱ¡ȱȱȱǰȱ ȱȱ ȱ¢ȱȱȱȱȱȱȱǰȱȱ ȱǰȱOur Lady and the Churchǰȱǯȱȱȱǻ ȱǱȱȱ ǰȱŗşŜŗǼǰȱŚś–śŝǯ ŗŜȺ Brendan Byrne, Abounding Life, 318. ŗŝȺ Ibid. 18Ⱥ Francis Moloney, The Gospel of Johnǰȱ ȱ ȱ Śȱ ǻǱȱ ȱ ǰȱŗşŞŞǼǰȱśŖŚǯȱȱȱȱ ǯȱ ǰȱȃȱȱȱȱȱȱȱ in the Johannine Redaction,” Laval théologique et philosophiqueȱřřȱǻŗşŝŝǼǱȱŗŚŚǯ ŗşȺȱȱ ǰȱSymbolism in the Fourth GospelǰȱŘŚřǯ 8 X Henry J. Shea, SJ

ȱȱȱȱȱ ȱŘŖǱŘŚǯŘŖȱȱ ȱȱȱȱ- ȱȱȱ ȱȱȱęȱȃȄȱȱȱ¢ȱȱ ȱȱ the cross.

ȱȱȱȱ ǰȱȱȱȱȱȱȱȱ- ǯȱȱȱȱȱȱȱȱȱ ǰȱȱĚ ȱ of blood and water from the side of Jesus recalls earlier statements of ȱȱȱȱ ȱȱȱȱȱȱȱȱ- liver.Řŗȱȱȱȱȱǰȱęǰȱȱȱȱȱȱǰȱ with its “clear eucharistic overtones,” and the promise of Jesus that “whoev- ȱ¢ȱ ȱȱȱ ȱȱ¢ȱĚȱȱȱ¢ȱȱ foot of the cross, the disciple ȱȱȄȱǻ ȱŜǱśřȮśŚǼǯȱ ȱȱ ȱȱȱǯȱǯȱǯȱǯ ǰȱ ȱ ȱ ȱ ȱ - ȱȱ ȱŝǱřŞǰȱ ȱ ȱȱ ȱȱ ȱĚ ȱȱȱΎΓ΍Ώϟ΅, which can be rendered “stom- Ȅȱȱȱȱ¢ȱȃȱǰȄȱȱȱȱȱȱȱ- ǯȱȱȱ¡ȱȱȱ ȱȱȱȱȱȱ ȱȱȱȱȱȱ ǰȱǰȱȱǰȱ ȱ ȱ¢ȱȱȱęȱȱȱȱȱȱ- ¢ȱȱȱȱ¡ȱ ȱ¢ȱȱ¢ǯȱȱ ȱȱȱȱȱ ȱȱ ȱȱ ȱȱȱǻΊФ΋Ǽȱ ȱ ȱȱȱȱȱ ȱȱȱȱȱȱȱ ȱęȱȱȱǯȱȱȱȱȱȱȱ - ȱ¡ȱȱ¢¢ȱȱ¢ȱȱȱȱȱȱȱǰ ŘŘ

ŘŖȺȱȃȱȱȱĴȱǰȄȱȱ¢ȱ ǰȱȃȱȱȱ Ȃȱȱ ȱ ȱ ȱȱȱȱȱȱǯȱŘŜ–Řŝǯȱ ȱŘŗǱŘŚǰȱ ȱ¢ȱȱ ȱęȱȱȱǰȱȱȱȱȱęȱȱȱ¢ ȱ ȱ testimony is true.” The Gospel According to John XIII–XXIǰȱşřŜǯȱǯȱ ȱǰȱThe Gospel According to St. JohnǰȱŚŞŖǲȱȱǰȱThe Gospel According to St. John, ǯȱřǰȱŘşŖǯ ŘŗȺȱ ȱǰȱThe Gospel According to St. JohnǰȱŚŝşǯ ŘŘȺ Brendan Byrne, Abounding LifeǰȱřŘřǯȱ¢ȱȱȱȱ¢ȱȱȃȱ - ȄȱȱȱȱȱȱȱȱȱȱȬȱȱ ȱȃȱ ȱȱȱȁęȂȱǻǯȱŗşǱřŖǼǯȄȱȱȱȱȱ ȱȱȱȱ ȱȱȱȱȱȱȱ ȱȱȱęǱȱȃ ȱ ȱȱȱȱ ȱȱȱȱȱȱȱȱȱ ȱȱȱȱ¢ȱȱ- ǰȱȱȱ ȱ¢ȱȱȱȱ ȱ¢ȱȱȱǰȱ¢ȱ ȱȱ ȱȱȱȱȱȱȱ¢ȱǰȱȱ¢ȱ ȱȱȱȱȱȱȱȱ The Beloved Disciple and the Spiritual Exercises W 9

ȱǰȱ¢ǰȱȱȱȱȱȱȱ ȱȱ blood to be symbolic of how the church and the sacraments, especially ȱȱȱǰȱȱȱex latere Christi.Řř In a similar way, ȱ ȱȱ¡¢ȱǰȱȱȱ ȱ ȱŝǱřŞȱ ȱŗşǱřŚȱȱȱȱ ȱȱ¢ȱȱȱȱȃȱȄȱ ȱȱęǰȱȱȃȱȱȱǰȄȱȱȱȃȱ Ȅȱ ȱȱȱĚ ǯŘŚ

ȱȱȱȱȱ ȱȱȱȱȱȱȱȱ ǰȱȱȱȱȱȱȱȱȱȱȱ ȱȱȱ¢ȱȱȱȱȱȱ¢ȱȱ ȱȱ ǻ ȱŘŖǱŘȮŗŖǼǯȱ ȱȱȱȱȱęǰȱȱȱȱ- ȱȱȃȱȱȱȱȱȄȱȱȱȱȱȱǯŘśȱȱ ȱȱȱȱȂȱ¢ǰȱȱȱȱ ȱȱȱ ȱȱȱȱȱǯȱȱ¢ȱȱȃȱȱǰȄȱ ȱȱȃȱǽΗΓΙΈΣΕ΍ΓΑǾȱȱȱȱȱȱǯȱǯȱǯȱȱȱȱ ȱȱǯȄȱȱȱȱȱ¡ȱȱȱȱ ȱ ȱȱǰȱȱȱǰȱȃȱ ȱȱȱǽΎ΅ϠȱΉϨΈΉΑȱΎ΅Ϡȱ πΔϟΗΘΉΙΗΉΑǾǯȄȱȱȱ ǰȱ ǰȱ¢ȱȱȱȱ in verse nine that “they did not yet understand the scripture that he had to rise from the dead.” The entire scene concludes with the disciples ȱǰȱȱȱ¢ȱǰȱ ǰȱȱǰȱ encounters the risen Christ.

ȱȱ¢ȱ ȱȱȱȱȱȱ- ȱȱǯȱȱȱȱΔ΍ΗΘΉϾΝȱȱ¢ȱȱ thȱ ȱȱȱǰȱǰȱ ȱ¢ȱȱ- ern interpreters,ȱ ȱ ȱ ȱ ȱ ȱ ¢ȱ ȃȄȱ ȱ¢ȱȱ¢ȱȱȱȱ¢ȱ ȱȱȱȱȱ

ȱęȄȱǻȱŗŘǱŗŖǼǯ ŘřȺȱȱȱȱȱȱȱȱ¢ȱȱȱȱ- tion, see ȱǰȱSymbole der KircheǱ Die Ekklesiologie der Väterȱǻ£Ǳȱûǰȱ ŗşŜŚǼǰȱ ŗŝŝ–ŘŘřǰȱ ȱ ȱ ȱ ȱ ¢ȱ ȱ ȱ Çǰȱ ȃȱ ȱ ȱ ȱ ȱ Christ,” in Towards a Civilization of LoveȱǻȱǱȱ ǰȱŗşŞśǼǰȱŗŖŗȮŚřǯ ŘŚȺȱȱ ȱǰȱȃȱȱȱȱȱȱȄȱȱȃȱȱ ȱȱȱȱȱǰȄȱȱHeart of the Saviour: A Symposium on Devotion to the Sacred Heartǰȱǯȱ ȱǰȱǯȱȱ ȱǻ ȱǱȱ ǰȱŗşśŝǼǰȱŗś–śŞǯ ŘśȺȱȱǰȱThe Gospel According to St. JohnǰȱǯȱřǰȱŚŞşǯ 10 X Henry J. Shea, SJ tomb.ŘŜȱ ȱ ȱ ¢ȱ ȱ ¢ȱ Ěȱ ȱ ȱ ȱ ȱȱǯȱȱȱȱǰȱȱ¡ȱȱ ȱȱȱȱĜǯȱ ȱȱ¢ȱǰȱǰȱȱȱ ȱ ȱȱ ȱȱȱȱ ȱȱ ȱ ȱ ȱ ǯȱȱȱȱȱȱ¢ȱȱ¢ȱȱ ȱȱȱȱȱȱȱȱȱȱęȱȱ- ture, the whole thrust of the narrative implies that a new faith “that Je- sus has overcome death” has been stirred within him.Řŝȱȱ ȱȱȱȱȱȱȱǰȱȱȱȃȱ ȱȱȱȱȱȱȱȱȱȱȱȱ two verbs,” to see and to believeǰȱȃ ȱ¢ȱȱȱǰȄȱȱȱ ȱȱȃȱȱǰȱȱȱ¢ȱȱȱǰȱȱ- diately came to believe” in the Resurrection.ŘŞ

ȱ£ȱȱȱȱȱȱȱǯȱȱ- ȱǰȱ¢ȱǰȱȱ ȱȱȱȱȱȱȱ ȱȱ ȱȱǯȱȱȱȱȱȱ ȱ- ȱǰȱȱȱȱę¢ǰȱȱȱȱȱȱȱȱ ȱ ȱȱȱȱ£ǰȱ ȱȱȱȱȱ “tied hand and foot with burial bands,” “his face wrapped in a cloth [ΗΓΙΈΣΕ΍ΓΑǾǯȄŘş In sharp distinction, ȱȱȃȱ ȱȱ ȄȱȱȱȃȱȄȱȱȱ¢ȱȃȬǰȱ majestic act” of the Resurrection.řŖȱ ȱ ȱ ȱ ¢ǰȱ ȱ ȱ ȱ ȱ ¢ȱ ȱ ȃȄȱ ȱ ȱ ȱ ȱ

ŘŜȺȱǰȱIn Iohannis Evangelium Tractatus CXXIV, ŗŘŖǯşǯ ŘŝȺȱ ȱȂ¢ȱȱȱ ¢ǰȱJohnȱǻǱȱȱ ȱ ¡ǰȱŘŖŖŜǼǰȱ ŗşřǲȱ ȱǰȱThe Gospel According to St. JohnǰȱŚşŖ–şŗǯ ŘŞȺȱȱǰȱThe Gospel According to St. JohnǰȱǯȱřǰȱřŗŘǯȱ- ȱȱȱǰȱ ȱȱȱȱ ȱȱ¢ǰȱȱȱ ȱȱ¢ȱȱȱȱȱȱȱěȱȱ ȱȱǰȱ ȱȱȱȱĴȱȱȱȱȃȱȱȱȱȱȱ ǯȄ ŘşȺȱȱȱȱȱȱȱȱȱ£ȱȱǰȱȱȱȱǰȱ ȱȱȱȱȱȱȱȃȱȱȱ¢ȱȱǰȄȱȱ ȱȱȱ ȱȱȱȱȱȱȱȱ¢ȱ ¢ȱȱěǰȱȱ ǯȱȱǰȱThe Gospel According to St. John, 311. řŖȺȱȱ¢ǰȱȃȱȱȱȱȱȱȱȱ¢ȱȱ ȱ ŘŖǰȄȱJournal for the Study of the New TestamentǰȱŘřȱǻŗşŞśǼǱȱŞŞǲȱ ȱȂ¢ȱȱȱ ¢ǰȱ Johnǰȱŗşřǯ The Beloved Disciple and the Spiritual Exercises W 11 from the beloved disciple, whose deep personal love enables him to “see and believe.” But this disciple will not be the last person to be led to faith ȱȱȱȱȱȱȱȱȱ¢ȱȱȱȱ ȱȱ ȱ ǯȱ ȱ ȱ ¢ǰȱ ¢ȱ ǰȱ ȱ ȱ ȱ ȱ ȱȱȱȱȱ ȱȱȱȱȱǰȱ ǰȱ ȱȱȱȱȱ ȱŘŖǱŘşǰȱȱȱȱȱȱ- ȱ ȱȱǯ31

ȱȱ¡ȱȱȱȃȱȱ ȱ ȱȄȱȱ ȱ ȱ ȱ ęȱ ȱ ȱ Ȃȱ ǰȱ ȱ £ȱ ȱ ȱ ǯȱȱȱȱȱęǰȱȱ ȱǰȱ ȱ Jesus calls out to them from the shore and directs them to “cast the net ȱȱȱȱȱȱǯȄȱȱȱȱȱȱȱȱ- ȱȱȱǰȱȃȱȱ ȱ ȱȄȱ£ȱȱȱ ǰȱȱǱȱȃȱȱȱȄȱǻŘŗǱŝǼǯȱȱǰȱȱȱ ȱ¡ȱȱȱȱȱȱ ¢ǰȱȱȱȱȱȱǰȱȱ ȱȱȱȱ¢ȱ ȱȱȱ ȱȱȱ ȱȱȱ¢ȱ ȱȱǯȱȱȱȱ¢ȱǰȱȱȱ ȱȱȱȱȱȱȱȱ£ȱ ȱȱ circumstances that would otherwise remain opaque. Later, after Jesus ȱȱ ȱȱȱȱȱȱȱȂȱ¢ǰȱȱ ȱȱ¢ȱ ȱȱȱȱǰȱȱȱȱǰȱ- quires after his destiny.

In a “parenthetical reminder” typical of John’s Gospel, the narra- ȱȱ¢ȱęȱȱȱȱȱȱȱȃ ȱ ȱȄȱ ȱǰȱǰȱȱȱȱȱȱȱ ȱȃȱȱ ȱȱȱȱȱȱȱȱȱǯȄȱȱȱ ȱ¢ȱȱȱȱȱȱȱ ȱ ȱȱ¢ȱȱ ȱȱȱȱȱȂȱ¢ȱ¢ǯȱ ȱȱȱȂȱ ¢ǰȱ ȱȬȱȂȱĴȱȱȱ ȱǰȱ¢ǰȱ “what if I want him to remain [ΐνΑΉ΍ΑǾȱȱ ȱǵȄȱǻŘŗǱŘŘǼǯȱȱȱ ΐνΑΉ΍Αȱȱȱȱȱ Ǳȱȱ¢ȱȱȃǰȄȱ ȃǰȄȱȃ ǰȄȱȱȃ¢Ȅȱȱǰȱȱȱȱ¢ȱȱȱ ȱȱ ǯȱ£ȱ¢ȱ¢ȱ ȱȱȱȱȱ

31Ⱥȱȱ¢ǰȱȃȱȱȱȱȱȱȱȱ¢ȱȱ ȱ ŘŖǰȄȱşŖ–şřǲȱAbounding LifeǰȱřřŖ–31. 12 X Henry J. Shea, SJ discourse, the verb encapsulates the vocation of every disciple—that is, ȱȃȄȱȱȃȄȱ ȱ ǯȱȱ ȱŘŗǱŘŘǰȱȱ¢ȱȱȱ ȱ ȱȱȱȱ¢ȱȱȱȱ ǰȱȱȱę¢ȱȱ- ȱȱ ȱȱȱȱȃǯȄȱȱȱȱǰȱ Ȃȱ ȱ ȱ¢ȱȱȱȱĚ¢ȱȱȱȱȱǰȱ ȱȱȃȄȱ ȱȱȱ ȱȱ- ¢ȱȱȱ¢ȱȱȱ¢ǯȱȱȱǰȱȱȱ ȱ ȱǻŘŗǱŘŚǼǰȱȱȱ ȱȱȱęȬȱȱȱĜǰȱ ȃȱȱȱȱ ȱęȱȱȱȱȱȱ Ĵȱǰȱȱ ȱ ȱȱȱ¢ȱȱǯȄȱȱȱȱȱǰȱȱȱ ȱȱȂȱȱȱȱ ȱȱȱ summons of the Fourth Gospel, his vocation to “remain” with Jesus can be understood as a model for every reader as well.

There are two additional occasions in which an unnamed disciple ȱȱȱ Ȃȱ ǰȱ ȱŗǱřśȮřŝȱȱŗŞǱŗśȮŗŜǰȱȱȱȱ ȱęȱ ȱȱȃȱ ȱ ȱǯȄȱȱ- ȱȱȱȱȱȱȱȱȱ ȱŗŞǱŗśȮŗŜǰȱ ȱȱ ȱȱȱȃȱȱȱȱȱ ȱ ǯȄȱȱ ȃȱȱǽΩΏΏΓΖȱΐ΅Ό΋ΘφΖǾǰȄȱ ȱȱȱȱ¢ȱȃ ȱ ȱȱȱǰȄȱȱȃȱ¢ȱȱȱȱȱ ȱ ǯȄȱ ȱȱ ȱȱĴȱȱ ȱȱȱȱȱȱ ȱȱǻ ȱŗřǱŘřȮŘśǲȱŘŖǱŘȮŗŖǲȱŘŗǱŘŖȮŘřǼǰȱȱȱȱ ȱȱ ȱȱȱ¢ȱȱȱȱȱȱ with him. “The other disciple,” on account of “his acquaintance with the ȱǰȄȱȱȱȱȱȱȱȱȱȱȱȱȱ ¢ǯȱȱǰȱ ǰȱȱȱȱȱȱȱȱȱ his denials, and the unnamed disciple recedes from view.

ȱȱǰȱȱȱ¢ȱȱȱȱ ȱŘŖǰȱȱȃ- ple whom Jesus loved” is also described on three successive occasions ȱȃȱȱȄȱǻŘŖǱŘǲȱŘŖǱŚǲȱŘŖǱŞǼǯȱȱȱȱ- ȱȱȱȱȱȱ ȱŗŞȱȱŘŖȱȱěȱ¢ǰȱ £ȱ ¢ȱ ȱ ȱ ȱ ȱ ¡ȱ ¢ȱ ȱ ȱ ȱǰȱ ȱ¡ȱȱȃȱȄȱ¢ȱȃȱ ȱȱȱǰȄȱȃȱ¢ȱȱȱȱ¢ȱȱǯȄřŘ

řŘȺȱ£ȱ¢ǰȱȃȱȁȱȂȱȱ ȱŗŞǰȱŗś–ŗŜǰȄȱȱEvangelica: Gospel The Beloved Disciple and the Spiritual Exercises W 13

In addition, the decision of the “other disciple” to accompany Jesus “into ȱȱȂȱȱȱȱȱĴȱȱ ȱ- ȱȱȱȱǯȄ33 It would dovetail with the portrayal ȱ ȱ ȱ ȱ ȱ ȱ with Jesus even at the foot of the cross, ȱȱȱȱȱȱĴȱ ȱȱ¢ȱȱȱ - ȱȱ ȱȱȱȱ ȱȱǯȱȱȱ ȱȱ association of “the other disciple” of of the Spiritual Exercises. ȱŗŞǱŗś–ŗŜȱ ȱȃȱȱ ȱ Jesus loved” is not universally accept- ed, a host of Johannine scholars assent to it.řŚȱȱȱ¡ȱȱ- ¢ǰȱȱǰȱȱȱ¢ȱȱȱȱȱȱȱ ȱȱ ȱȱȱȱȱȱȱȱȱ¢ǯ

ȱȱȱȱȱȱ ȱȱȱǯȱ ȱȱȱȱ Ȃȱ ȱǻŗǱřśǼǰȱ ȱȱȱȱ- nied by two disciplesǰȱȱȱ ȱȱ¡¢ȱęȱȱȃ ǰȱ ȱȂȱȄȱǻŗǱřŝǼǯȱȱȱǰȱ ǰȱȱ- ǯȱȱȱȱȱ ȱȱȱȱȱ this disciple is the “disciple whom Jesus loved.” ȱȱ- ȱȱȱȱȃȱ¢Ȅȱȱȱȱȱȱȱȱǰȱ “bound to notice to the anonymity of this disciple,” who alone remains

Studies—Études d’Évangileǰȱ ǯȱ ǯȱ ȱ ȱ ǻǱȱ ȱ ¢ǰȱ ŗşŞŘǼǰȱ řśŞ–ŜŘǲȱ ȱǰȱPeter and the Beloved DiscipleȱǻĜǱȱĜȱǰȱŗşŞşǼǰȱ ŝŗ–Şşǯȱ¢ȱ ǰȱȱǰȱȱ¢Ȃȱ¢ȱȱȱȱ ȱȱȱȱǰȱȱȱCommunity of the Beloved Discipleȱȱ¢ȱ ȱȃ¢ȱ ȄȱȱȱȃȱȄȱȱȱȃę¢ȱęȱȱ ȱȱȄȱǻ ȱǱȱǰȱŗşŝşǼǰȱŞŘǯ 33Ⱥ Raymond Brown, The Gospel According to John XIII–XXIǰȱŞŘŘǯ řŚȺȱȱ¢ȱ ǰȱCommunity of the Beloved DiscipleǰȱŞŘǲȱȱ ǰȱ A Commentary on the Gospel of John: Chapters 7–21ǰȱǯȱȱǯȱȱǻǱȱ ǰȱŗşŞŚǼǰȱŗŜŝ–ŜŞǯȱȱ¢ǰȱȱ ȱȱȱȱȱȱȱ ȱȱȱ ȱǰȱThe Gospel According to St. JohnǰȱŚŚşǲȱȱ Byrne, Abounding LifeǰȱŘşŞǲȱ ȱ¢¢ǰȱThe Gospel of JohnǰȱŘşŜ–şŝǲȱǯȱȱ- per, ȱ ȱȱĴȱȱ ȱǻǱȱǰȱŗşşŞǼǰȱŘŘŘǯȱȱȱȱ ȱ ȱ ȱ ȱ ęȱ ȱ ǰȱ ȱ ȱ ȱ ǰȱȱȱȱȱȱȱȱȱȱ ȱȱȱȱȱ ȱȱȱ ǰȱȱȱȱȱȱȱȱ¢ȱ¡¢ȱȱęȱȱȱ ȱǰȱȱȱȱ ǯȱȱǰȱThe Gospel According to St. JohnǰȱǯȱřǰȱŘřśǯ 14 X Henry J. Shea, SJ unnamed, is intended to “retrospectively identify the anonymous disci- ȱȱȱŗřǱŘřȄȱ ȱȱȱŗǱřś–ŚŖǯřś

ȱȱȱȱȱȱȱȱ¢ȱȱ- ȱǯȱ ȱȱȱȱȃȱȱȱȱȱȱ ȱȱȱȱȱȱȱǰȄȱȱȱȱ- ȱȱ ȱȱȱȱ ȱŘŗǱŘȱȱȱȱȱ ȱȱ¢ȱȱȱȱȱ ȱȱȱęȱ ȱ the disciple whom Jesus loved.řŜ ȱ ¢ǰȱ ȱ ȱ ȱ - spective of narrative criticism, ȱȱȱȱȱ¢ȱ leaves the second disciple unnamed as part of a “rhetorical ploy” to ȃȱȱȁȂȄȱȱȱȱȱ ȱȱȱȱȱ ȃȱȄȱǻ ȱŗśǱŘŝǼǯřŝ This reinforces the role of the beloved ȱȱ¢ ȱ ȱȱȱȱȱȱȱȂȱ “anonymity and elusiveness.” This enables the author to let the disciple ȱȱȱȱȱȱ¢ȱȱȱȱǰȱȱ ȱ ǰȱȱȱȱȱȱ¢ǰȱȱȱȱȱ disciple is recalled to provide the reader with a personalized “inside view” into the central climactic events of the narrative.38 For literary support, Tovey points to what many believe is an inclusio between John ŗǱřśȱȱŘŗǱŘǯȱ ȱȱĴȱǰȱ ȱȱȱȱȱȱǰȱ seven disciples are present, the last two of whom are unnamed. The ȱȱȱȱȱȱȱȱ ȱȱȱ¢ȱ ȱȱȱ ȱŗǱřśȱȱŘŗǱŘǱȱπΎȱΘЗΑȱΐ΅Ό΋ΘЗΑȱ΅ЁΘΓІȱΈϾΓ.řş

řśȺȱȱǰȱThe Testimony of the Beloved Discipleȱǻ ȱǱȱȱ ǰȱŘŖŖŝǼǰȱŞśǯ řŜȺȱ ȱǰȱThe Gospel According to St. John, 118. řŝȺȱȃȱ¢ȱȱ¢ǰȱȱ¢ȱȱȱ ȱȱȱȱȄȱ ǻ ȱŗśǱŘŝǼǯȱȱ ȱȱ ȱȱȱȱȱȱȱ¢ȱȱȱ ȱȱȱȂȱȱȱȱ¢ȱ¢ ǯ 38Ⱥȱȱ¢ǰȱNarrative Art and Act in the Fourth GospelȱǻĜǱȱĜȱ- ǰȱŗşşŝǼǰȱŗŘŖ–Śŝǯ řşȺȱ ǯǰȱŗřŘǯȱȱȱȱȱȱȱinclusioȱȱȱ- sively that the chiastic structure of the end of the inclusio ȱ ȱŘŗǱŘȱȱȱ ȱȱ ȱȱȱȱǯȱȱȃȱȱ ¢ȱȱȱ ¢ȱȱȱȱ ǰȄȱSt. Vladimir’s Theological Quarterly śřǰȱǯȱŗȱǻŘŖŖşǼǱȱś–Řŝǯ The Beloved Disciple and the Spiritual Exercises W 15

ȱ ȱ ȱ ȱ ¢ȱ ěȱ ǰȱ ¢ȱ ȱȱȱȱȱȱȱȱȱȱȱȃ- ȱ ȱ ȱȄȱȱȱȱȱȱȱȱĚȱ ȱ the beloved disciple “achieved his identityȱȱȱȱ¡ǯȄȱ ȱęȱǰȱȱȱȃȱȱ¢ȱȱȱȱ ȱ ¢Ȅȱ ȱ ȱ ȱ ¢ȱ ȱ ȱ ȱ ȱ ǯŚŖȱ ¢ȱ ǰȱ ȱȱȱȱ Ȃȱǰȱȱȱȱęȱȱȃȱȱ whom Jesus loved.”Śŗ In sum, as with the scene at the courtyard of the ȱ ǰȱ ȱ ¢ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ - ȱȱȱęĴȱȱȱ ȱŗǱřśȮŚŖȱ ȱȱȱ- ȱȱȱȱȱȱ ȱ¢ǯȱ ȱȱ ¢ǰȱǰȱȱ ȱ ȱ ȱȱȱȱ ȱȱȱȱ ȱ ¢ȱ ȱȱȱ¢ȱȱȱȱ¢ǯ

II. The Beloved Disciple as a Point of Insertion in the Gospel Narrative

ȱ ȱ ȱ ȱ ȱ ¢ȱ ȱ ȱ Ĵȱ ȱ how the “disciple whom Jesus loved” can serve as a way for the reader to step into the narrative, it is far from a new discovery. For many early Christian authors, the beloved disciple’s testimony, espe- ¢ȱȱȱȃȱ ȄȱĚ ȱȱ ȂȱȱȱǻΎΓ΍Ώϟ΅ȱ ǻ ȱŝǱřŞǲȱŗşǱřśǼǰȱ ȱȱȱȱȱ ȱȱȱȱȱ ȱȱ¢¢ȱȱȱȱ¡ǯȱ ȱ¢ȱǻŗŖŖȮŗŜśǼǰȱ ȱȱȱȱ ȱ¢ȱȱȃȱȱǰȄȱ ȱȱȱ Dialogue with Trypho of how the whole church is “hewn from the heart ǽΎΓ΍Ώϟ΅ǾȱȱȄȱǻ ȱśŗǱŗǼǰŚŘȱȱ ȱȱ ȱȱȱ ȱȱȱȱȱĚ ȱȱȱȱȱȱ ȱȱȱ it.Śřȱ ȱȱȱȱȱȱȱ ǰȱ ȱȱ-

ŚŖȺȱȱȱǱȱȃȱ¢ȱȱȱȱȱ¢ȱ ȱȱǰȱ ȱǰȱȱǰȱȱęȱȱȱǰȱȱȱȱǰȱ ȁȱȱ ȱ ȱǯȂȹȄȱThe Testimony of the Beloved DiscipleǰȱŞśǯ ŚŗȺ Raymond Brown, Community of the Beloved DiscipleǰȱřŘ–33. ŚŘȺȱ ȱ¢ǰȱDialogus cum Tryphoneǰȱŗřśǯřȱǻ ȱŜǰȱŝŞŞǼǯȱ ŚřȺȱ ǯǰȱŗŗŚǯŚȱǻ ȱŜǰȱŝŚŖǼǯ 16 X Henry J. Shea, SJ

ȱȱȱȱǰȱȱȱȃȱȱȱ¢ȱ ȱ ȱ ȱ ǯȄŚŚ The same themes are also found ȱ ȱǻǯȱŗŘśȮŘŖŘǼȱȱ ¢ȱǻǯȱŗŝŖȮŘřśǼǰȱȱȱ ȱ ȱ¢ȱȱȱȱȱȱ ǯȱȱȱȱȱ- ȱȱȱȱȱȱ¡ȱ ¢ȱ ȱȱǻǯȱŗŞśȮŘśŚǼǰȱ ǰȱȱȱȱȱ¡ȱȱ¢ȱĚǰȱ ȱȱȃȱ ȱȱȱȱȱȱǽ Ȃȱ Ǿȱ¡ȱȱ ȱȱ laid upon Jesus’s breast and received from Jesus Mary as his mother as ǯȱȱȱȱȱȱȱ ȱȱȱȱȱǰȱ as if he were John, Jesus by Jesus himself.”Śśȱǰȱȱȱǰȱ ȱȱȱ¢ȱȱȱȱȱȱ ȱȱȱ ȱȱ¢ȱȱ ȱȱȃȱȱȱȱȱȱȱȱȱȄȱȱȱȱȱ ȃ ȱǰȄȱȱȱȱ ǰȱȃȱȱȱȱ own capacity.”ŚŜ

ȱȱȱȱȱ ¢ȱȱȱ ȱȱ£ȱ of patristic and medieval authors.Śŝȱ ¢ȱ ¢ȱ ȱ ȱ ȱ ȱ - ȱ¢ǰȱȱȱ ȱȱȱ ¢ȱǰȱȱȱ ȱȱȱǰȱȱǰȱȱȱ¡¢ǰȱ ȱȱȱ ȱȱȱȱȱ¢ȱ¢ȱȱȱȱȱ ¢ȱȱǯȱ ȱȱȱȱȱȱVita Christi pe- ȱ¢ȱ ȱȱȱǰȱȱȱȱȱ ȱ ȃȱ ¢ȱ ȱ ȱ ȱ ȱ Ȃȱ ȄŚŞ and later ȱȱȃȱȱȱȱȱȱ ȱȱǰȄȱȃȱ¢ȱȱ

ŚŚȺȱ ȱǰȱȃȱȱȱȱȱȱȱǰȄȱŚśǯ ŚśȺȱǰȱCommentaria in Evangelium IoannisǰȱŗǯŜȱǻ ȱŗŚǰȱŘşȮřŗǼǯȱ ȱ - ¢ȱȱȱ Ǳȱȃ ȱȱ¡ȱȱ ǰȱȱȱȱȱȱȱ ȱȱ ȱ ȱ¢ȱȱȱȱ¡ȱȱȱȱȱǯȄȱDe TrinitateǰȱŘǯŘŗǲȱCorpus Christianorum, Series LatinaȱŜŘȱǻǱȱǰȱŗşŝşǼǰȱśŝǯ ŚŜȺȱǰȱIn Iohannis Evangelium Tractatus CXXIV, ŗŘŚǯŝǲȱCorpus Christianorum, Series Latina řŜȱǻǱȱǰȱŗşśŚǼǰȱŜŞŝǯ ŚŝȺȱȱ ȱǰȱȃȱȱȱȱȱȱȱȄȱȱ ȱǰȱȃȱȱȱȱ ȱȱȱȱȱȱȱ ȱȱǯȱ ȱ¢ǰȄȱȱHeart of the Saviourǰȱǯȱǰȱǯȱ ǰȱŗś–śŞǰȱśş–ŗŖŝǯȱȱ ȱȱ¢ǰȱȱ¢ȱȂǰȱHeart of the RedeemerȱǻȱǱȱ ǰȱŗşşŘǼǯ ŚŞȺȱȱȱ¡¢ǰȱȃȱȱȱȱVita Christi,” trans. Milton Walsh, in ȃȹȁȱ ¢ȱȱȱ ȱȱ ȂǱȱȱȱȱȂȱVita Chris- ti,” Studies in the Spirituality of JesuitsȱŚřǰȱǯȱŗȱǻŘŖŗŗǼǰȱřŘǯ The Beloved Disciple and the Spiritual Exercises W 17 lance,” so that the reader may join his love to the incarnate love of God.Śş ȱȱȱȱȱ ȱȱ ȱȱȱȱȱȱȱ ȱȱȱȱȱǰȱǰȱ ȱȱȱ ȱȱ before the birth of narrative criticism. What was the holy intuition of patristic and medieval authors, however, has in this case been decidedly ęȱ¢ȱȱȱǰȱ ǰȱ ȱȱȱ- ȱ¢ȱǰȱȱȱȱȱȱȱȱȱ ȱȱȱȱȱ¡ȱȱȱȱȱ commended to their readers.

ȱȱȱǯȱȱȂȱAnatomy of the Fourth Gos- pel: A Study in Literary DesignȱǻŗşŞřǼȱ ȱȱ ȱȱȱ- temporary Johannine studies. Culpepper’s application of narrative criti- ȱȱȱ ȱ¡ȱȱȱȱȱȱȱ¡ȱ ȱ ȱȱȱȱȱȱǰȱǰȱȱȱ ȱǯȱ¢ȱǰȱ¢ȱĴȱĴȱȱȱȱ ȱȃȱ¢ȱȱȱ ȱǽǾǰȱȱ ¢ȱȱȱȱ ǰȱȱěȱȱȱǰȱȱȱ ¢ȱȱȱȱěǯȄȱ ȱ ȱ ȱ ȱ ¢ȱ ȱ ȱ ȱ ȱ ȱ ǰȱ ȱȱȱȱ£ȱȱȃȱȱ¢ȱȱȱǰȄȱ ȱȱ¢ȱȱȱȱȱǯśŖ The narrative approach to the Gospels adopted a “synchronic perspective as ȱȱȱȱǰȄȱȱĴȱȃȱȱęȱȱ ȱȱ¡ȱȱ ȱȱȱ¢Ȅȱȱȱȱ¢ȱȱȱ- tion.śŗ In addition, while those who follow in Culpepper’s footsteps do ȱ¢ȱȱ ȱȱȱȱ ȱȱ ȱ¡ǰȱ¢ȱȱȱęȱȱȱǯȱ- ȱȱǰȱǰȱȱȱ ȱȱ¢ȱȬ¡ȱ ȱȱ ǰȱȱǰȱȱȱ¢ȱ- ȱȱȱȱȱǰȱȱȱȱǰȱ¢ȱ- ¢ȱȱȱ ȱȱȱ¢ȱȱ ȱȱ¢ȱ ȱȱ ȱȂȱ¢ǯȱ¢ǰȱȱȱȱȱ criticism could place the historicity of the Gospels in proper perspective, ȱȱȱǻǼȱȱȱȱ ȱ ȱȃȱ-

ŚşȺȱȱȱ¡¢ǰȱVita Iesu ChristiǰȱŘǯśŚȱǻǱȱ·ǰȱŗŞŜśǼǰȱŜŝŜǯ śŖȺȱǯȱȱǰȱAnatomy of the Fourth GospelǰȱŚȮśǯ śŗȺȱȱ¢ǰȱNarrative Art and Act in the Fourth GospelǰȱŘŗǯ 18 X Henry J. Shea, SJ

ǰȄȱȱȱȃ¢ȱȱȱȱȱȱȱȱȱ and faith.”śŘ

ȱ ȱ ȱ ¢ȱ ¢ȱ ȱ ȱ ȱ ȱȱǱȱȱǰȱȱȱȱȱ¡ǯȱȱ ȱ these basic dimensions, there are additional layers, such as the implied ȱǻǯǯǰȱȱȱȱȱȱȱȱ ȱȱ¡Ǽȱȱ ȱȱȱǻǯǯǰȱȱȱȱȱȱǰȱ ȱȱ ȱǰȱ¢ȱ ȱȱ¡ǰȱȱȱȱ- ¢ȱǼǯȱȱȱȱȱ¡ȱȱȱ¢ȱȱ to be deciphered and ȱȱȱȱȱȱȱȱ ǰȱ ȱ ȱȱȱȱȱ ȱȱ ǯȱǯȱǯȱǯ that “the author has ȱ ȱ ȱ by the way he tells the ¢ȱ ȱ ȱ ȱ ȱ ǯȄȱ ¢ȱ Ĵȱ ȱ ȱ ȱ ȱȱȱȃȄȱ¢ȱȱȱȱȱ the author intended for the implied reader.śřȱȱĴȱȱȱ to the way in which the narrative shapes the perspective of the reader, ȱȱ¢ȱȃȱȱȄȱȱ¢ȱ ȱȱ¡¢ȱǯȱ

There are various aspects of the beloved disciple leitmotif that nar- ȱȱȱȱęȱȱȱȃǯȄȱǰȱȱȱȱ- lient fact that the disciple remains unnamed and shrouded in a certain ǯȱȱȱǰȱȱȱǰȱȱȱȱȱ ȱȱȱȱȱȱȱȃȱȱ ȱ ȱȄȱ ȱȱȱ£ȱȃȱǰȄȱȱȱ ȱȱȱȱȃȱǰȱ ȱȱȱȱȱ ȱȱȱȱǯȄśŚȱȱȱ ȱȱȱ- ȱȱȱǰȱ ȱę¢ȱȱȱȱȱȱȱ name. The omission of a name is not, of course, a “manifestation of the ȂȱǰȄȱȱȱ ȱȃȱȱȱ ǰȄȱȱĚȱȱ

śŘȺȱǯȱȱǰȱAnatomy of the Fourth GospelǰȱşǰȱŘřŗȮřŝǯ śřȺȱ ǯǰȱŗşǯ śŚȺȱȱǰȱȃȹȁȱ ȱȂǱȱ¢¢ȱȱ ¢Ǳȱȱȱ- ness in the Fourth Gospel,” in Characters and Characterization in the Gospel of John, ed. ȱǯȱȱǻ ȱǱȱ¢ǰȱŘŖŗřǼǰȱŘŘŘǯ The Beloved Disciple and the Spiritual Exercises W 19 the author’s “conscious intent” to describe this disciple solely on the ba- ȱȱȃȱȱ¢Ȅȱ ȱ ȯȱ¢ȱȱȱ¢ȱ ȱȱȱȱ¢ȱȱȱȱ¢ȱȱȱȱ¢ȱ- ǰȱȱȃȱȱȱȱȱȱȱǯȄśś These “descriptive ǰȄȱ¢ǰȱ ȱȱȱȱȱȱȃęȱȱ the name would have been.”śŜȱ ǰȱ ȱ ȱ ¢ȱ ȱ ȱ ȱ reader of the Gospel would have already been familiar with the beloved Ȃȱ¢ȱ ȱȱ¢ǯȱ ȱǰȱ¡ȱȱ Kurz, should therefore be read instead as a literary clue for the implied ǰȱ ȱȱȱȃȱȱ¢ȱȱȱ¢ȱȱȱȱȱ ȱȱǯȄȱȱȱ £ǰȱȱȱȱȱȱȱȱ implied reader to freely identify “the disciple whom Jesus loved” both with the narrator and with himself. The device does facilitate “the iden- ęȱȱȱȱ ȱȱǰȄȱ ȱȱȱ¡ȱȱȱ ȱǻ ȱŘŗǱŘŚǼǲȱȱȱȱȱȱȱȱȃȱ¢ȱ ȱ ȱ ȱ Ȅȱ ȱ ȱ ȱ ȱ Ȃȱ ȱ their own.śŝ

In addition to the absence of a name, there is the “indetermina- cy” of the beloved disciple. There are very few personal details related ȱȱȱȱǰȱȱȱȱȱȱȱȱ featureless character. In narrative theory, this is commonly understood as a device used to invite the reader to identify with the character’s per- ǯȱȱȱȱęȱȱ ǰȱȱȱȱȱ ȱȱȱȱȱǰȱȱȱȱȱȱȱȱ Ȃȱȃȱǰȱȱǰȱǰȱ¢ȱ condition, or his past.”śŞ By contrast, the aspect of his character most

śśȺȱ ȱǰȱȃȱȱȱ ȱȱȱȱǰȄȱin Character Studies in the Fourth Gospelǰȱǯȱȱǯȱ ǰȱǯȱȱǰȱȱȱ- ȱǻûǱȱȱǰȱŘŖŗřǼǰȱŜŚŘǯ śŜȺȱȱǯȱǰȱȃȱȱȱȱȱ ȱȱ Ǳȱȱȱȱ Conjectures,” in The Composition of John’s GospelǰȱǯȱȱǯȱȱǻǱȱǰȱŗşşşǼǰȱ ŗŞŝǯ śŝȺȱȱ £ǰȱȃȱȱȱȱ ȱǰȄȱBiblical Theology BulletinȱŗşǰȱǯȱřȱǻŗşŞşǼǱȱŗŖŗȮŖŘǯ śŞȺȱȱǰȱȃȱȱȱȱ¢¢ȱȱȱȱ ȱ- acterization,” SemeiaȱŜřȱǻŗşşřǼǱȱŗśŚǯȱȱȱ¡ȱȱȱȱȱȱ¢ȱȱ ȱȱȱ ȱȱȱȱȱ ȱŗŞǱŗśȮŗŜǯ 20 X Henry J. Shea, SJ

¢ȱ£ȯȱȱ¡ȱȱȱȱȱ ȯȱ ¢ȱ ȱȱȱȱ¢ȱȱ ȱȱȱȱ ȱ ǯȱ ȱȱȱǰȱǰȱȱȱȱ¡¢ȱ- lines the centrality of Jesus’s love both before and after the introduction ȱ ȱ ȱ ǰȱ ȱ ȱ ¢ȱ ǰȱ ȱ ǯȱ ȱ ȱȱȱȱǰȱȃȱȱȱ ȱȱȱ ȱȱȱȱȱȱȱȄȱǻŗřǱŗǼǰȱȱȱ ȱ- ment, “as I have loved you, so you also should one love one another” ǻŗřǱřŚǼǰȱȱȃȱ ȱ ȱȄȱȱ¡¢ȱȱȱȱ ȱȱȱęȱȱǻŗřǱŘřȮŘśǼǯȱ ȱȱ¡ǰȱȱǰȱȱ- ȱȱȱȱȱȱ¢ȱȱȂȱ¡ȱȱ ȱȱȱ¢ȱ ȱȱȱ¡¢ȱȱȱǯȱȱ a narrow interpretation would ultimately undercut the whole thrust of ȱȱȱȱȱ ȱǯśş

ȱȱ¢ǰȱȱȱȱȱȱȱȱȱȱ ǰȱȱȱȱȱȱȱȱȱȱȱȱ ȱ ȱȱȱȱ ȱȃ¢ȱȱȱȱȱ ȱȱȄȱǻŗŝǱŘŜǼǰȱ ȱ¢ȱȱ¢ȱȱȱȱȁȱȱ ȱȁȱ- Ȃȱȱȁ ȱǯȂȹȄŜŖ This parallelism between the love of Father/ ȱȱ Ȧȱȱȱ¢ȱȱ ȱ¢ȱȱ ȱΎϱΏΔΓΖǱȱȱ as Jesus abides upon the ΎϱΏΔΓΖǰȱȱȃǰȄȱȱȱȱǻŗǱŗŞǼǰȱȱȱ the beloved disciple lie upon the ΎϱΏΔΓΖȱȱȱȱǻŗřǱŘřǼǯȱȱȱȱ ȱǰȱȱǰȱȱȱȱ ȱȱȱ ȱȱȱȱ¢ȱȱȱęȱȱȱȱȱ ȱȱȱȱȱ¢ȱȃęȱȱȱ¢ȱȱȱȱȱ disciple’s narrative with her/his own identity.” By way of an intricately ȱ¢ȱǰȱȱȱȱȱȱȱȱȃȱ- ȱȱȱȱȱȱȱǰȄȱȱȱ ȱȱȱ¢ȱȱ¡ȱȱȱȱ¢ȱȱ¢ȱ Jesus.Ŝŗ

śşȺȱȱȱ¢ȱȱȱǰȱ ǰȱȱ¢ȱȱ¢ȱȱ¡- £ǰȱȱȱȱȱȱȱȱ ȱ ȱǰȱ- ated with John of Zebedee, had a special closeness to Jesus. ŜŖȺȱȱ £ǰȱȃȱȱȱȱ ȱǰȄȱŗŖŘǯ ŜŗȺȱȱǰȱȃȱȱȱȱ¢¢ȱȱȱȱ ȱ- £ǰȄȱŗśŚǯ The Beloved Disciple and the Spiritual Exercises W 21

The beloved disciple also possesses a unique level of spiritual ȱȱȱȱȱȱǯȱ ȱȱȱ¢ȱȱȱ- miliarity with Jesus at the supper, so, after the Resurrection, he is the ȱȱȱȱȱȱȱȱǻŘŖǱŞǼȱȱȱ£ȱȱȃȱȱȱ ȄȱȱȱȱǻŘŗǱŝǼǯȱ ȱȱǰȱ ȱȱ- es that the disciple “represents the ideal point of view of the narrative,” the perspective from which the author hopes the reader will interpret the narrated events.ŜŘ This ideal perspective contrasts with the typical ȱȱȃ Ȅȱȱȱęȱȱȱȱ ǰȱ ȱȱȱȱȱȱ ǰȱ ȱȱ¢ȱȱȃȱ level of appearances”Ŝř and consistently misinterpret Jesus’s spiritual ȱȱǰȱȱȱȃȄȱȱȃȱ ǰȄȱȱȱǰȱ physical sense. The ideal point of view of the beloved disciple, however, is not to be confused with the view of Jesus, whose perspective remains ineluctably “above” that of the others. Between these two levels, the beloved disciple is meant to serve as an accessible yet optimal perspective ȱ¢ȱǯȱ ȱ¢ȱ ȱȱȱȱȱȱǰȱȱ- ȱ ȱ ȱ ȱ ȱ ȱ ȱ ęȱ ȱ ȱ ȱ ǰȱ ¢ȱȱȱȃȱ Ȅȱȱȱȱȱ¢ȱȱǻŗşǱřśǼǯȱ In a manner that sets the disciple apart from the others, he correctly ȱȱȃȄȱǻŘǱŗŗǼǰȱȱȱȱȱȱȱȱȱęǰȱ ȱȱȱ£ȱ ȱȱ ȱȱ¢ȱǱȱȃȱ- ¢ȱȱȱĚǯȄŜŚȱȱȃȱȱ ȱȱȱȱȱȱ disciple,” moreover, only further accentuates his perspective as the one ȱ¢ȱȱȱȱȱ¢ȱȱȱȱ ǰȱȱȱ ȱȱȱȃ£ȱȱȱǯȄŜś In this way the ȱǰȱȱ¢ȱ¡ǰȱȱȱȱȱȱ- ȱȱȱȱȃȄȱȱȱ ȱȱȃȱȱ ȱ

ŜŘȺȱ ȱǰȱȃȱȱǱȱȱ ȱȱȱ ǰȄȱȱCharacter Studies in the Fourth Gospel, ed. ȱǯȱ ǰȱǯȱȱǰȱȱȱ- ȱǻûǱȱȱǰȱŘŖŗřǼǰȱśřŝȮřŞǯȱ ȱȱȱǯ ŜřȺȱ ǯǰȱśŚŖǯ ŜŚȺȱ ȱ ǰȱ ȃȱ Ȭȱ ȱ ȱ ȱ ȱ ǰȄȱ ȱ Characters and Characterization in the Gospel of Johnǰȱǯȱȱǯȱȱǻ ȱ Ǳȱ¢ǰȱŘŖŗřǼǰȱŗŞǯ ŜśȺȱȱ¢ǰȱNarrative Art and Act in the Fourth GospelǰȱŗŚŖǯ 22 X Henry J. Shea, SJ

Jesus loved.”ŜŜ This ideal point of view, in sum, not only facilitates an ¡ȱȱȱȱȱ ǲȱȱȱȱ¢ȱȱȱȱ ȱȱȱȱȱȱȱȱȱȱȱȱȱ ȱ ȯ¢ǰȱ ȱ ȱ ¢ȱ ȱ ȱ ȱ Ěȱ ȱȱȱȱȱȱ ǯ

ȱȱȱȱȱȱȱȱ£ȱȱȱ the model believer, and much of this analysis would corroborate these £ǯȱȱȱȱȱęȱȱȱȱȱ such an assessment. In her recent study, Imperfect Believers: Ambiguous Characters in the Gospel of Johnǰȱ ȱ ¢ȱ ȱ Ĵȱ ȱ ȱ ways in which the beloved disciple is a more “rounded” and even am- ȱęȱȱȱȱȱȱȱǯȱȱȱǰȱȱ ȱȱȱȱ ȱȱȱ¢ȱȱȱ¢ǰȱ ȱ ȱȱ ȱȱȱ ȱȱǯȱȱȱȱ beloved disciple was the very person to have made the inquiry, he is ¢ȱȱȃȱȱ ȱȱȱȄȱȱę- ȱȱ Ȃȱ ȱȱ Ǳȱȃ ȱ¢ȱȱȱȱǰȱȱ¢Ȅȱ ǻŗřǱŘŞǼǯŜŝ Then there is the scene at the empty tomb, already recounted above. If the beloved disciple did indeed come to faith in the Resurrec- ȱȱȱȱǻŘŖǱŞǼǰȱȱȱȱȱȱęȱ¢ȱȱ- ȱǱȱȃ¢ȱȱȱ¢ȱȱȱȱȱȱȱȱ ȱȱȱȄȱǻŘŖǱşǼǯȱȱȱȱȱȱȱ ¢ǰȱȱȱ disciple came to a Resurrection faith, he failed to tell anyone else. Kelli Ȃȱȱȱȱȱȱȱȱȱȱȱȱȱ short of “authentic discipleship”—at least as far as the Johannine model is concerned. “The full standard of discipleship is to believe and to wit- nessǯȱȱȱȱȱȱȱȱȱ ǯȄŜŞ

ȱȱȱȱȱȱȱǰȱ- ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ¢ ȱ ¡ȱ ȱ Ȭȱ ǯȱ ¢ȱ

ŜŜȺȱ ǯ ŜŝȺȱȱ ¢ǰȱImperfect Believers: Ambiguous Characters in the Gospel of Johnȱǻ- Ǳȱȱ ȱ ¡ǰȱŘŖŖşǼǰȱşŘȮŗŖŜǯ ŜŞȺȱ ȱǯȱȂǰȱȃĴȱȱȱ¢ȱǱȱ ȱŘŖȱȱȱ- ric,” The Catholic Biblical QuarterlyȱŜŝȱǻŘŖŖśǼǱȱŘşŝǯȱ ȱȱȱǯ The Beloved Disciple and the Spiritual Exercises W 23

ȱȱȱȱȱȱȃȱȱǰȄȱ- ȱȱȃȱȱȄȱȱȱ¢ ȱ ȱȃȱ- ȱĴȱȱȱ¢ȱȱ¢ȱȬȱ ¡ǰȱȱȱȱĚȱȱǯȄȱ ȱ the beloved disciple, “the post-resurrection point of view obtrudes into ȱȬȱ¢ȱǰȄȱȱȱȱȱ ȱȱȱ- spective and proleptic.Ŝşȱȱ¢ȱȱȱȱȱȱȱ ȱȱȱǰȱȱȱȱȱȱȱȱȱ¢ȱ tomb, where the beloved disciple seems to pos- As was recalled above, Arrupe believed the ȱ ȱ ȱ ȱ ȱȱ ȱȱȱȃȱ¢ȱ¡ȱ the disciples collectively ȱȱ¢ȱȱȱȱ ȱǯȄ are still described as un- ǯȱ ȱ ȱ paschal perspective is at any rate certainly the point of view that the ȱ ȱȱȱȱȱǰȱȱȱ ȱȱȃȱ blend of historical tradition and faith” that is John’s Gospel. The implied reader is to come to understand the whole of Jesus’s life and its culmi- ȱȱȱȱȱǰȱ¢ȱȱ ¢ǰȱȱǰȱ ȱ ¢ǰȱ ȱ ȱ ȱ ȱ ȱ ǰȱ ȱ ȱ ȱ Resurrection.

The point of view of the beloved disciple, then, is imperfect and developmental. He is before all else an ideal because he is profoundly ȱ¢ȱ ǰȱȱȱȱȱȱȱȱȱ¢ȱ ęȱȱȱȱȱ ¢ȱȱȱȱȱ ¢ǯȱȃ ȱȱ ¡¢ǰȄȱȱ ¢ǰȱȃȱȱǯȄŝŖȱȱȱȱ- ȱȱ ǰȱȱ¢ȱ¢ȱȱȱȱȱȱȱ- ĴȱǰȱȱȱȱȱȱȱȃȄȱ ¢ȱȱȱ ȱȱ¡ȱȱ ȱȱǰȱȱȱȱȱ ȱȱ ¢ȱǯŝŗȱȱȱȱȱȱȱȱȃ- ple whom Jesus loved” constitutes an ideal “point of insertion,” howev- ǰȱȱ¢ȱȱȱȱȱȱȱȱ ȱ¢ȱ ǰȱ ȱȱȱȱȱȱȱȱȱȱȱȱ

ŜşȺȱȱ¢ǰȱNarrative Art and Act in the Fourth GospelǰȱŗŘŜȮŚŝǯ ŝŖȺȱȱ ¢ǰȱImperfect BelieversǰȱŗŖśǯ ŝŗȺȱ ǯǰȱŗŖŜǯ 24 X Henry J. Shea, SJ

ǯȱ ȱ ȱ ȱ ǰȱ ȱ Ȃǰȱ ȃȱ ȱ ȱ ȱȱȱȱȱ ȱȱȱȱȱǰȱ more authentic relationship with the Word.”ŝŘȱȱȱ ȱȱȱȱ disciple whom Jesus loved, so is it true for us.

In sum, the contributions of narrative theory underscore how the beloved disciple serves as a prime “point of insertion” for every reader. ȱȱȱȱ ¢ȱȱę¢ȱȱȱȱȱȱȱ ȱȱǰȱȱ¢ȱȱȱȱ¢ȱȱȱȱ ȱ ȱ ȱ ȱ ǯȱ ȱ ȱ ȱ ȱ ȱ ¢ȱ woven the place of “the disciple whom Jesus loved” into the narrative so that he is present at each of the crucial moments of the paschal mystery—and perhaps even from the initial call of the disciples onward. The beloved disciple is also located in precisely those places and positions in the narrative that embody a personal relationship with Jesus Christ ȱ ¢ȱ ǰȱ ěǰȱ ¢ǰȱ ȱ ȱ ǯȱ ȱ ȱ ȱ ȱȱȱȱ ȱȱȱǲȱȱȱȱ¢ȱȱȱȱ ȱȱǲȱȱȱȱȂȱȱȱȱȱǲȱȱȱ ȱȱȱȱ¢ȱǲȱȱ ȱȱȱȱȱǲȱȱ ȱȱ ȱȱȱȱ¢ȱȱȱęȱȱǯȱȱ ȱȱȱȱȱĴȱȱȱ ȱȱȱȱȱ contemplations of the Spiritual Exercises.

III. Love and the Heart: The Coincidence of the Ignati- an and the Johannine in the Beloved Disciple

ȱȱȱȱȃǯȱ Ȃȱ ȱȱȱ¡ȱȱǯȱ - Ȅȱȱȱȱȱȱ ȱ¢ȱȱǰȱȱ ȱ Iȱ ȱ ȱ ȱ ȱ ¢ȱ ȱ ȱ ȱ ǯȱ ȱȱ ȱȱȱ¢ȱǯȱ¢ȱȱȂȱ ££ȱǻŗśŜŜȮŗŜŖŝǼȱ ȱȱȱȱȱȱȱȱȱęȱȱ ȱȱȱȱǯȱ ȱȱ ȱȱȱ ȱȱȱȱȱ ȱ ȱ ȱ ȱ ȱ ȱ ǯȱ Ȃȱ ££ȱ Ǳȱ ȃȹȁSpiritus

ŝŘȺȱ ȱǯȱȂǰȱȃĴȱȱȱ¢ȱǱȱ ȱŘŖȱȱȱ- ǰȄȱřŖŘǯ The Beloved Disciple and the Spiritual Exercises W 25

Joannis et ille Ignatii est idemȂȱǽȱȱȱ ȱȱȱȱȱ ȱ ȱȱȱȱǾǯȄȱ ȱȱ ȱȱ¢ȱ ȱȱ¢ȱ ȱ ȱ Ǳȱ ȃȹȁȱ ȱ ȱ ęǰȱ ȱ ȱ ǲȂȱ ȁtotus est amare et conducere ad amandum’ȹ” [their scope and end is love and chari- ¢ǲȱȱȱȱȱȱȱȱȱǾǯŝřȱȱȱ ȱȱȱ ǰȱȱȱȱȱȱȱ¢ȱȱȱȱȱȱȱȱ Contemplatio ȱȱȱ¢ȱȱ ȱřǱŗŜǲȱȱȱȱǰȱǰȱ ęȱȃȱȱȱȱȱ ǰȄŝŚȱȱȱȃȱȱȄȱǻ ȱŗřǱŗǼȱ ȱȱȱȱȱȱȱȱǻ ȱŗśǱŗřǼǯ

Both authors, moreover, are focused principally upon the concrete, incarnate aspect of the mystery. They are concerned not only with ȃȱȱȱǰȄȱȃ ȱ ȱȱȱǰȄȱȱȱ ȱȃ ȱ ȱȱǰȱ ȱ ȱȱȱ ȱȱ¢ǰȱ ȱ ȱȱȱ ȱȱ ȱȱȄȱǻŗȱ ȱŗǱŗǼǯȱȱȱȱȱȱSpiritual Exercisesȱȱȱȱ¢ȱȱȱ¢ȱ ǯȱȱ- ance of the Exercises, after all, consist of contemplations that one enters ȱȱȱȱǯȱ ȱȱ¢ȱ ȱȱ¡- ȱȱȃȱ ȱȱȱȱ¢ǰȱȱȱ ȱ ȱȱȱȱȄǲȱȱ ȱȱȱȱȱȱȱ ȱ ȱ ȱ ǰȱ ȱ ȱ ¢ȱ ȱ ȱ ¢ȱ ¢ȱ¢ȱȱȱȱȱȱȱȱȃȱȱȱ £ȱ ȱ ǯȄŝśȱ ȱ ȱ ȱ ȱ ȱ ǰȱ ȱȱȱ ȱȱȱǯȱ ȱȱȱ ¢ǰȱȱǰȱ ȱ ȱȱȱ ȱȱȱȱȃȱ¢ȱȱǰȱȱǰȱ ȱǰȱȱǰȱȱȱȱȱȱȱȱǯȱ ȱȱȱȱ of concrete contemplation.”ŝŜ The passion narrative opens with the scent ȱȃȱȱȄȱȱȱȱȃęȱ ȱȱȱȱȱ Ȅȱǻ ȱŗŘǱřǼǰȱȱȱȱȱ ȱȱȱȱ ȱȱȃȱ¡- ȱȱ¢ȱȱȱ ȱȱȱȱȄȱǻ ȱ ŗşǱřşǼǯȱ ȱȱȱȃ¢ȱȄȱȱ¡ȱȃȱ¡ȱ

ŝřȺȱȱǰȱȃǯȱ Ȃȱ ȱȱȱ¡ǰȄȱȱThe Word of God in the Spiritual ExercisesȱǻǱȱȱ ȱǰȱŗşŝşǼǰȱŗŖŗȮŖŘǯ ŝŚȺȱSpEx ŘřŖǯȱExercitiaǰȱ ǱřŖŜǯ ŝśȺȱSpEx şŗǰȱŗŗŘǯȱExercitiaǰȱ ǱŘŗŜǰȱŘŘŞǯ ŝŜȺȱȱǰȱȃǯȱ Ȃȱ ȱȱȱ¡ǰȄȱŗŗśȮŗŝǯ 26 X Henry J. Shea, SJ of communion with God in Christ.”ŝŝ “Whoever has seen me has seen ȱȄȱǻ ȱŗŚǱşǼǯȱȃȱ ȱ ȱ¢Ȅȯȱ¢ȱȱȱ ¢ȱȯȄ¢ȱ ȱȱȱȱ ȱȄȱǻ ȱŗřǱŞǼǯȱȱ- loved disciple, who also has his feet washed by Jesus at the supper, is privy to some of the most vivid and palpable instances of these sensory ¡ǯ

ȱ ȱȱȱ ǰȱ ǰȱȱȱȱȱȱ ȱȱȱȱȱȱȱȱȱȱȱȱȱȱ ȱěǯȱȱȱȱȱȱȱȱȱȱ ȱȱ Ȃȱ ȱ¢ȱȱȱȱȱȃȱȱǰȱȱȄȱǻ ȱ ŘŖǱŘŝǼǯȱ ȱȱȱȱȱȱȱȱ Ȃȱ ȱȱȱSpiritual Exercisesǰȱȱ¢ȱȱȱȃ ȱȱȱ ȱ ȱ ȱ has most clearly shown how the way ȱȱ Ȃȱȱ¡- ȱȱȱȱ ȱȱȱȂȱȱ ȱ ǯȄŝŞ ȱȱȱȱȱȱȱȱȱǰȱ Ĵȱȃȱ¢ȱ may have life [ΊФ΋ǾȱȱȱȄȱǻ ȱŘŖǱřŗǼǯȱȱȱǰȱȱȱ ȱȱȱȱȱThe Ignatian Exercises in the Light of St. John, tells us that “the spiritual formation of the Fourth Gospel is not out to ¡ȯȱ ȱȱȱ¡ȱȯȱȱȱȱ ¢ȱȱ- ȱȱǯȱǯȱǯȱȱȄȱȱȱȃȱȱȱȱȱȱ life.”ŝşȱȱȱ ǰȱȱ¢ǰȱȱȱ ȱȱȱȱ ȃ¢ȱȁȂȱ ȱǰȱǰȱȱȱȱ ȱȱǽ Ǿȱ ȱȱȱȱ¡ȱǯȄŞŖ More than anyone else, observes Martini, the “disciple whom Jesus loved” embodies this “point ȱ Ȅǲȱ ȱ ęȱ ȃȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ the mystery of the Incarnation should lead us, to this intimacy with the ǰȱ ȱȱ¢ȱȱȱȱȱǯȄ81ȱ ȱ¢ȱȱ Ȃȱȱȱȱǰȱȱǰȱǰȱȱȱȱȃ¡ȱ

ŝŝȺȱ ǯǰȱŗŗŜǯ ŝŞȺȱȱ¢ǰȱ‘I Encountered God!’ The Spiritual Exercises with the Gospel of Saint JohnȱǻǯȱǱȱ ȱȱ ȱǰȱŗşŞŜǼǰȱŘŜȮŘŞǰȱřŘŜȮŘŝǯȱ ȱȱȱǯ ŝşȺȱȱȱǰȱThe Ignatian Exercises in the Light of St. John, trans. Joseph ȱǻǰȱ Ǳȱ ȱ¢ȱǰȱŗşŞŗǼǰȱŞǯ ŞŖȺȱȱ¢ǰȱ‘I Encountered God!’ The Spiritual Exercises with the Gospel of Saint Johnǰȱŝǯ 81ȺȱȱȱǰȱThe Ignatian Exercises in the Light of St. JohnǰȱŘŚǰȱŞŚȮŞśǯ The Beloved Disciple and the Spiritual Exercises W 27

¢Ȅȱ ȱȱȱȱ ȱȱȱȱǲȱǰȱȱ ȱȱǰȱȱȱȱȱȱȱȱȱěȱȱ ȱȱȃȂȱ¢ȂȱȂȱęǯȄŞŘ

ȱǰȱȱȱȱȱ¢ȱ ȱȱExercises. Its ȱȱȱȱȱȱȱȱ¢ȱ ȱȱ ȱȱ ȱȱǰȱ¢ǰȱȃȱȱ ȱȱȱǰȱ who has become man for me, that I may more love and follow him.”83 ȱȱȱȱȱȱȱȱ ȱȱȱȱȱ ȱȱ ǰȱ ȱ ȱȱȱȱȱ ȱ¢¢ȱ ȱȱȱ ȱȱȱǯȱ ȱȱȱȱ medieval tradition of the memoria Christiǰȱ ȱȱȱ¢ȱ¢- ȱ ȱȃȱěȱȱǻcogitanti ex desiderioǼȄȱȱȱ contemplated mystery.ŞŚȱȱȱȱ ȱȱȱ ȱ ȱȱȱȱȱȱȱĴȱȱ ȱȱ- ȱȱ¢ȱȱǰȱ¢ȱȱ¢ȱȱȱȯȱ colloquy, repetition, and application of the senses—more upon el sentir y gustar de las cosas internamente,Şśȱȱȱȱȱȱȱȱ ¢ǯȱ ȱȱ ȱȱȱȱȱ ȱ ȱ¢ȱ ȱȱȱȱsentir to connote what cannot be fully captured ¢ȱ¢ȱȱȱ ǰȱȱȱȱȱ ȱȱȱȱȱ ěȱȱ ȱȱ ȱȱ¡ȱȱ ǯȱǰȱ ȱ- ȱȱ¡ȱȱȱȱȱȱȱȱȱȱ ȱ pidiendo que en si sintiere,ŞŜȱȱȱ ȱȱȱě¢ȱȱȱ oneself, and to return in every repetition to donde aya sentido la persona algún conoscimiento, consolación o desolación,Şŝȱ ȱȱȱ¡- ȱȱ ǰȱȱȱǯ

ȱȱȱȱȱȱȱǰȱ ǰȱ ȱ ȱ ȱ ȱ¡ȱȱ ȱ ȱȱȱȱǻsentidoǼȱȱȱ

ŞŘȺȱ ȱ¢ȱ ǰȱȃȱȱȱȱǰȄȱ£ȱřśǰȱȱŘŞŖǰȱ in Gerard Manley Hopkins: Selected Poetryȱǻ¡Ǳȱ¡ȱ¢ǰȱŗşşŞǼǰȱŗŖŝǯ 83ȺȱSpEx ŗŖŚǯȱExercitiaǰȱ ǱŘŘŚǯ ŞŚȺȱ ȱǰȱȃȱȱȱǰȄȱThe Way Supplement ŘŝȱǻŗşŝŜǼǱȱŜŖǯ ŞśȺȱSpEx ŘǯȱExercitiaǰȱ ǱŗŚŘǯ ŞŜȺȱSpEx ŗŖşǯȱExercitiaǰȱ ǱŘŘŞǯȱ ŞŝȺȱSpEx 118. Exercitiaǰȱ ǱŘřŘǯ 28 X Henry J. Shea, SJ movement and relish, ȱȱěȱȱȱȱȱ¢- ¢ȱ ȱ ȱ ȱ ǯ88ȱ ȱ ȱ ȱ ȱ ¡ȱ ȱ ¢ȱȱȱȱęȱȱȱȱ¢¢ȱȱȱǰȱȱ ¢ȱ “to draw fruit” from it.Şş Karl Rahner advises that “a true application of the senses does not approach its object from the outside, but enters ȱȱȱǰȱȱȱ ǰȱęȱȱ ȱȱȱȱȱ ¢ȱȱ ȱ ¡ȱ ȱ ȱ ȱ ¢ȱ ȱ ȱ ȱ ȱ ǰȱ ȱ ȱ a unity of sense and intellect.”şŖ In ȱȱȱȱȱ - Perhaps the most dramatic tian mode of contemplation, Joseph ȱȱȱ¢ȱ ȱ ·ȱ¢ȱȱȱ devotion to the pierced heart ȱ ȱȱȱȃȄȱ of Christ, however, is found in at which an application of the sens- ȱȱȱȱǯ es is made.şŗȱȱęȱȱ¢ȱ- eral and involves a simple, direct ȱȱȱȱȱȱǯȱǰȱ·ȱǰȱ - natius intentionally constructs this method of meditation to lead those disposed into a deeper, more intuitive mode of prayer. In the second ǰȱȱȱȱȱȱȱȱ ȱȱȃ¢ȱ transposition” in which the emotional values associated with sensible ȱȱȱȱȱȱȱȱȱ¢ǯşŘ The ȱȱ¢ȱȱȱȱȱǰȱ¢ȱȱ- ǰȱȱǯȱȱ ȱ¢¢ȱȱȱ¡- ȱȱȃȱȱęȱǰȱȱȱȱęȱ ȱȱ the divinity.”şřȱȱȱ·chal, this movement may dispose the

88Ⱥȱ SpExȱ ŘŘŝǯȱ Exercitiaǰȱ ǱřŖŚǯȱ ȃDonde aya sentido mayores mociones y gustos spiri- tuales. . . .” ŞşȺȱSpExȱŗŘřǯȱExercitiaǰȱ ǱŗŘřǯȱȃȱĚȱȱÇȱǰȱȱȱøȱ.” şŖȺȱ ȱǰȱSpiritual Exercisesǰȱǯȱ ȱȱǻ ȱǱȱ ǰȱŗşŜŜǼǰȱ şŚǯ şŗȺȱ ȱ·ǰȱȃȱȱǰȄȱȱDictionnaire de spiritualit·Ǳȱ·ȱ et mystique ǻǱȱ ǰȱ ŗşřŘ–şśǼǰȱ ŗǱŞŗŖ–ŘŞǲȱ ȃȱ ȱ ȱ ·ȱ ·ȱ veres la contemplation,” in 1ȱȱȱ¢ȱȱ¢ǰȱǯȱŘȱǻǱȱ Ȃ1ȱǰȱŗşřŝǼǰȱřŜś–ŞŘǯ şŘȺȱ ȱ·ǰȱȃȱȱǰȄȱŞŘŜȮŘŝǯ şřȺȱSpExȱŗŘŚǲȱThe Spiritual Exercises of Saint Ignatius: Based on Studies in the Language of the Autographǰȱǯȱȱ ǯȱȱǻǱȱ¢ǰȱŗşŜŞǼǰȱśśǯ The Beloved Disciple and the Spiritual Exercises W 29

¡ȱȱȱ¢ȱȱȱǰȱȱȱȱȱ¢ȱȱ ȱȱȱȱ¢ȱ¢¢ǯȱ ȱȱĴȱǰȱ ȱȱȱȱȱ¢ȱȱ¢ȱ¢ȱȱȱ¡- ȱ¡ȱȱȱ¢¢ȱȱȱȱȱȱ ¢ȱȱȱȃȱȱȱ ǯȄşŚ

ȱȱȱȱȱȱȱ ȱȱ ȱȱ- ȱȱȱȱȱ Ȃȱ ȱȱȱȱȱȃȱȱ whom Jesus loved.” The disciple leans in upon the heart of Jesus at the ǰȱȱȱȱȱ¢ȱȱȱǰȱȱ ȱȱȱǯȱ ȱȱȱ ¢ǰȱ ȱȱȱ¢ǰȱȱ ¢ȱȱȱ¢ȱȱȱȃ¢ȱȄȱȱ ȱȱȱȱȱ¢ȱȱȱ ȱȱȱ¡ȱȱ ¡ǰȱȱȱěȱȱȱ ¢ǰȱȱȱȱ ȯȱȱ ȱȱȱȱȱ¢ȱ¢ȱȱȱȱȱȱ Ȭ ȬĚȱ ȱ ȱ ȱ ȱ ȱ ȱ ǯȱ ȱ ȱ ȱ ȱ ¡ȱ ȱȱ¡ȱ ȱ ¢ȱȱȱȱǯȱȱȱ ȱȱȱ shown, the “heart,” as an essential Urwort and Ursymbol, bears within ȱȃȱȱȱǯȄȱȱę¢ǰȱȱȃȄȱȱ- ¢ȱȱȱ¡ȱȱȱȱȱȱȱȱȱ¢¢ȱ ¢ȱȱȱȱȱȱ¢Ǳȱȃ ȱȱ¢ȱ¢ȱǯȄşśȱȱȱ ȱ¢ȱȱ¡¢ȱ£ȱȱǰȱȱǰȱȱȱ ȱȱ¢- ǰȱǯȱȱȱǰȱȱȃȄȱȱȱȱȱ ȱȱ ȱǰȱȱȱȱȱȱȱ¡ǰȱ ȱȱȱȱȱǰȱȱȱȱ¢ȱȱ render realities “translucent” to God as their illimitable source. şŜȱȱȱ ȱȱȱȱȱ ¢ȱȱȱȱȱȱȱǰȱȃȱ of all consolation.”

ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ¢ȱ ȱ ȱ ȱȱsentirǰȱȱ ȱ¢ȱȱȱǰȱǰȱ¡ȱȱ ȱ ȱȱȱ ȱȱĚǯȱȱ¢ȱȱȱ ȱȱȱȱ-

şŚȺȱ ȱ·ǰȱȃȱȱǰȄȱŞŘŝǯ şśȺȱ ȱǰȱȃȱȁȱȱ ǷȂǱȱȱȱȱ¢ȱȱȱȱ ȱȱ ǰȄȱȱTheological Investigationsǰȱǯȱřǰȱǯȱ Ȭ ǯȱȱȱ ȱ ǻǱȱ ǰȱŗşŜŝǼǰȱřŘŝȮřŖǯ şŜȺȱ ȱǰȱȃȱȱǰȄȱȱTheological Investigations, vol. 3, trans. Karl-H. ȱȱ ȱǻǱȱ ǰȱŗşŜŝǼǰȱŘşśȮşŞǯ 30 X Henry J. Shea, SJ rament, a Realsymbol ȱȱ¡ȱȱȱȱȱȱ ȱ ȱ ȱȱȱȱǯȱ ȱȱȱȱȱǰȱȱȱȱǰȱ and the love of God may be poured out from the heart of Jesus into ours ǻȱśǱśǼǰȱȃȱȱȱȱȱȱȱȱȱȱ he has,” as he is able, and the beloved to the lover.şŝ ȱ¢ȱȱȱ ȱ ȱȱȱȱǰȱ ǰȱȱ¢ȱȱǰȱȱ ȱȱ¢ȱȱȱ ȱȱȱ ȱȱ¢¢ǯȱ ǰȱȱȱȱǰȱȱȱȱ ȱȱ ȱȱ¢ȱ ȱȱ¢ǯȱȱȱ ȱȱȱȱȱȱȱȱ ȱȱȱ ȱȱȱĴȱȱȱȱȃȱȱȄǲȱ ȱȱ ȱȱȱȱȱȱȱȱȱǰȱȱȱ ȱ£ȱȱȱęȱ¢ȱȱȱǰȱȃȱȱǰȄȱȱȱ ¢ȱȱȱȱǯȱȱȱȱ ȱȱ ȱȱȱ¡ȱȱȱȱȱ¡ǰȱ ǰȱȱ ȱ ȱȱȱǰȱȱȱȃȱȱȁsentir’ the love of the ȱȱȱȱ¢ȱȱȱ ȱ ǯȄşŞ

ȱ ȱ ¢ȱ ȱ ¡ȱ ȱ ȃȱ ȱ ȱ ȱ Ȅȱ ȱ ȱȱȬȱ ȱȱȱȱȱ ȱȱ ǯȱǯȱȱ¢ȱǰȱȱȱ¢ȱ ȱȱȱ ȱȱȱȱȱȱȱȱǰȱȱȱȱȱ ȱȱȱȱȱȱȱȱȃȱȱǰȱȱȱȱ ȱȄȱȱǰȱȱȱ¢ȱęȱȱȱ¢ȱ¡ǯşş But ȱȱȱ¢ȱȱȱȱ¡ȱȱȱ La Colombi¸ȱǻŗŜŚŖȮŗŜŞŘǼȱȱŗŜŝśǰȱȱȱȱȱȱ ȱȱ- ready played a central role in the spiritual life of many prominent Jesu- its.ŗŖŖȱȱȱȱ ȱ ȱȱȱ ȱȱ ónimo ȱǻŗśŖŝȮŗśŞŖǼǰȱȱȱȱȱȱ ȱmodo de proceder, are centered upon the heart, which he described as the “atelier of the Holy

şŝȺȱSpEx ŘřŗǯȱExercitiaǰȱ ǱřŖŜǯȱ şŞȺȱȱǰȱȃȱȱȱ ȱȱǰȄȱȱOther Apostolates Today: ȱĴȱȱȯ ǰȱǯȱ ȱ¡ȱǻǯȱǱȱ ȱȱ ȱǰȱ ŗşŞŗǼǰȱřřŚǯ şşȺȱȱ¢ȱǰȱȃĴȱȱȱȱǰȄȱȱĴȱȱȱ Margaret Mary Alacoqueǰȱǯȱȱ ȱǻǱȱ ¢ȱ¢ǰȱŗşśŚǼǰȱŗŚřǯ ŗŖŖȺȱȱȱȱ ȱȱ ȱȱȱȱȱ ǰȱȱ ȱǯȱ ǰȱȃȱȱȱ ¢ȱȱȱȱȱ ȱȱ ǰȄȱȱȃ¢ǰȱ- tions and Jesuits,” in Studies in the Spirituality of JesuitsȱŘŖǰȱǯȱřȱǻŗşŞŞǼǰȱŗśȮŘŘǯ The Beloved Disciple and the Spiritual Exercises W 31

ǯȄȱ ȱȱ ȱȱǰȱȱȱǰȱȱ¡- ȱȱȱěȱǰȱȱȱ ȱȱȱȱȃȱ ¢ȱȱȱǰȱȱǰȱȱȱȱȱȱęȱ heart.”ŗŖŗȱ ȱȱ ȱȱȱȱȃȱȄȱȱ¡- ȱ ¢ȱ ǰȱ ȱ ȱ ȱ ǻŗśŖŜȮŗśŚŜǼȱ ȱ ȱ ȱǻŗśŗŖȮŗśŝŘǼǰȱȱȱȃ ȱȱȱȂȱǯȄȱȱȱ to the wounds, understood as symbols of Christ’s love, also included an especial focus upon the pierced heart. It served as a forerunner to ȱȱȱȱȱȱ ȱȱȱȱ ȱȱ ȱ ȱ ȱ ȱ ȱ ¢ȬȬȱ ȱ ȱ ȱ ȱ century.ŗŖŘ

ȱ ȱ ȱ ȱ ȱ ȱ ȱ ¢ȱ ȱ - votion to the pierced heart of Christ, however, is found in the journals ȱȱȱǻŗśŘŗȮŗśşŝǼǯȱȱȱŚǰȱŗśŚşǰȱȱȱ¢ȱȱ ȱȱ ȱȱȱęȱ ȱȱȱȱ ǰȱ ȱȱȱȱȱȱȱȱȱȱǰȱ ǰȱȱȱ ȱǰȱȱȱȱȱ¡ȱȱȱȱ- ȱȱȱȱ¢ȱȱȱȱ ¢ǯŗŖř The follow- ȱȱ¡ȱȱȱȱ¢ȱȱȱĜȱȱȱȱȱ ¢ȱȱ ȱȱȱǱ

¢ǰȱ¢ȱǰȱ ȱȱȱȱ£ȱȱȱ ȱȱ¢ȱ ȱ¢ȱ ȱ¢ȱ ȱ¢ǯȱ ȱ ȱȱȱ¢ȱȱȱȱ ȱȱȱȱȱȱȱȱȱȱȱǰȱȱȱ ȱ ȱȱ ȱȱȱȱȱȱȱ¢ǯȱ ȱ ȱęȱ ȱȱȱȱ ȱȱǰȱǰȱȱ- ¢ȱ ȱĚ ȱȱ¢ȱ ȱȱǯȱ ȱȱȱ¢ǰȱ chastity, and obedience. . . . Then I dared to touch your beloved Heart and bury my thirst in it.ŗŖŚ

ŗŖŗȺȱ àȱǰȱOrationis observationesǰȱŗřŞǰȱȱȱȱǯȱǰȱJerome Nadal, S.J., 1507–1580: Tracking the First Generation of Jesuitsǰȱǯȱȱȱǻ- Ǳȱ¢ǰȱŗşşŘǼǰȱŘŖŘȮŖřǯ ŗŖŘȺȱ ȱȱ ǰȱThe Jesuits: Their Spiritual Doctrine and PracticeǰȱřşŘȮşŞǯ ŗŖřȺȱPetri Canisii Epistulae et ActaǰȱǯȱŗǰȱǯȱĴȱȱǻǱȱ ǰȱ ŗŞşŜǼǰȱśřȮśŝǯ ŗŖŚȺȱȱǰȱȃȱĜȱȱǰȄȱȱŘŝǰȱȱSupplement to the Divine Ĝȱȱȱ¢ȱȱ ȱǻǯȱǱȱ ȱȱ ȱǰȱŘŖŖŘǼǰȱŘŘȮŘřǯ 32 X Henry J. Shea, SJ

ȱȱȱǰȱȱȱȱ¢ȱĚȱ¢ȱȱ ȱȱȱ¢ȱ ȱȱȱȱ - ǰȱ ǰȱȱ ȱȱȱȱȱ ȱȱ ǰȱȱȱ ȱȱȱ¢ȱȱȱȱȱ ȱȱȱ devotion to the heart of Christ well before its modern manifestations.ŗŖś

ȱȱȱǰȱȱ ȱȱȱ¢ȱȱ ǰȱȱǰȱȱ ȱȱȱȱǯȱ ȱȱȱȱ¢ȬȬȱ ȱȱȱȱȱ¢ǰȱȱȱȱ¢ȱȱȱ central to the spirituality of Jesuits that, on the eve of the suppression in ŗŝŜŝǰȱȱȱ ȱ£ȱȱǻŗŝŖřȮŗŝŝśǼȱ ȱȱȱ- ȱȱȱ ȱ¢ȱȱȱȱȃȱ ȱȱȱ ȱȱȱȱȱȱȱȱ ǰȱȁȱ ȱȱȱ ¢ȱ ȱęȱȱȱȱȱǯȂȹȄŗŖŜȱ ȱȱǰȱȱ ȱ ǰȱȱȱ ȱȱ ȱ ȱȱȱȃȱȱ- ȱȱȱȱȱȱȄȱ¢ȱȱȱȱȱ¢ȱȱ ȱȱǰȱȱȱȱȱȱȱȱȱȱȱȱ ȱȱǻŗŝŞśȮŗŞśřǼȱȱ¢ǯŗŖŝȱ ȱȱȱȱ ȱȱȱȱȱǰȱȱȱȱȱȱ ȱȱ ȱȱȱ ȱ¢ȱȱȱǰȱ¡ȱ ȱȱȱȱ¡ȱȱȃȱ¡ȱȱȱ ȱȱ ȱȱȄȱ ȱȱȃȱȱȱȱȱȱȱ ȱȱȱ¢ȱȱȱȱȱȱ¢ǯȄŗŖŞȱȱ ȱȱ ǰȱȱȱȱȱȱ ȱȱȱȃȱ¢ȱ¡ȱ ȱȱ¢ȱȱȱȱ ȱǯȄŗŖş For him it was “an open door ȱȱȱȱȱ Ȅȱȱ Ȃȱȃ¢ȱȁad extraȂȱȱȱȱȱ

ŗŖśȺȱȃȱȱLiber Specialis Gratiaeȱȱȱȱȱ¢ȱȱ¢ȱ ȱ ȱ ȱ ǯȱ ¢ȱ ȱ ȱ ȱ ȱ ǯȱ ȱ ǰȱ ȱ ȱ ȱȱȱȱȱĴȱȱȱȱȱ ¢ȱ ȱǯȱȱȱȱȬȱ ȱȱȱǰȱȱȱȱǰȱȱȱǯȄȱ ȱǰȱȃȱ ȱȱȱ ȱȱȱȱȱȱȱ ȱȱǯȱȱ¢ǰȄȱŝřȮŝśǯ ŗŖŜȺȱ ȱȱ ǰȱThe Jesuits: Their Spiritual Doctrine and PracticeǰȱŚŖŘǯ ŗŖŝȺȱ ǯǰȱŚŚŜǰȱŚŝŖěǯ ŗŖŞȺȱȱǰȱȃȱȱȱ ȱȱǰȄȱřřŝǯ ŗŖşȺȱȃ ȱȱǰȄȱȱǰȱȃȱȱȱȱ ȱȱȱȱ ȱ ȱȱȱ¢ȱȱȱȱȱ ȱȱȱȱȱȱ ȱȱ ǯȄȱȱǰȱȃȱȱ ȱȱǰȄȱȱThe Spiritual Legacy of Pedro Arrupe, S.JǯǰȱŗşŖȮşŗǯ The Beloved Disciple and the Spiritual Exercises W 33

ǰȄȱȱȃȄȱȱȃȱ¢Ȅȱȱȱȱȱȃȱ ȱȱ same love which Christ communicates to us.”ŗŗŖ

ȱȱȱę¢ȱȱ ȱȱȱ ȱ- ȱȱȱȱȱȱȱȱ¢ȱǯȱ ȱȱ ¢ǰȱȱǰȱȱȂȱȱȱȱȱȱ of John’s Gospel prove unique- ¢ȱ ǯȱ ȱ ǰȱ ȱ ¢ȱ ¡- It could even be said that for people ence, they closely correspond of the Exercises, to stand with Christ ȱ ȱ ȱȱ upon the cross as did the beloved ¢ȱ ȱ ¢ȱ ȱ ȱ ȱȱȱȱȱǯ ȱ¢ǯȱȱ¡ȱȱ which this Johannine leitmotif invites the reader is uniquely personal and draws the reader into a close ȱ ȱ ǯȱȱȱ¡ȱȱȱȱȱȱ ȱȱ ȱȱȱ¢ȱȱȱȱ ȱȱȱȱȱȱ ȱ¡ǯȱȱȱȱȱȱȱ ȱȱȱěȱ ȱȱ¢ȱ ȱǯȱ ȱȱȱ ȱǰȱȱȱȱȱǱȱȱȱȱ ȱȱȱ ¢ȱȱȱȱȱȱ ȱȱ ȱȱȱȱ- newed way? It is indeed hard to conceive of a more personal and direct ¢ȱȱȱȱȱȱȱȱȱ ȱȱȱ- ȱǰȱȱȱ ȱǰȱȱȱ disciple whom Jesus loved, the one who lay upon his breast at the supper.

The same heart upon which the beloved disciple leaned was also ȱȱȱȱǯȱ ȱȱ¢ȱȱ¢ȱȱ ȱ ǰȱȃȱȱ ȱȱȱ ǰȄȱȱȱȱȱ ȱ ȱȱ ȱȱȱ ȱǰȱȱȱȱȱȱǰȱȱ his own heart be pierced out of love. For Rahner, God made the “most ȱȄȱȱȱȱȱȱ ȱȱȱȱȱ this heart, an incomprehensible love “pleased to conquer only in death.” In the pierced heart of Christ, Rahner writes, each may “contemplate in

ŗŗŖȺȱȱǰȱȃȱȱȱ ȱȱ ¢ǵȄȱȱȃ¢¢ȱȱȱȱǰȄȱ in In Him Alone is Our Hope: Texts on the Heart of Christǰȱǯȱ ȱ¡ȱǻǯȱǱȱ - ȱȱ ȱǰȱŗşŞŚǼȱŗŘśȮřŗǰȱŗŚŗȮŚŜǯ 34 X Henry J. Shea, SJ its archetypal simplicity what he himself should be.” But this heart, for ǰȱȱȱ¢ȱȱȱȱěǲȱȱȱȱȃȱȱȱȱ world, in which all the powers and currents of world history are, as it ǰȱȱȱȱȄȱ¢ȱȱȱȱ ȱȱǯ111

ȱȱ ¢ȱȱȱȱȱȱȱȱ ȱȱ ǰȱ ȱȱȱȱ¡ȱȱȱȱȱȃȱ ȱ¢ȱ ȱ ǰȄȱ ȱ ȱ ȱ ȱ ȱ Exercises, from the col- ¢ȱȱ¢ȱ ȱȱęȱȱȱȱȱȱȱȱ ȱȱȱ¢ȱ ȱȱȱȱȱȱȱȱȱ- ȱ ȱ ȱ ȱ ǯȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ¡ǰȱȱȱ ȱȱȱȱȱȱȱȱȱ disciple is almost a native position. There, we, too, may receive Mary as ȱǰȱȱȱȃȱȱ ǯȄȱȱ ȱ¢ȱȱȱȱ and stand in solidarity with her inmost sorrow. There we may even bear ȱȱ¢ȱȱȱȱȱȱȱȱȱǯȱ ȱȱȱ only because the beloved disciple had leaned upon the heart of Jesus, in all intimacy, friendship, and love, that he was the only apostle to abide ȱ ȱȱȱȱȃǯȄȱ¢ȱȱȱǰȱȱȃȱ ȱȱȱȱȄȱȱȃȱ ȱȱǰȄȱȱȱȂȱ love showed its most steadfast depths.ŗŗŘ

But, of course, neither the Gospel of John nor the Exercises culmi- ȱȱȱȱǯȱȱȱȃȱ ȱ ȱȄȱȱȱ peer into the empty tomb—and believes. Later, as the one who “leaned ȱǽ ȂǾȱȱȱȱǰȄȱȱȱȱ ȱȱȱ ȱȱȱȱȱȱǯȱ ȱ¡ȱȱȱ ȯȃȱȱȱȄȯȱȱ¢ȱȱȱȱȱȱ ȱ¢ȱȃȄȱǻ ȱŗśǱŗŗǼǯȱ ȱȱȱ ¢ȱȱȱęȱȱȱ beloved disciple calls us to stand with Mary beside the cross, so does it ȱȱȱȱȱȱȱȱ¢ȱǰȱȱȱȱȱȱ

111Ⱥȱ ȱǰȱSpiritual ExercisesǰȱŗŚǰȱŘŚŘǰȱŘśřǲȱȃȱȱ ȱȱȱ ǰȄȱ in Servants of the Lordǰȱǯȱȱȱǻ ȱǱȱ ǰȱŗşŜŞǼǰȱŗŗřȮŗşǯ ŗŗŘȺȱFormula of the Institute ŗśśŖǰȱǯȱŗǲȱThe Constitutions and Complementary Norms of the Society of Jesusǰȱǯȱ ȱǯȱȱǻǯȱǱȱ ȱȱ ȱǰȱŗşşŜǼǰȱřǯȱȱ ȱȱ ȱ¡ȱȱȱȱȱ ȱȱȱ¢ȱȱǱȱ “el Padre me puso con el Hijo.” “Acta patris IgnatiiȄȱǻ¢ǼȱȱMonumenta Ignatia- na, Fontes Narrativi de S. Ignatio de LoyolaǰȱŚȱǯȱǻǱȱŗşŚřǼȱ ǱŚşŞǰȱȱŘŘǯȱ The Beloved Disciple and the Spiritual Exercises W 35

ȱȱȱęȱ¢ȱȱęǰȱȱȱȱȱȱȱȃȄȱȱ ȃȄȱ ȱȱȱȱǻ ȱŘŗǱŘŘǼǯȱ

ȱȱȱȱȱęȱȱȱǰȱ the one whom Jesus wished to “remain” with him, as an archetypal ȱ ȱ ȱ ȱ ȱ ǰȱ ȱ ¢ȱ ȱ ȱ - tle.113ȱ ȱȱ ȱ¢ȱȱȱ ȱȱ- ǰȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱȱȱ¢ȱ ȱȱȱ¡ǯȱȱ ȱǰȱȱǰȱ ȱȱȱȱȱǰȱȃsimul in actione contemplativus”—a ǰȱȱȱ ǰȱ ȱȱ ȱȱǯŗŗŚ To return to ȱȱȱȱ ȱ ȱȱ¢ȱǰȱ ǰȱȱ ȃȱ ȱ ȱȄȱȱȱȱȱȱĴȱȱ- ȱ ȱ ȱȱȱȱȱȱ ȱȱ¢ǰȱȱȱ ȱ ȱ ǰȱȱȱǰȱȱȱęȱ¢ȱȱȱȱȱ the words, “love one another.” The whole of the Gospel that bears his name, in any case, and particularly the perspective of the beloved disciple, situates the reader to receive a distinctly contemplative-apostolic ȯȱ ȱǱȱȃȱȱ ȱȱȱ ǰȄȱȱȱ ȱ ȱȱřśȱ ȱǰȱȃȱȱȱȱȱ ȱǽ Ǿǰȱȱ ȱȱ ȱ ȱȱ¢ǰȱȱȱ ȱȱǰȱȱȱȱ its depths with his unlimited compassion.”ŗŗś For the love that every ȱȱ¢ȱ ȱȱȱȱȱ ȱȱȱȱǯȱ ȱ ǰȱǰȱȱ¢ȱȱȱȱȱȱǰȱsimul in actione contemplativusǰȱȱȱȱȱȱ ȱȱȱȱ ȱ ȱ ȱȱȱǰȱȱȱȃȂȱ¢ȂȱȂȱęȄȱ may set the world ablaze.

113ȺȱȱǰȱIn Iohannis Evangelium Tractatus CXXIV, ŗŘŚǯśȮŝǲȱȱ- nas, Super Evangelium S. Ioannis LecturaǰȱŘŗǯśǰȱŘŜŚŖǯ ŗŗŚȺȱ àȱǰȱEpistolae P. Hieronymi Nadal, Monumenta NatalisȱǻǱȱ¢- ȱȱǰȱŗşŖśǼǰȱ ǱŜśŗǯȱȱ ȱ ǰȱContemplation in Action: A Study in Ignatian PrayerȱǻǰȱǱȱ £ȱ¢ǰȱŗşśŝǼǰȱŘřȮřşǰȱŝşȮŞŚǯ ŗŗśȺȱ ȱřśǰȱǯȱŘǰȱǯȱŗśǲȱJesuit Life and Mission Todayǰȱǯȱǰȱŝřşǯ

Past Issues of ѡѢёіђѠȱіћȱѡѕђȱѝіџіѡѢюљіѡѦȱќѓȱ ђѠѢіѡѠ

1/1 John R. Sheets, ȱęȱȱȱ¢ȱ Ǳȱ ȱȱȱ- ȱ(Sep 1969). 1/2 George E. Ganss, ȱȱ ȱ ¡ȱ ȱ ǯȱ Ǳȱ ȱ ȱȱ ¢ȱ ȱ ¢ȱȱȱ ȱ ȱĜ¢ȱ¢ȱ (Nov 1969). 2/1 William J. Burke, ȱȱȱ(Feb 1970). 2/2 John Carroll Futrell, ȱȱ(Apr 1970). 2/3 Bernard J. F. Lonergan, ȱȱȱȱ ǰȱȱȱȱǰȱȱ ȱȱȱ(Sep 1970). 3/1 John H. Wright, ȱ ȱȱȱȱȱȱ ȱȱȱȱ (Feb 1971). 3/2 Vincent J. O’Flaherty, ȱĚȱȱ ȱȱ(Apr 1971). 3/3 Thomas E. Clarke, ȱ ȯȱ ǵ; John C. Haughey, ȱȱȱȱȱ(Jun 1971). 3/4 Jules J. Toner, ȱ ȱ ȱ ȱ ȱ ȱ Ȃȱ ȱ (Sep 1971). 3/5 John R. Sheets, ȱȱ¢ȱȱȱȱǱȱȱǰȱ ȱ- ȱȱȱȱ¢ȱȱ ȱ(Nov 1971). 4/1 David B. Knight, ȱ Ȃȱ ȱȱ¢ȱ(Jan 1972). 4/2 John R. Sheets, William W. Meissner, William J. Burke, Thomas E. Clarke, and John H. Wright, ȱ Ǳ ǯȱ ȱ ȱ ȱ ǽǾȱ ǯȱȱȱȱ¢ȱ(Mar 1972). 4/3 Ladislas Orsy, ȱȱȱȱȱȱȱȱȱ ȱ ȱ(Jun 1972). 4/4 George E. Ganss, John H. Wright, John W. O’Malley, Leo J. O’Donovan, and Avery Dulles, ȱ¢ȱȱǱȱȱ¢ȱ(Oct 1972). 4/5 John Carroll Futrell, ȱ Ǳȱ Ěȱ ȱ ¡ȱ (Nov 1972). 5/1–5/2 Vincent J. O’Flaherty, Ǳ ȱȱȱ(Jan and Mar 1973). 5/3 Pedro Arrupe, “Art and the Spirit of the Society of Jesus”; Clement J. McNaspy, “Art in Jesuit Life,” in ȱȱȱȱȱ ȱ (Apr 1973). 5/4 John C. Haughey, ȱȱȱȱ ȱ(Jun 1973). 5/5 Ladislas Orsy, ȱȱȱȱȱȱȱ (Oct 1973). 6/1–6/2 John W. Padberg, ȱ ȱȱȱȱ¢ȱȱ Ǳȱȱȱ ¢ȱȱȱ ¢ȱ(Jan and Mar 1974). 6/3 David B. Knight, ¢ȱȱ ȱȱȱȱ(Apr 1974). 6/4 Jules J. Toner, ȱȱȱȱȱ Ǳȱȱȱȱ ȱDeliberatio primorum Patrumǰȱ ¢ȱǰȱ ȱȱ ȱ - ȱ(Jun 1974). ȱ ŜȦśȱ ȱǯȱĴǰȱȱȬ¡ȱȱȱȱȱȱ ȱ¡ȱȱǯȱ ȱȱ¢ȱ(Oct 1974). 7/1 John H. Wright, George E. Ganss, and Ladislas Orsy, ȱȱ ȱ ȱȱ¢ȱ(Jan 1975). 7/2 George E. Ganss, ȱȱȱȱȱȱȱȱ- ȱȱȱ¢; Miss José Gsell and Sister Françoise Vandermeersch, A ȱ¢ȱȱCommunicationsȱȱȱ ȱȱȱ - ȱ¢ǰȱȱ(Mar 1975). 7/3 William J. Connolly, ¢ȱȱȯȱȱ- Ǳȱȱ ¢ȱ¢ȱ(Jun 1975). 7/4 Thomas E. Clarke, ȱ¢ȱȱȱ; Ladis- las Orsy, ȱȱ ǱȱȱĚȱ(Sep 1975). 7/5 Michael J. Buckley, ȱęȱȱȱǱȱȱĴȱȱ ȱ ; John W. Padberg, ¢ȱȱȱȱ ȱȱ ȱ (Nov 1975). 8/1 Charles E. O’Neill, Acatamiento:ȱ ȱȱȱ ¢ȱȱȱ- ¢ȱȱ(Jan 1976). 8/2–8/3 Horacio de la Costa, “A More Authentic Poverty”; Edward F. Sheridan, “The Decree on Poverty,” in ȱȱǱȱȱ¢ȱȱ- ȱ¢, with discussions by Michael J. Buckley, William J. Connolly, David L. Fleming, George E. Ganss, Robert F. Harvanek, Daniel F. X. Meenan, Charles E. O’Neill, and Ladislas Orsy (Mar and May 1976). 8/4 Robert L. Faricy, ȱ¢Ǳȱ¢ȱȱ¢ȱ(Oct 1976). 8/5 Michael J. Buckley, ȱǱȱ ȱȱȱȱ(Dec 1976). 9/1–9/2 Joseph M. Becker, “Section I: The Statistics and a Tentative Analysis”; Ladislas Orsy, Robert F. Harvanek, James J. Gill, David L. Fleming, and William J. Connolly, “Section II: Other Reactions and Explanations from ěȱǰȄȱȱȱȱǯǯȱ ȱǰȱŗşśŞȮŗşŝśǱȱ ȱ¢ (Jan and Mar 1977). 9/3 Robert F. Harvanek, ȱȱȱȱȱ(May 1977). ȱ şȦŚȱ ȱ¢ǰȱȃȱĴȱȱȱǰȱȱȱǰȄȱȱȃȱ¢ȱ to Phil Land: Afterthoughts”; Phil Land, “A Reply about the Problemat- ic,” in ȱȱȱȱȱȱȱ ȱ(Sep 1977). 9/5 James J. Gill, ȱ Ȃȱȱȱȯȱȱȱ£- ȱěȱ(Nov 1977). 10/1 Alfred C. Kammer, ȃȬȄ: ¢ȱȱȱȱ ȱ- ȱ; Richard L. Smith, Francisco Ornelas, and Noel Barré, ȱ ȱ(Jan 1978). 10/2–10/3 William A. Barry, Madeline Birmingham, William J. Connolly, Robert J. Fahey, Virginia Sullivan Finn, and James J. Gill, ě¢ȱȱ¡¢Ǳȱ ȱȱȱȱȱȱȱȱȱ ȯȱȱ ȱ¡ȱ(Mar and May 1978). 10/4 Robert F. Harvanek, ȱȱȱȱȱȱ¢ȱȱ ; Philip S. Land, ȱȱȱ¢ȬȱĴȱȱȱȱ Ǳȱȱȱ (Sep 1978). 10/5 John W. Padberg, ȱ¡ȱȱȱȱ¡Ǳȱȱ¡- ȱȱȱ ȱ(Nov 1978). 11/1 Thomas H. Clancy, ȱȱȱȱ ȱ(Jan 1979). 11/2 Dominic Maruca, ȱ ȱ ȱ ȱ ȱ ȱ ȱ £ȱ ȱȱ(Mar 1979). 11/3 J. Leo Klein, ȱ ȱȱȱ¢ȱ(May 1979). 11/4 Michael J. Buckley, ȱȱǱȱȱ ȱ¢ȱȱ ȱ(Sep 1979). 11/5 Joseph F. Conwell, ȱ £ȱǱȱȱ ȱȱ(Nov 1979). 12/1 Thomas H. Clancy, ed., ȱǱȱȱ¡ȱȱ ȱȱ ǽĚȱȱęȱ Ǿȱǻ ȱŗşŞŖǼǯ 12/2 Peter J. Henriot, Joseph A. Appleyard, and J. Leo Klein, ȱȱ ȱǱȱȱ¢ȱȱȱȱȱ(Mar 1980). 12/3 Joseph F. Conwell, ȱȱ¢ȱȱȱ¢ȱȱ ȱȱȱ ȱ ȱȱ¢ȱ(May 1980). 12/4–12/5 J. Peter Schineller, ȱ ȱȱȱ¢ȱȱȱȱȱȱ ȱ¡ȱ(Sep and Nov 1980). ȱ ŗřȦŗȱ ȱȱǽ¢Ǿǰȱȱȱ ȱǱȱȱ ȱȱ ¢ȱ ȱ(Jan 1981). 13/2 Paul Begheyn, ȱ¢ȱȱǯȱ Ȃȱȱ¡Ǳȱȱ- ȱȱȱȱȱ(Mar 1981). 13/3 George E. Ganss, ȱȱȱ ȱȂȱǰȱ- ¢ȱȱȱȱȱȱȱ ȱȱ(May 1981). 13/4 James W. Reites, ǯȱ ȱȱ¢ȱȱȱ ȱ(Sep 1981). 13/5 David J. O’Brien, ȱ ȱȱȱ ȱȱ(Nov 1981). 14/1 John W. O’Malley, ȱ ǰȱǯȱ ǰȱȱȱȱǱȱ ȱȱȱȱȱ ȱȱ¢ȱ(Jan 1982). 14/2 Avery Dulles, ȱ ȱȱȱ ȱȱȱ(Mar 1982). 14/3 Paul V. Robb, ȱȱȱ ȱ¡ȱ(May 1982). 14/4 Howard J. Gray, ȱ¡ȱȱ ȱ ǱȱĴȱȱȱ ȱ ȱ(Sep 1982). 14/5 Francisco Ivern, ȱȱȱȱȱ Ǳȱȱȱ ȱȱȱ ȱ(Nov 1982). 15/1 John W. O’Malley, ȱ ȱ ȱ ȱ ȱ ȱ ¡Ǳȱȱ ȱ ¢ȱ(Jan 1983). 15/2 Francis A. Sullivan and Robert L. Faricy, ȱȱȱȱ¡- ȱȱȱ ȱȱ ȱȱ(Mar 1983). 15/3–15/4 John W. Padberg, ȱ¢ȱȱȱ Ǳȱȱȱ ¢ȱȱȱřŘȱ - ȱȱȱȱ¢ȱȱ ȱǻȱŘǰȱŗşŝŚȮȱŝǰȱŗşŝśǼȱ (May and Sep 1983). 15/5–16/1 Joseph A. Tetlow, ȱ Ȃȱȱȱ ȱǱȱȱǭȱ ¡ȱ(Nov 1983 and Jan 1984). 16/2 John W. O’Malley, ȱȱȱ¢ȱȱȱȱǱȱ àȱȱȱ ȱ ȱȱ(Mar 1984). 16/3 Daniel J. O’Hanlon, ȱȱȱǱȱȱȱȱ ȱȱ(May 1984). 16/4 Gregory I. Carlson, ȃȱȱȱȱȱȄǱȱȱȱȱ ȱ¢ȱ(Sep 1984). 16/5 E. Edward Kinerk, ȱ ȱǱȱȱȱȱȱ¢ȱȱ ȱ¢ȱȱ ȱ(Nov 1984). 17/1 William C. Spohn, ǯȱȱȱȱ¢ȱȱȱ¢ȱȱȱ(Jan 1985). 17/2 Brian E. Daley, “ ȱȱȱȄǱȱȱ¢ȱȱȱ ȱȱ(Mar 1985). 17/3 Joseph A. Tetlow, ȱ ȱ ȱ ȱ ¡ȱ ȱ ȱ ȱ (May 1985). 17/4 William C. Spohn, John A. Coleman, Thomas E. Clarke, and Peter J. Henriot, ȱȱǱȱȱ¢ȱ(Sep 1985). 17/5 E. Edward Kinerk, ȱ ȱ¢Ǳȱȱȱȱȱ¢ȱȱ- ȱȱ(Nov 1985). 18/1 Donald L. Gelpi, ȱȱ ȱ(Jan 1986). 18/2 Charles J. Beirne, ȱȱ¢Ǳȱȱ¢ȱȱȱ¢ȱȱ- ȱ(Mar 1986). 18/3 Richard A. McCormick, ȱȱȱȱ ȱȱȱ(May 1986). ȱ ŗŞȦŚȱ ȱǯȱĴǰȱȱ ǰȱ ȱ Ǳȱ ȱȱȱȱ¡ȱ (Sep 1986). 18/5 Joseph A. Tetlow, ȱȱȱ ȱ¢ȱ(Nov 1986). 19/1 John M. Staudenmaier, ȱȱ¢ȱȱȱȱ (Jan 1987). 19/2 J. A. Appleyard, ȱȱȱǱȱȱȱȱ¡ȱ (Mar 1987). 19/3 J. William Harmless and Donald L. Gelpi, ȱ¢ȱȱȱ ȱ ȱ(May 1987). 19/4 Roger Haight, ȱ ȱȱ ȱ¢ȱ(Sep 1987). 19/5 Philip Endean, ȱ ȱ ȱ¢ȱ ȱ ǵȱ ȱ ȱ ȱ ¢ȱ(Nov 1987). 20/1 Dean Brackley, ȱ¢Ǳȱȱ ȱȱȱ Ȃȱ ȱ ȱ(Jan 1988). 20/2 John W. Padberg, ȱȱȱȱȱȱ(Mar 1988). 20/3 James M. Hayes, John W. Padberg, and John M. Staudenmaier, ¢ǰȱ ǰȱȱ ȱ(May 1988). 20/4 Arthur F. McGovern, ȱȱȱ ȱ¢ȱ(Sep 1988). 20/5 William A. Barry, ȱȱ¢Ǳȱȱ ȱȱȱȱ ȱ(Nov 1988). 21/1 George B. Wilson, ȱȱȱǵȱȱȱ ȱȱȱ ȱ(Jan 1989). 21/2 Adrien Demoustier, “The First Companions and the Poor”; Jean-Yves Calvez, “The Preferential Option for the Poor: Where Does It Come From For Us?”, in ȱȱǱȱȱȱȱȱ, trans. ȱǯȱǲȱȱȱĚȱ¢ȱȱǰȱ ȱ ǯȱ Voiss, Michael L. Cook, Jack Morris, James E. Royce, Phil Boroughs, J. D. ¢ǰȱ ȱǰȱȱȱĵȱǻȱŗşŞşǼǯ 21/3 Paul A. Soukup, ȱ ȱ ȱ ȱ ȱ (May 1989). 21/4 Joseph A. Tetlow, ȱǱȱȱȱȱȱȱ- ȱ(Sep 1989). 21/5 Past and Present Seminar Members, ȱ¢ǱȱȱĚȱ (Nov 1989). 22/1 L. Patrick Carroll, ȱȱ¡ȱȱ¢¢ȱǱȱȱȱ - ȱ(Jan 1990). 22/2 Joseph A. Bracken, ȱ¢ȱȱȱȱȱ(Mar 1990). 22/3 John R. Shepherd with Paul A. Soukup, ȱȱȱǱȱȱ¡ȱ ȱȱȱ¡ȱ(May 1990). 22/4 Michael J. O’Sullivan, ȱȱǰȱȱȱȱ Ǳȱȱ ȱȱ¢¢ȱȱȱȱ(Sep 1990). 22/5 John A. Coleman, ȱ ¢ȱ ȱ Ǳȱ ȱ ȱ ȱ ȱ ȱ (Nov 1990). 23/1 Frank J. Houdek, ȱȱȱȱǱȱȯȃȱ ȱȱ¢ȱȱȱ¢Ȅȱ(Jan 1991). 23/2 James J. DiGiacomo, ȱȱȱȱ(Mar 1991). 23/3 Paul Begheyn and Kenneth Bogart, ȱ¢ȱȱǯȱ Ȃȱ- ȱ¡ (May 1991). 23/4 Charles M. Shelton, Ěȱȱȱȱ ȱȱ ȱ(Sep 1991). 23/5 David S. Toolan, ȃȱ ȱȱ ȱȄǱȱĚȱȱ¢ȱȱ ȱȱȱ(Nov 1991). 24/1 Frank J. Houdek, ȱ¢ȱȱ ȱ¢Ǳȱ¡ȱȱȱ (Jan 1992). 24/2 Thomas H. Smolich, ȱȱǱȱ ȱ¢ȱȱȱ(Mar 1992). 24/3 David J. Hassel, ȱȱȱ¢ǰȱ¢ǰȱȱȱ(May 1992). 24/4 Charles M. Shelton, ȱ ¢ȱ ȱ¢ȱǱȱȱ¢- ȱĚȱ(Sep 1992). 24/5 Michael L. Cook, Ȃȱȱȱȱȱȱȱ ȱ(Nov 1992). 25/1 Thomas H. Clancy, ȱ ȱȱȬȱ(Jan 1993). 25/2 John R. Donahue, ȱȱȱȱǵǱȱȱȱ¢ȱȱ ȱȱȱȱ ȱ(Mar 1993). 25/3 John W. Padberg, ǰȱȱǰȱȱȱȱ(May 1993). 25/4 Thomas H. Stahel, ȱ ȱȱřŚǱȱȱ ¢ȱȃȱ- Ȅȱȱ ȱřŗǰȱ ȱřŘǰȱȱ ȱřřȱ(Sep 1993). 25/5 John F. Baldovin, ȱ¢Ǳȱȱȱ¢ȱȱ ȱ (Nov 1993). 26/1 Joseph A. Tetlow, ȱ ȱ ȱ ¢Ǳȱȱ ȱ ¢ȱ ȱȱ¡ȱȱǰȱŗşŘŖȮŗşşŖȱ(Jan 1994). 26/2 Séamus Murphy, ȱ¢ȱ¢ȱȱ ȱ(Mar 1994). 26/3 John M. Staudenmaier, ȱȱȱȱ ȱȱǱȱ ȱȱ Ȭȱȱȱȱ(May 1994). 26/4 John B. Foley, ȱȱȱǱȱĚȱȱȱ ȱ(Sep 1994). 26/5 Thomas M. Landy, ¢ȱȱȱǱȱ ȱȱȱȱȱȱ ȱ(Nov 1994). 27/1 Brian E. Daley, ȃȱȱȱȱȄǱȱȱȱȱ ȱ ȱȃȱ ȱȱ ¢Ȅȱ(Jan 1995). 27/2 Edward W. Schmidt, ȱȱǱȱȱȱȱȱ ȱ(Mar 1995). 27/3 Gerard L. Stockhausen, ȃ Ȃȱȱǰȱȱ ȱȂȱ ȱȱȄǱȱ ȱȱ ȱ(May 1995). 27/4 George M. Anderson, ȱȱ ǰȱ ȱȱȱȱ(Sep 1995). 27/5 Charles M. Shelton, ȱȱ ȱǱȱȱ ¢ǰȱȱǰȱȱ ȱ(Nov 1995). 28/1 Paul Begheyn, ¢ȱȱȱ ¢ȱȱȱ Ǳȱȱȱ- ǰȱŗşŖŖȮŗşşřȱ(Jan 1996). 28/2 Joseph Veale, ȱ ȱȱȱȃ ȱ¢Ȅȱ(Mar 1996). 28/3 Francis X. Clooney, ȱȱȱǰȱȱ¢ȱȱȱ Ǳȱ- ȱȱȱȱȱȱ ȱȱ ǰȱȱ ȱȱ(May 1996). ȱ ŘŞȦŚȱ ȱǯȱěǰȱȱěȱȱȱȱ¢Ǳȱ Ȃȱȱ ȱȱ¢ȱȱȱȱȱ(Sep 1996). ȱ ŘŞȦśȱ ȱǯȱĴǰȱȱȱȱ ¢Ǳȱ ȱȱ ȱ- ȱ(Nov 1996). 29/1 Dennis Hamm, ȱȱ Ǳȱȱȱȱȱȱȱ ȱ (Jan 1997). 29/2 John W. Padberg, ȱȱĴȱȱȱȱ¢ȱȱ Ǳȱ- ȱºȱǻŗśŖŖȮŗŜśŘǼǰȱ ȱȱǻŗśŖŞȮŗśŚŗǼǰȱȱ ¢ȱǻŗśŖŚȮŗśśŘǼȱ (Mar 1997). 29/3 Peter D. Byrne, ȱȱȱ¢ȱ(May 1997). 29/4 James F. Keenan, ȱ ȱǵȱ(Sep 1997). 29/5 Ernest C. Ferlita, ȱȱȱȯ ȱȱȱȱǵǱȱȱȱ ȱȱ ȱȱȱȱ¡ȱ(Nov 1997). 30/1 Paul Shore, ȱȃȱȄȱȱȱȱ¡¢ȱȱ ȱ Ěȱȱȱ ȱ¡ȱȱ ȱȱ¢ȱ(Jan 1998). ȱ řŖȦŘȱ ȱǯȱěǰȱȃ ȂȱȱǰȱȱǯȱǯȱǯȱǻȱȱǯȱǯȱǯȱǼǵȄǱȱȱȱȱ- ¢ȱȱȱȱȱ¢ȱȱ ȱ(Mar 1998). 30/3 James S. Torrens, ȱȱȱǱȱ ȱ¢ȱȱĚȱȱ ȱ¡ȱ(May 1998). 30/4 Clement J. Petrik, ȱǱȱȱȱĚȱȱ ȱ ȱȱ ȱȱ(Sep 1998). 30/5 Charles J. Jackson, ȱȱȱȱǱȱȱ ȱǰȱŗşśŝȱȱ ȱȯȱȱ¢ȱ(Nov 1998). ȱ řŗȦŗȱ ȱ ǯȱěǰȱȱȱȱ¡Ǳȱȱȱȱ ȱȱ ȱȱ¡ȱȱȱ(Jan 1999). 31/2 Timothy E. Toohig, ¢ȱǱȱȱȱȱ ȱ(Mar 1999). 31/3 Gerald M. Fagin, ¢ȱȱȱȯȱȱ ȱ(May 1999). 31/4 J. Peter Schineller, ȱȱ ¢ȱȱ Ǳȱȱȱȱȱ ȱȱȂȱ¢ȱȱ ȱ ȱȱȱ¢ȱ¢ȱ(Sep 1999). 31/5 Lisa Fullam, ǰȱ ǱȱȱȱǻȱǼȱȱȱȱȱȱ¢ȱ ȱ ȱ(Nov 1999). 32/1 John P. Langan, ȱ ȱȱȱȱȱȱȱ¢ȱ(Jan 2000). 32/2 Richard A. Blake, ȱ ȱȱ¢Ǳȱ ȱ ȱȱȱȱ ¡ȱ(Mar 2000), misnumbered on the front cover as “31/2.” 32/3 Charles M. Shelton, ȱȱ ȱȱǱȱȱȱ - ȱ(May 2000). 32/4 William A. Barry, ǰȱǰȱȱǱȱȱ ȂȱĚȱȱ ȱ¢ȱ(Sep 2000). ȱ řŘȦśȱ ȱǯȱěǰȱȱȬǱȱȱȱȱȱȱȱ ȱ ȱȱ(Nov 2000). 33/1 Peter-Hans Kolvenbach, “The Service of Faith and the Promotion of Jus- tice in American Jesuit Higher Education,” in ǰȱ ǰȱȱȱ ȱ ȱǱȱȱȱȱȱȱȱ ǰȱȱ- ǰȱȱ¢ȱǰȱ ȱřŘǰȱȱǰȱȱ ȱřŚ; and an address by Peter-Hans Kolvenbach (Jan 2001). 33/2 James F. Keenan, ¡ȱǱȱȱ ȱȱȱǰȱ- ȱȂȱȱ¢ǰȱȱ ȱȱȱ ȱ¢ȱ- ¢ȱ(Mar 2001). 33/3 Pedro Arrupe, ȱ ȱ ȱ ȱ ȱ ȱ ȱ (May 2001). 33/4 Joseph Veale, ȱ ȱǰȱȃȱȱȱȱ ȱȱ ȱǵȄȱ (Sep 2001). 33/5 William A. Barry and James F. Keenan, eds., ȱȱȱǵȱ ¡ȱǰȱ¢ȱȱǯȱǰȱ ¢ȱǯȱǰȱȱǯȱ- £ǰȱ ȱ ǯȱ ǰȱ Ȭ ȱ ¢ǰȱ ȱ ȱ ǯȱ ȱ (Nov 2001). 34/1 Richard A. Blake, ¢ȱȱȱȱ Ǳȱȱȱȱȱȱȱ ¡ȱ(Jan 2002). 34/2 Francis X. Clooney, ȱȱȱǱȱȱȱȱ¢ȱ ȱ ȱȱȱȱȱȱȱ(Mar 2002). 34/3 William Rehg, ȱǱȱȱȱȱȱ ȱȱȱȱ (May 2002). 34/4 Dean Brackley, ¡ȱȱȱǱȱȱ ¢ǰȱǰȱ ȱ¢ȱ(Sep 2002). 34/5 Robert Bireley, ȱ ȱ ȱ ȱ ȱ ȱ ȱ Ǳȱȱ Ȭȱ (Nov 2002). 35/1 William A. Barry, ȱ¢ȱȱȱȱȱȱ(Jan 2003). 35/2 V. Rev. John Baptist Janssens, ȱȱȱȱȱ ȱȱȱȱȱȱ¢ǰȱwith introduction by Lawrence J. Madden (Mar 2003). 35/3 Douglas Marcouiller, ȱ ȱȱĴǱȱȱȂȱSentir con la Iglesia (May 2003). 35/4 Ronald Modras, ȱ ȱȱȱǱȱȱȱȱȱȱ ¢ȱȱȬ¢ȱ ¢ȱ(Sep 2003). 35/5 Thomas M. Lucas, ȱǰȱ¢ȱǱȱȱ¢Ȃȱ ȱȱȱ ȱȱ(Nov 2003). 36/1 Thomas P. Rausch, ȱȱȱȱ ȱ¢ȱ- ǵȱ(Spring 2004). 36/2 James Bernauer, ȱ ȱȱȱȱȱǱȱȱ ȱ ȱȱ¢ȱȱ ǵȱ(Summer 2004). 36/3 David E. Nantais, ȃǷȄȱ ȱȱ ȱ ěǱȱ ȱȱȱ ¢ȱȱȱȱ(Fall 2004). 36/4 János Lukács, ȱ ȱ ¢ȱ ȱ ȱ ȱ (Winter 2004). 37/1 Dennis C. Smolarski, ȱȱȱǱȱȱ ȱȱȱȱǯȱǯȱǯȱ ȱǷȱ(Spring 2005). 37/2 Peter McDonough, ȱȱȱȱ ǵȱȱ ȱȱȱ ȱ(Summer 2005). 37/3 James S. Torrens, ȱǱȱȱȱȱ ȱȱ ȱ(Fall 2005). 37/4 Kevin O’Brien, ȱ ȱǱȱ ȱ ȱ ȱ ȱ ȱ ȱ ¢ȱȱȱ(Winter 2005). 38/1 Peter Schineller, ȱȱ ȱǱȱ ǰȱǰȱȱȱȱ¢ȱ ȱȱ(Spring 2006). 38/2 Charles J. Jackson, ȱȱ ȱȱȱȱǱȱȱ¢- ȱȱȱȱ ȱȱ(Summer 2006). 38/3 William Reiser, ȱȱ ȱȱȱȱǱȱȱȱ ¢ȱ (Fall 2006). 38/4 John W. O’Malley, ȱȱȱȱ ȱǱȱȱȱȱ (Winter 2006). ȱ řşȦŗȱ ȱǯȱ Ĵǰȱ ȱ ȱȱ¢Ǳȱȱȱȱȱ- ȱ(Spring 2007). 39/2 Patrick M. Kelly, ȱ ȱ ȱ ȱ Ǳȱ ¢ȱ ¡ȱ ȱ ȱ ¡ȱȱ¢ȱȱ(Summer 2007). 39/3 T. Frank Kennedy, ȱȱȱ ȱȱȱȱ ȱȱ(Autumn 2007). 39/4 William E. Creed, ȱȱȱ ǱȱȱȱȂȱ ¢ȱ (Winter 2007). 40/1 Luce Giard, ȱ ȱǱȱȱȱȱ ǰȱȱȱȱŗśŚŞȮ ŗŝŝřȱ(Spring 2008). 40/2 Wilkie Au, ȱǱȱ ȱȱȱȱȱ(Summer 2008). 40/3 Robert J. Kaslyn, ȱ ȱ¢ȱȱǱȱ ȱȱ ȱ ȱ¡ȱ(Autumn 2008). 40/4 William Rehg, ȱȱȱ¢ȱȱȱ ȱȂȱǱȱȱ ȱȱ(Winter 2008). 41/1 Markus Friedrich, ȱȱȱ¢ȱȱ ǰȱŗśŚŖȮŗŝŝřǱȱ ȱ- ǰȱǰȱȱ¢ȱ¢ȱ(Spring 2009). 41/2 Gerdenio Sonny Manuel, ȱ¢Ǳȱ¢¡ȱȬȱȱ - ȱȱ(Summer 2009). 41/3 Jeremy Clarke, ȱ¢ȱȱǱȱȱȱȱȱ ȱ(Au- tumn 2009). 41/4 Francis X. Hezel, ȱȱȱȱȱȱȱȱ(Winter 2009). 42/1 Michael C. McCarthy, Thomas Massaro, Thomas Worcester, and Mi- chael A. Zampelli, ȱȱȱȱ ȱ ȱ(Spring 2010). 42/2 Roger Haight, ¡ȱȱȱ¡ȱ(Summer 2010). 42/3 Thomas M. Cohen, ȱȱ ȱǱȱȱȱ¢ȱȱǯȱ ȱ(Autumn 2010). 42/4 R. Bentley Anderson, ȱ ǯȱ ȱ ǯǱȱ ǰȱ ǰȱ ȱ ȱ (Winter 2010). 43/1 Milton Walsh, ȃȱ ¢ȱȱȱ ȱȱ ȄǱȱȱȱ ȱȂȱVita Christi (Spring 2011). 43/2 Michael C. McCarthy, ȃȱȱȱȱ¢ȄǱȱȱ¢ȱ ȱȱȱȱ(Summer 2011). ȱ ŚřȦřȱ ȱǯȱ Ĵǰȱȱ ȱȱǱȱ ȱȱȱȱ ȱȱ (Autumn 2011). 43/4 John Gavin, ȃȱ¢ȱȱȱ ȱȄǱȱȱȱȱ- ȱȱǯȱȱ ȱ(Winter 2011). 44/1 Michael D. Barber, ȱȱȱȱȱ ȱ(Spring 2012). 44/2 Barton T. Geger, ȱFirstȱȱǱȱȱȱ ȱȱȱ ȱȱȱ ȱ(Summer 2012). 44/3 Emanuele Colombo, ȃȱ ȱ ȄǱȱ ȱ £¤£ȱ ȱ ȱ ǻŗŜŘŚȮŗŝŖśǼȱȱ ȱ(Autumn 2012). 44/4 Thomas D. Stegman, ȃȱȱȱ¢ȱȱȱ£ȄǱȱȱǯȱȱ ȱȱȱȱȱȱ¡ȱ(Winter 2012). 45/1 Hilmar M. Pabel, ȱȱǱȱȱȱȱȱ¢ȱȱ ¢ȱȱȱ(Spring 2013). 45/2 Robert E. Scully, ȱȱȱȱ¢ȱȱ Ǳȱȱȱȱȱ ȱȱȱȱȃȄȱ(Summer 2013). 45/3 Jorge Mario Bergoglio, ȱȱ ȱ¢ȱ , trans. Philip En- dean (Autumn 2013). 45/4 Jorge Mario Bergoglio, ȱȱ ȱ¢ȱ , trans. Philip En- dean (Winter 2013). 46/1 Anthony J. Kuzniewski, ȃȱȱȄǱȱȱȱȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ¢ȱ (Spring 2014). 46/2 Hung T. Pham, ȱȱȱǱȱȱȱȱȱCathechismus ȱ¡ȱȱȱ(Summer 2014). 46/3 Barton T. Geger, ȱ ¢ȱ ȱ ȱ ȃ¢Ȅȱ ȱ ǯȱ ȱ (Autumn 2014). 46/4 Nicholas Austin, ȱȱ Ǳȱ ȱȱ ȱ¢ȱȱ¢ȱ (Winter 2014). 47/1 John W. O’Malley, ȱȱȱȱ ȱ¢ȱȱ¢ȱ (Spring 2015). ȱ ŚŝȦŘȱ ȱǽǯǾȱǰȱȱ¢¢ȱȱȱ¢ȱȱ Ǳȱ ȱ¢ȱȱȱ ¢ȱȱ ȱ¢ȱ ȱ(Summer 2015). 47/3 Mark Lewis, ęȱǱȱȱȱȱȱȱ¢ȱȱ ȱ¢ȱ(Autumn 2015). 47/4 Francis X. Hezel, ȱȱȱǱȱȱȱ¢ȱ(Winter 2015). 48/1 Joseph A. Tetlow, ȱ ȱ ȱ Ǳȱ ȱ ȱ ȱ ȱ ǵ (Spring 2016). 48/2 Hung T. Pham and Eduardo C. Fernández, ȱȱ¢ȱȱȱ Ǳȱȱȱȱ ȱȱ¢ (Summer 2016). 48/3 E. Edward Kinerk, Personal Encounters with Jesus Christ (Autumn 2016). 48/4 Barton T. Geger, Bending the Knee to Baal? St. Ignatius on Jesuit Vocation Promotion (Winter 2016). 49/1 William C. Woody, “So We Are Ambassadors for Christ”: The Jesuit Minis- ¢ȱȱ (Spring 2017). 49/2 Henry J. Shea, ȱȱȱȱȱSpiritual Exercises (Summer 2017).

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