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Interview with Reverend Peter-Hans Kolvenbach, S.J.
General Superior of the Society of Jesus

This interview appeared in Alfa y Omega no. 369, September 25, 2003. Alfa y Omega is a weekly magazine published by the Catholic Church in Spain.

Translated by Raxá Ixmucané Prudente and edited by John W. Swope., S.J.

September 13, 2003 marked the 20 th year of Father Peter-Hans Kolvenbach as the Superior General of the Society of Jesus. He was elected to that office in 1983, during the 33 rd General Congregation.  In January 2003 he wrote a letter to the Jesuits of the world indicating the apostolic priorities for the Society. The list included the presence of the Society in education, the missions to Africa and China, the work for the assistance of immigrants and refugees, and the international houses of the Society of Jesus, in Rome. In this interview, he answers the questionnaire submitted by Alfa y Omega on some current affairs.

Q - The recent Congregation of Procurators was a magnificent opportunity to assess the current situation of the Society of Jesus. How would you qualify this moment in the life of the Society, from the perspective of its internal dynamics as well as from that of its service to the Church, and its relationship with society?

A - It is typical of Jesuits not to feel satisfied when examining the situation of the Society worldwide. However, in this Congregation of Procurators a great desire to take a step forward - the Magis coined by Ignatius - could be felt. This reveals that the Society is in good health. Nonetheless, this does not imply that while gathered in Loyola we ignored the multiple dangers that threaten the Society or those that inflict wounds upon it.

Q - Will there be another General Congregation?

A - No. There shall not be another General Congregation. As Alfa y Omega has already reported, only 10 provinces (out of the 85 provinces that make up the Society worldwide) have indicated that it would be necessary to summon a General Congregation.

Saint Ignatius was not in favor of holding General Congregations frequently or at regular intervals. In the 463 years of history of the Society of Jesus, there have only been 34 General Congregations. Ignatius thought that, in his own words, "summoning the Jesuits to Rome from all parts of the world could represent a distraction from their apostolic labor" (our translator's rendition). It is only when a Superior General must be elected, or whenever matters of greater relevance surpassing the authority or the capacity of the ordinary government of the Society arise, that the interruption of the apostolic labor to which the Jesuits are devoted that a General Congregation of the Society can be justified. Saint Ignatius takes it for granted and vehemently underscores the fact that the Superior General must be in contact with the Major Superiors and must always be informed. This constant access to information enables him to steer the Society and make opportune decisions. A gathering of the representatives of the Provinces marks a special moment in which it is possible to get to know the Society and to adopt new directions in light of the new challenges.

Q - What does the recent appointment of a Jesuit, Reverend Juan Antonio Martínez Camino, as Secretary General of the Spanish Episcopal Conference imply for the Society of Jesus in our country?

A - It is not the first time that a Jesuit is appointed to such a post. At present, two European Jesuits, in Germany and the Netherlands, hold the same position. If the Episcopal Conference in a particular country believes a specific Jesuit is the right person for this post, the Society considers such appointment as merely another service provided to the local Church. Even supposing that such an appointment implied a certain ecclesiastical or social recognition, such a factor would not be what drives us to accept the post; for our motivation would lie in the service that the Society can provide to the local community through one of its members.

Q - A constant concern of the Holy Father over the last few months has been the evangelization of Europe and the reflection of Christianity in the projected European Constitution. What do you consider the pillars of this new evangelization of Europe? And to what extent does the exclusion of Christian references from the European Constitution imply the curtailing of the future construction of our society?

A - As the Holy Father has said, either Europe is Christian or there is no Europe. I feel that this statement is irrefutable. If the Christian meaning that has inspired European art, literature and philosophy were suppressed, we would be left with empty hands. Hence, both objectively and historically the Christian roots of Europe, the origin of its history and culture cannot be questioned. Neither can it be ignored that the founders of the European Union such as Adenauer, de Gasperi, Schuman and La Pira were devout Catholics. In one way or another, the Magna Carta must fairly acknowledge the undeniable historical truth.

Q - Is there a political, social, and cultural alternative to the new international world order which emerged after September 11, 2001, and is being established in the new political realignment of the powerful nations - the United States, the European Union, Russia, Japan - and the great and not so obvious powers?

A - As result of the attack carried out on September 11 th , large-scale violence has become more painful, inhumane and unjust. This has triggered a distressing spiral of attacks and counterattacks, which are bringing about considerable material losses, the weakening of human rights, and above all, indiscriminate deaths. Out of these physical and moral ruins, a new world order should emerge. That is what we thought after experiencing the last World War, but the facts have belied the hopes we then had. That makes it difficult to dream of a new international order this time. However, we must all strive to define it and make it come true. For us, Christians, the message of fraternity and solidarity to which the Lord summons us in the Gospel is the primary incentive driving us to work for a more humane world -and hence, for a world that is more divine- one which goes beyond merely political structures. It is comforting that despite the reserve shown by certain important nations, the United Nations is recognized as an important political alternative.

Q - The political, social and cultural boom of Islam is a growing concern on the agenda of many Christians. On what must we Christians base our relationship with Islam?

A - Without denying the antagonism that still prevails at various levels, we discover with joyful frequency the emergence from both sides, groups that stand far from fanaticism and historical prejudices, and strive to discover "in the other" the principles that generate a respectful coexistence amidst diversity. I believe that encouraging the dialogue and cooperation among such groups, doing all that is possible to make them grow is an important point. A Jesuit working in this field at a European parish is convinced that it is in personal encounters, in the dialogue of daily life as opposed to theological discussion, that it is easier to discover others, to understand them and to feel respect towards other positions and viewpoints. The confrontation of cultures is not unavoidable (in Spain there are examples of times in which three different cultures lived together in peace), and we are summoned to contribute to the eradication of prejudice and the promotion of tolerance (which should not be mistaken for indifference), aimed at a coexistence that becomes increasingly unavoidable and can be enriching. In a world in which the signs of the presence of God are ignored, Islam feels drawn to the dialogue with those of other faiths. That is why Muslims find it difficult to practice their faith in the third millennium. This is a problem that we as Christians share with them.

Q - One of the great Christian issues of our times is the culture of life and all that is related to bioethics, technology, the development of genetic. On what foundation must a culture of life be built in order to confront a culture of death?

A - Without dwelling on the technical aspects, which escape my scope of competence, with respect to these issues, I would like to underscore that the teachings of the Church only intervene with condemnations in the defense of life and the civilization of love. Although to the ears of many some of the interventions of the Church might sound negative, they are actually extremely positive, because in the name of the living God the Church defends and encourages human life for the good of humankind.

Q - Is there an alternative to widespread capitalism as the basis of the so-called "New economy" and to liberalism that ignores that communitarian dimension of material goods?

A - The Church undoubtedly has something to say on this point and it does so through the social doctrine that it offers the world. John Paul II has repeatedly insisted that economic development must be made available to everyone over the particular interests of individuals and nations. Nowadays, the market economy has the possibility of ensuring food for all. The only obstacles rendering this impossible are egoism and exaggerated self-interest. Paradoxically, the problem is of a spiritual nature rather than of a purely economical one: the solution lies in the transformation of the heart, without which the poor shall become poorer while the rich shall continue increasing their wealth.

Q - How has the history of the Church changed in the 25 years of the Pontificate of John Paul II?

A - The Gospel message, the Good News, addresses every generation, all peoples and all cultures. The Church, which continues with the mission of Jesus Christ, is in charge of proclaiming from all the rooftops of every culture the Word of the Lord.

The changes that the world has undergone during the long pontificate of John Paul II are evident. And in fidelity to the mission with which it has been entrusted, the Church had to necessarily adapt its language (in a broad sense) to have the Good News reach the ears of a generation that was straddled somewhere between the 20 th and 21 st centuries. Borrowing a metaphor from the Gospel, the Church had to endeavor to have the light it has received - a light destined to illuminate all nations- be placed in the candelabra to glow before the inhabitants of this house of a new culture. Many of the structural arrangements and customs of the Church are temporal by nature: they have emerged from certain historical coordinates and are thus marked by them. The Church is at the service of humankind in the name of Christ, and hence it must strive to place the message of the Gospel within reach of a concrete culture, without feeling bound in its mission by legitimated forms and styles, which have lost their capacity to convey the message. The stripping of historical forms when such forms are no longer useful to proclaim the Gospel is no easy task, nor can it be achieved painlessly. With a firm hand, John Paul II has steered the Church down such paths without falling prey to the temptation of capitulating when faced with demands that might deform the Gospel. Because if the salt has lost its flavor, how is it that we can bring it back again? Despite the difficulties and the desanctification of life, at both a personal and collective level, which is undeniably visible in our times, it can be affirmed that the Church, the people of God, is now more active, more committed and vibrant in its faith. The Pope has managed to reach broad spheres of society and has inspired a youthful enthusiasm that despite its inherent fragility comprises the hope of a faith experienced in daily life. As Head of the Church, the Pope has taken the Church out of the sacristy and out into the public square.

A - The most recent encyclical of John Paul II on the Eucharist brings to mind the harsh words of Saint Paul who watched the Christians of Corinth partake of a dinner in which everyone served himself without thinking of the others, because none among them remembered the Last Supper the Lord had with his Apostles in which He gave Himself to us in total self-donation. Very often, when the Eucharist is celebrated some communities do all they can to make the celebration and the songs attractive and interesting for those participating while relegating to a secondary position the celebration of the Paschal Mystery of the Lord in a liturgy that is of the Church and not one that they created. As they say in the Christian East, it is only thus that the divine liturgy can build a Church, which distributes the Bread of Life, which we need, more than our daily bread, to live more fully.

Q - One last question on young people. What do the young people of today need to be themselves, and to be able to become the sentinels of tomorrow?

A - Despite the values that we admire in the new generations, we cannot deny the concern we feel over the cultural and family framework in which young people are growing up today. The immediate satisfaction of whims and desires; the obsession with personal prosperity so frequently observed in adults; the instability of the home; the inability to make sound decisions amidst so many possibilities offered; the lack of endurance to bear the most insignificant pains and inevitable frustrations common to all human existence - all of this will make it difficult for many young people to be the sentinels of our tomorrow. Many of them are absorbed in the trappings of today.

The problem becomes more complicated when we hear sociologists and psychologists draw our attention to the fact that these negative features which we attribute to young people are but a mere reflection of those found in adults. Moreover, we have heard so many parents lament the trouble they encounter when trying to convey human and religious values to their children. The truth is that many adults - at least in European societies which have had a strong Christian presence- have lost the certainty of some of the values by which they used to organize their lives. And while young people absorb the messages from TV characters proclaiming their fragile ideas, we fear that our children and disciples will laugh at us and at our advice and our sermons. We fear being labeled old-fashioned (the ultimate insult!) There is no doubt that the generation gap increasingly widened. We must not fool ourselves into thinking that we will be able to stop its advance either, because young people shall march at the pace of their own drumbeats. It is precisely for this reason that it is now more pressing than ever for us parents and educators to contribute to the change from one generation to another, by showing with our words and our example, out of love for these young people, the imperious need to live and die for our personal values. The young people of today will be unable to become the sentinels of tomorrow if their feet are not grounded in the present; if they do not live yearning for human fulfillment; and if they are not willing to commit their lives to issues other than easy attractions. Our duty lies in making the undeniable characteristics of the human condition credible for young people.