"Remember, I am with you always to the end of the age" (Mt 28:20)

Letters


St Ignatius of Loyola urged his Jesuit companions to write each letter twice — first in draft, then in a carefully revised version — primarily to ensure clarity, charity, and spiritual discernment in communication.
 
📜 Historical Context

In the Constitutions of the Society of Jesus and in his correspondence, Ignatius emphasized the importance of well-composed letters, especially because:


The Society of Jesus was rapidly expanding across Europe, Asia, and beyond.


Letters were the main form of governance, instruction, and spiritual support across long distances.


Written words needed to carry not just information, but consolation, correction, and communion in mission.
 
✍️ Why two versions?

Ignatius advised Jesuits to write each letter twice — once as a first draft, and again after careful review. The reasons were deeply Ignatian:
1. For Clarity and Order (Discretio Spirituum)

Just as in spiritual discernment, Ignatius wanted Jesuits to discern their words — to sift out confusion, exaggeration, or emotional overflows. A revised letter was more likely to be: clear in content charitable in tone focused on mission
 
2. To Remove Rashness or Imprudence

The first draft often reveals raw emotion. Ignatius wanted his companions to review and purify their expression — especially when giving fraternal correction or spiritual advice.

"Letters should be written with discretion, and they should be revised so that nothing is written lightly or without sufficient thought."— Letters of Ignatius of Loyola
 
3. To Model the Exercises: Repetition and Reflection

Just as the Spiritual Exercises require repetition to deepen understanding, writing letters twice allowed the writer to: grow in self-awareness, ensure the letter builds up the recipient, avoid miscommunication that could cause division.
 
💡 In short:

Ignatius believed that letters are an extension of prayer and mission. By urging his companions to revise them carefully, he was forming them in: apostolic prudence, discernment of spirits, and loving, deliberate communication.

Would you like this idea turned into a short spiritual reflection or practice for modern communication? It works beautifully for retreats or workshops on “Writing as Ministry.”
I. In July 1521, a 30-year-old Basque knight, named Iñigo was brought home to recuperate after his cannonball experience in the battle of Pamplona—his watershed moment. The wounds on his lower limbs led to the first long lockdown in his life, about nine months, during which he read a life of Christ and a book on the lives of the saints, the only reading matter the Loyola castle afforded. He also killed time by recalling tales of martial valor and by day-dreaming about a great lady who captured his heart. Later when he was out of mortal danger, his attention was centered on the saints. This profoundly moved and attracted him that soon after he had barely recovered he resolved to do something about his many sins. To fulfill this he must embark on a journey towards conversion. He followed the holy austerities of the saints, eg Francis of Assisi, Onuphrius of Egypt and Dominic, that God sent as his first spiritual guides in his lifelong task towards holiness.
II. "That mission has its fullest meaning in Christ, and can only be understood through him. At its core, holiness is experiencing in union with Christ, the mysteries of his life… The contemplation of these mysteries, as St Ignatius of Loyola pointed out, leads us to incarnate them in our choices and attitudes" (Gaudete et Exsultate—Rejoice and Be Glad 20).

St Ignatius of Loyola by Peter Paul Rubens c. 1622
III. "This spiritual poverty is closely linked to what St Ignatius of Loyola calls 'holy indifference', which brings us to a radiant interior freedom: 'We need to train ourselves to be indifferent to our attitude to all created things, in all that is permitted to our free will and not forbidden’ so that on our part, we do not set our hearts on good health rather than bad, riches rather than poverty, honour rather than dishonour, a long life rather than a short one, and so in all the rest" (Gaudete et Exsultate—Rejoice and Be Glad 69).

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