However, the extraordinary sense of governance he displayed - in particular when his leadership was questioned -, the continuous apostolic vitality of the Jesuits as well as the regular increase of membership that came to the Society during his long generalate, abundantly justified the votes of the electors.

[2] In his first letter On the happy increase of the Society (25 July 1581), he treats of the necessary qualifications for superiors, and points out that government should be directed not by the maxims of human wisdom but by those of supernatural prudence.

For prudential reasons, he silenced Juan de Mariana, whose doctrine on tyrannicide had produced deep indignation in France; and he also appears to have discountenanced the action of the French Jesuits in favour of the League, and was thus able to secure solid advantages when Henry IV overcame the confederacy.

In the fierce disputes that arose between the Jesuit theologians and the Dominicans on the subject of grace, Acquaviva managed, under Clement VIII and Paul V, to save his party from a condemnation that at one time seemed probable.

[2] Acquaviva wrote in Industriae ad curandos animae morbos (Curing the illnesses of the soul, §2, 4) about interacting with others that one should not compromise in substance (i.e., the Christian faith), but should present the matter in a gentle way, i.e., fortiter in re, suaviter in modo.

The subsequent influence exercised by the Jesuits, in their golden age, was largely due to the far-seeing policy of Acquaviva, who is regarded as one of the greatest Superiors General to have governed the Society.