Quick viewing(Text Mode)

Yearbook 2019

Yearbook 2019

2019

JYEARBOOKesuits OF THE SOCIETY OF

Cover

A collage of Jesuit engagement in youth ministry around the world.

“Working with and for young people has been a long Jesuit tradition. From the time of his conversion, St. Ignatius wanted to help people to find and to follow Jesus Christ.” , SJ

Published by the General of the 4 – 00193 Roma, Italia Fax: (+39) 06-698-68-280 – Tel. (+39) 06-698-68-289 E-Mail: [email protected] [email protected]

Editor: Patrick Mulemi S.J. Secretary: Caterina Talloru Graphic Designer: Gigi Brandazza Printed by: Mediagraf S.p.A. Padova September, 2018 2019

Jesuits

Yearbook of the Society of Jesus INDEX: in this issue

FROM FATHER GENERAL

Arturo Sosa, S.I...... 6 FROM THE EDITOR

Patrick Mulemi, S.I...... 7 AMERICA CENTRAL AMERICA: “Your Word Transforms”

José Antonio Rubio Aguilar, S.J...... 8 ARGENTINA: A cry of dignity from the mountain 8 Marcos Alemán, S.J., Rodrigo Castells, S.J...... 12 GUATEMALA: Qajb’al Q’ij: Apostolate with Indigenous Mayan Youth

Victoriano Castillo González, S.J...... 16 AFRICA : Youth Ministry

Batanai Ignatius Padya, S.J...... 20 ZAMBIA: Accompanying Youth

Mutinta Mapulanga...... 24 RWANDA-BURUNDI: Youth Ministry: Men and Women for Others

24 ...... Patrice Ndayisenga, S.J. 28 SOUTH AFRICA: Jesuit Ministry to Youth

Rampeoane Hlobo, S.J...... 32 ASIA PACIFIC : Forming Students

Nguyen Thai Son, S.J...... 36 Forming Ignatian Leaders for Mission

Vanessa M. Gorra...... 40 36 A Path to for Young People Yohanes Nugroho, S.J...... 44 : Youth and Forests in Mindanao

Pedro Walpole, S.J...... 48 52 : Proclaiming the Good News from the Banks of a River Murti Hadi Wijayanto, S.J...... 52 MYANMAR: The Korean Champion of Myanmar Campion

Santiago Girish, S.J...... 56 : with God in Nature

Dr. Peter Saunders Ph D...... 58 -USA UNITED STATES: Christus Ministries: A Home for Everyone in the Church Becky Sindelar...... 62 UNITED STATES: Thrive for Life: Finding Light in Dark Places! Mike Benigno...... 66 UNITED STATES: Jesuit Education: the earlier the better! Mike Gabriele...... 69 CANADA: Relic Pilgrimage to Canada Abp. Terrence T. Prendergast, S.J...... 71 CANADA: A Journey of Reconciliation: The Canadian Canoe Pilgrimage 66 Erik Sorensen, S.J.; Kevin Kelly, S.J...... 74 EUROPE : The MAG+S Pastoral Ministry Juanjo Aguado, S.J.; Almudena Moral...... 78 : Fortifying the inner man and the social man Sylvain Cariou-Charton, S.J...... 82 : The Abuna-Frans-Centre: A Community of Jesuits with Refugees Lutz Müller, S.J.; Ludger Hillebrand, S.J...... 86 GERMANY: The future must go in a workshop Clemens Blattert, S.J...... 89 82 CROATIA: Social Apostolate and Care of the Poor Zdravko Jelušic, S.J.; Mijo Nikic, S.J...... 94 BELGIUM: Coming Together. Praying. Reflecting on Europe. Krystian Sowa, S.J...... 98 SRI LANKA: Magis at the Margins Milroy Fernando, S.J...... 102 : Art and Scotus Fernandez, S.J...... 106 INDIA: Our dreams cannot be hidden inside a small pot 114 Frank Krishner...... 110 NEPAL: The SXC MAGIS Jomon Jose Kanniattukunnel, S.J...... 114 INDIA: Our Spirituality and Ministry to the Poor Tony Herbert, S.J...... 118 INDIA: God’s Dream: A Reality for Youth Bala Bollineni, S.J...... 120 INDIA: Judge not and you shall not be judged Joyson Das...... 124 NEPAL: Earthquake – A Door to a New Frontier 124 William Robins, S.J.; Roy Sebastian, S.J...... 128 INTERNATIONAL EYM: The Art of Discernment in the of Jesus 134 Ada Romero ODN; Frederic Fornos, S.J...... 134 JWL: Jesuit Worldwide Learning: Higher Education at the Margins Francis P. Xavier, S.J...... 138 Jubilee of Saint Arturo Sosa, S.I...... 140 EDITORIALS

FROM FATHER GENERAL

ear Sisters and Brothers in Christ, Dear partners in mission, Dear friends and benefactors, This edition of the Jesuit Yearbook focuses on young people. It does so because, at this time in the Church, the topic of young people is so important. The Synod on Youth and Vocational Discernment has just taken place in October 2018 in and the 2019 Magis and , in , are also important moments. DIn addition, the has designated the celebration of a Jubilee Year of St. Aloysius Gonzaga, from March 9, 2018, until the same date in the year 2019. St. Aloysius is the of youth. I have invited the whole Society, its communities and institutions—many of which bear the name of Aloysius Gonzaga—to find the best manner of celebrating, in a culturally contextualized way, this time of grace, which draws our attention to the rich contributions young people bring to society, the Church and the Society of Jesus. St. Aloysius was a man with a strong and an amazing interior freedom. Resisting pressures of all kinds, he sought to be guided by the voice of the Spirit that resonated in his conscience, adopting the following of the Lord as his way of life. His desire to follow Jesus is surely a model for all of us, most especially for young people. Working with and for young people has been a long Jesuit tradition. From the time of his conversion, St. Ignatius wanted to help people to find and to follow Jesus Christ. His time in saw him gathering companions, sharing his love of Christ with them and helping them to become His friends through the Spiritual Exercises. Already, during the lifetime of Ignatius, schools began to be founded because he saw that schools were an important way to build a culture rooted more strongly in the values of the . Now the Jesuit network of schools and stretches across the globe. Jesuits work with young people because we believe in young people. We believe in their generosity, in their integrity and in their desires to bring change to a world that is fragile and broken. We want to accompany them on their journey and learn from them. We want to share with them our vision and our spirituality. We want to help them to find Jesus Christ in a personal and passionate way. I hope that this Yearbook gives you a flavour of at least some of this work, so vital for the future of our Church. I thank you for your support and prayers as we work to advance the mission of the Church. Be assured also of my prayers for you. I wish you many blessings for this year of 2019. May it be a year of peace and reconciliation. May we all feel and practice a greater compassion for the poor and needy and may we experience a growing solidarity with those on the margins.

Fraternally yours in the Lord,

Arturo Sosa, S.I. General Society of Jesus

6 IHS FROM THE EDITOR

e expect great things from him!” This is how introdu- ced to Father General Francis Borgia. Stanislaus was a young Polish noble who had decided to enter the Society of Jesus. Peter Canisius had barely known Stanislaus. Nevertheless, the brief“W encounter he had with him left a great impression on Canisius. He sent the young Stani- slaus over to Rome, to meet the Superior General and to be admitted into the Society of Jesus. Canisius was not the first Jesuit to expect great things from a young man. From the earliest days, the Society of Jesus set out to expect great things from young people. The early Jesuits quickly established schools all over Europe and in many places around the world where they went as . They saw potential in young people. They saw leaders of communities, they saw pastors of souls, and they saw opportunities for the Greater Glory of God. And they set out to tap this potential, expecting that through them, the Lord would do great things. More than 470 years later, the Society of Jesus continues to expect great things from young men and women of today. In this edition of the Jesuit Yearbook, we focus on the ministry of the Society of Jesus to young men and women of our day. We tell the stories of Jesuits and collaborators who journey with young men and women in our schools, parishes, youth centres and various youth movements. Importantly, this edition of the Jesuit Yearbook also presents the voices of the young people themselves. The youth talk about the role of in their lives. They tell us about the important role that Jesuits and collaborators should play in youth ministry. They share about how they too expect great things from the Jesuits and collaborators working in youth ministry. There is a Zambian proverb that says, Amano yafuma mwifwesa yaya muculu (Wisdom comes from an anthill and moves into a mountain). It illustrates the role of young people in society. They may not have the experience of adults. But if the mountain listens carefully, it can learn wisdom from the anthill. And so to paraphrase Peter Canisius, “We expect great things from the youth!” I wish you all a Merry Christmas and a Happy New Year, filled with the grace and blessings of the Lord.

Patrick Mulemi, S.I.

IHS 7 LATIN AMERICA: Central America “Your Word Transforms”

José Antonio Rubio Aguilar, SJ – Translated by Robert E. Hurd, SJ

The different commissions of our word transforms” Youth Day (WYD) Panama 2019: “Behold MAG+S 2019 in Guatemala, El is the theme of MAG+S the handmaid of the Lord: Be it done unto Central America 2019. me according to Thy word.” (Luke 1:38) Salvador, Honduras, Nicaragua, “Y It was chosen with the Just as God did with Mary, we believe that Costa Rica, and Panama will objective that the young pilgrims would en- God will communicate his transforming carry out different activities ter deeply into and discover the power that word to the young people who will come of spiritual and structural the word of God has to transform us and to to Central America, as an invitation to colla- bring us close to the various realities of our borate with Him in the work of redemption. formation as a way of time, with a positive and hopeful gaze. It There is a special prayer for MAG+S preparation. was also inspired by the theme of the World Central America 2019. It is a Christocentric

8 IHS Young people participating in MAG+S events in Central America Province Opposite page: MAG+S Guatemala Left: MAG+S Nicaragua Below: MAG+S Nicaragua

prayer, which takes its roots from Ignatian led by the Communications Commission of spirituality to invoke Jesus as the Word of MAG+S 2019, including Jesuit scholastic the Father who transforms our humanity. Alfonso Cardoze, who prepared the first We ask Him that MAG+S Central America sketches of the logo. It was completed by 2019 be a gathering in which in the midst a team made of Fernando Ochoa and of the diversity of languages, peoples and Elizabeth Ángel, Jesuit Vocations , nations will unite in the same faith to hear Jonathan Juárez of the Rafael Landívar Uni- the call of the Eternal King. And finally, versity, and Andrea Serrano Bran, of Jesuit we ask for the intercession of the Vocations Central America. Mary, mother and patroness of the Central The logo is a dove made out of six dif- American peoples; and of Os- ferent parts, each of which represents one car Romero who was recently canonized. of the countries of the Central American The logo is the fruit of work, which was Province of the Society of Jesus, which will

IHS 9 and is inspired by the visual artist Fernando “Your Word Transforms” Llort, who works in the municipality of La Palma, in . The different commissions of MAG+S 2019 in Guatemala, El Salvador, Honduras, Nicaragua, Costa Rica, and Panama (the countries which make up the Jesuit Cen- tral American Province,) will carry out dif- ferent activities of spiritual and structural formation as a way of preparation. The commissions have prepared a program in each country, which will contribute to the human and spiritual growth of the young pilgrims. MAG+S 2019 launched in each of the national headquarters in the first trimester of 2018. Interaction has already begun through the individual platforms of digital communication with youth interest- ed in becoming pilgrims—just like —in the Central American lands from January 11-21, 2019. Around 1,500 young people from all parts of the world are expected. From January 13-18, 2019, the young people will live out the Ignatian experience in the headquarters of the country to which they will be assigned. With their backpacks they will traverse the streets, towns, church- es, forests, and cities of Central America engaged in activities such as pilgrimages, social action, art and culture, ecology, spir- ituality, and historical memory. The goal of these activities is that the pilgrim, little by little, will meet Jesus incarnate in the di- verse social realities of this region, which the Ignatian family accompanies as part of its commitment to faith and justice. In Guatemala, the young people will come to know about the Jesuit mission in the heart of Mayan K’iche’ and the differ- ent expressions of indigenous faith in the be the locations of MAG+S 2019. The dif- is a detail present in the staff of Archbishop northern part of the province. ferent colors represent the geographical, Romero, which is found in the crypt of the In El Salvador, the land of , they social, cultural and spiritual diversity of our Metropolitan Cathedral of , will visit the facilities of the Universidad province. Why a dove? Because it is one of in El Salvador; and which reminds us of Centroamericana José Simeón Cañas, the images with which the Holy Spirit is pre- the evangelical invitation to work for peace where our Jesuit companions were assas- sented biblically; it is a symbol of peace and and justice. The style of the logo is Palmeño sinated, along with thousands of men and

10 CentralIHS America women who had committed their lives for the dignity of the Salvadoran people. In Honduras, the land of missions, they will visit countryside communities in which the people defend their natural resources. They will also visit the parishes, which have been entrusted to the Society of Jesus. In Nicaragua, the land of lakes and vol- canos, they will learn about the different voluntary social organizations that benefit many Nicaraguans. Besides this, they will make a pilgrimage to the Basilica of the Im- maculate Conception, patroness of Nicara- gua, which houses the first Marian image of public veneration, with more than 450 years of history. In Costa Rica, they will deepen their knowledge of the Spiritual Exercises of Ig- natius of Loyola and take part in ecological activities. In Panama, the land which is a bridge, we work in universities, colleges, and par- the idea of loving and serving? they will take part in service activities in ishes lend power and unity towards putting Ignatian spirituality provides them var- shelters for older adults and in farms. into action different actions and initiatives ious tools for their human and spiritual Ten Jesuits are working on the prepara- to the benefit of the least advantaged per- growth which makes them more capable of tions for MAG+S Central America 2019 as sons. We have in our hearts dozens of young giving the magis in their following of Jesus. part of the different commissions, which men and women who are born leaders in Besides this, they are learning to dialogue we have organized. In like manner, we will their rural communities, for whom they or- with the different voices around us and count on the support of 15 scholastics of ganize and give workshops. In to contemplate the world with a positive our province and of 30 Jesuits who will pastoral centers many committed young gaze; because the eternal Lord of all things come to Central America for their Arrupe people are engaged as volunteers who continues working in his office of consoler. Month. It is important to mention that 40 help handicapped persons, older adults, lay people coming from our works are ac- children who are vulnerable and deprived tively collaborating in the preparations for of liberty. How can we not accompany them Young people participating in MAG+S MAG+S 2019 as well. if they are risking their lives in a society that events in Central America Province The youth are the creative, renewing, and applauds individualism, indifference and Opposite page: MAG+S El Salvador enthusiastic face of our Church and our so- the culture of discard? How can we not and MAG+S Panama ciety. They are the present that vitalizes the believe in their enthusiastic ideas if, like Above: MAG+S El Salvador way of our ecclesiastical communities and Ignatius of Loyola, they have internalized Below: MAG+S Guatemala the new blood, which makes real the proclamation of the Gospel, from diverse platforms and creative expressions. They are the first to face up to different realities, the first to struggle together and “to make a mess” – as Francis has said—when routine and anxiety start to thwart the re- alization of their deepest ideals. They are definitely a living spirit that is capable of giv- ing the magis every time that they are asked. We are taking up this work with young people because, besides occupying import- ant positions both in the Church as well as in society, they are agents of change who put into action their ideals and commitments. From our experience in Central America, we have observed how the youth with whom

IHS 11 LATIN AMERICA: Argentina A cry of dignity from the mountain

Marcos Alemán, SJ and Rodrigo Castells, SJ – Traducción de Robert E. Hurd, SJ

San José de las Petacas was he of San José de las Peta- In the midst of long distances between a Reduction of indigenous cas is located in the department communities, the poor condition of roads, of Copo in the province of San- the lack of means of communication, the people in the colonial era, T tiago del Estero, north Argentina scarcity of water for human consumption founded by the Jesuits on 3 July in the region known as Parque Chaqueño and productive uses and the absence of 1751 (more than 250 years ago!). Americano. This region consists of a se- electricity, live small communities formed mi-arid native forest with few but impor- by peasants and native peoples. Commu- tant alluvial rivers, with marked seasonal nities that live in communion with Moth- rainfall and great biodiversity. It is the se- er Earth, the mountain and its creatures. cond largest forest in . Communities with a great sense of solidar-

12 IHS ity and fraternity, with a deep faith and a for us, we cannot explain it; we can only Images illustrating life in San José great spirit of work. say that you are taking the life of our soul de las Petacas. Close to this forest and those who in- and body away from us in depriving us of Above: The Algarrobo, ancestral tree habit it, there have been and are Jesuits. our fathers and brothers whom we value Below: Peasant community table; San José de las Petacas was a Reduction more than our life...” (“Entre los Vilelas de Mountain music; Our Lady of the Mount, of indigenous people in the colonial era, Salta” of Father Guillaume Furlong, SJ). protector of the peasants; Celebrating founded by the Jesuits on 3 July 1751 In 1975, the Society returned to be the Patron Saint with dance and prayer. (more than 250 years ago!). At the time present again, this time through Fathers (Pictures by Pablo Luque, Joaquín Castells) of the expulsion of the Jesuits, the settlers Juan Carlos Constable and Agustín declared: “The love that they have had López. They became incarnated in the

IHS 13 A cry of dignity from the mountain

harsh reality of the mountain, as much the faith of the villagers. It has to do with longed for its return. As soon as the Je- passed over as excluded. Gottau the image of the Patron Saint, San José suits arrived, the villagers reported the wanted to continue the mission of the Je- de las Petacas. When the Jesuits were ex- existence of the image and asked them to suits. Since that time, many collaborators pelled in 1767, the image remained in the help bring it back. The Fathers, along with have accompanied us. Among them, it is hands of the families that inhabited these the Bishop, campaigned for its return. A worth highlighting the presence of Mary mountains. In the mid-twentieth century, few years later, on 8 November, San José Quadri who, in the late 1970’s and up to one of them took it to the capital of San- de las Petacas returned to the place from the present, shares in and accompanies tiago del Estero. The image was missing which he never should have left. our mission. but it remained engraved in the memory We Juan Carlos Constable, Rodrigo A curious anecdote illustrates the life of of the inhabitants of the mountain. They Castells and Marcos Alemán, are the Jesu- its who today have the grace to be present on this frontier of the Kingdom. The Soci- ety’s activity today focuses on accompany- ing and promoting the life and dignity of the communities, being servants of the life of the mountain. Accompanying, together with the State and peasant organizations, the struggle to remain in their territories, work for a sustainable future and the care 14 ArgentinaIHS of the common home and its cultural tra- this way of being present, of approach- As a Society of Jesus, we ask ourselves; ditions. Juan Carlos, accompanying with ing a reality that is not our own, will we how do we want to accompany and his presence and permanence; Rodrigo, be able to generate an enriching dialogue serve the life that God is giving life with his vocation as and agrono- that promotes dignity. A dialogue that will to on the mountain today? mist in promoting the life of the mountain make possible and real a process of mutual Some answers are emerging. and its inhabitants; and, in my case, by enrichment and learning. A dialogue in (Pictures by Pablo Luque, being attentive to blessing and celebrating which we can discover the life that God Joaquín Castells) the sacred life of the mountain. is giving life to on this mountain. As a Society of Jesus, we ask ourselves; From this way of being, of accompany- how do we want to accompany and serve ing, of serving, we will be able to care for the life that God is giving life to on the and promote the life of the communities mountain today? Some answers are and of the mountain. We will be able to the rights of peasants against the threat emerging. We would like to take off our grow in the awareness and value of cre- of agribusiness entrepreneurs, those who shoes in the face of this sacred reality and ation, the value of our roots, our identity think that everything can be bought and this will only be possible if we try to de- and dignity. We will be able to move from believe that everything can be sold. class ourselves, to leave aside our “social extractive management to sustainable We do not want to be the voice of the class” or “socio-economic and cultural management, cultivate gratitude with voiceless, but rather to unite ourselves to place” of origin, so as not to impose our the forest and its animals, work for an in- their cry. A cry of dignity heard from the own world. Only with this attitude, with tergenerational responsibility and defend mountain.

IHS 15 LATIN AMERICA: Guatemala Qajb’al Q’ij: Apostolate with Indigenous Mayan Youth

Victoriano Castillo González, SJ – Translated by V. Owens, SJ

“I consider it essential to matters worse, the corruption and impunity begin creating institutional of the political parties and the governments in Central America have produced a fraud- expressions of respect, ulent form of politics, which trivializes any recognition and dialogue real social commitment. with the native peoples, We live in a divided society, which ex- acknowledging and recovering cludes from all progress the indigenous their native cultures, world, especially the young people, who are granted very few avenues of develop- languages, traditions, rights ment. The exploitation of natural resources and spirituality.”( by the transnational companies and their speaking to the indigenous extractive projects have left the of , peoples with a land that is sterile and un- productive. Both the Protestant churches 19 January 2018) and the Catholic Pentecostal movements promote a fundamentalist spirituality that pacifies the conscience of the communities and discourages any form of social com- hile the elders are a treasure mitment. Their uniform, standardized reli- highly valued in our indige- gious practices do not allow for true expres- nous cultures, there is also a sion of the Church’s in the rich W tendency toward gerontocra- variety of indigenous cultural expressions. cy, a situation in which older persons, some- Desiring to promote greater levels of times very old, control all decision-making participation among the young and seek- and younger people are marginalized and ing to give them more influence in the even excluded from sharing in the power decision-making of their communities, structures of their communities. Nowadays we organized a group of lay people from the indigenous identity is being threatened the western plateau of Guatemala and by invasive elements from the globalized launched a formation project for young world: the consumer society, media, Mayan leaders. The aim of the project is to new technologies, and along with them, strengthen the cultural identity of the young the misnamed social networks, which dis- people so that they come to appreciate their tort the cultural values that have given the indigenous origins, and resolve to fight for indigenous people their unique identity. At justice and equality in this society that ex- the same time, the government imposes an cludes them. A truly liberating education alienating type of education, which estrang- will help them rebuild their sense of being es the indigenous peoples from their cul- a nation of indigenous peoples. Thus was tural, social, and spiritual reality. To make born the Qajb’al Q’ij Association for Inter-

16 IHS An important aspect of this process has been our reflection on Indian , which we understand to be our special way of finding God in the reality of our indigenous peoples. (Photos: Victoriano Castillo, SJ)

IHS 17 wellsprings and from the values found in Qajb’al Q’ij: Apostolate with Indigenous Mayan Youth their culture and spirituality. This process helps them to heal their wounds and to treat their injured parts with harmony and inner peace. Indian Theology: The young people re- flect on the texts of thePopol Wuj, which cultural Education and Development. The dian Theology, which we understand to be relates the origins of the Mayan K’iche’ term Qajb’al Q’ij in the K’iche’ Mayan lan- our special way of finding God in the reality people. They become familiar with the the- guage means “Setting of the Sun” (West), of our indigenous peoples. Our principal ology of their roots and with the presence which in the Mayan cosmo-vision is the objective is to train lay people in the areas of the “One and Only True God by whom place where God rests and dreams of the of Mayan culture, wisdom, and spirituality, we live,” to use the phrase the Tonantzin world he desires for us. as a way of fortifying their identity as indige- Guadalupe spoke to the Indian holy man, Through the association, the young nous persons embedded in the Church. For Cuauhtlatoatzin. In this way the leaders are offered political training, which we are convinced that we can be young leaders discover that our faith, our creates in them a sense of being historical without ceasing to be indigenous. Not only cosmo-vision, and our rites are in no way subjects and assures them of equality of that, but we can maintain and develop our superstitious or pagan; rather, our spiritu- conditions and opportunities when dealing properly Mayan identity, culture, cosmo-vi- ality is totally attuned to the Christian faith. with government power. We accompany sion, and spirituality without fear of betray- Political Formation: The young lead- the leaders and their communities in de- ing Christian values in our lives. ers learn to analyze society on the basis of fending Mother Earth against the threats of The training of the young people is based our indigenous texts; they study the myths the megaprojects. We support the parishes on these four foundations: that relate the feats of ancestral heroes who of the region in their process- Human growth: The young leaders are fought against those who asserted their es, which seek to build up an indigenous given tools to recognize and strengthen power by oppressing the people, and they church with its own character, able to ex- their cultural identity, as well as to heal learn also of our heroines, who rebelled press, transmit, celebrate, and give reasons the wounds that poverty and discrimina- against the imposition of a patriarchal, for the people’s faith. An important aspect tion have inflicted on them. They discover chauvinist model of society. of this process has been our reflection on In- the qualities that flow from their personal Mayan Spirituality: The Mayan calendar is studied in depth; it is used as a tool for discernment and as a means of knowing our human, social, and ecological reality. In this way, it helps us improve our manifold rela- tions: with one another, with society, with our Common Home, and with our Creator Guatemala and Preserver.

18 IHS Our faith, our , and our rites are in no way superstitious or pagan; rather, our spirituality is totally attuned to the Christian faith.

IHS 19 AFRICA: Zimbabwe Youth Ministry

Batanai Ignatius Padya, SJ

I have a passion for working ollowing the call of Pope Francis to Clean up Mbare, CLC and the CREW. with young people. I to focus on the youth in 2018, the These efforts to engage young people in a local church in Zimbabwe decla- holistic manner are guided by the aim of developed or realized this red 2018 the year of young people the youth ministry which is “To empower when I was doing regency F under the theme “Young People, Faith, the youth to live their lives to the fullest”. at St Ignatius College, in and Vocational Discernment.” This is a I have a passion for working with young Chishawasha, Zimbabwe. call that was welcomed with enthusiasm people. I developed or realized this when by young people in Zimbabwe who often I was doing regency (2009-2011) at St feel side-lined by their parents or elders Ignatius College, in Chishawasha, Zim- in church activities. babwe. Later after my ordination, I was In my work as the delegate of the Pro- missioned to the same school as chaplain vincial for the youth in Zimbabwe and (2014-2017). I came to realize that there is Mozambique, I have seen an increase in a lot of energy in the high school students youth involvement in our Jesuit plans. We and often that energy remains untapped have different Ignatian youth movements until they go to university. that the Jesuit youth office supports. At St Ignatius, I decided to have a school These are Integral Youth Development, gym project with the help of students. This Young People for Others, Magis, Team up was to be their project and they were to

20 IHS fundraise for it and come up with ways in which the school gym would be sustain- able after establishment. This small project, which became a reality, made the students I worked with develop a certain pride in themselves and love for their school such that even after they had finished high school they would come back and enquire about the gym and how they could support it. It had become their gym and hence their responsibility, even after school. I realized that giving young people re- sponsibility is an essential ingredient to nurturing their creativity. Giving young Jesuit school or as they call themselves as Above: Fr Ignatius Padya with youth people such ownership engendered in Ignatians. Not only did we as a school re- from Zimbabwe at MAGIS them a desire to be associated with the alize their talents and put it out there for Opposite page: Youth from Zimbabwe school and the Jesuits. As chaplain of the all to see, we also made them to believe in at MAGIS Poland school I had the opportunity of working their capabilities. Below: Brother Ngonizashe Edward with students on two musical albums, Through this experience I came to the with youts at MAGIS Poland one had songs produced by our students realization of my call, to empower young (Mangwanani namanheru and Light it up). people by creating platforms for them to Getting students to produce music and grow as responsible in the service to compose songs was a way to get them of society, especially the poor and disad- to narrate their identity as students of a vantaged.

IHS 21 Youth Ministry

people of all in charity work. The youth themselves organize their activities, which include charity visits to orphanag- es, clean-up campaigns, Service Projects, Africa Day celebrations for young peo- ple popularly known as the TIRIAFRIKA Concert (We Are Africa Concert), career guidance sessions and spiritual retreats. Though they have done a lot to help oth- ers, they themselves are also beneficiaries of the work. They are learning to live as they are taught by their motto taken from the prayer of generosity of St Ignatius of Loyola: “To give and not to count the cost.” My role as their spiritual advisor is to support and provide guidance to these energetic youths as they become active members of their society. More and more the young people are becoming aware of the fact that they need to be active in their society and should not wait until they have finished higher studies. For me this is con- solation in youth work. The monthly Ignite Youth Mass is one of our popular proposals to the youth in the region of the capital, Harare. This is a youth Mass that has its roots in the French La messe qui prend son temps that I used to attend when I did my theology in Paris at Centre Sèvres. It is a Mass that incorpo- After a school trip to a spiritual larly for those who would have finished rates reflection on the gospel (20 minutes called Mutemwa and a visit to a nearby high school and are awaiting university. of quiet personal prayer during Mass), orphanage called Mother of Peace in Mu- This was to be a charity movement deeply guided Ignatian prayer, sharing of one’s toko, five students came to me and asked rooted in Ignatian spirituality. The youths reflection, and movement around the how they could be of help to orphaned were to use their energy and hands to serve church signifying our spiritual journeys. children especially those they had met the poor since they themselves had no Young people from different parish- in Mutoko. They had been touched by money to give. es, even non-Jesuit parishes, come to this the visit. It was through this conversation This is the 4th year of this movement vibrant Mass. The newly formed Ignite that Young People for Others (YPO) was that has grown in Zimbabwe and its for- Youth Choir, which sings songs from all born as a movement for youth, particu- mation in Zambia is ongoing, embracing over the world with the help of Jesuit scholastics from Arrupe Jesuit University, makes the Mass more youthful such that even some adults find themselves attend- ing. This Mass is streamed live on social media for those who cannot be physically present. The day of the Mass has become our platform to meet and engage young Zimbabwe22 IHS people in various other activities. Before calling them in the same manner as the Opposite page the Mass, we organize a talk on a particular Jesuits are called, to set the world on fire. Top: Zimbabwean participants aspect of life that we would want the youth The future of our mission as Jesuits lies in at MAGIS Poland to be engaged in and a discussion follows. these young people that we are immersing Bottom: Students from This has become our platform for youth in our spirituality. They are our future col- St Ignatius College, Zimbabwe activities around Ignatian spirituality, val- laborators. It is thus a joy for me to work Above: A Zimbabwean youth displays the ues and ethos. The beauty of it is that it is with the youth as they always challenge Zimbabwean flag at MAGIS Poland the youth who arrange all and who ensure me to go back to my roots of Ignatian Below: Youths from around Harare that their activities are in order. spirituality in order to be a wellspring of participate in a youth event More and more the youth in our region inspiration to them. at Arrupe University are realizing that the church belongs to them and they ought to be active in it. The spirituality that we are offering them through our Magis Southern Africa net- work is energizing them to work together in being active members of the Church. I have seen that these youths are hungry for more guidance especially in Ignatian spiri- tuality. At our Southern African Magis en- counter in Kariba, Zimbabwe (December 2017), one young woman from Zambia said to me “Father, we have been ignited by your (Jesuits) spirituality and now we are ready to be missioned to work as you do”. Proposals such as Retreats in Daily life that we offer as a region of Southern Africa every Lenten Season in Zimbabwe, Zambia, Mozambique and South Africa are getting the youth aware that God is

IHS 23 AFRICA: Zambia Accompanying Youth

Mutinta Mapulanga

I stumbled upon a document written by Jim Corkery, SJ entitled “GC 35, Frontiers and sharing our faith with Young People.” I instantly fell in love…

n a world where Christian life has fell in love with his reflection on how young to fight for its life today, there is people need accompaniment: a sense that no doubt about the importance of a hidden presence walks with them and I crossing frontiers to reach young pe- that amid all their ups and downs, they are ople – constantly engaging them and most not alone. importantly accompanying them along a The Society of Jesus in Zambia-Malawi journey of life often laden with uncertain- Province through its Youth Ministry has ties and tendencies to take on life uncom- for a long time accompanied the young prehendingly. people through engagements in chaplain- Going through Jesuit literature in an cies, parish youth groups, and Jesuit run effort to find some of the ways in which schools. Recently, the accompaniment has the Society has engaged with young people been extended through the establishment over the years, I stumbled upon a docu- of youth movements such as Magis, an ment from GC 35 written by Jim Corkery, Ignatian formation programme for young SJ entitled “GC 35, Frontiers and sharing people whose ultimate aim is to form and our faith with Young People.” I instantly inspire leaders – young people with a sense

24 IHS IHS 25 Accompanying Youth

of God’s place in their lives and the capacity ty, at the centre of all activities, has groomed people through various activities such as to build a better world. in the young people a powerful sense of a Ignatian retreats, immersion experiences, The new friendships in the Lord that hidden presence of God alive in the depths heroic leadership training, works in the have been created through these engage- of their own experiences and struggles. promotion of justice and peace, service ments have ignited in the lives of the young The gift of Ignatian Spirituality has been projects and many other activities that pro- people a deeper spiritual life, more atten- a bridge out of life’s dryness and into an mote the growth and effective participation tiveness, more meaningful relations and the experience of God in their own stories. of the youth in the life of the Church. restless desire to make the world a better The Jesuits of Zambia-Malawi Province Beyond borders, the young people in place. The exposure to Ignatian Spirituali- have been involved in the lives of the young Zambia-Malawi Province have worked with provinces in the African Region and beyond. A classic example of this collaboration was the Magis Africa pro- grammes held in the years 2009 and 2014. The 2009 programme was held under the themes, “Dancing with God in An Af- rican Pot” and four years later in 2014, the programme was organised in Zambia 26 IHSZambia Members of MAGIS Zambia participating in different activities during MAGIS Poland

and Zimbabwe, dubbed the Ignite Africa Experience under the theme, “Witness- ing to Faith, Witnessing to Justice.” This programme brought together young peo- ple from 14 countries in Africa, Europe and Asia. The Jesuits in Zambia-Malawi Prov- ince continue to thrive in their efforts to share their faith with the youth and young people, bringing to light the possibilities and opportunities present in this rapidly changing world, that can enable them find their place in the mission of the Church, the mission of Christ. The province seeks to be the eyes and ears, the hands and feet, of Jesus, who is the heart of Christian faith for them.

IHS 27 AFRICA: Rwanda-Burundi Youth Ministry: Men and Women for Others

Patrice Ndayisenga, SJ

Here, children enjoy n Rwanda, one person in two is un- statistics indicate that Rwandan society opportunities to interact and der the age of 18. The average age of is also at the crossroads of its history. The learn about their Rwandan the population is around 23 years. future of the nation depends today on how Rwanda is a young and lively nation well young members of society are integra- cultural heritage as well as I going by age distribution of its population ted and molded into responsible men and their responsibility towards according to the 2012 Rwandan Popula- women for others. their own future. tion and Housing Census. Besides, such Rwandan children need care, protection

28 IHS Left: The Rwandese people are deeply rooted in their culture Below: The city of Kigali

and guidance just like all other children on or main perpetrators of the crimes perpe- tries. Their response is evident in various the globe. In Rwanda, it is not rare to hear trated against children. apostolates such as formal education for of incidences of school dropouts or police Youth ministry in the Region of Rwan- youth, and spirituality workshops action in cases related to child-pregnancies, da-Burundi is therefore a compelling en- as well as informal education dispensed delinquency or drug abuse. Adding to this, gagement that Jesuits in the region cannot through organized social gatherings for parents, trusted acquaintances such as un- but wrestle with to contribute to the surviv- the youth. cles or teachers sometimes are accomplices al of the future of society in the two coun- The Jesuit social centre, Urumuri Cen-

IHS 29 Youth Ministry: Men and Women for Others

tre: Jesuit Centre for and Social conference-talks everyday and moments gram and ensure the satisfaction of each Action responds to this call of service to the of entertainment afterwards. The themes participant, the youth have to wrestle for youth in Rwanda through accompaniment covered during the conference-talks in prizes in competitions organized around in camp programs organized specifically the Youth Camp focus on human rights, all the disciplines that form part of their for children of secondary school age during gender equality, gender-based violence, camp program. They compete in basket- their long holidays. Here, children enjoy alcoholism, , adolescent ball, volleyball and soccer, they also com- opportunities to interact and learn about reproductive health, HIV and AIDS, pete in traditional and modern dances and their Rwandan cultural heritage as well preventive methods, pastoral response to singing, and regarding the talks held with as their responsibility towards their own the HIV and AIDS crisis, foundations of them, they compete in quiz contest through future, that of their community and their morality, human solidarity, leadership as a which they demonstrate the level of assim- nation as a whole. social service, and citizenship and social ilation of what they have learnt. The Camp normally gathers over 200 responsibility. The program includes also Beside the efforts of Urumuri Centre, children and runs for one month, and it is sessions of study-visits and pilgrimages. Jesuits also do accompany the youth in organized in such a way that youths have To maximize the benefits of the pro- extra-curricular activities in Schools. In Rwanda-Burundi

30 IHS Burundi at Lycée du Saint Esprit, Jesuits take care of their students’ spiritual well- being through organized charity services and spiritual formation. Students, current and alumni, gather once a week in prayer groups, one most popular of them being known as ‘Wigore’ (a Burundian term which means “self-sacrifice”), to pray and have some sort of spiritual formation from the school’s spiritual animators. In Wigore group, the members learn more on their faith and the effect of the latter in their social output. That is what propels them to engage in charity works such as visiting the sick in hospitals, or col- lection of used materials from homes to be The future of Rwandan and distributed to disadvantaged members of Burundian societies will society, and organizing events to feed the largely depend on the healthy hungry especially around Christmas and integration of the youth Easter. in today’s society. The 32, in De- cree 4, had noted that “it is becoming more and more evident that the structures of society are among the principal formative influences in our world shaping people’s ideas and feelings, shaping their most in- timate desires and aspirations; in a word, shaping mankind itself” (GC 32, D. 4 No. 40). Today, four decades down the line, the same observation remains true in our con- temporary society. Hence, the engagement of the Jesuits with the youth in countries of Rwanda and Burundi aims at counter- acting some of the negative influences that contemporary social structures are already having on the youth. It goes without saying, the future of Rwandan and Burundian societies will largely depend on the healthy integra- tion of the youth in today’s society. Cor- respondingly, the youth ministry in this region counts among the most significant efforts that are currently being dispensed to ensure the future of a society built around and held together by men and women who have understood at an early age the value of the common good and the interdepen- dency of individuals’ fulfillment in human society. In this effort, Jesuits are therefore persuaded that indeed the youth are an important component that can never be undermined in the pursuit of the future of society that endeavors to mirror the glimpse of the Kingdom of God among men and women of its time.

IHS 31 AFRICA: South Africa Jesuit Ministry to Youth

Rampeoane Hlobo, SJ

With the few men that istorically, South Africa has was marked by the demise of apartheid the Society of Jesus has been marked by many tu- and the ascending to power of Nelson multuous moments that have Mandela, the political landscape changed had in South Africa, Jesuits always involved or affected its drastically but the challenges affecting the have always endeavoured H youth. These moments, that are linked to poor and the young people of South Af- to accompany the young political and socio-economic issues, have rica remained the same. De jure ours is a people during the ever- always presented some form of frontiers non-racist country that is free with equal for the Jesuit ministries to the youth and opportunities for all. De facto there is still challenging political and young adults. With the few men that the a lot of suffering and poverty. In our works socio-economic situations. Society of Jesus has had in South Afri- today with the many young people that ca, Jesuits have always endeavoured to we accompany in our three parishes and accompany the young people during the university chaplaincies in South Africa, ever-challenging political and socio-eco- we come face to face with this reality. nomic situations. In our parish in Nyanga – a poor town- In the post 1994 South Africa, which ship just outside the beautiful city of Cape

32 IHS Town and notoriously known for some years as the murder capital of South Af- rica – poverty, lawlessness, hopelessness and many other social ills are rife as result of inter alia lack of a just distribution of resources and the absence of the principle of common good. The parish in its work accompanying the poor and the young people tries to offer hope and inspira- tion, particularly to the youth and help them see beyond the injustices that are still keeping them in the poverty trap. One way of doing this is by having workshops and The parish in its work discussions on matters affecting them as accompanying the young people using tools like the Catholic poor and the young Social Teaching and MAGIS ideas that people tries to offer many other young people use in the Ig- hope and inspiration, natian world. Recently, with the help of particularly to the a parishioner who is undergoing training youth. in Ignatian , we have started group discussions on Ignatian Spirituality. Our parish youth have developed a re- lationship with students from our chap- laincy that is run by Fr John Enslin, SJ at the University of Cape Town. The stu- dents come to the parish to tutor and help our secondary school students in subjects like English, Mathematics, Sciences and Accounting. Given the poor standard of education offered in many of the schools in the townships, these tutoring classes that take place on Saturday mornings, are one invaluable way in which the parish and the chaplaincy mitigate the social injustice prevailing in our education system. This project is also another way of encouraging not only intellectual development among the youth but also provides a platform and an opportunity for them to understand the principle of being “men and women for others.” It also offers inspiration and hope to the township students who are tutored by young students from an elite and one of the best, if not the best university in Africa. In the same spirit of “men and women for others,” another group of students

IHS 33 Jesuit Ministry to Youth

from the chaplaincy visit the St Joseph’s hamba, SJ runs weekly Ignatian Conversa- methods of prayer that will help them to Home for Chronically ill Children com- tions on Prayer. Hopefully this will create find God in their daily lives. ing from poverty-stricken areas. Many are a process of conversations in an Ignatian The university chaplaincy has a vibrant unable to visit families over weekends so a way that would then establish a model in group of CLC that meets weekly and runs group of students go to visit these children which other topics challenging our society a popular Bible Study and reflection. The on Sunday afternoons to play soccer with like racism, economic and social injustice idea is to try in an innovative way to pro- them or talk with them and accompany and the Social Teaching of the Church may vide an intellectual basis to our faith where them in whatever way they can. be discussed as well. The chaplaincy hopes questions of science and religion are also The chaplaincy with the help of Br. Ngo- to ultimately form a MAGIS group, which looked at. This is interestingly not dissim- nidzashe Edward, SJ and Fr Shepherd Mu- will introduce the students to Ignatian ilar to the Bible Study group, which is run South Africa

34 IHS for the homeless and some young parish- Recently, with the help of a parishioner ioners and students at Holy Trinity, our who is undergoing training in Ignatian inner city parish and university chaplaincy Spiritual Direction, we have started in Johannesburg. group discussions on Ignatian Spirituality. Fr Graham Pugin, SJ, who is the parish and chaplain at Holy Trinity, accom- panies the youth, the young adults of the parish and university students. They also run a soup kitchen, which he says, not only feeds the homeless but also poor univer- sity students. He identifies himself as a man “loitering with intent” at the parish and chaplaincy ready to lend an ear and a shoulder to lean on for the youth and students. Lastly, Fr Bruce Botha, SJ accompanies the youth and young adults of our parish in Orlando West Township, south west of Johannesburg. Their First Friday Mass has become a place and time for them to not only break bread at the altar but also to share their challenges and joys as the young people of the parish, after which they share a meal.

IHS 35 ASIA PACIFIC: Vietnam Forming Catholic Students

Nguyen Thai Son, SJ

Despite our difficult situation and restrictions, we knew we had to respond to this challenge of how to educate young Catholic students. We chose to use what we think of as a “subway”.

hat can we, Vietnam Jesuits, lenged the Vietnam Jesuits for the last four do for students when we do decades since the communists took over not have schools, colleges the South in 1975. All the foreign Jesuits W and universities, and are were forced to leave the country and only not allowed to teach in any colleges and the 26 Vietnamese Jesuits were left. Of universities run by the government? How these 26, nine elderly Jesuits were impris- can we help students to deepen their faith, oned for up to 13 years, several were forced to have a genuine meeting with God, to into the army or onto the state farms, and develop a mature lived faith, rather than the remaining lived in diaspora as simple simply following the rules? How can we citizens for more than two decades. teach Catholic students, and through Despite our difficult situation and re- them other students, how to live a good, strictions, we knew we had to respond to human way of life? How can we awaken this challenge of how to educate young enthusiasm for mission in the hearts of Catholic students. We chose to use what young people? we think of as a “subway”. We use church- These and other questions have chal- based environments to provide students

36 IHS with classes on catechism, Ignatian spiri- knowledge, and of faith. tuality and leadership. We also give tuto- We focus on two kinds of student activ- rials in academic areas that the education ities: normal or weekly activities and stu- system in Vietnam does not offer. dent summer retreats as a special activity. The mission statement for our pas- The number of Catholic students who toral ministry for students reads: As an actively participate in student groups apostolate of the province, our ministry is about 6,000 nationwide. However given to young students must be deeply we only have 13 Jesuits working in the rooted, and widely apply Ignatian spir- student ministry – four and nine ituality to better serve (i.e., magis) the scholastics and brothers – and all do this training of young Vietnamese Catholic part-time. Since we cannot be present to Left: Young people participating students so that they can obtain a certain all the student groups, we form capable in the Youcat contest maturity of Christian way of living, of students to work with us – they are our Below: Giving to the needy

IHS 37 Forming Catholic Students

far-reaching hands, so to speak. and helped them to serve the community and independent thinking. We have also We focus on training the executive they belong to. set up libraries in a number of places. boards of student groups primarily in Since the presence of Jesuits among With these activities, we aim to teach leadership and Ignatian spirituality. We students is important, we try to visit each the students to live with a purpose, to build hold student ministry classes on topics group once a month, to pray with the stu- their self-confidence so that they know they such as leadership, methods of prayer, dents or to give a talk on a specific topic. In can do more than they are given in the Viet- how to organise a prayerful meeting for the intellectual dimension, we try to help nam education system. We are happy to see the group, reading and praying with the students to develop an interest in learning students growing in this direction! Bible, and being animators. These classes beyond the limited and normally commu- Every year, in July and August, we orga- are given either monthly or for a period nist ideology bound knowledge they are nise summer student retreats for Catholic of three months depending on the situ- taught. We encourage them to self-study, students and young people aged 17 to 30. ation in a particular place. We believe learn a foreign language and develop a The retreats are guided by a Jesuit and that the training classes have awakened reading habit. To facilitate this, we con- a group of collaborators well trained in gifted abilities in a number of students duct classes to teach English, and critical Ignatian spirituality, who are mostly reli- gious sisters from different congregations. Each retreat comprises five days of silent prayer and a one-day picnic. The picnic day is very important since it is the day when retreatants get to know one anoth- er better through conversations, playing Vietnam games and other activities.

38 IHS More and more students and young that students will be nourished in their We aim to teach the students to live people participate in our summer retreats journey of faith and of intellect as human with a purpose, to build their self- every year. We began this special activity in persons, that their training will enable confidence so that they know they can 1992, with about 20 students. In 2017, we them to build a strong community. We do more than they are given conducted 20 retreats with a total of 1,423 believe too that one generation of stu- in the Vietnam education system. young people. These retreats are good en- dents well educated in this way will have vironments for students to discern their a positive influence on their families and vocation, especially to the religious life. their future children. Thus, “a good gift With these two activities, we believe is given twice!”

IHS 39 ASIA PACIFIC Forming Ignatian Leaders for Mission Vanessa M. Gorra

I used to think that cura re leaders born or made? This ble leaders in the provinces and regions in personalis simply meant question has long been debated Asia Pacific, Jesuit and lay, men and wom- personal care and good by experts around the world. en, who can effectively respond to the dif- Some claim that some people ferent needs of Jesuit apostolic ministry,” relationships. Now I am aware A are natural leaders while others insist that said then JCAP President Fr Mark Raper, that it is about how to develop becoming a leader is a process. Whichever SJ. “We need leaders who are grounded the human being. the case, it cannot be denied that there are in Ignatian spirituality, but they also need no perfect leaders and that one can always management skills to be able to plan stra- become better at leading. This is the pre- tegically the way forward for their ministry mise that grounds the Leadership Deve- or apostolic work and guide their team in lopment Programme (LDP) of the Jesuit communal discernment.” Conference of Asia Pacific (JCAP). The programme focuses on three main “More and more we need more capa- areas for leadership development: mission

40 IHS development, operational competencies, Delegate for Formation. “We need leaders who are grounded in and managing change and continuous The almost 40 participants were mostly Ignatian spirituality, but they also need learning. These are covered in four modules young Jesuit priests but there were also a management skills to be able to plan conducted over the course of 18 months. few laywomen. They began their learning strategically the way forward for their “At the centre of the programme is the journey in the Philippines at the end of ministry or apostolic work and guide their focus on clarity of the mission, understand- 2015. The first module’s focus on context in team in communal discernment.” ing the context of the specific ministry, spir- leadership had the participants reflecting itual growth and self-mastery,” explained on leadership in the context of their current Dr Edna Franco, Executive Director of ministry. In 2016, they went to Thailand Ateneo de Manila University’s Center for for the second module during which they Organization Research and Development, learned about management as a process, which ran the programme in consultation covering areas such as creating a core team, with Fr Norris Seenivasan SJ, then JCAP setting directions and enabling execution,

IHS 41 Forming Ignatian Leaders for Mission

in 2017. As the culminating module, each participant was asked to present, before a small group and a panel of experts, a project plan that integrated their learning from all the modules. While some joked that this was like going through a thesis defence, many felt it was a highlight of the programme because it provided an oppor- tunity for everyone to listen to and learn from each another. It was a true learning journey for the participants. “I used to think that being a leader just means having the skills, but it’s not only the skills but also your way of life,” said Fr Dominic Vu Duy Cuong, SJ from Vietnam. While Sam Sokha of Jesuit Service Cam- bodia admitted, “I used to think being a relationship building and conflict man- of their leadership style, managing human leader is not hard, but later I realised it is agement. Later that year, they gathered in resources and financial management. not easy and it centres on discernment.” Indonesia for the third module that was The last module, on change and con- Also, many of the Jesuits did not know designed to increase their understanding tinuous learning, was held in South Korea that a human resource document is em-

42 IHS bedded in the Society’s Constitutions. Ig- The inclusion of laypeople enriched the “I used to think that being a leader just natius was a man far ahead of his time. His programme for the Jesuit participants as means having the skills, but it’s not emphasis on cura personalis is reflected in they listened to what their collaborators only the skills but also your way of contemporary human resource manage- in mission shared. “I used to think only a life,” said Fr Dominic Vu Duy Cuong, SJ ment practices. Fr Tong-uk Ku, few people have the same commitment as from Vietnam. SJ from Korea remarked, “I used to think I, now I realise that there are many people that cura personalis simply meant person- who are ready to serve in the mission,” said al care and good relationships. Now I am Fr Julius Lagaor, SJ from Indonesia. aware that it is about how to develop the While the participants clearly felt that it human being.” Fr Alvin Ng, SJ from the had been a great blessing to be sent to the Malaysia-Singapore Region shared, “My programme, they realised that it was also present ministry is full of challenges and a great responsibility. One cannot simply impossible demands. Now I know that oth- receive; one must also give. ers have higher demands and that I must have the humility to handle mine.” All acknowledged that communicat- ing Ignatian Spirituality in their contexts is challenging. As Fr Gregory Jacobs, SJ from Australia shared, “In thinking with the Church and working with the Church, the struggle is how to articulate our vision, mission and values to find out where we want to go.” Filipino Fr Joseph Emmanuel Liwanag, SJ asked, “What is our purpose in sharing Ignatian Spirituality? How do we navigate through these difficulties and differences in context when it comes to sharing Ignatian Spirituality?” Questions like these high- light the uniqueness of the Jesuit mission.

IHS 43 ASIA PACIFIC A Path to Magis for Young People

Yohanes Nugroho, SJ

n 2014, the major superiors of the JCAP Youth Ministry. They developed a their own countries. Jesuit Conference of Asia Pacific five-year plan to help youth become more The first Magis Asia Pacific was held (JCAP) decided that the youth had confident in discerning God’s will in their in , Indonesia from December I to be a priority for the Conference. lives, and form them as future servant-lead- 26, 2015 to January 3, 2016 with more than They saw a clear need to accompany young ers who will care for creation, serve with 70 young adults and Jesuit animators from people in the way of St Ignatius, which is joy and work with others to effect change Cambodia, Myanmar, Taiwan, , marked by cura personalis, discernment for the poor and marginalised. Central to , Korea, Thailand and Timor-Leste. and Magis. the plan is a Magis formation programme, In July 2016, during Magis World Youth A core team, comprising Fr Yohanes patterned on the one the Jesuits in Indo- Day, a one-day event was organised for Nugroho, SJ (Indonesia), Fr Choe Song- nesia have been running since 2008, to in- participants from countries within JCAP yong, SJ (Korea) and Teresa Wang (Tai- troduce youth to Ignatian Spirituality, and to foster a sense of belonging to one Asia wan), was formed in 2015 to set up the train them to set up similar programmes in Pacific youth family, and promote the If it were a Jesuit who explained it, maybe they would say “It’s too difficult… We live a different life”, and so on, but by learning from fellow youth, they felt more encouraged to do the same thing.

44 IHS JCAP Youth Ministry programmes. The Pacific are workshops and Ignatian ex- participants from Indonesia took the lead second Magis Asia Pacific, held in Siem periments. in facilitating the Magis modules. Thanks Reap, Cambodia from Boxing Day Through the workshops, the partic- to the Indonesia Province’s Magis pro- 2017 until January 3, 2018, saw ipants learn about Ignatian Spiri- gramme, they have been living Ignatian participation from more prov- tuality and practise the Examen, Spirituality in their Magis communities inces. The approximately 90 and are taught how to recruit, and daily lives for years. Their efforts were young adults, accompanied manage and accompany other greatly appreciated by their fellow partici- by lay and Jesuit animators, youth in Magis formation. In- pants. The core team believes that it is the included youth from the Ma- stead of the usual model where a power of young people learning from other laysia-Singapore Region and Jesuit is the teacher and the youth young people. “If it were a Jesuit who ex- the , Philippine and Vietnam the student, the young people help each plained it, maybe they would say ‘It’s too Provinces. other learn about Ignatian Spirituality. difficult … We live a different life’, and The two key elements of Magis Asia In the second Magis Asia Pacific, the so on, but by learning from fellow youth,

Above: Youths participating in MAGIS Poland Below: Youths participating in MAGIS Asia-Pacific (Yogyakarta, Indonesia)

IHS 45 A Path to Magis for Young People

they felt more encouraged to do the same life goal,” said Jariya Suwanthong from thing,” said Fr Nugroho. Thailand, while Geny Anggara Pramana Through the Ignatian experiments, the Jati from Indonesia shared, “The benefit participants learn what it means to rely fully of joining Magis is the confirmation that on God’s providence, to find God in the life is not only flowing. It has meaning and lives of the local people through their kind- it has purpose. Life is a gift, but to be alive ness, their love and their help, and through is a choice.” Already the Magis gatherings the surrounding environment. have helped to solidify the Magis forma- “The Magis programme helps me to tion programmes in Cambodia, Taiwan, see the purpose of my life more clearly Indonesia, Thailand, Korea, Timor-Leste and helps me to find ways to achieve my and Myanmar. They have also inspired the

46 IHS Jesuits in Japan, the Philippines, Malaysia, Singapore and Vietnam to organise similar programmes based on their situations and contexts. However, the core team still has many challenges to address. It has limited hu- man and financial resources, and Catholics, who are a minority in most of Asia Pacific, are often scattered far from one another geographically even in the same country. Another challenge is how to develop a pro- gramme that will appeal to young people who are action-oriented as well as those who seek to engage in deep reflection. The biggest challenge, however, is how to keep young people committed. “Young people today are very busy with other stuff. They are not good with commitments,” said Teresa Wang. “Some are involved in many Catholic youth communities, but they don’t seem to belong to any of them.” However, the busyness of young people also presents an opportunity. Fr Choe says that Korean youth are preoccupied with many things but still thirst for something more. “They want to be refreshed. The The two key elements of Magis Magis meeting is a good time for prayer Asia Pacific are workshops and sharing about spirituality, and can help and Ignatian experiments. them feel recharged and refreshed in their everyday busy lives.” It is our hope that the Magis Asia Pacific programme will help young people fulfil a yearning for the Magis in their lives. For us, success would be confirmation that the youth not only live and apply Ignati- an Spirituality in their daily lives, but also share it with other youth. To facilitate this, we are developing an Ignatian leadership module and a manual for Ignatian retreats for youth.

MagisIHS 47 ASIA PACIFIC: Philippines Youth and Forests in Mindanao Pedro Walpole, SJ

As they grow up in community learning at APC, their cultural traditions and knowledge of the land become a source of belonging and hope.

he integral ecology long lived stances thanks to the Apu Palamguwan by forest-based communities Cultural Education Center (APC), a for- throughout the world is still mal indigenous school in the uplands be- T being overtaken by logging gun by Environmental Science for Social and resource extraction, roads, market Change, an institute of the Philippine forces, agribusiness and consumer cul- Province. As they grow up in community ture. Subsistence on the land is beco- learning at APC, their cultural traditions ming dependent on the market and the and knowledge of the land become a relationship with the soil and local life source of belonging and hope. is being lost. They discover practical relations with In Bendum, Bukidnon in the Phil- the land where every ridge has a relation ippines, indigenous youth have taken a with some family in the community and new approach to their changing circum- every stream is a unique outcome of in-

48 IHS The youth in Bendum have a vision of the forest canopy for the next generation and this time frame is commitment!

IHS 49 Youth and Forests in Mindanao

herent natural processes. Knowing the are learning how to live their distinct and bracken. The soils are usually poor natural seasonal flows of streams in the self-identity. They are forming a vision if not nurtured, so much land is aban- area allows them to identify the most sta- that is welcoming and confident, and not doned. Extensive use of fertilizer and ble and sustained water flow for commu- determined by others or by consumption glyphosate are used where animal feeds nity use. More critically, they learn the patterns. Old practices of clearing land are grown. importance of regenerating those areas within the forest and planting a variety of At APC, the youth operate an ecoag- above the water source. vegetables, fruits and fibres have allowed ricultural garden that provides for their While most indigenous youth work in the forest to take over again, a regenera- direct food needs. They are learning to gas stations, chicken farms, city markets, tion and a reconciliation. grow bamboo – and patience – as it will as house helpers, teachers and in govern- Today most people live at the edge of be 10 years before it can be harvested ment services, many return to communi- the forest, which is very fragile and easily for furniture. They are learning, as their ty life, where their children can grow up degraded. Burning, wasteful cutting and parents and grandparents knew, which knowing they belong to the land. practices that encourage invasive spe- are the pioneer shade-giving species and To be indigenous is to belong to the cies form false climaxes such as some the aggressive species, what to keep and land, and not to own it, and these youth grasses, unproductive pepperbushes what to cut, and what pillar species re- generate the forest canopy. The youth in Bendum have a vision of the forest canopy for the next genera- tion and this time frame is commitment! They look towards Canopy Walk 2050 and celebrating Generation 2050, who will be their own children and their age when they come into contact with the life in the forest and take the canopy walk 30 metres above the ground. In the mean- time, the youth are nurturing the seed- lings as they look down on a miniature canopy of the pillar species they have planted and maintain the light shade of the pioneer species. These and many more activities are occasions for learning new skills while integrating options for the community. The youth’s experiences and path of learning, as well as their clarity and purpose, surprise many. Many groups such as the Asian Peacebuilders Schol- arship programme visit, and they often comment on how connected the local youth are and how shocked they are as to what the youth know that matters in making life decisions, not just career de- cisions. The youth hope to share with more visitors and discover further ways to explore their options and share their identity. Currently being explored are field courses for business schools where graduate students can learn the impact

50 IHS of business decisions on the ground and inspires them to affirm their rights and As people of the land, they know contribute to the development of more challenges them to discern a new and all is received from the Creator socially responsible business models. grounded path for their future. And so and from their ancestors, and there Recently the Hulas programme, they celebrate Balay Laudato sì. must be care for the land. which provides technical training and As people of the land, they know all is youth formation, organised the youth in received from the Creator and from their building a balay (house) in Bendum for ancestors, and there must be care for the visitors who want to share in the culture, land. They know the pain of working and not just visit as tourists. The building on the land, the tough seasons and now is structurally sound and can withstand climate change, yet they draw from cre- typhoons that hit the area. ation the gift of life. They know the land The youth are not taking the easy way. is healing and nature heals us. There is Laudato Si’ is a great source of learning an understanding of reconciliation in a and strengthening for their culture. It new way.

Philippines IHS 51 ASIA PACIFIC: Indonesia Proclaiming the Good News from the Banks of a River

Murti Hadi Wijayanto, SJ

We want to connect with n 1970, a young Swiss Jesuit, Fr offices and non-governmental organisa- young people, and we believe Ruedi Hofmann, started a small tions, came to Puskat to learn how to use audio-visual centre for students stu- popular theatre for community develop- that in cinema we find the dying catechetics to prepare material ment. When Fr Hofmann returned from language of young people. I to teach the Catholic faith. It was located tertianship in South America several years within the catechetical centre in Yogyakar- later, Puskat set up a pilot “village hall” ta, and he named it Puskat Audio Visual project in a small village on the outskirts of Studio (Puskat). Puskat is an abbreviation Yogyakarta. The idea was to use traditional for “Pusat Kateketik” (“Catechetical Cen- art and culture to encourage “bottom-up tre” in Indonesian). communication” from rural communities Since then, Puskat has become the social to counteract the “top down communica- communication apostolate of the Indone- tion” of the government during that time, sia Province in service of the Church and and raise the spirit of democracy among the people of Indonesia. people. This village hall, now managed by In the late 1980s, many people from all the local communities, continues to be a over Indonesia, from various religious and centre for many cultural activities includ- cultural backgrounds, from government ing a daily community radio programme.

52 IHS In the early 1990s, when there was only ises in order to provide better workshops. Puskat Audio Visual Studio is the social Indonesian National Television (TVRI), It chose a place in the northern part of Yo- communication apostolate of the Puskat began working in film and televi- gyakarta, on the banks of Boyong River, Indonesia Province in service of the sion. Working as a production crew, with which springs from Mount Merapi. The Church and people of Indonesia. video cameras and audio and lighting sounds of the birds on the trees, the water equipment became ordinary activities. In flowing in the river, and the view of the 1992, Puskat’s documentary, “Learning majestic are blessings that inspire from Borobudur”, won a prestigious prize creativity. in Prix Futura, Berlin Film Festival. Since 1995, Puskat has produced a Two years later, when private television 30-minute Catholic programme that is stations were flourishing, Puskat began broadcast fortnightly on Indosiar, a na- conducting training workshops on film tional television station. Indonesia is rich and television. Several leading stations sent in religions and cultures, and our state their staff to learn how to manage a televi- philosophy, Pancasila (Five Principles), sion station, and many individuals and staff includes the belief in one God. from institutions took Puskat’s workshops. However, before the 1998 Puskat decided to move to larger prem- movement, there was no freedom for peo-

IHS 53 Proclaiming the Good News from the Banks of a River

or people from the country’s tradition- al beliefs. These programmes received negative comments from the television station, the government, radicals, and from Catholics, but a lot of people liked them, saying they had opened their eyes to the need for dialogue among different religions and beliefs. There is a growing awareness in the Church in Indonesia of the need for inclusive evangelisation and contextual theology. In 2012, Puskat produced its first film for Indonesian cinema, strategically choos- ing for its subject a national hero, Mons , a Jesuit and the first Javanese bishop. Entitled Soegija, the film traces the role of the during World War II in establishing a new ple to realise and celebrate this diversity. Puskat decided to produce an in- Indonesian nation. Mons Soegijapranata, Although television stations are required ter-religious programme. This was a first who died in 1963 during Vatican Council to broadcast religious programmes, the law in the country and showed discussions II, is well remembered for saying “100% stated that each religion should use the air- between a Catholic priest and a Mus- Catholic, 100% Indonesian”. His words time to present its own teachings and not lim priest (kyai), or a Buddhist monk, are still relevant in the current context of talk about other religions. or a Hindu priest, a Confucian scholar, Indonesia, which is torn by separatism at the political level and radicalism in the name of religion. The film was very popular all over In- donesia, not only among Catholics but also among politicians and Muslims, and has become a platform for engagement Indonesia and discussion. For many parish priests,

54 IHS watching the film was the first time they had met their parishioners outside the parish church. Soegija is still being used for dis- cussions in schools and other communities in Indonesia and abroad. With its second film, Puskat chose to make a statement against corruption and violence in the Indonesian education sys- tem. “Mengejar Embun Sampai ke Eropa” (Searching the Morning Dew to Europe) tells the story of a Muslim professor from a state university in a small city in Sulawe- si who is committed to being honest and working hard. We want to connect with young people, and we believe that in cinema we find the language of young people. Fr YI Iswara- hadi, SJ has worked in Puskat for almost 30 years. He is no longer young, but he In 2012, Puskat produced continues his formation by learning the its first film for of the millennial generation. Fr cinema, strategically Murti Hadi Wijayanto, SJ, who has been choosing for its subject a with Puskat for almost 20 years, wants to national hero, Mons Albertus be a storyteller, using film to proclaim the Soegijapranata, a Jesuit good news. He has just finished his master’s and the first Javanese bishop. degree in film making in Paris. The two Indonesian Jesuits work with a team in a small village, near a river that springs from an active volcano. They work to fashion a new face for Puskat as a centre of media and spirituality.

IHS 55 ASIA PACIFIC: Myanmar The Korean Champion of Myanmar Campion

Santiago Girish, SJ

From the outset, the institute fter serving intensively from the red to know their various mission involve- welcomed students from all year 2000 as founding director ments, especially in the field of education. of Unteshwari Sammilitalayam, Jesuits are involved in two urban based walks of life. Preferential option a Centre for Inclusive Educa- and one sub-urban based educational cen- was given to students from A tion for Disabled Children in Gujarat – tres which cater to the needs of the poor, poorer economic backgrounds. India, at the request of the Myanmar Jesuit middle and the upper middle class youth Mission I landed in Yangon, Myanmar, on of Taunggyi and Yangon cities. Three of 8 September 2016. While being here, as a them, St. Aloysius Gonzaga Institute of preparation for the mission insertion, be- Higher Studies (SAG) in Taunggyi city, sides learning the local Burmese language, Campion Institute (CI) in Yangon city, I took special interest to know the past and and Oxon at Thingangyun – a slum cen- present life, mission and governance of tre in Yangon under Myanmar Resource the Society of Jesus in Myanmar. Besides Initiative have their own peculiar features living with my Jesuit companions in St. in educating their respective students. It is Peter Canisius House, Yangon, I endeavo- amazing to encounter the mission minded young vibrant Jesuit companions and their committed collaborators who enhance the standard of their students’ life through an intensive integral formation! All these ini- tiatives have had their humble beginnings. I had the opportunity to listen to the humble beginnings of the Campion In- stitute from the founding director, Fr Lorenzo Yom, SJ, who was guest in our community. Though initially hesitant, he still shared his aspirations and perspira- tions of the process he went through in founding the institute. Armed with a Master in Business Ad- ministration (MBA) degree, the USA trained young and energetic Jesuit of the Korean Province was missioned to Myanmar Mission in 2004. While liv- ing and moving in the streets of Yangon city, he encountered the vulnerability of the young students, both boys and girls, hanging around in the streets, parks, cof- fee shops and bus stands, and seeking for a few private tuition centres for proper higher learning. Experiencing the pa- thetic situation and the longings of the

56 IHS the educational darkness and brightens The author, Santiago Girish, SJ, the youngsters of Myanmar with greater with the founding director of Campion hope and confidence. It is possible today Institute, Lorenzo Yom, SJ. because of the humble beginnings of our dear unassuming Champion of Campion! Bravo Fr. Lorenzo Yom! Rejoice! God bless you and your adolescent Campion Institute! students to learn communication skills in English language, computer skills and fi- nancial accounting systems, he was moved and finally was motivated to respond cre- atively by setting up the present day Cam- pion Institute with an initial 80 students in August 2005 within the premises of St. Augustine church, Yangon. Three lay collaborators helped with education, accounting and general admin- istration of the institute. Religious sisters like the Maryknoll (health section), Infant Jesus and Columban (education) assisted in the formation of students in nursing, En- glish language and human development. Armed with love, mercy and care, they all worked in realizing the motto of the insti- tute, “Qualified Teaching with Devotion”. From the outset, the institute welcomed students from all walks of life. Preferential option was given to students from poorer economic backgrounds. Today, Fr Yom lives in his home coun- try Korea and serves as an NGO Director of Joy of Sharing. The institute, under the leadership of a lay collaborator, Dr. Mark Labuntog, continues to build the capacity of Myanmar youth through quality educa- tional initiatives and involvements. As an Associate Professor of English Language and Literature from – Ateneo de Cagayan, Philippines, he has joined the Myanmar Jesuit Mission to make this institute to a college level ac- creditation. Finally, I must acknowledge with my experiential knowledge that by mere presence, Campion Institute removes

IHS 57 ASIA PACIFIC: Australia Being with God in Nature Dr. Peter Saunders Ph D

As Ignatian people we are called reation is of the order of yourself from Nature. You can live in a to be Contemplatives in Action. love. God’s love is the fun- house that is insulated, centrally heated and The focus of the Being with God damental moving force in air-conditioned so that you do not have to all created things.” Pope experience the vagaries of Nature that un- in Nature ministry is to invite “C Francis: Laudato Si’ (n.77) fold in the weather outside. When you do people into that contemplative Being with God in Nature is a ministry go outside the house you are likely to travel place with Mother Earth. which began at the Campion Centre of Ig- in a car with the windows up and is central- natian Spirituality (CIS) in Melbourne in ly heated and air-conditioned. When you 2015. Its inception coincided with the pub- get to work you can be in an office where lication of Pope Francis’ encyclical Laudato the windows are never open and the tem- Si’, which spoke to the concerns of members perature is regulated by air-conditioning. of the Campion CIS Retreat Team that the This is a society that is filled with noise and general population of Australia is discon- artificial light 24 hours a day. Dr Peter Saunders Ph D Co-Ordinator nected from Nature and from the “Care of Pope Francis points out humans have Being with God in Nature Ministry Our Common Home”, Earth. come to exploit Nature as a vehicle through Campion Centre of Ignatian Spirituality In the city of Melbourne, which is re- which they find happiness, “we are the ones 99 Studley Park Rd, Kew, 3101. Australia garded as one of the most liveable cities to lay our hands on things, attempting to Web: www.campion.asn.au/nature in the world, it is quite possible to insulate extract everything possible from them

58 IHS IHS 59 Being with God in Nature

while frequently ignoring or forgetting understood this connection with Earth for the Being with God in Nature ministry is the reality in front of us. […] It is based over 50,000 years. Thomas Berry, an Amer- to invite people into that contemplative on the lie that there is an infinite supply ican catholic priest and eco-theologian, place with Mother Earth. We want to invite of the earth’s goods, and this leads to the has stated: “the Australian aborigines saw people out into the wildness to encounter planet being squeezed dry beyond every the visible world as the creation of a more that Presence that is God in Nature and to limit” (n.106). Pope Francis’ encyclical profound reality known as the Dreamtime. reconnect with the sacredness of Mother asks people all over the world to wake up Each aspect of the landscape was identi- Earth. to the way we are living, “Nature cannot be fied as related to its songlines. … The in- Our first offering in 2015 was a Wil- regarded as something separate from our- digenous peoples of Australia, with fewer derness Retreat, a five-day walking retreat selves or as a mere setting in which we live” life possessions and less life security than in Wilson’s Promontory National Park in (n.139). Pope Francis says what we all need any other people we have ever known, are Victoria. Out of this Campion has devel- “is an ‘ecological conversion’, whereby the more profoundly in communion with the oped a ministry team for Being with God in effects of [our] encounter with Jesus Christ world about them, than we in the industrial Nature, offering seminars on Laudato Si’, a become evident in [our] relationship with world.” (Soulcraft, 2003) Stillness Weekend in Nature, and Prayer the world around [us]” (n.217). As Ignatian people we are called to be Day Walks in parks around Melbourne. The aboriginal people of Australia have Contemplatives in Action. The focus of We now offer a Wilderness Retreat in the Grampians National Park in Victoria as well as an eight-day Emmaus walking re- treat in Gippsland. We also co-ordinate two pilgrimages to Spain each year for participants to walk the Ignatian Camino over either 16 or 30 days. Australia The Prayer Day Walks and the Wil-

60 IHS derness Retreats have attracted young adults, people who are retired and those who don’t attend any church. Feedback has been hugely positive. Here are some highlights from participants on the Wil- derness Retreat: “What did I learn or re-learn from this retreat? I am loved by God often through the care and kindness of others but also in the beauty of mountains, valleys, wild flowers, waterfalls, rocks and soil, charred gum trees, new growth shooting from wil- derness shrub, birds and butterflies and a furry caterpillar.” Sandra Lupi “Learning the derivation of the word ‘saunterer’. When asked where they were going, pilgrims replied “À la sainte terre” (to the Holy Land) which became corrupt- in flight.” Frank McInerney “Creation is of the order of love. ed to ‘saunterer’. It seems to me that when As Pope Francis explains: “The uni- God’s love is the fundamental moving we saunter, slow down, we experience the verse unfolds in God, who fills it complete- force in all created things.” holy land in which we are - birds, seeing ly. Hence, there is a mystical meaning to Pope Francis: Laudato Si’ (n.77) the Eastern Spinebill, hearing many calls, be found in a leaf, in a mountain trail, in a looking down from the peaks on cockatoos dewdrop, in a poor person’s face” (n.233).

IHS 61 CANADA - USA: United States Christus Ministries: A Home for Everyone in the Church

Becky Sindelar

“Christus Ministries is about esuit Father Tri Dinh and Jen Coi- creating a sense of community to want to reinvent what Catholics think of when they hear “young adult in our parishes so that people, J ministry.” Their vision goes beyond particularly in their a small group of 20-somethings getting to- 20s and 30s, can discover gether every month — for them, it’s about their calling in life.” changing lives and communities. Coito and Fr. Dinh co-founded Chris- tus Ministries in Culver City, California, in 2013 with the goal of giving young adults a home in Catholic parishes. And they’re redefining what young adult ministry means. “Some people think of it as a singles club for Christians,” says Coito. “But we actu- ally joke that more relationships end after our retreats than begin!” That’s because

62 IHS people learn about love, relationships and Christians who have adopted an Ignatian Opposite page: Christus Ministries co- God and open their eyes to unhealthy pat- model of spiritual life. CLC members are founders Father Tri Dinh, SJ, and Jen Coito terns in their lives, according to Coito. encouraged to have a simple, Gospel-based Below: Young adults celebrate Mass as The co-founders first met while Coito lifestyle, to serve the poor and to integrate part of a Christus Ministries retreat was a student at Loyola Marymount Uni- contemplation and action. versity (LMU) in Los Angeles, where “The more we were working with young Fr. Dinh was working with Christian adults in CLC, the more we were so con- Life Communities (CLC), a group of lay vinced we could be doing more — and we

IHS 63 were called to do more — to connect young Christus Ministries: A Home for Everyone in the Church adults to parishes,” says Coito. “Retreats and small groups are great, but for us the frontier we were called to was helping par- ishes that desired to be more young adult friendly.” Fr. Dinh’s work with young adults goes back 30 years, and his vocation to the Jesu- its began when he attended his first silent retreat after his freshman year in college. “That’s when Jesus became a friend.” He continued attending Ignatian retreats for the next four years and then joined the So- ciety in 1989. “I’m drawn to Ignatian spirituality because of the importance of spiritual freedom and the ability and willingness to respond to however God calls. This is a lot of what’s behind Christus Ministries and its conception.” Around 2002, while Fr. Dinh was still at Loyola Marymount, he noticed a trend: several LMU alums and former Jesuit Vol- unteers shared with him that they found it difficult to connect with parishes. “Seeing that the least consistently engaged sector in the Catholic Church are people in their 20s and 30s, I saw a huge need.” As a response to these disconnected young adults, Christus Ministries emerged in 2013. It began as a pilot program under the former California Province of the So- ciety of Jesus, and in 2016 it became an independent, non-profit ministry. “Young adults are spiritually homeless in the Catholic Church,” says Fr. Dinh. “At the heart of it, Christus Ministries is about creating a sense of community in our par- ishes so that people, particularly in their 20s and 30s, can discover their calling in life.” Coito says that of those involved in youth ministry as teens, less than one-third stay involved as young adults, whether it’s because of doctrinal or lifestyle reasons. Christus aims to change that by shifting the concept from young adult groups to young adult ministry. That means programs are geared toward people in their 20s, 30s and even 40s for single, married and divorced, for those with kids and without, for straight and gay people. “A home for everyone in the church,” is how the team describes Christus. “You can offer all different programs that speak to the state of life that they’re at, but that

64 IHS The more we were working with young adults, the more we were so convinced we could be doing more — and we were called to do more — to connect young United States adults to parishes. all address the common themes of young is seeing lives changed. “We have the privi- “We are called to be a life-giving, joyful adulthood,” says Coito. lege to witness people’s deep reconciliation church,” says Fr. Dinh. “When “It’s more about, here’s where you are in of past wounds and to also see people who I begin to see pockets of churches with this state in life, as you’re setting up a life- have just been maintaining a relationship spiritually engaged young adults, it never style, as you’re establishing a home, what- with God or the church and then all of a ceases to bring tears of joy to my eyes. That ever that looks like,” says Coito. “There sudden really thriving.” gets me up in the morning every day.” are common questions that all of us have at that stage, whatever life we’re called to.” Coito understands this well; she’s known as the “Den Mother” of Christus, as she’s currently the only staffer with young chil- dren, who often attend Christus events and serve as unofficial mascots for the program. Christus tailors its programs to young adults’ varying lifestyles. For instance, “A Moment to Pause” is a half day prayer break for those who might be more likely to fit a shorter retreat into their schedule. Another program, “Java, Jazz, and Jesus,” has a coffeehouse atmosphere and a speak- er on a topic, such as “God I know you have plans for me…”. Coito says her favorite part of her work

IHS 65 CANADA - USA: United States Thrive for Life: Finding Light in Dark Places

Mike Benigno

Most exist, instead, in a holding pattern, waiting for weeks — and often months — between court dates, struggling through life in jail. Though this was his first arrest, a judge set Walter’s bail impossibly high, citing Walter’s status as a foreign citizen and the chance he might flee overseas. He spent much of the first two weeks sleeping. When he slowly began to venture out of his cell, fear set in. “I’m sure they could tell I was scared to death, because I was,” Walter said. A few detainees began to show Walter the ropes: how the food line worked, who’s in charge of what, and which prisoners to avoid. The experience of being locked in a “I was transformed by the alter’s seven months in pri- cell was painful; there were men so mental- people that I met — their son began and ended with ly ill that they wasted their allotted phone a prayer. He had moved to time standing with a dead receiver, to delay names, their faces and from his home and upset their rivals, and, by extension, their stories. These were W country in Europe a year after graduating everyone in line. relationships I was building, and college. After losing his and apartment Walter had grown up Catholic, and that’s why I felt myself coming to addiction, he was homeless and high on three weeks into his stay he spotted a young toward this work, to empower a January night. With nowhere left to go, man, Zach Presutti, SJ, wearing a Roman he wandered into a church. “When you’re collar. It was the man who ran the Catholic others to thrive.” in addict mode,” Walter would later say, retreat on Friday nights, he learned. And “your spiritual life is non-existent.” Yet he he was a Jesuit, which astounded Walter. prayed that night, for the first time in so One of Walter’s family members over- long. Several hours later, he was arrested seas had graduated from a Jesuit high for drug charges and had handcuffs around school and college. “I remember the first his wrists. time I saw him,” Walter said. “I said, ‘I’m Walter was brought to the Manhattan going to be safe now.’ I was convinced that Detention Center, a facility commonly it did not happen by coincidence.” known as the Tombs, which houses some As a Jesuit novice, Zach was sent to 670 male detainees. Almost none of the work in a jail in 2011. “I fell in love with men at the MDC have been sentenced yet it,” he said. “I found the conversations for the crimes they’ve been charged with. and encounters I was having to be so pro-

66 IHS found and so deep.” Soon after, the Jesuit provincial asked Zach to get a master’s degree in social work. He did clinical work in a prison near , and when he returned to the Northeast, his superiors supported his desire to focus on ministering to the incarcerated. “I was transformed by the people that I met — their names, their faces and their stories. These were relationships I was building, and that’s why I felt myself com- ing toward this work, to empower others to thrive,” Zach said. That’s how the Thrive for Life Prison Project, a nonprofit that brings opportu- nities for spiritual development and ed- ucational resources to incarcerated and Founded by Zach formerly incarcerated individuals in New Presutti (below), York, was born. Thrive for Life The sights and sounds of jail are as trau- offers the Spiritual matic as one might expect. “It’s an assault Exercises at on your senses,” said Tracey Tynan, head of the Manhattan the committee at the Church Detention Center of St. Francis Xavier in Manhattan, recall- and other New ing her first jail volunteer experience. York area jails. Once a Thrive for Life retreat begins, however, the experience of the prisoners, the guards, the volunteers and even Zach as chaplain, exceeds every expectation. Zach begins by explaining the Spiritu- al Exercises, then asks those gathered to close their eyes. For several minutes, crimes don’t matter. Court dates don’t matter. Af- ter a guided , there’s a palpable peace and eventually eyes open. The men are asked to review their week using the lens of the Examen, to discover the places where they saw God at work in their lives, and to explore their challeng- es. They’re invited, and are often eager, to share their stories. After a Scripture read- ing and a short reflection, Zach reminds them that God loves them more than they will ever know. Walter joined Zach and the volunteers about four weeks into his stay in jail. “With my story and the last few years of my life, that first message that Zach shared, that you are still loved, was something that I forgot,” he said. Walter attended Zach’s weekly retreats through the entire progression of his court case. By the time of his plea deal, he had been doing the Examen alone each night

IHS 67 Thrive for Life: Finding Light in Dark Places

in his cell for four months. The retreats are balanced by action: about the prospect of beginning a career A full two years after it began, the pris- Thrive offers life skills programs for in- in graphic design. on ministry program is now housed in an carcerated and formerly incarcerated in- “When I see Zach doing something that office at Xavier High School in New York dividuals, as well as for family members of has meaning for him, I’ve never had that City. Zach and volunteers continue week- those imprisoned. in my life, but I know that I can get there,” ly retreats for detainees at the Manhattan Thrive’s expansion plans include Igna- Walter said. “Thrive could be the platform Detention Center and have expanded to cio House, a residence for formerly incar- that helps me find what’s meaningful for serve five other jails and prisons. cerated individuals, offering supportive me. Right now, it makes sense in my life. I Thrive has partnered not only with pa- living, scholarships to local universities and have a long way to go, but Thrive brought rishioners and other volunteers, but also job training with local employers. me a sense of higher power, of community with students at New York City’s Regis Today, Walter lives in New York City. and hope.” High School, who have made several trips He attends mandatory narcotics counsel- to Riker’s Island, New York City’s main jail ing and is still connected with Thrive. He Thrive for Life offers the Spiritual complex known for its violence and human recently accepted a scholarship to begin Exercises at the Manhattan Detention rights abuses. studies at a local college and is excited Center and other New York area jails. United States

68 IHS CANADA - USA: United States Jesuit Education: the earlier the better!

Mike Gabriele

altimore has always been a major Loyola Early Learning Center at St. Ignatius Church in hub of Jesuit education. From Baltimore strives to help the entire family, including Loyola University Maryland B and to Cristo opportunities for parents to learn more about budgeting, Rey High School and St. Ignatius Loyola cooking and reading to their children. Academy, the Jesuits have a long-standing tradition in Central Maryland. Fr. William Watters, SJ, a former par- ish priest at St. Ignatius Church in Bal- timore and founder of both St. Ignatius and Cristo Rey Jesuit High School, was also the impetus and inspiration for Baltimore’s newest Jesu- it-inspired school, a preschool: the Loyola Early Learning Center (LELC). With a similar mission to those of Cristo Rey and St. Ignatius Loyola Academy, the LELC was specifically established to assist low- er-income families. “I am inspired to be sharing in our collective Jesuit mission to serve young people and their families who come from our city’s impoverished neighborhoods,” said Fr. Watters. “We offer them a chal- lenging and quality education that trans- forms their lives.” The LELC officially opened to 18 2-year-old children on Sept. 11, 2017. Over the next few years, the school will grow to include pre-K-2 through pre-K-4, with 60 students by September 2019. Erica Meadows is LELC’s director and

Fr. William Watters, SJ, founder and president of the Loyola Early Learning Center with one of its first students and her mom.

IHS 69 Jesuit Education: the earlier the better!

is glad to be a part of this new endeav- LELC plans to operate 11 months of the or. “The Loyola Early Learning Center year—September through July—with a provides a warm, nurturing and caring full day from 7:30 a.m. to 5:30 p.m. environment,” she said. “When visitors “The Loyola Early Learning Center come into the building, they comment on is another sign of the commitment of St. how warm and bright our classrooms are. Ignatius parish to serve the educational We provide a place for young children to needs of the vulnerable children of Bal- learn, explore and grow together, thanks timore and their families,” said Fr. James to our wonderful donors and scholarship Casciotti, SJ, parish priest of St. Ignatius sponsors. We work with parents and chil- Church. “The grace of God, the vision dren to create a sense of community and and leadership of Fr. Watters, the exper- support and to provide a positive expe- tise of dedicated volunteers and the gen- rience for them.” erosity of many parishioners and other The center is indeed a result of gen- benefactors has made it possible.” erous giving from the parishioners of St. Another unique feature of this Jesu- Ignatius Church, located one block away. it preschool is that it strives to help the Fr. Watters rallied the support needed to entire family, including opportunities for renovate the existing structure and build parents to learn more about budgeting, the center and to fully cover three years cooking and reading to their children. of tuition for these first 18 children. The “Families sign a contract to show their commitment to investing in the school with their time and talent,” explained Fr. Watters. New days continue to dawn in Jesuit education as the Society seeks to make an impact earlier and earlier in our young United States people’s lives.

70 IHS CANADA - USA: Canada Saint Francis Xavier Relic Pilgrimage to Canada

Abp. Terrence T. Prendergast, SJ

n Sunday, February 4, 2018, ocese of Ottawa, the two Canadian Jesuit The Lord bestowed many I presided at a concelebrated Provinces and Catholic Christian Out- graces through the intercession Mass in the Church of the reach (CCO), a university evangelizing Gesù, Rome—this was a litur- ministry whose engagement was extraor- of St. Francis Xavier. The relic O was well received all across gy of thanksgiving for the blessings of the dinary. Pilgrim Journey of the Relic of St. Francis From the relic’s arrival in Toronto on Canada, with the participation Xavier to Canada. It was then that I told December 26 to its departure from Ot- of the faithful, religious and of our experience with the right hand and tawa on February 3, it was brought to clergy far surpassing the forearm of St. Francis Xavier. cathedrals, parish churches, universities The Lord bestowed many graces and schools, to a Canadian expectations of local planners. through the intercession of St. Francis reservation and to a large-scale university Xavier. The relic was well received all prayer service in Canada’s capital. This across Canada, with the participation of visit was the source of rich blessings for the faithful, religious and clergy far sur- those who attended. Two Knights at Halifax guard the passing the expectations of local planners. For each of the sites across the coun- hand of Saint Francis Xavier (picture It was a journey sponsored by the Archdi- try, the planners—both clergy and lay by Kate Mosher).

IHS 71 Close to 80,000 Canadians attended Saint Francis Xavier Relic Pilgrimage to Canada events in 15 cities. More than 250 different news stories were posted by major media outlets in Canada and beyond. In fact, official media statistics report that these stories made 84 million impressions. At the various locales, people were very persons—initially had low expectations. —where the body of Francis Xavier patient, taking time to read the guides and When we asked local people how many is kept—knew of the popular devotion to prayer cards we gave them. They reflected people to expect for the event, they would this great saint and anticipated 12,000; on the intentions they wished to pray for, say, for example, “two hundred.” How indeed, close to 14,000 came to venerate which we later brought to Rome. many turned up? Two thousand! At a the relic that Saturday. Now we have entrusted these inten- particular mission church, they expected Surpassed expectations, of course, tions to a monastery of contemplative sixty and there were close to six hundred. raised unique challenges. Sometimes, who had come to venerate the relic. They The general rule of thumb was to add a we operated with insufficient volunteers, were delighted to be entrusted with these zero to the estimates. issues of crowd management and other personal intentions for St. Francis Xavier’s This happened consistently. At the Je- logistical difficulties. But there were grac- intercession. They promised to keep these suit Church of in To- es, too; in St. John’s, Newfoundland, six intentions in their prayer. ronto, only a couple hundred faithful were priests heard confessions for hours. The What was most encouraging for us in all expected, yet thousands lined up around clergy were tired but also overjoyed at such of this was the way university students took the block and waited patiently to get in. expressions of faith. Across the country, on St. Francis Xavier’s missionary charism; St. Francis Xavier church in Mississauga, similar responses were not the exception they engaged the crowds who came to see where many of the parishioners come from but the rule. or venerate the relic, sharing their faith and inviting others to do the same. There is great hope for the youth of our country as they develop lives of prayer, read and share the bible, testify to God’s power in their lives, celebrate that power in the sac- raments and strive to discern God’s will Canada for their lives.

72 IHS The bishops in the dioceses that re- received thousands of comments and the plans I have for you, says the Lord, ceived the relic cooperated wonderfully in expressions of appreciation from people plans for your welfare and not for harm, making themselves available to celebrate who said that this pilgrimage helped them to give you a future with hope. Then, when Mass or to assist at the veneration events; to grow closer to God and renew hope you come and pray to me, I will hear you” afterwards, one bishop wrote a pastoral in their lives. The healings through the ( 29.11). message to his people. life and ministry of Francis Xavier during I want to thank Father D’Adamo of the The clergy, too, were most helpful in his lifetime and after his death teach us Gesù Church in Rome for his encourage- their parishes, hearing confessions and a profound lesson—namely that we, too, ment of this initiative, and all the entities offering teaching on relics or on St. Fran- are charged with handing on the liberating he persuaded to give the necessary per- cis Xavier. One pastor spent an afternoon power of God in Jesus Christ today, just as missions: the Jesuit Curia, the Vicariate of managing the parking lot challenges at his others have done in ages past. Rome, the Congregation of and the parish; he considered the relic’s visit a spe- What we discovered in taking the relic Superintendence of the Artistic and Cul- cial blessing for his parishioners. of St. Francis Xavier across our country tural Goods of the Italian State. But our Those who came to venerate the relic is that Canadian Catholics remain a peo- greatest debt is owed to God the Father were generous in making contributions ple of faith and that, as such, we carry out and His Son Jesus Christ. To God alone to defray costs associated with the travel, deeds of charity. But, for all that, we very be the praise and glory. printing of materials and other expenses. much need a strong dose of the second The Knights of Columbus, besides being theological virtue: hope. present in many dioceses to help manage The conclusion may be drawn that we the crowds and assure security of the relic, need to rediscover this virtue—and be- also made a major donation to offset the come people of—hope. And this for the projected costs of the pilgrim tour. good that God wants to do in our country From the relic’s arrival in Toronto, Already, the CCO organizers have in these very challenging times. “I know it was brought to cathedrals, parish churches, universities and schools, to a Canadian First Nations reservation and to a large-scale university prayer service in Canada’s capital (Pictures by John Hickey, Nicholas Zambon, Ben Francis, Laura Jensen)

IHS 73 CANADA - USA: Canada A Journey of Reconciliation: The Canadian Canoe Pilgrimage

Erik Sorensen, SJ and Kevin Kelly, SJ

74 IHS uring the summer of 2017, the between was nothing short of transfor- The Jesuits who dreamed up the Jesuits of Canada and their mative. idea of a long, arduous canoe companions embarked on an The Jesuits who dreamed up the idea D ambitious journey of recon- of a long, arduous canoe trip hoped it trip hoped it would create ciliation: an 850-kilometer, 28-day canoe would create opportunities for dialogue opportunities for dialogue on pilgrimage. on a path to reconciliation with Cana- a path to reconciliation with The pilgrims put their oars in the wa- da’s Indigenous population. For the last Canada’s Indigenous population. ter near the Canadian Martyrs’ Shrine in five years, Canada has been engaged in Midland, , the place of - uncovering the tragic history of abuse at dom of Saints Jean de Brébeuf and Ga- residential schools run by the Jesuits and briel Lalemant. Nearly a month later, af- others through the country’s Truth and ter retracing a historic First Nations trade Reconciliation Commission. Insert: A participant receives route, their journey ended at the Shrine The pilgrims set out knowing that their a blessing before the launch of St. on the shores time together would not solve 500 plus Main image: The pilgrims embark of the Mohawk Territory in years of colonization, abuse and cultural on an ambitious 850-kilometer Montreal, . What happened in genocide but hoped that the pilgrimage journey of reconciliation

IHS 75 A Journey of Reconciliation: The Canadian Canoe Pilgrimage

could promote a deeper intercultural di- alogue and understanding. The timing was right for such a jour- ney. During the summer of 2017, Cana- da was celebrating its 150th anniversary and the Jesuits of Canada were marking a milestone of their own: the 50th anni- versary of a similar journey by 24 Jesuits paddling together to commemorate Can- ada’s 100th. The 2017 journey was branded as the Canadian Canoe Pilgrimage. The journey was promoted on a dedicated website and extensively on social media. The diverse group of paddlers includ- ed Jesuits, other religious, lay men and women, both Indigenous and non-Indig- enous. The youth and young adult par- ticipants came from all over Canada and the United States, including three Jesuit high schools, St. Paul’s in Winnipeg, and De Smet and St. Louis University High Schools in Missouri. The diversity of the group was important because it encour- aged dialogue and a sharing of traditions across cultures. The pilgrimage created a safe space where the pilgrims could listen and be listened to. As it is almost impossible to be truly passionate about an abstract concept of reconciliation, organizers hoped that the paddlers would become intimately involved in the healing process by forming personal relationships. The process of reconciliation and relationship building was encouraged through talks by several paddlers, aware- ness activities and, most importantly, individual conversations along the jour- ney. It was in these conversations where long-held perspectives and beliefs were challenged and nuanced, where personal transformation occurred. The journey was not smooth or easy, and the paddlers experienced their share of difficulties. The first challenge was the physical one; paddling is tough work. Sore muscles, minor bumps and bruises

76 IHS and exhaustion were all part of the daily routine. Early mornings (4:30 am wake ups), long days and tenting on the rocky Canadian Shield tried everyone’s pa- tience, but the group persevered. Anytime you bring a diverse group of people together and put them in close quarters there are bound to be some Canadalistened to each other, trying to under- At many of the pilgrimage stops, local personal conflicts. This group was no dif- stand and appreciate each other’s point communities offered food and shelter. ferent, but working through these issues of view. In the end, the challenges only The hospitality that was shared at ev- only made them stronger. The paddlers helped bond the group closer together. ery stop was amazing and provided the group with a constant witness of God’s providential care. Looking to the future, the group rec- ognized that their pilgrimage is not fin- ished. On the last day, when the weary paddlers arrived at Khanawake Mohawk Territory, the band member who wel- comed them reminded the group that their journey was just beginning. A true journey of reconciliation has no end.

The canoe trip created opportunities for dialogue on a path to reconciliation with Canada’s Indigenous population (pictures by Dominik Haake, Moussa Faddoul, Trevor Scott)

IHS 77 Vacation experiences allow young people to escape from routines for a few days or a few weeks, in order EUROPE: Spain to deepen their faith, draw closer to Jesus, and serve other people. The MAG+S Pastoral Ministry Juanjo Aguado, SJ and Almudena Moral – Translated by Joseph V. Owens, SJ

inishing school and becoming le- number of pastoral centers, communities, gally an adult, starting a new stage and Ignatian groups from different parts of life in work or studies, making of Spain, all of which welcome and work F important decisions about the fu- with young people aged 18 to 30. ture … these moments are both delightful At a deeper level, MAG+S is a pastoral and difficult for young people. In order project directed by an office that does all to accompany young adults (aged 18-30) the work of coordination and manage- along the road of faith during this stage ment: organization and development of of uncertainty, change, and searching, the experiences, training of pastoral agents, offers a broad and varied array of activities Province of Spain is developing a special and communication and diffusion of pro- and experiences, all of them designed to program: the MAG+S Pastoral Ministry. posals, mainly through the webpage www. help all young people find ways to “go fur- magis.es. A team of Jesuits, religious sisters, ther” in their Christian lives, starting from What is the MAG+S Pastoral Ministry? and lay collaborators run the MAG+S Pas- their concrete living situation. At a first level, MAG+S is a pastoral toral Office, some from and others During the academic year, the many cen- network pioneered by the Society of Jesus from their places of work or mission. ters of the MAG+S Pastoral Ministry offer in close collaboration with Christian Life diverse local activities: groups of faith and Community (CLC) and Ignatian-inspired There is something in MAG+S for you life, Sunday Eucharist for young people, congregations of women (Servants of the and for everybody Ignatian retreats, volunteer social work, , , Reli- Besides helping young persons find a etc. The MAG+S Office also sends out gious of Jesus and Mary, and Religious of MAG+S group or community near where proposals for activities open to the whole the Society of Mary). This network links a they live, the MAG+S Pastoral Ministry network, such as Initial Spiritual Exercises 78 IHS and the “More than…” Encounters. (These participants. These three verbs sum up the pasto- latter are offered on weekends to help Perhaps the most robust part of the ral objectives and the Ignatian pedagogy young people live their faith within their MAG+S ministry is the program of Sum- of these summer experiences: “Leaving” professional settings, such as health, law, mer Experiences, for which there are some means distancing oneself from all that is economics, engineering, etc.) 30 proposals. These vacation experiences A very important moment of the year is allow young people to escape from their ac- the Easter event, when young people have ademic and/or professional routines for a the opportunity to experience the Paschal few days or a few weeks, in order to deepen Triduum more intensely, by accompanying their faith, draw closer to Jesus, and serve Jesus along with their peers. In 2018, we other people. celebrated 10 Easter events in different places, using a variety of formats, depend- Experiencing MAG+S by leaving, serv- ing on the number and the profile of the ing, and following

IHS 79 The MAG+S Pastoral Ministry

familiar and going out to the world. Expe- riences in other countries, especially those of the South (Chad, Cameroon, Tanzania, Peru, , Bolivia, Algeria, etc.), allow young people to escape their every- day environment and encounter the harsh realities experienced by most of humanity. They learn the importance of being Chris- tians who build bridges by fostering warm personal relations between “North” and “South.” After a “Leaving” experience, one young man wrote: “I have learned that people of humble mien are closer to God and that by accompanying them from be- low—not from above—I also am brought closer to God” (Miguel Ángel Barbero, 30, Peru Experience: Growing Together as Companions). “Serving” is the name given to work proj- ects and other service experiences that are organized in different parts of Spain. In 2018 more than 200 young people dedicat- ed themselves to helping the most vulner- able persons of our society—children, the aged, the disabled, immigrants—learning from them “to love and to serve.” As one participant wrote, “Little by little, as we

80 IHS gave ourselves to each activity and com- and service. This is the shared dream that We believe that the MAG+S Pastoral mitted ourselves with each word, we were inspires and energizes this young network Ministry is opening up new paths that filled with strength, with life, with God” which, thanks to the commitment of many will help young people follow Jesus (Elena Zunzunegui, 20, Experience: Ser- young people and many pastoral workers, Christ more passionately through vir+, Gijón). is growing slowly but steadily. experiences of love and service. The experiences of “Following” help young people take one “more” step on the path of faith. A young man who made the pilgrimage from Roncesvalles to the told us: “The walking, the natural beauty, the castle, and the smiling Christ of Xavier reward you with all kinds of situa- tions during the experience. There were Spain moments of laughter with the compan- ions, but also moments of exhaustion and wanting to throw in the towel. There were moments of a peculiar, serene, penetrating , but above all moments of profound love of God. The experience fills you with a sense of being with God, of feeling pro- foundly accompanied, of hearing God in the sounds of nature and contemplating him in the vast landscape that opens up before you” (Javier Maldonado, 21, Expe- rience: Journey to Xavier). There is still much ground to cover, but we believe that the MAG+S Pastoral Min- istry is opening up new paths that will help young people follow Jesus Christ more passionately through experiences of love

IHS 81 EUROPE: France Fortifying the inner man and the social man Sylvain Cariou-Charton, SJ – Translated by Kate Marcelin-Rice

“The Kingdom of God is as if a man should scatter seed upon the ground, and should sleep and rise night and day, and the seed should sprout and grow, he knows not how. The earth produces of itself, first the blade, then the ear, then the full grain in the ear” (Mk 4:26-28)

82 IHS esus’ rural parables offer inspiring young Catholic believers, some of whom images, which express the Jesuits’ will bear responsibilities in the future. apostolic desire for the benefit of What is our apostolic aim? Probably, it J young adults. Kindness, hope, pa- is very modest, given the needs which are tience, rootedness, beauty and generous immense and our limited means! Yet this fruitfulness starting from very little are apostolic project delineates true lines of among the sources of inspiration for our strength, which express our desire “to way of proceeding. Accompanying the light a fire which kindles other fires” (GC human and spiritual growth of young 35, d.2). adults is one of the apostolic priorities of Forming the inner man and the social Accompanying the human and spiritual the French-speaking Jesuit Province of man. By bringing to life or participat- growth of young adults is one of the Western Europe (established on 30 July ing in various educational institutions apostolic priorities of the French-speaking 2017, uniting the Province of France and linked to the world of higher education, Jesuit Province of Western Europe. the Province of Southern Belgium and the Society of Jesus seeks to offer plac- Luxembourg). And indeed a series of es of formation capable of combining institutions and proposals have been es- real professionalism, as regards skills tablished focusing on students and young to be acquired, and a form of contem- professionals who, in collaboration with porary Christian humanism ever to be the Jesuits, work for the formation of men reinvented. From the Centres Laennec and women, including a large number of (Laennec Centres) for preparation for

IHS 83 Fortifying the inner man and the social man

medical studies to the centres for help faith of young people through a spiritu- Christ be known, that he be loved in re- with university studies, passing through al experience of conversion. Indeed, a turn, and that Christ’s love be a source of the Institut Catholique d’Arts et Métiers number of pastoral initiatives (pilgrim- life for all.” (GC 36, d.1, n°22) (ICAM) and the University of Namur ages, summer activities, etc.), a number Promoting a sense of justice and of the (U-Namur), there is a strong wish to of retreats (sometimes strongly adapted, common good. Emerging from a spir- contribute to forming men and wom- sometimes in daily life, sometimes at a ituality firmly rooted in the mystery of en for others, while stimulating young spiritual centre) ultimately have only one the Incarnation, which sees this world Catholics to live their faith according ambition: to enable people to experience with great kindness, a call resounds to to a principle of inspiration and action the living company of the Lord in their invest ourselves concretely in order to which goes beyond the mere affirmation daily lives and to initiate them into the build the Kingdom of God in daily life! of identity. discernment of spirits in order to base How should we respond? Many social Providing the means for a personal ex- their choices in accordance with the Spir- actions and other experiments of soli- perience of the encounter with Christ. The it of Christ. For us this appeal of the 36th darity, which disseminate our proposals, treasure of the Spiritual Exercises is at the General Congregation rings out clearly: aim, ultimately, to encourage the gener- heart of our spiritual pedagogy. The Ex- “Announcing and sharing the Gospel osity of young adults and to stimulate ercises offer both a path and tools. The continues to be the reason for the So- within them an openness and decenter- challenge is certainly to consolidate the ciety’s existence and mission: that Jesus ing, which will spring up as a response to the cry of the poor. This is a giving of self, which is able to associate itself with others, to take the time to analyse situations and to be concretely commit- ted to greater reconciliation by putting oneself into it and reinterpreting what this engagement awakens in one’s heart, 84FranceIHS starting with the spiritual movements experienced. “When the Son of man comes will he find faith on earth?” (Lk 18:8). The ur- gent need for the proclamation of the Gospel is making itself felt more than ever. Yet in our secularized, individual- istic cultural context and in strong com- petition with other spiritual options, it is too clear that Jesuits cannot, and do not want to, take up such challenges by themselves! The dynamism and di- versity of the Ignatian family offer an invaluable and vital support for orga- nizing this pastoral guidance of young adults. As an illustration of this, the MAGIS network is a wonderful initia- tive of partnership between Jesuits, Ig- natian Women Religious, the (CLC), the Eucharis- tic Youth Movement (EYM), and the Christian Movement of Executives and Directors (MCC), to mention only the main “stars” of the Ignatian constella- tion in the skies of the Church. For us it is certainly not only a question of re- awakening and guiding young people’s missionary projects but also at the same time of rooting them in the call of Christ of the Meditation on the two Standards, The challenge is certainly to consolidate which we might rephrase in this way: the faith of young people through a “Take one more step with Christ!”. spiritual experience of conversion.

IHS 85 EUROPE: Germany The Abuna-Frans-Centre in Essen, Germany: A Community of Jesuits with Refugees Lutz Müller, SJ and Ludger Hillebrand, SJ – Translated by Guyanne Wilson

It was a great pleasure for us to celebrate Christmas with some of our flat mates. Two Muslims and a Christian cooked; we read the Christmas story according to Luke and from surah 19 of the Qur´an.

ope Francis suggested that every to move the library and tear down de- religious community should find cade-old wallpapers; a wide cross sec- rooms and houses where the ne- tion of people donated furniture and P edy are taken in. In response, the household goods; pensioners installed Jesuit Curia in Rome made rooms avai- lamps; a neighbour brought an apple lable for the homeless; and in the Vatican, tree; a woman from the Catholic Char- showers were set up for them! ities organized new bed linen. Much of In Germany, in addition to other our beautiful furniture came from a re- Jesuit projects for refugees, the idea of cently deceased, 50-year-old municipal establishing a residential community of representative, Andrea. She died within refugees and Jesuits was born in 2015. four weeks of a cancer diagnosis. Look- A dilapidated rectory was found in the ing beyond her own death, she donated Ruhr area, on the outskirts of Essen. her newly purchased furniture to our The diocese renovated the house. Addi- initiative. tionally, the response of the parish com- Our community accommodates munity was overwhelming! Young peo- eight refugees, three Jesuits and has ple painted the cellar; refugees helped room for some guests. Everyone has

86 IHS their own room. We Jesuits live on our when, where, on whom bombs fall and Our community accommodates eight own floor and thus have a small qui- fear for their families there. refugees, three Jesuits and has room et place. Cooking takes place on the Our oldest resident is from Leba- for some guests. ground floor in the shared kitchen-din- non and suffers from heart disease. He ing room. This is where they meet for needs constant medical care. Deporta- dinner and talk. Every Tuesday evening tion to his home country would be his there is a house gathering, where the death sentence, because he cannot buy cleaning schedule and other works are the medicine there. discussed after dinner. Afterwards there The local immigration office has re- community received a letter from the is the time for sharing experiences, how cently cut social benefits to him, since Federal Office for Migration to leave each one of them is doing. they consider him as not being cooper- Germany within a week. This was a big This is our community: one man ative in effecting his own deportation. shock for him, because he had started from the Republic of Congo, one from Donations enabled us to hire a lawyer an apprenticeship in a restaurant. With Guinea, three from and one from to fight for his continued stay in Ger- the help of a lawyer, it was possible to Lebanon. The Syrians follow the war many. clarify that he could stay until the end live on their smartphones. They see Recently, another member of our of his training.

IHS 87 The Abuna-Frans-Centre in Essen, Germany: A Community of Jesuits with Refugees

Our project is called Abuna-Frans- Haus and belongs to the (JRS). Abuna is Arabic for Our father. “Abuna Frans”, is what Syrians Germany called Father , SJ. He came from the and lived in Syria for over 40 years. To cre- ate understanding among the religions and denominations he prayed with Christians and Muslims and went hik- ing with them. When the city of Homs was sur- rounded by government troops, he did not leave it. He was clear, “I can’t leave my flock!” With video messages, he asked for help for the starving popu- lation. With the help of the UN, 1,400 people in need were finally freed from the city. The idea of Frans van der Lugt SJ stayed with establishing those who remained confined. On 7 a residential April 2014, he was dragged out of his community apartment in Homs and shot by un- of refugees and known people. His commitment to Jesuits was born international understanding continues in 2015. to inspire Muslims and Christians to build bridges. Syrian refugees in Europe founded a hiking movement in Berlin because Fr Frans had brought Christians and Muslims together in Syria by hiking with each other (https://franshike. wordpress.com). The Jesuits manage a Frans-van-der-Lugt project in a refu- gee camp in Munich, and now we have our small centre in Essen. It was a great pleasure for us to cel- ebrate Christmas with some of our flat mates. Two Muslims and a Christian cooked; we read the Christmas story according to Luke and from surah 19 of the Qur’an. It is a small miracle when people sit around a table and eat together be- yond the borders of culture and reli- gion: “How wonderful and pleasant it is when brothers live together in har- mony!”

88 IHS EUROPE: Germany The future must go in a workshop

Clemens Blattert, SJ ow can we organize hardly exists anymore. A young person The program of the Future our pastoral work for who seeks God easily perceives himself Workshop does not pursue vocations today, so that as an alien among his peers. tomorrow young peo- Nevertheless, there are still young particular results. The goal is “H to create an encounter with ple will still be joyfully committed to the people seeking for a good relationship Gospel?” with God. How can we Jesuits support God. In this encounter, one About two years ago, we were preoc- the generation of 18 to 30-year-olds in confronts many aspects of cupied with this question. The proven search of their vocations? What can help their life: impulses, plans, church milieus, in which enthusiasm for them to find their way? a religious vocation was normally be kin- The best expert respondent to these questions and desires. dled, have steadily collapsed in Germany difficult questions is the generation itself. since the 1990s. A broad Catholic sense We asked them and got an amazingly sim-

IHS 89 The future must go in a workshop

ple response: “Give us space where we leaves the support of parents, personal can come to rest. And show us how to crises cause many a rolling course and the understand God’s voice.” lack of motivation for what one lives for The over-saturation of stimuli and the hinders the free ride. seemingly boundless possibilities of mod- Some of the best life workshops are ern times can obscure clarity about one’s retreats. In this spirit, in December 2016, own will in young people. The oversupply we founded the SJ Future Workshop paralyzes them. Nevertheless, there is a (Zukunftswerkstatt SJ) in Frankfurt am great desire to determine life for oneself Main. The workshop is located on the and to give it a meaningful direction. Sankt Georgen university campus. The One can compare the period of life Jesuit community house has six guest between ages 18 to 30 with a visit to a rooms on a separate floor. bicycle workshop: support wheels are re- The director, Clemens Blattert, SJ, moved, dents in the wheels straightened regularly welcomes new groups at the and the flat tires inflated. A workshop is dining table in the eat-in kitchen. In the also needed for the personal future to give meditation room, young men and wom- life a new lease of life. In this phase one en open themselves to the Word of God. Germany

90 IHS We asked them and got an amazingly simple response: “Give us space where we can come to rest. And show us how to understand God’s voice.”

IHS 91 The future must go in a workshop

The beautiful and spacious park and the view of a glittering skyline are for relaxation. The program of the Future Workshop does not pursue particular results. The goal is to create an encounter with God. In this encounter, one confronts many aspects of their life: impulses, plans, questions and desires. The resulting clarity brings forth a variety of life plans: a life as a passionate dentist, as a reflec- tive management consultant, as a faithful father, as a cheerful Carmelite or as an inquisitive Jesuit. Sometimes they change study choices, sometimes they quit a job or simply believe in God anew. Four elements support this dynamic. Young people want to be protagonists in their future planning. We enable them to do this with spiritual tools from Ignati- an spirituality. With the help of the day’s review, the young people learn to recog- nize God’s presence in their daily lives. In the contemplations of the Scriptures, they experience the promises, which God offers them, and how a life with him can turn out well. In the twist of inner and outer voices, they learn to navigate safely into their future with the help of the dis- cernment of spirits. Experiments require space. In attrac- tively designed rooms, with a voluntary daily structure and three to nine-day re- treat experiences, young people find this free space, which they gratefully use for practice. Spiritual accompaniment is another essential element of our work. Young people like to deal with adults in order to find their own point of view. This requires a “sparring partner” who has time, gives space, listens and resists the temptation to give answers. This can help in establishing his identity. In the Future Workshop, one can always meet other young people. This counteracts the impression that a Chris- tian is an alien. The experience of not

92 IHS With the help of the day’s review, the young people learn to recognize God’s presence in their daily lives.

being alone motivates one to go further. Also meeting an older Jesuit on the stairs in passing is a unique experience. With- out words, the older Jesuits witness the fidelity of a life with God. Their readiness for prayer guidance can be a further ex- pression of this mutual encouragement. For the duration of a retreat, a former participant accompanies a “new” retreat- ant in prayer. It is a form of Church as a personal community. A win-win situation for both sides. When the young people leave after a few days, they are equipped with tools with whose help they can continue to build their future independently. Their faces shine, like someone who leaves the workshop with his bicycle, running well again, and they march confidently into their future, knowing that Jesus will be their overall companion.

IHS 93 EUROPE: Croatia Social Apostolate and Care of the Poor Zdravko Jelušic,´ SJ and Mijo Nikic,´ SJ – Translated by John J. O’Callaghan, SJ

roatian Jesuits carry on the so- Fr. Antun Cvek, the priest most well- are talking about people who often live cial apostolate fighting on the known for his beneficent work in all Cro- in basements, damp apartments, or other side of poor and vulnerable atia, lives in our Province; he has spent inadequate places without heat, electricity C people who do not have the 50 years working in the social apostolate. or drinkable water. The people we sin- means to claim their rights. They do this Croatian television has made films about gle out for help are not able to look after through sermons, mass media and other him, and many articles have been written themselves and they have no one to care activities, which they carry on in parishes illustrating his apostolate of charity and for them. The help given by the Associa- and in connection with the faculty of phi- his attention to the smallest, poorest and tion is important for their daily struggle losophy and religious sciences in . most forgotten subject there is: human be- to survive. Besides that, they help socially vulnerable ings. In 1990, Fr. Cvek founded “A Drop In the Association are some 60 volun- people in specific ways through parish of Goodness”, which a 1994 Decree the teers who constantly seek to alleviate the charitable works. Croatian Bishops’ Conference confirmed difficulties and problems of the people The social apostolate is particularly as a Catholic religious association. It pools they are assisting. Priority is always award- active and effective thanks to institutions together volunteers with a strong desire ed to those who do not have the support funded by Croatian Jesuits like the Cath- to work for the good of the humblest peo- of a family or community – those who are olic association “A Drop of Goodness”, ple. Currently it mounts various kinds of marginalized and forgotten by everyone. the humanitarian foundation “Bishop Jo- assistance for some 160 people chiefly in Besides these volunteers, the Association’s seph Lang,” JRS Croatia, and the House the city and county of Zagreb. It helps old workforce includes its founder Fr. Antun of Mary, which provides lodging to the people, indigent people with health prob- Czek, Fr. Zdravko Jelušic´ as a spiritual parents of children being treated in Za- lems who, given their conditions, cannot assistant, and others: some infirmarians, greb’s hospitals. possibly meet their own daily needs. We an administrator, a laundry operative, a

94 IHS driver and general handyman, cleaning and raised more than 250,000 Euro for the Croatian Jesuits carry on the social persons, legal counsel, and a buyer of needs of the poor and disabled. apostolate fighting on the side of poor provisions and basic medical necessities. The Foundation has published various and vulnerable people who do not have Another important institution of the books and shorter pieces aimed at encour- the means to claim their rights. Jesuits of Croatia working in the social aging people of good will to dedicate apostolate is the humanitarian Foundation themselves more and more to the old and “Bishop Josip Lang” founded in Zagreb in indigent. For the volunteers and employ- the year 2002 by Fr Cvek. The goal of this ees who work in our modest apostolate Foundation is to provide care for old, sick (lawyers, judges, directors) the Founda- and abandoned persons who have no one tion organizes annually a three-day course to look after them in various ways. This of spiritual exercises. At Christmas and Foundation tries to raise public awareness Easter in collaboration with “A Drop of about the needs of these people; to do this Goodness” meetings are organized for so- it organizes different fora, conferences, cializing with poor and defenseless people seminars and spiritual exercises for law- and offering them food and other kinds of yers, managers and physicians. In 2004, basic necessities. it mounted a large fund-raising event, Our social apostolate works in coordi- which drew 10,000 participants, among nation with Father Provincial to support them well-known figures in the public life our “Bishop Josip Lang” Foundation and political world of Croatia, which got and The Catholic association “A Drop of good coverage from Croatian Television Goodness” by following their work, fur-

IHS 95 Social Apostolate and Care of the Poor

nishing advice, giving useful opinions and charitable apostolate of the Archdiocese of the Heart of Jesus and Mary. We col- being supportive of all our activities. We of Zagreb 80 years ago. Bishops are hap- laborate very well also with Radio Maria, have good rapport with the local church, py to take part in our celebrations and to which transmits our ideas and helps us too. Cardinal Bozanic took part in the sustain our work in favor of persons who to find people old, sick and abandoned structuring meeting for the Foundation are old and sick. who need help, and to find new sources “Bishop Josip Lang” and it was he who Cooperation between the Bishop Josip of support as well as volunteers. proposed to call it by this name to remem- Lang Foundation and the Catholic associ- Our attention to the poor is very con- ber and honor Josip Lang, an Auxiliary ation “A Drop of Goodness” is good, as it crete and necessary. Here in Croatia so Bishop of Zagreb who was a great friend is with other apostolic institutions of the many people have difficulty getting by, of the poor and supporter of the social and Archdiocese of Zagreb like the Messenger paying monthly rent, confronting unex- pected expenses or having heat. Those in such difficulty are young families with children, retired people, the unemployed and particularly the old. In 2017, we counted about 800,000 poor people, and there are so many people who are not poor yet but at great risk of being Croatia poor soon.

96 IHS Priority is given to those who do not have the support of a family or community – those who are marginalized and forgotten by everyone.

zen who lived right in the middle of the city of Zagreb. During our war for inde- pendence, he lost his whole family trag- ically and barely escaped with his own life. Shortly after that terrible event, he became gravely ill, losing one leg and then the other: a total invalid. Following that, he underwent an eye operation, which was unsuccessful. In the meantime, he had been diagnosed with a tumor, which needed surgery. While he awaited that As in every moment of history, today on Christian principles. Its members operation, he had a heart attack with no there is ever more need of people and asso- give witness to their own Catholic faith one to help him. ciations who work toward solidarity, who sustained by God’s commandment to love There are many cases like this: people protect human dignity. The current Cro- one’s neighbor. It serves people who come living in great difficulty with no help from atian population is aging: the birth rate is to it without any distinction of gender, their neighbors. They are precisely the down and we are living longer. This has skin color, religion or political affiliation. greatest challenges to our faith and the negative effects on old people, sick and At times, we run into cases that prick our proof of whether our love is efficacious. defenseless people. There are ever more consciences to the point that we simply We ourselves are really weak and defense- people who live totally forgotten – often cannot remain indifferent. Such occasions less, often trapped in our own self-inter- right next to us. They need our help. The become opportunities for us to leave aside ests. With God’s help, we are able to help Association brings together volunteers our own egotism. the needy and bring a little happiness to and organizes volunteer activity based One such case is that of a fellow citi- their lives.

IHS 97 EUROPE: Belgium Coming Together. Praying. Reflecting on Europe. Krystian Sowa, SJ The small chapel amid the big institutions

n the heart of the European quarter you to enter. windows on your right, and, in the central in Brussels, close to the European Inside, you find yourself in a spacious place, just above the altar, the cross of the Parliament, the European Com- entrance hall, surrounded by plants and ecumenical community of Taizé. Glancing I mission and the European Coun- paintings from the current exhibition. up at the balcony on your left, you see a cil, there is a small building that doesn’t Turning round, you see a broad spiral beautiful little pipe organ. Welcome to the look like a typical church. It has a classi- staircase leading to the next floor. As you Chapel for Europe! cal façade, and a modern wood-and-glass climb the stairs, the simple but welcom- In fact, the Chapel has a double name: entrance door with posters announcing a ing interior of the chapel comes into view: “Chapel for Europe” points to the target varied programme of events and inviting brown brick walls, modern stained-glass group and “Chapel of the Resurrection”

98 IHS The people who come to the Chapel are mostly officials working in the European institutions and others with a special interest in the European project.

IHS 99 Coming Together. Praying. Reflecting on Europe.

points to the message, full of hope. That unity – respecting the diversity of each in- movie nights and other events that it or- is not the only thing that makes the Chap- dividual, enriched by the best of what the ganises and hosts. The perspective of the el special. Originally a Catholic project, different traditions have to offer. Europe Chapel is based on human dignity, soli- the Chapel has had an ecumenical pro- is much bigger than only one country, and darity, the search for the common good file from the very beginning, welcoming the Church is much bigger than only one and other values of the social teaching of Christians from a wide range of denomi- parish or community. the Church. nations – Catholics, Protestants, Ortho- Another special feature of the Chapel The people who come to the Chapel are dox, Anglicans, Evangelicals and others is that, as well as familiar activities such mostly officials working in the European – for worship, joint events and prayer. The as prayer and celebrations, it also offers a institutions and others with a special inter- pastoral responsibility is entrusted to Je- space for reflection and dialogue on rele- est in the European project. However, in suits, who operate the Chapel together vant European issues, promoting a Chris- the last few years, we have welcomed more with the other Christian Churches. With tian perspective on European policy-mak- and more inhabitants of the wider Brus- the goal of fostering not uniformity, but ing through the conferences, workshops, sels Region, often with a multicultural and multi-confessional background, who are interested in coming together to celebrate and to share ideas and opinions on im- portant religious and social issues. Dif- ferent cultures mean different languages. Although the events and services are con- ducted mainly in English and French, you Belgium can hear almost all the languages of the European Union in the Chapel, and some- times even more languages, especially at the interreligious celebrations. The history of the building goes back to the 15th century, when the original Chapel was located in the centre of Brussels. In the course of urban development at the beginning of the 20th century, the Chapel was moved and reconstructed at its pres- ent location and was linked to the convent next door.

100 IHS In the late 1990s, after the convent had 2001 marked the official inauguration The Chapel has had an ecumenical closed, the building was acquired by the of the Chapel in its mission to serve Eu- profile from the very beginning, European Commission for one of its cen- ropean Christians. In September 2016, welcoming Christians from a wide range tres. No one wanted the Chapel, which the Chapel for Europe joyfully celebrat- of denominations for worship, joint in the meantime had fallen into disrepair ed its 15th anniversary. The ecumenical events and prayer. and was destined for demolition. It was at celebrations of thanksgiving were led by this point that the miracle of “unity in di- the Archbishop of Mechelen-Brussels, versity” occurred. Thanks to the initiative Cardinal Jozef De Kesel, together with around these issues: Are there lessons to and support of many different people and representatives of the Protestant, Ortho- be learnt? How can we strengthen the foundations who came together – Euro- dox and Anglican Churches – a witness of European integration process? How can pean civil servants and natives of Brussels, Christians on their way to unity, walking today’s Christians and Christian Churches Jesuits and lay friends, different Christian together and supporting one another. make a significant contribution to giving Churches and some Belgian institutions Visitors to the Chapel include com- a new spirit and life to Europe? – the Chapel was saved from demolition mitted Christians, as well as those at the The Chapel for Europe is acting on in order to maintain it as a European and frontiers of faith or with no religious con- the words Pope Francis has pronounced ecumenical space for prayer and celebra- victions. The first group is attracted by the on several occasions, inviting Christians tion, encounter and dialogue. opportunities to pray together, the wor- to “revitalise Europe and to revive its An ecumenical service in September ship services and shared celebrations, cre- conscience [...] by generating processes ative workshops (e.g. on leadership and capable of awakening new energies in so- spirituality), and similar activities. They ciety”. The Chapel wants to play its part are looking for links between their spiritu- in implementing this invitation, as well as al life and their professional life. They are promoting the constructive and creative also looking for a welcoming multicultural role that religion can play in contemporary community where they can meet and share politics and society. an informal meal. In the heart of the European quarter The second group is attracted primarily in Brussels, the European Parliament, the by the conferences, movie nights and ex- European Commission and the Europe- hibitions. They are looking for a space for an Council form a special “triangle” area. encounter and dialogue. The current chal- This “triangle” is a long way from Ber- lenges that Europe faces are manifold: the muda, but still it is a place where people unresolved issues of a common migration often disappear... to spend some time in policy, increased social inequality, Brex- the Chapel for Europe. Thanks be to God! it, nationalism and Euroscepticism. Some More information about the Chapel for of the conferences at the Chapel revolve Europe at: chapelforeurope.eu

IHS 101 SOUTH ASIA: Sri Lanka Magis at the Margins

Milroy Fernando, SJ

Loyola Campus is a oyola Campus (LC), an initia- shared community tive of the Sri Lanka Jesuits under the Northern Mission, of learners who L was formed in 2017 to offer ter- journey together in tiary and higher education opportunities, companionship with especially to the war affected youth, who one another, with the are at the margins of our society. Moti- vated by the motto ‘Educate. Empower. nature and the Divine. Transform’, the initiative hopes to create new learning spaces, where Jesuits form a generation of young women and men who burn with the zeal for a reconciled humanity. It is important to understand that Loyola Campus is a shared commu- nity of learners who journey together in companionship with one another, with the nature and the Divine. A community that transcends the physical walls and the barriers created by human limitations. Wherever this community is present, Loyola Campus operates with that Igna- tian ideal to transform the world. First, it was in 2014, during the Ap- ostolic Discernment that the Jesuit Province of Sri Lanka took a bold step in recognizing the need to serve the war affected youth of the country. This in- tervention in 2014 directed the Prov- ince to work in collaboration with the Jesuit Refugee Service - South Asia and Jesuit Commons: Higher Education at the Margins (JC:HEM) which is now known as Jesuit Worldwide Learning (JWL). Loyola Campus and its preferred partner (JWL) believe that in Sri Lan- ka, in the post-war context, education plays a crucial role in creating a culture of peace and healing that is inclusive and socially just. The contention is that

102 IHS A community that transcends the physical walls and the barriers created by human limitations.

IHS 103 Magis at the Margins

A key focus area of the Loyola Campus- JWL partnership is to enable operating centers to expand modern teaching, learning and assessment methods that increase the academic quality.

the higher education systems have the construct a shared community of global potential to contribute towards more learners to transform Sri Lanka and the effective post-war reconstruction and world. The aim is to form a generation recovery. of young men and women who are more Higher education should be con- acutely aware of the conditions of our ceptualized as an important pillar of time, who are able to think beyond the post-conflict recovery and transitions. limits of their socio-economic, religious Given the under-utilized nature of high- and cultural horizons and who are com- er education for post conflict recovery, mitted in re-creating spaces of peace, the Loyola Campus-JWL partnership justice and reconciliation. offers what is to date the first attempt to If this vision is realized, Loyola Cam-

Sri104 IHS Lanka pus-JWL partnership will become the programs, and the eventual social and catalyst of recovery in conflict-affected economic contribution of graduates. society of Sri Lanka. This is a first of its kind results-driven Loyola Campus-JWL operates in sev- operation in support of the Sri Lanka’s en places—Mannar, Vavuniya, Puthi- Higher Education Development Strate- kudiyiyyipu, Trincomalle, Hatton, Batti- gy. The aim of the Loyola Campus-JWL caloa and Mullaithivu—where students partnership is to bring the best educa- are given opportunities for on-site and tion to where the youth live in the worst online learning experiences. While con- of human conditions. centrating on the learning centers all The desire is to Educate, Empower these campuses also reach out to periph- and Transform today’s generation for a eries for those who have limited access better humanity. Loyola Campus-JWL to the centers due to various difficulties. believe in Vidaya-adi-danam, the gift of A key focus area of the Loyola Cam- knowledge as the “gift par excellence”. pus-JWL partnership is to enable oper- We work in the spirit of Magis, the spir- ating centers to expand modern teach- ituality that offers ‘infinite possibilities’ ing, learning and assessment methods and interventions. It is MAGIS at the that increase the academic quality of MARGINS.

Dida et Thisbe, iuvenum pulcherrimus alter, altera, quas Oriens habuit, praelata puellis, contiguas tenuere domos, ubi

IHS 105 SOUTH ASIA: India Art and Jesuit Formation Scotus Fernandez, SJ

Art teaches us to feel. That’s eriodically, you must step teach. One cannot but appreciate that exactly what St. Ignatius back a good distance ancient Chinese saying: “One picture is teaches us in the Spiritual from your work. Gaze at worth a thousand words.” As a formator it intently. Take in all its of young Jesuits for almost 2 decades, I Exercises. The Ignatian “P details. Just see if things are okay – the saw the impact of maps, charts and 3 di- contemplation urges us right colours, the right shades, the proper mensional figures in my attempt to com- to get into the scene of perspective, and the depth,” said the art municate the elements of a topic be it in the Gospel passage we are teacher when I was in the sixth grade at English, Scripture or Jesuit History. school. Those initial steps, I then took in Today, the youth, bubbling with joy contemplating and to feel art, helped me embark upon a voyage in and hope, are also burdened with a lot of with the characters there... painting. Significantly, through art, I have questions that baffle many. Do we have been trying to impart to young Jesuits these the answers? Art touches their hearts as many years – almost 20 of my 50 years in deftly as nothing else can. “Your chal- the Society – some values that we as Jesuits lenge as Jesuits, committed to art and cherish. committed to God, is to penetrate those An important purpose of art is to woods and thickets, and to lead such

106 IHS souls to themselves, to their fellowmen competition, “This child knows how to Opposite page: Teaching the basics and to God,” said Fr. , our distinguish between darkness and light in of Glass Painting to the Novices former Superior General, while address- painting.” The next day, I was informed Above: Fr Fernandez at work ing Jesuit artists assembled at Frascati in by my art teacher that I had stood first! on a Stain Glass window. on June 16, 1972. The newspapers had all the news with a The Novices fill in a few details. An artist learns to take in all the de- photograph of the artist talking to me. tails. In the year 1962, I was a student at Those words of that great artist do still the King George’s High School in Banga- ring in my heart and in my prayer. Young lore. There was an on-the-spot painting Jesuit artists soon learn the significance competition for school students at the of little details even in religious life. Lal Bagh (a large public park) in the city. Psychology today tells us that artists On the day we were busy painting, the are exceptionally gifted persons. They famous Russian artist, Svetoslav Roerich, have their bursts of energy and creativ- came to see the budding artists in action. ity. They are conscious of their talents Looking at me, he told the Press pho- and yet often, especially the young in tographers and some organizers of the religious life need to be encouraged and

IHS 107 Art and Jesuit Formation

understood. Under proper guidance they “It’s just enthusiasm, determination and Region, I used to stop my work, go and learn to be grateful for these talents and commitment. There is no other way of sit at the back of that chapel and pray: to share them with others. Such encour- attaining . Stick-to-it and you’ll agement on my part was not wanting for get it right.” That ‘stick-to-itiveness’ is O Lord of the earth, young Jesuits in formation holding much something so precious that art teaches us. sea and the azure sky promise in the field of art. That leads me to another lesson that Deftly move my hands Commitment grows over the years art teaches us as consecrated persons and the brushes I cry with patience. In this fast moving world, today. Art is not only inspiring but also As you moved those young Jesuits have been asking me: teaches the young to pray. While painting of da Vinci, Rubens and . “How do you spend so much time with three large murals on the sanctuary wall In my heart’s agony and ecstasy, just a small part of a painting? You must of a new chapel meant for retreatants in may your Holy Spirit dwell be having terrific patience.” I tell them: the novitiate near Shillong in the Kohima And dance, as my eyes sparkle with a ravishing hue And others gaze at an ever enchanting, embracing, view.

I shared this experience with the nov- ices here in the Kohima Region. After all, wasn’t spiritual conversation a vital element in the life of St. Ignatius and his first companions? It bound them into a company. Have we lost what was once a beautiful and warm feature of life in the Society? Can anything be better than the murals and frescoes that the Divine Mas- ter paints in our hearts during prayer? Wish we could share and hear it all. I believe that in the darkness of night we cherish the grandeur of light. Art helps us to bring in some light, joy and hope into the lives of many who live in pain and darkness. This is one area in which we can help the young in forma- tion see the scope of art in the process of positive individual and social transfor- mation. In August 2017, while explaining to the faithful the monthly intention for prayer, Pope Francis said: “…artists of every discipline are called to make beau- ty shine, especially where darkness and

108 IHS India grayness dominate everyday life.” Over the years, I have also come to re- alize that art is very helpful in educating young Jesuits to make good choices. An artist has to choose only those materials he thinks will best communicate what he wants to. As Jesuits we know that right choices have much to do with bringing us joy and happiness. As Pope Francis so poignantly stated in ‘’ :“…we want to enter fully into the fabric of society, sharing the lives of all…as the result of a personal decision which brings us joy and gives meaning to our lives.” A young Jesuit artist once came to show me a portrait which he had painted of St. Therese. He had come with mixed feelings – one of joy for having painted the picture fairly well and the other of disappointment for not having done justice to the nose of the saint. “Father, it’s a small mistake and yet it spoils the whole picture! What shall I do?” Then I told him, “Small things matter when it comes to producing the right ef- fect. Don’t they?” He agreed. I then asked him, “What was St. Therese’s secret to ho- liness?” He promptly replied: “The Little Way…that little things matter.” “Well, you have learnt that message the hard way, ha- ven’t you?” “Yes,” he replied. Creativity is yet another beautiful gift that art offers the youth. In my experience of teaching Jesuit History and Cultural History to the Jesuit Novices and Juniors in India, I realized that there is so much in them that could be tapped in a creative way. For instance, pedagogically, the life and teachings of great men and women also lend themselves to being transposed tion urges us to get into the scene of the Opposite page: The Jesuit Logo creatively and in an interesting manner to Gospel passage we are contemplating in Stained Glass Window format colourful charts, maps and skits. and to feel with the characters there... Above: Fr Fernandez teaching Such group work in learning a subject “Give me your heart, and I will give you Scripture to Juniors using a map through an aesthetic way also provides fresh eyes,” says an old Chinese saying. the teacher with a method of fostering Well, art teaches us to put our hearts into team spirit. Young religious in formation the things we do. It is this message that will discover their potential to live with young Jesuits in formation pick up soon. others in a religious community and team Thus art certainly has an important role up with them. Through such an endeav- to play in the formation of young Jesuits. our, people learn to share responsibility, The words that Pope St. John Paul II wrote work together while compromising at in his letter to artists are so poignant today. times even one’s own ideas and personal “None can sense more deeply than you art- interests to attain a common goal. ists, ingenious creators of beauty that you Art teaches us to feel. That’s exactly are, something of the pathos with which what St. Ignatius teaches us in the Spir- God at the dawn of creation looked upon itual Exercises. The Ignatian contempla- the work of his hands.”

IHS 109 SOUTH ASIA: India Our dreams cannot be hidden inside a small pot Frank Krishner

studied beyond elementary school find it difficult to get husbands. Suman was one of the thousands of girls belonging to India’s “lower castes” (called Dalits), scrabbling below the poverty line for centuries, with meagre resources and low literacy rates. “But God was with me,” affirms Su- man. She came in contact with Manthan, a Jesuit run initiative working with Dalits and the downtrodden in Khagaul, near Patna. “The fathers gave me a wonderful opportunity to come to READ, where I live with other students and study.” Rural Education and Associated De- velopment (READ) is in Bettiah, some 198 kilometres from the state capital Patna. Bettiah is the town headquarters of Bi- My dreams are no longer he looks towards you with quiet har’s north-western Champaran District, confined in a small pot. I want confidence, this young girl of ei- bordering Nepal. ghteen. “It is one of the first social action cen- to be a model for all the girls “I am Suman. I am studying tres established by the Province, in 1976; who want to study, to dream, S for Bachelor of Arts and Bachelor of So- among the first organisations to under- to know their life is not small, cial Work. My parents, the people in my take massive women’s empowerment pro- or not only for giving birth village always said that girls should not grammes in the district. Liberation of the or marriage or for domestic study ahead. By listening to them, I was downtrodden is our purpose. For the past very upset. I felt so low. I was not allowed eight years, we have been doing a focussed service. to see beyond that, that girls could also intervention to build human resources study. I always wondered why girls can’t within the most excluded communities of go outside the village, to the city, to study. this district namely the Musahar, Dangar Why only the boys? I begged my parents and Doms. (Musahars – the name means to allow me to study. They would not lis- ‘rat eater’, Dangar ‘scavengers’ and Dom Author : Mr. Frank Krishner is a freelance ten. I asked them again and again” ‘disposers of dead animals and corpses’. journalist and a media activist. He is involved Suman’s parents are poor labourers, Even the names for the communities lack in media education in the communication eking out a living in Bihar, India’s third dignity). Today we have 12 children doing departments of St. Xavier’s College, most populous state. In their scheme of double graduation BA and BSW honours. Patna and Patna Women’s College. life, most boys in their community drop We have a hundred children for an in- He is a Jesuit collaborator. out of school to earn a living, girls who tegrated residential training course that

110 IHS includes the total formation of children. programmes are sponsored by the Gov- These children grow up to become leaders ernment and corporate agencies and thus in their village,” says Fr Joseph Sebastian, the program is offered almost free of cost. SJ. The courses are for three months each,” Meanwhile in Muzaffarpur District, Bi- says Fr. Jesuraj, SJ, who has guided the har, Asha Deep Community College, estab- growth of Asha Deep during the last 8 lished by the Patna Jesuit Society in 2010, is years. busy with the completion of its 25th trimes- While most of the youngsters come ter. In March 2018, Asha Deep (The Lamp from Bihar, deserving youth from neigh- of Hope) will be able to point with pride to bouring areas are also admitted to the some 4,000 young women and men from courses. The youngsters stay on campus in Opposite page: Suman speaking in a the most marginalised communities who hostels. The programme has an internship function READ, Bettiah had joined the workforce of the country. and placement component, and over 85 Below: Asha Deep Nursing Aid training; “We train them in Hospitality, Elec- percent of Asha Deep students have been Teaching the children of government trical, Sales and Marketing, Nursing Aid, successfully placed in various organisa- school; Asha Deep students learning Solar Technician and Automobiles. These tions across India. automobile mechanics

IHS 111 Our dreams cannot be hidden inside a small pot

“We concentrate on admitting the poor our land, and enabling them to enter a pro- Asha Deep, she found a purpose in life. of the poorest and also the female students. fession and support their family.” “Our joy knows no bounds when we We take as many young women as we pos- The doors of Asha Deep are open to see these young men and women start to sibly can. Some of them are widows, or all. An HIV positive girl enrolled in the earn their livelihood at age 18 or 19 and abandoned by their husbands; they come Nursing Aid course. She was often sad financially support themselves and their here because they need something to sup- and despondent, thinking that her days family. Many of them come back to tell us port themselves,” says Fr Joe Pulickal, SJ. were numbered. When she completed their success and progress stories. We are “What we give them is an experience of a her course she said, “I thought my life has delighted to know that our training here disciplined academic life, and love. It’s a come to end, but now I realize that my life has brought much joy and some stability wonderful kind of apostolate because we has just begun”. Today she is an assistant to their lives,” says Fr Jesuraj. are giving skills to the poorest children of Nurse in a famous Hospital in Patna. In READ and Asha Deep are two of the nine social action centres of the Patna Jesuit Province. The gospel of liberative action and social justice is the core of ini- tiatives in six districts, manned by a group of diversely and professionally qualified social scientists, social workers, activists,

Above: Asha Deep Assembly Director Jesuraj instructing students Right: Seniors teaching READ to juniors, Bettiah; Asha Deep group of students and teachers

112 IHS and managers. Dalit women have the lowest literacy The key to the emancipation of the rates, the highest infant and maternal Dalits is good quality education, with a mortality rates, and the least access to special focus on the education of women meaningful employment. Most women and girls. Some 10,399 children from Dal- are seasonal, low paid agricultural and it families are the direct beneficiaries of construction workers, or domestic ser- Patna Jesuit Social Action interventions. vants. The feudalistic mores of caste and It is felt that government schools in Bi- class have subjugated the “low castes” for man, the determined one: “Here, where har generally do not provide good quality centuries, and patriarchal values, blind the Fathers have placed me, I know my- education. This is because of a combina- superstition, fear and violence make the self little more. My dreams are no longer tion of complex factors. women doubly disadvantaged. confined in a small pot. I want to be a Wherever practicable, social action It is generally accepted that children model for all the girls who want to study, centres like BDVS (Bihar Dalit Vikas first learn from their parents. The edu- to dream, to know their life is not small, or Samiti) and REAP (Rohtas Education- cated and enlightened woman will instil not only for giving birth or marriage or for al & Associated Programmes) assist the values in her children, thus breaking the domestic service. Their life is also to know village-based government schools, pro- chain of darkness and Pavlovian condi- themselves deeply, to know their quality, viding short-term training and exposure tioning. By ensuring that girls stay in the what they can do and be in future.” to the teachers, and organising learning school system, Jesuit initiatives in Patna based fun activities. Simultaneously, wom- have impacted the lives of several thou- en’s and mothers’ groups are formed to sand children. When a girl stays in school, monitor children’s progress, and supple- and completes her higher secondary lev- mentary education centres provide extra els, she is far less likely to be given away classes for the Dalit children, so that they in “child marriage”. maintain age appropriate learning levels. The last word in this article is left to Su- India

IHS 113 SOUTH ASIA: Nepal The SXC MAGIS Jomon Jose Kanniattukunnel, SJ

A formation program how SXC MAGIS is able to sustain its Ig- for students of all faiths natian-centered, and thereby Catholic cen- tered and Christ-centered identity among in St. Xavier’s College, students who have no knowledge about Kathmandu, Nepal. and Jesuits. Nevertheless, anyone associated with the Jesuit educational mission in Nepal would not be surprised to hear the senti- ments expressed by a student like Reshika epal was the only constitutio- Shrestha who at the completion of Grade nally declared Hindu country 12 at St. Xavier’s in 2017, expressed the in the world until 25 January following words in a gathering of the SXC N 2007 when, after a decade of MAGIS members: “SXC MAGIS enabled armed conflict, which ended with a peace- me to find love in every one.” ful civil uprising, Nepal promulgated her The obvious question is how does SXC new constitution and declared herself as MAGIS succeed in creating the echoes of the Federal Democratic Republic of Nepal. Ignatian charisms like “Finding God in This amendment to its constitutional iden- all things”, or “Love is best expressed in tity, however, did not bring about a huge deeds rather than in words” in the lives of change in its religious demography. Accor- its non-Christian members? SXC MAGIS ding to the 2011 census conducted in the does it through a formation program based country, of a total population of twenty six on the life experiences of St. Ignatius of and a half million people, 81.5% of Nepalis Loyola. still practice Hinduism. After a student applies to be a member This religious reality is also reflected in of SXC MAGIS and is accepted, he/she the student and staff body of St. Xavier’s becomes an Igniter. All the Igniters have to College Kathmandu, which was estab- participate in five MAGIS Experiments: 1) lished in 1988 and has only around fifty the Spiritual Experiment 2) the Pilgrimage Christian students out of its total strength Experiment 3) the Social Experiment 4) of three thousand students. In fact, among the Society and Culture Experiment and 5) its nearly two hundred strong teaching fac- the Art Experiment. These are organized ulty members, not even one teacher prac- several times a year and the Igniters have tices Christianity as his/her religion. to participate in them according to their Perhaps, this is why the Catholic/Chris- convenience. In order to give a brief idea tian visitors raise their eyebrows when they about how these experiments take place hear about SXC MAGIS, which has in a and their effects on the members, here is a calendar year around two hundred mem- short description of the five experiments. bers within the age group of seventeen The Spiritual Experiment takes place in to twenty-five, belonging only to Hindu, the scenic and serene Jesuit Ashram locat- Buddhist and Islamic religious persua- ed twelve kilometers south of St. Xavier’s sions. The curious visitors often wonder College. The Igniters are guided through

114 IHS Above left: Artistic Experiment Above right: Social Service Experiment - Mili Koirala Left: The Igniters during a Social Service Experiment

, reflective sharings, and Ex- amen of Consciousness. Of course, since all the members are non-Christians, the points for reflection are tailored to respect their cultural and religious sentiments. The students resonate deeply with the Ignatian insights like Magis: Being More and Doing More, Finding God in all Things, and Love More in Deeds Rather than in Words. The Pilgrimage Experiment is the most sought after by the members. The students go for a day hike to one of the many beau- tiful hiking routes around Kathmandu val- ley. The hikers are prepared through an orientation as to what Ignatian pilgrimage entails; that it is an experience of life as a journey trusting in God alone. On the trail, the members carry their own snacks and share them with one another; they face the difficulties of the trails courageously; and they converse with one another about their own lives and their dreams for the future. The Social Experiment is the most heart touching and transformational of the MA- GIS Experiments. The Igniters travel to a nearby home for the aged and invalid man- aged by the Sisters. There they wash clothes of the inmates, clean their rooms, trim their nails, apply nail polish, sing and dance with them and serve them food. For most of the MAGIS

IHS 115 The SXC MAGIS

members, it is a first time experience to be of to learn to love and respect every person, service to the castaway of their society. They work and situation, irrespective of one’s return home touched and transformed. A cultural and religious beliefs. The students few of the members have even come back learn to become more tolerant of differ- to their newly acquired friendship along ences. with their parents and friends. The Art Fest is the most exciting Artistic The Society and Culture Experiment in- Experiment conducted by SXC MAGIS volves various activities like inter-religious every year. This one-day fest is open to every gathering, inter-cultural dance and music student of the college. Many participants performances, and panel discussions on discover their hidden talents in painting, the role of youth in the country. The aim of drawing and sketching. The goals of the these experiments is to help the members Art Experiment are to help the Igniters to

be fully human and fully alive, to overcome sadness and disappointments, and also to train the students to extend their heart and talents for the wellbeing of others. While the experiments are exciting to the students, it is the monthly meetings that eventually form an Igniter in Ignatian Spirituality. SXC MAGIS is divided into different cells of maximum forty members each. Every cell is headed by a staff mod- erator and two students who are called fo- cal persons. These cells meet every month on a day fixed in consultation with all the

116 IHS Nepal cell members. The gatherings begin with a of the Examen are modified in a way that Igniters during Pilgrimage Experiment; five-minute meditation through listening to the Igniters are not alarmed or threatened orientation; Spiritual Experiment music or breathing or an exercise in bodily by its Christian taste. At the beginning of at the Jesuit Ashram awareness led by one of the members. The the Examen, which they are encouraged focal person, then, records the attendance to do at the end of every day, the mem- and reads out the minutes of the previous bers are guided to be silent and review meeting for approval. Assessment of vari- their day. They, then, pick out, at least five it can. The Igniters like Ms. Ritika Kharel ous activities completed since the previous happy moments of the day and offer their are living witnesses to this claim. Ritika is a meeting follows and takes up a large part gratitude to God for them. The third step is Brahmin girl and former Miss Teen Nepal of the rendezvous. The members then plan to review and see if there were unforgiving who graduated from St. Xavier’s College for a few activities for the months ahead. moments during the day and then to ask with a degree in Business Studies. Riti- The meeting ends with all the members re- forgiveness of oneself and others in one’s ka works as a news anchor in one of the citing together the prayer for peace written mind. The Igniter then makes a resolution popular national T.V. stations these days. by Saint . not to repeat the same negative moments Before she left her alma mater, she proudly During the evaluation and year-end in the coming days and ends the Daily Ex- expressed the following sentiments, “SXC sharing sessions it is clearly seen that most amen by repeating their personal MAGIS MAGIS made me realize that actions are of the students want to continue to be a statement, thrice. more important than words.” part of SXC MAGIS because it instills in So, is Ignatian spirituality still relevant It is our hope that all the Igniters, them the capacity and skill necessary for today? Yes it is. Can it lead students of throughout their lives, live out the favou- self-transformation by urging every mem- non-Christian faiths to a morally upright rite slogan of the SXC MAGIS: ‘Once an ber to practice the Daily Examen. The steps and socially responsible life? Of course, Igniter, Always an Igniter.’ Nepal IHS 117 SOUTH ASIA: India Our Spirituality and Ministry to the Poor Tony Herbert, SJ

Total self-giving is spelt out in commitment to others. The question remains, what others? Who, with what status, with what wealth and with what power? It is here in our social context that we can locate our spirituality.

everal weeks ago, Tetar Bhuiyan The law at last caught up with him. It was arrested. Tetar had quite a was not that they had not known he was good bootlegging business going there, or that they were not able to catch S in the hutments surrounding the him. He provided a necessary service to Ashoka coalmine. It could not be a bet- the locals, fulfilling their needs (and on ter place for his business, being as it was occasion those of the law). Nevertheless, in the middle of a beehive of settlements it was illegal, so something had to be where only the most foolish of outsiders done to stop his illegal and destructive would venture. Naturally enough, the coal business. mining had given rise to various ancillary This story is not just about Tetar, but enterprises, legal and illegal, one of which millions worldwide like him, economi- was Tetar’s. cally dispossessed, socially discarded, Tetar had been badly done by. He and politically powerless. In the desert used to have a plot of land, it had not temptations of Jesus, it was precisely the been much, but this subsistence level use of this world’s economic possessions, living was sufficient, with the nearby social prestige-status, and political pow- jungle and river providing back up re- er, which were offered to Jesus as legiti- sources. However, his land had coal un- means of carrying out his ministry. der the surface, and the company came. He bypassed them, not because they are There was great demand for coal; the evil, but because Tetar and his likes do urban elites in far distant Delhi needed not have them, and Tetar and his likes, the energy. His land is now a gaping coal in all their brokenness, must be includ- pit. He did not even get compensation ed in his great enterprise for the reign of for his land; the local merchants were God. The Good News is for everybody, able by trickery to manipulate his land but the touchstone of its universality is documents in their own names. The the fact of it being preached to the poor. caste equation was also clear, he was in- We know that we are not just follow- digenous, they were high caste, as were ing Jesus, we are following him in his the police, and the company top brass. poverty. This following, as is witnessed His bootlegging business was his sur- by so many people, takes concrete form vival response, perhaps even retaliation. in two places, in our prayer, and in our Weapons of the weak. social context. It is essentially located in

118 IHS our prayer. In the Spiritual Exercises St. Ignatius tells us to pray that we serve our Lord “first in the highest spiritual poverty, and … no less in actual poverty”. This self-offering takes place in an attitude of complete self-surrender. It cannot but have a par- ticular social context. Total self-giving is spelt out in commitment to others. The tent that it is also an . question remains, what others? Who, Christian discipleship or spirituality, with what status, with what wealth and therefore, is a coincidence of all these with what power? It is here in our social three options.” context that we can locate our spirituality, We all struggle with the danger that and here we find Tetar. our Jesuit discourse can remain mere His situation gives us a glimpse of the . We continue with our own various key issues. We see the social sta- traditional works, each of which has its tus of caste (or racism in other contexts) own logic and good reason. If we are in with him being put at the bottom. We see higher class institutions we soon adopt the difference of economic class, him de- the values of the people we serve, there prived of survival resources for the benefit we get ready acceptance, and there Tetar of those already well off. We see the play is just a note on the screen, a statistic. of our neoliberal economics, where the Pope Francis said to the delegates at fruits and benefits of natural resources go the recent General Congregation, “We The Good News is for everybody, but the to the urban elite center. We see Tetar’s can always improve somewhat in allow- touchstone of its universality is the fact lack of decision-making power, and we ing ourselves to be moved by the Lord of it being preached to the poor see how these three, (social, economic and on the cross, both in his person and as political) mutually enforce each other to present in the sufferings of so many of the benefit of those on top. We see the our brothers and sisters…” He means environmental and social destruction of we presume more than looking at the coal mining. We see the state’s police arm crucifix hanging on our walls, or re- coming against him when he becomes dis- membering an execution that took place pensable. two thousand years ago. We can also In responding to a situation such as presume that he is not talking of merely Tetar’s, we are soon faced with many being moved emotionally. “Be moved” possibilities. One is to do nothing and Pope Francis said. That means moving. walk on the other side of the road to Go and meet Tetar. Row into the deep. Jericho. Another is to improve his situa- There we all learn that our spirituali- tion with development projects, school- ty takes root and is enriched in personal ing, alternative income, health care and contact with the poor. We learn that it the like. Another is to join in advocacy does so not from the safety of secured against our system, which despoils hu- holding positions, but going out with mans and nature. Which one we choose uncertainty, fear, discomfort. We learn depends on our situation, and on our it means experiencing Tetar’s pain. We capabilities. Where is our magis? learn that as much as Tetar needs us, we The basic challenge is to take Tetar’s need him, because he brings to earth side, to give him voice. We learn that it our spirituality, he shows us the possi- is by standing with Tetar that we find bilities of living the Beatitudes. for ourselves a precious way to be dis- ciples of Jesus. Aloysius Pieris writes, “A Christian is a person who has made an irrevocable option to follow Jesus; this option necessarily coincides with the option to be poor with him; but the ‘option to be poor’ with him becomes a true ‘following of Jesus’ only to the ex- IndiaIHS 119 SOUTH ASIA: India God’s Dream: A Reality for Youth Bala Bollineni, SJ

Love - Empowerment - he youth of any society are re- Accompaniment - Formation garded as precious and valuable. (LEAF) are the four pillars of The National Youth Policy of India states that about 40% of Youth Empowering Service- T the Indian population is aged between 13 Jesuits’ (YES-J) mission of to 35 years and approximately 70% of the Andhra Jesuit Province to reach total population of India is under 40 years out the needy youth. of age. It is a boosting factor to India. But the reality of the youth today, in general, is in vivid contrast. They seem to be aimless and hopeless, depleted of their enthusia- sm and zeal for life. The reasons could be unhealthy competition, unmanageable pressure, acute unemployment, lack of job skills, lack of life skills, lack of big dreams and lack of motivation, lack of opportuni- ties and guidance. Therefore, the current scenario of their quality of life is alarming and a cause for great concern. The Telugu speaking states of Andhra Pradesh and Telangana consist of almost

120 IHS Opposite page: Fr Adolfo Nicolás launches YES-J Left: Awareness Rally on Road Safety by Andhra Loyola Engineering Students, Vijayawada Below: Fr Bala conducting a seminar for the students of Loyola School, Hindupur

IHS 121 God’s Dream: A Reality for Youth

85 million people of whom a vast major- youth and their dreams, hopes and cre- complex and at times difficult contexts ity are young. In most of the rural, semi ative energies are directly affected and in which they are immersed.” urban and slum areas, young people destroyed. The responsible, well motivated and encounter the hard realities of poverty, Pope Francis says, “Those who work the passionate youth are the need of this lack of education, unemployment, caste, in the field of youth ministry do a valu- day. However, if such men and women gender discrimination, and social in- able service for the Church. We are well are to be effective instruments of a better equality. The prevailing socio-economic aware that there is much to be done. This tomorrow and are to challenge the evils and political inequality in society is a de- ministry consists in walking with them, of the present day, they need to be loved, pressing reality. As a result, millions of accompanying them personally in the empowered, accompanied and formed by providing them opportunities to ex- plore, experiment, examine and execute for personal development and universal outlook. It is towards such universal vision and mission that Youth Empowerment Ser- vice–Jesuits (YES-J), one of the works of the Andhra Jesuit Province of the So- ciety Jesus, is working. As I studied the uncertainties and challenges that youth are bombarded with, I felt deeply affect- ed and inspired to do something worth- while for the youth, I set about making serious and tangible preparations, plans for my work with youth on behalf of the Province. The fruit of reflection, prayer and discernment is the genesis of YES-J. A journey of a thousand begins with a single step. We have started and we are on the way. YES-J is a new initia- tive of the province launched by the Fa- ther General Adolfo Nicolás on his visit to Andhra Province in 2016. It emerged after much thought, prayer, discernment and discussion about how the Jesuit pres- ence could give the most benefit to young people striving to find their rightful place in our society. YES-J aims at bringing social, emo- tional, psychological, spiritual and prac- tical help to those young people in need irrespective of their caste, religion and

122 IHS India social background. We work towards a vision of an integrated personality through love, formation, accompani- ment, and empowerment to be sensitized to each other’s needs and concerns, to be of support and solidarity in each other’s struggles, and to reflect on concerns that affect one and all. YES-J believes in yes philosophy. It is convinced that instilling hope and cour- age in young people and creating a sup- port system will empower them to shout to the world: Yes - I have dreams. Yes - I am capable of fulfilling my dreams. Yes - I can and I will be the dream I want to be ative integration. Opposite page top: Angelica and if I am given an opportunity. Personal enhancement programmes Vanessa from the UK volunteering We formed youth groups in parish- are offered to youth of any institution or at K.D. Peta Mission es inviting young people to become the organized group on invitation to educate Opposite page bottom: Mr Showry Soldiers of God. We encourage them to and empower them to be confident in addressing the Rural Disadvantaged attend to their unique developmental, facing the challenges and complexities of Youth social, and religious needs and nurture life. Above: Gud YES-J Youth them to become ambassadors of love, YES-J provides volunteer opportu- at Gudlavalleru Parish peace and service. nities to people (18 years old onwards) In order to enable the school/college from local cities and abroad through dropout youth to live confidently and Voluntary Immersion Programme (VIP) courageously, putting behind their stunt- in communities of all sizes, from rural er consider them as half empty glasses ing aspects of life, we passionately work villages to big cities, so that participants but as half full glasses with their own to enhance their capacity to undertake could be living in either an urban or rural potential. This is the basic attitude that self-employment and to build up their setting. VIP enables to challenge oneself, we strive to exercise in journeying with self-worth and self-identity through experience another culture and develop them. We are constantly challenged to Multi Skill Training (MuST). an attitude of gratitude. imitate the Good Shepherd who came Every summer, YES-J conducts three In all that we do through the above up and walked by their side! on to four weeks of free English and soft and other programmes, we are mindful We earnestly pray that we continue skills training classes for the rural, poor that the task of accompanying young to march on with bigger dreams and and disadvantaged youth. It is designed people for a brighter tomorrow allows plans for the wellbeing and growth of to enhance their communicative skills no half-measures. Nelson Mandela once our youth. Antoine de Saint-Exupery and build up their self-confidence to be stated, “The youth of a country are a once said, “If you want to build a boat, what they dare to dream. valued possession of a nation. With- don’t begin by looking for wood, cutting Men and Women Aiming at Great- out them, there can be no reconstruc- boards or distributing the work. First er Initiatives for Change (MAGIC) is a tion and no development programme. you must evoke in men the yearning for Student Youth Wing of YES-J set up in Without them, there can be no future.” the wide and free ocean.” I sincerely be- education institutions to create an op- Therefore, accompanying the young lieve that there is already a deep yearning portunity for young people to be men for us means two things: believe in the and wide ocean to satisfy our hunger in and women of conscience, competence, young; and be present among them. serving the youth. May the journey of compassion and commitment and be the They need people who can express trust YES-J that passionately began in 2016 agents of change through a systematic in them and who can live with them run a long race of love, empowerment, approach with spiritual, social, psycho- without anxiety, sincerely believing that accompaniment, and formation in our logical, contextual, intellectual, and cre- they are capable of noble acts. We nev- youth.

IHS 123 SOUTH ASIA: India Judge not and you shall not be judged Joyson Das

It was indeed a life changing experience for each of the participants. Their eyes were filled with tears during the which was a testimony to the depth of their Magis experience.

he greatest rewards come when you give of yourself. It’s all about bettering the lives of others. T Being a part of something big- ger than yourself and making a positive difference exemplified in the Magis. I had a great opportunity to experience Magis and in Poland. I had heard about it all these years but being a part of such a massive event was a wonderful experience and I wanted to share this with other youth. Every year Magis South Asia is or- ganized in different parts of India but many local youth cannot be a part of it because of the long distances. A major obstacle is the language barrier as many youth do not speak English. With this in mind, the Bombay Province conducted a Magis programme in Nashik, India for the very first time in the local language of Maharashtra (Marathi). We had 300 participants from the tribal areas and nearby villages. The theme “Judge not and you shall

124 IHS I had a great opportunity to experience MAGIS and World Youth Day 2016 in Poland – Joyson Das

not be judged” was very well presented during the inaugural mass and the open- ing ceremony. The Magis Cross was brought in a solemn procession which gave goose bumps to most of the partic- ipants. The youth danced to the tunes of the theme song. The lyrics were “We are the creation of our God, we are among his chosen ones. So let’s proclaim His words to others, honor and praise his name...” This song indeed instilled the Magis spirit among the youth. The day began with a morning prayer, with scripture passages like Je- sus and the woman caught in adultery, the Prodigal Son, and Zacchaeus. These readings helped the youth focus and re- flect on the theme during the entire day. The pre-Magis participants shared their testimonies and experiences about Ma- gis so the youth had an idea about what Magis is all about. Various speakers were invited; one such speaker belonged to the transgen- der community. They spoke at length

IHS 125 Judge not and you shall not be judged

on how they are completely isolated in which helped them to know each other’s plunge into their Ignatian experiment, Indian society. We were really saddened thoughts and create a sense of comfort which was one of the key elements of to hear the problems and difficulties among themselves. The day ended with Magis. that they go through and we all made a the unique method of prayer by St. Igna- The activities were divided into five promise to make a difference in society tius, the Ignatian Examen of Conscious- categories: Pilgrimage, Spirituality, Ser- in whatever way each of us could. ness and intimacy with God. It was a vice, Culture and Art. The youth were The youth had a very interactive time where we all had space to meditate sent to Hindu, Sikh and Muslim plac- session where they got answers to var- on the things which moved our hearts es of worship where they could under- ious queries. They were divided into and brought forth our joys and sorrows. stand the faith of the fellow citizens of various subgroups for the Magis circle, The youth were also very eager to the country and they even cleaned the banks of river Godavari where the holy baths of the Hindus are conducted. They visited the Home for the Aged, Remand home, Mother Theresa’s centre for the destitute, the Central Jail, Gov- ernment Hospitals for the poor, lepro- sy centre and slums to spend time with people out there, know about their life and comfort them. The youth also cooked food and gave free meals to the homeless people on the streets. It was amazing to see the interest of the youth at various vocation centres of the Jesuits, Salesians and the Capu- chins. It was indeed a life changing ex- perience for each of the participants. Their eyes were filled with tears during the Eucharistic Adoration which was a testimony to the depth of their Magis experience. On the final day we had a special session on how to live our Magis experiences in our day to day life which could help each one to make a change in the society and to lead a life with Jesus by our side. Truly the Magis experience has changed many young hearts and in- stilled deep rooted spirituality and val- ues in the hearts and minds of many.

126 IHS India The MAGIS experience has changed many young hearts and instilled deep rooted spirituality and values in the hearts and minds of many.

IHS 127 SOUTH ASIA: Nepal Earthquake – A Door to a New Frontier William Robins, SJ and Roy Sebastian, SJ

Wherever the NJSI serves, it tries to serve people who are hard to reach because of physical obstacles; steep slopes, rivers and forests, or because of the social stigma of caste and tribe.

blessed day! April 25, 2015 marked the ordination of Ne- pal’s first native Jesuit priest, Fr A Tekraj (Tek) Paudel. He was or- dained in his home village, Tar Kerabari, northeast Kathmandu. Guests braved the daylong journey to Tek’s home, where his neighbors, all Hindu, hosted the visitors. The open air liturgy began mid-morning on the school ground, with the whole vil- lage proudly present as they offered Tek to God. The prayers ended by midday. Then the shaking began! Shocking vibrations, sickeningly terrifying roars! When they could, people raced to their homes to find many of their houses in rubble or badly damaged. The people got busy digging their belongings from the debris and setting up shelters for the night. Many thanked us for the ordina- tion ceremony, which had brought them out of their homes and therefore saved the villagers’ lives. The Jesuits quickly set up the Nepal Jesuit Social Institute (NJSI) to join oth- er organizations, under the Nepal gov-

128 IHS People raced to their homes to find many of their houses in rubble or badly damaged.

IHS 129 Earthquake – A Door to a New Frontier

130 IHS The Jesuits quickly set up the Nepal Jesuit Social Institute (NJSI) to join other organizations, under the Nepal government’s guidance, to help our people.

ernment’s guidance, to help our people. Jesuits and other volunteers from India joined the NJSI team and went to the remote villages to do assessment and monitor the relief work. Fr Louis Prakash (from Patna) helped the NJSI team to set up relief projects while Fr Simmick, coordinated the team. Almost 9,000 people had died. Many more were injured. Thousands of homes were destroyed. The academic year had just begun, but fourteen thousand schools were damaged. A third of the country’s population was in need. Our teams fanned out into the vil- lages the government assigned to us. Metal and plastic sheets covered bam- boo frames to make temporary shelters. Families received rations and cooking utensils. Plastic foam mattresses and blankets, with mosquito nets, allowed proper rest. Hand tools and seed helped

NepalIHS 131 Earthquake – A Door to a New Frontier

the farmers sow and harvest crops. With The NJSI team welcomed two teams reached out to people who were socially these basics, families settled down to a of doctors and nurses from the Catholic isolated. more regular life. Children went back to Health Association of India, who moved Meanwhile Fr Roy Sebastian accept- school, often in makeshift tents. Aid or- through the villages, providing medical ed the challenge of directing the NJSI ganizations provided school desks and care. Students and teachers from our services and was soon joined by Fr Jo- stationery. own educational institutions like St. seph Pulickal, from Kolkata province Two months later, the monsoon rains Xavier’s College joined NJSI volunteers whose great expertise became handy came, making travel to villages difficult. who helped clean up villages. NJSI ven- in analyzing and monitoring the imple- Farmers got busy cultivating the mon- tured into very remote areas of the 11 mentation of the projects. Teams of staff soon rice, maize and lentils. districts affected by the earthquake and members and volunteers assessed each village’s needs so that Roy could formu- late a plan for further service. The gov- ernment eventually allowed NJSI to help rebuild schools. Work began during the monsoon where possible, and in the au- tumn of 2015, in nine districts where the Jesuits found the unreached sections of the society. NJSI reached out to 6,206 house- holds, 88 schools and over 20,000 stu- dents during the emergency and re- covery phase of the relief work. Even though the process for executing the reconstruction work was lengthy due to hazards like roads being cut off due to monsoon rain and landslides, NJSI is happy to place on record the recon- struction of 40 schools in very remote areas of earthquake affected districts of Nepal. More than three years after the earth- quake, a vast majority of people still live in makeshift huts! Hopefully Nepal’s government and many generous aid agencies can find a way to build proper housing for villagers. The NJSI has formulated detailed plans for further village development. A regional center at Kavre serves five dis- tricts, coordinated by Fr S. Arulanan- dam, to the north and east of Kathman- du, and the NJSI office cares for three districts to the west. We are helping build school classrooms and toilets, and hostels for differently abled students. Our teacher trainers move from school to school to help the local teachers im- prove their teaching methods. Care of

132 IHS the land, forest, and water sources are the earthquake. A 5 km water pipeline essential. Only with more efficient fuel and a storage tank built by NJSI now and water use, and reforestation, will give sufficient drinking water to the vil- many of our villages survive. lage. However, they need heavy infra- Women and girls suffer more than structure to bring in enough water for men and boys during times of hard- cultivation and livestock keeping. ship. The women activity centers built These villages are in steep terrain by NJSI have become the meeting plac- on the foothills of the young Himala- rivers and forests, or because of the so- es for women, where they can gather ya, beautiful country but hard to travel cial stigma of caste and tribe. Once we to support one another and learn skills through. The NJSI is helping to stabilize have completed schools, houses and useful in the villages, and which will existing roads and to build a 27 km road water systems, the physical work will be provide cash income. These centers also from Somtang, in Rasuwa District, over complete. Yet we hope we can continue act as locations for medical camps and a 3,800 meter pass, and down to Tipling to cooperate with the new friends God women empowerment programs con- in Dhading District. The road will trans- has provided us through the earthquake. ducted by NJSI and other social action form the lives of these hard working We serve with compassion in the name groups. yet poor herders who are still waiting of God, and hopefully can encourage Nepal is blessed with seasonal rains, to transport construction materials to these people to serve one another with but during the dry months, the water rebuild their homes. The half way road the same spirit, a generous spirit, ablaze sources are often far from the good constructed by NJSI has reduced walk- with God! farmland, where the people live. The ing distance to the village from two days drinking water sources had dried out to mere two and half hours now! in Rakathum village, a mostly dry rain Wherever the NJSI serves, it tries to shadow area in Ramechap district, due serve people who are hard to reach be- The NJSI has formulated detailed plans to the movements of the earth during cause of physical obstacles; steep slopes, for further village development. INTERNATIONAL: EYM The Eucharistic Youth Movement: The Art of Discernment in the Style of Jesus Ada Romero ODN e Frédéric Fornos, SJ – Translated by Robert E. Hurd, SJ

In the EYM, we help young n my opinion the EYM means people to explore their own learning to ‘swim’, day by day, in the depth and unfathom- life experiences as moments “I able beauty of being; it means of growth and maturity, as growth in the experience of feeling God’s they prepare themselves to embrace which drives and encourages me open their hearts and minds to take up the challenge of adopting ev- erything I discover about my friendship to comprehend their lives’ with Jesus, make his feelings my own. The events through discernment. EYM causes me to grow in my commu- nity with a thankful heart and with open dreams” Fernando Arriola (EYM Para- guay – Caaguazú) The Eucharistic Youth Movement is the youth branch of the Pope’s Worldwide Prayer Network. It is a journey of maturity, of human and spiritual formation, that in- vites children and young people to live their faith in the style of Jesus. The entire forma- tive process is based on three fundamental pillars: the Gospel, the Eucharist and the

134 IHS Mission. These three inseparable aspects life becomes mission when they commune The Eucharistic Youth Movement is the are the driving force of the formation that with the Lord’s Spirit and when, submissive youth branch of the Pope’s Worldwide we propose. to His inspirations and movements, they Prayer Network. Meditation on the Word of God and unite with Jesus’ project of compassion for Eucharistic adoration put EYM members the world. Their mission is to participate in the approach of an outward looking in Jesus’ way of life, to live like Him. The Church. By meditating on the Word of members live out their baptismal commit- God, they discover that the desires of the ment as apostles in everyday life. Heart of Jesus resonate greatly in their The pathway of formation that the EYM own hearts, provoking an emotional and proposes offers an alternative lifestyle to missionary attachment. The young the one promoted by the dominant cul- learns to recognise the voice of God within ture. Members are provided with tools to oneself, to be at one with their feelings, and recognise God’s voice and to respond to to align their way of life with God. In this the great challenges facing the world today. way, by assuming Jesus’ way of proceeding, They learn that living is a decision that is they are converted into apostles. Their very given meaning and profundity when they

IHS 135 The Eucharistic Youth Movement: The Art of Discernment in the Style of Jesus

view their own life experiences from the tual and human experiences that respond Eucharistic adoration, young people learn perspective of faith. They are trained in the more to the desire for “strong experienc- to “be with the Lord”, to abide in His love art of discernment to discover the Risen es”, that you consume and discard, than (John 15:9). In the act of contemplation, Christ in historical events, who summons to the desire for a serious and profound the bond of love is strengthened and, by them and drives them to live life to the full. reflection that leads to commitment. In the looking into the Lord’s heart, which is This pathway of formation that leads the EYM, we help young people to explore present in the Eucharist, we recreate the members to develop a healthier relation- their own life experiences as moments of profound meaning of service. In the act of ship with themselves, and a freer and more growth and maturity, as they prepare them- prayer, Jesus reveals His heart’s desires to authentic one with others, allows the de- selves to open their hearts and minds to us, and they sound an echo in ours. Prayer velopment of a true culture of encounter. comprehend their lives’ events through helps us to name our heart’s desires when One of the cultural tendencies that per- discernment. they beat alongside Jesus’ heart. meates the emotional life of young people is The culture of immediacy and the ab- The third aspect that we consider im- that of superficiality and consumption. In sence of transcendence is another of the portant to explore in the formative process youth pastoral service, we risk conforming cultural tendencies that has eroded mean- that we offer to young people is indifference to this by offering a diverse range of spiri- ing and transcendence in our process. and rejection. These worry us, as they are Many young people participate in certain also part of today’s culture. Both of these are pastoral activities as if they were progress- a threat to the values of the Gospel, above ing through some or other course to be- all to weaker people. In the EYM, we un- come general coordinators. In the EYM, derstand that our interaction with others is we are not looking for people to become the fruit of our emotional attachment to the a final product, rather for the door to be person and project of Jesus. Our personal EYM opened to processes of growth. Through relationship with Jesus causes our longing

136 IHS for love and joy to echo in the project of the years ago and is now present on every con- The entire formative process is based on Kingdom, which beats in the Heart of Jesus. tinent, in 59 countries, with more than one The Lord amplifies the longing in our hearts three fundamental pillars: the Gospel, and a half million children and young peo- the Eucharist and the Mission when we go forth to encounter others. The ple. It is a movement with a strong popular experience of being loved unconditional- parochial presence. Now more than ever, ly in the Eucharist achieves its profound the art of discernment in Jesus’ style, pro- depth in service to others.The Eucharistic posed by the EYM, is a reality. Youth Movement was founded a hundred www.eym.va

IHS 137 INTERNAZIONALE: JWL Jesuit Worldwide Learning: Higher Education at the Margins Francis P. Xavier, SJ

JWL follows the Ignatian t Ignatius of Loyola writes in committed to reconciliation and able to pedagogy, namely education his letter to the Jesuits at Padua confront obstacles to reconciliation and (1547): “Friendship with the poor propose solutions.” Further, it “should be in the context of the makes us friends of the eternal strengthened to help in the transforma- marginalized and based on S King.” Fr Adolfo Nicolás underlined in tion of our cultures and societies” (GC36, the experience with them. Chicago (October 2013) that according to D.1, No.34). The educational program “the Ignatian concept of service, growth Jesuit Worldwide Learning (JWL) leads to transformation.” He added that not only echoes the vision of Jesuit ed- designed is embedded with the ultimate objective is individual for- ucation but also brings in “learning to- social values. mation and “through individuals, the gether to transform the world,” starting transformation of the society.” Again in with the poor and the marginalized. Mexico City (April 2010), he called for The key to reform society is education networking in Jesuit Higher Education to that gives hope even amidst the hope- shape “the future for a humane, just, and less situation; and the courage to break sustainable globe.” This needs to evolve through the dominating and oppressing as the proyecto social based on the need fetters of suppression and discrimina- to “re-imagine and re-organize ourselves” tion for liberation and dignity. JWL’s for a new globalization (of liberation, higher education programs bridge the peace, and harmony). Further, General gap between the hope of the marginal- Congregation 36 portrays that Jesuit edu- ized and opportunities in life. cation “should help form men and women In 2010, a few faculty members from

138 IHS the US Jesuit Universities, under the is offered to these disadvantaged and JWL’s higher education programs bridge leadership of Mary McFarland, came to- wherever there is greater need. the gap between the hope of the gether and contemplated what could be JWL follows the Ignatian pedagogy, marginalized and opportunities in life. done for the marginalized. The outcome namely education in the context of the was Jesuit Commons: Higher Educa- marginalized and based on the experi- tion at the Margins (JC:HEM) with the ence with them. The educational pro- focus on the refugees. JC:HEM joined gram designed is embedded with social hands with the Jesuit Refugee Service values. It is the bottom-up model for ac- (JRS) and started offering education that would empower the refugees. This began as a pilot program in the refugee camps of Kakuma (Kenya) and Dzaleka (Malawi) and later extended to learning centers in marginalized communities in Jordan, Chad, Myanmar, Afghanistan, Sri Lanka and North Iraq. The center of operation had been mainly from the USA. In 2016, in order to realize the global nature of service, JC:HEM was renamed as Jesuit Worldwide Learning (JWL, often pronounced as JeWeL) with two registered societies (JWL-USA and JWL) with the headquarters in Geneva. With the vision of “Learning To- gether to Transform the World”, JWL’s mission is to provide “tertiary learning to people and communities at the mar- gins of societies – be it through poverty, location, lack of opportunity, conflict or forced displacement.” The formative education is Ignatian in pedagogy with an embedded social service component. The mission of the founding fathers of the Society, namely “Care of the Soul” eventually evolved as the holistic development of the person. Similarly, the mission of JWL, though started with the JRS, began to spread wings. JWL realized that there are others who are impoverished as victims of social, reli- gious, and political discrimination, such as internally displaced, rural poor in de- veloping countries, indigenous peoples, Tribals, and the Dalits. JWL wanted to embrace them as well in the fold of ed- ucation. Today the education program

IHS 139 Jesuit Worldwide Learning: Higher Education at the Margins

ademic endeavors: education, through to make them the central power of lead- other programs are offered as blended academic information, should form the ership; and to create a new world order programs, with an online teacher as well people at the periphery (who are at the of harmony and peace. Thus, the lead- as an onsite tutor. JWL is gearing up and bottom of the social pyramid) and em- ership formation given to those at the exploring the possibility of moving into power them to transform society. The bottom of the social pyramid permeates Associate Degree, and then with Bache- major components of this model are: (a) upward as social transformation. lor and Master Degrees. JWL does not Creating the pedagogy of critical think- JWL is a service provider, operating want to draw any line or limit for the ing with value-embedded curriculum like the Star Alliance (of airlines) finding learning capacity of the students. that results in capacity building to lead academic resources and putting them in With collaboration and networking others. (b) Learning together builds up touch with the needy. In this way, net- with other institutions of higher learn- global citizenship with inter-cultural working of the Jesuit universities the ing, preferably with the Jesuit universi- and inter-religious experience (that we world over with the needy in unknown ties, not only new courses are designed belong) to an extended global society; corners of the globe is effectively carried and developed but also the necessary and (c) Globally the education is of high out. diplomas would be issued. The interna- quality but at an affordable cost for the With the ever increasing centers of tional Subject Matter Experts as well as learner. learning globally and with the need for the Curriculum Oversight Committee Ultimately, the JWL program gives new courses, a hybrid interfacing mod- ensures the quality of the courses. The the best to the least in society, in order el is developed as the learning pathway course on Child Protection (Gregori- starting with Global English Language an University) is offered through JWL; program (with Cambridge Linguaskill is offering the diploma exams) as the prerequisite and then for JWL diploma program. The course launching of three credit professional on Peace and Leadership (from Hekima courses (such as social work, community College, Kenya), Sustainable Environ- health, finance). These would be even- ment (from Newman Institute, Sweden tually incorporated into 45-credit diplo- and Xavier University, India) would ma courses (nearly 30 in number). Ex- soon become operative. Courses on JWL cept for the English Language program, Hygiene and Public Health and Youth

140 IHS Sports are getting ready to be rolled out. help of JWL and the projected number The JWL program gives the best JWL has initiated research as well. by 2020 would be 10,000. to the least in society, in order to make The research, while studying the impact Right from its inception, JWL sought them the central power of leadership; of JWL program on individuals as well the refugees and the marginalized, espe- and to create a new world as on the society, would serve as a feed- cially the youth, and offered education of harmony and peace. back loop for the future direction in the that would make them entrepreneurs global service of empowering the mar- and at the same time social leaders to ginalized to become the social leaders transform society. Service to society is leading the society. an inbuilt component of the JWL edu- JWL creates an atmosphere for glob- cational program. The interconnected- al learning through intercultural interac- ness African concept of Ubuntu is based ity. JWL is looking for academic collab- tion. The students have the opportunity on the philosophy of “everyone is part oration and funding partnership in re- to work with students in another coun- of the whole” and the social awareness alizing the dream of reaching out to the try with another culture, especially for that “I am what I am because of who needy all over the globe with empower- their assignments. we all are” could inspire the youth that ing education. At present JWL has Community they are part of something larger and Charles, who fled the Democratic Re- Learning Centers in Africa (Kenya, Ma- more powerful. This concept could kin- public of Congo after his father was as- lawi, Mali, Central African Republic), dle one’s social responsibility of caring, sassinated, says the only thing his father in Asia (Sri Lanka, India, Nepal, Myan- sharing, and being in harmony. At the left him with was this advice: “I don’t mar), in the USA (New York), in the same time, the collective concept of have anything to give you, but I ask you Middle East and Central Asia (North being empowered will arouse in all the to continue with your education. Edu- Iraq, Afghanistan). In the near future, sleeping lion of courage and confidence cation will be your mother and father JWL is exploring the possibility of learn- within the poor and the marginalized so when I am no longer here.” Charles is ing centers in the Caribbean (Cuba, that they could get educated, organized, now in Dzaleka Refugee Camp in Mala- Haiti). JWL is ready to go where there is and agitate for their rightful rights and wi diligently following the advice of his greater need for the service of the needy. powers in society and at the same time father. There are many more such peo- In 2017, 3,050 students studied with the they could scale the summit of prosper- ple JWL looks forward to serve.

IHS 141 Jubilee of Saint Aloysius Gonzaga

TO THE WHOLE SOCIETY

ear Friends in the Lord, This year, at the invitation of Pope Francis, the Church focuses its attention on young people. The October Synod of Bishops in Rome on “Young People, Faith and Vocational Discernment”, and the January 2019 World Youth Day in Panama will be two significant moments in which the Church will concentrate on young people today, to listen to their concerns, dreams and hopes,D and to enrich itself with their joys, initiatives and openness to life. Precisely in the period of preparation for these two meetings, the Society simultaneously celebrates the 450th anniversary of the birth of Saint Aloysius Gonzaga (March 9, 1568, in Castiglione delle Stiviere) and the death of Saint Stanislaus Kostka (, 1568, in Rome). Both young Jesuits gave witness to surprising openness to God leading to counter- cultural options. Feeling called to give their entire selves, both demonstrated an unambiguous willingness to identify themselves with the Lord, responded with determination and enthusiasm to their vocation, and overcame many challenging obstacles that seemed to block their entrance into the Society of Jesus. For us, to direct our attention to these young Jesuits, proclaimed saints by the Church in 1726, means to return to the radical surrender of one’s life to Jesus Christ and to the cause of the Gospel, and to deepen our integration of life and mission. It also means to grow in inner freedom in such a way that we can make discernment - both personal and in common - our normal way of proceeding in our service to the mission of Christ today. For its part, the Holy See, mindful of the anniversary of the birth of Aloysius Gonzaga, has announced the celebration of a Jubilee Year of St. Aloysius, from March 9, 2018, until the same date in the year 2019. It has identified the Church of St. Ignatius in Rome, where lie the remains of Saint Aloysius, and all churches in the world dedicated to this young Jesuit1, as privileged places of pilgrimage. I therefore wish to invite the whole Society, its communities and institutions -many of which bear the name of Aloysius Gonzaga- to find the best manner of celebrating, in a culturally contextualized way, this time of grace, which draws our attention to the rich contributions young people bring to society, the Church and the Society of Jesus. This initiative gives us an unparalleled opportunity to make known the life of this young and holy Jesuit, reflecting on and drawing fruit from it, as St. Ignatius counseled in the Spiritual Exercises. Aloysius Gonzaga manifested a vigorous personality from a young age. He was born and grew up in a Christian family setting, in which letters written by Jesuit missionaries from distant places were read; but his family context was also a worldly one, full of sensuality, ambition and violence, that promised him a future of wealth, fame and power. Nevertheless, with a strong faith, an amazing interior freedom, and resisting pressures of all kinds, he sought to be guided by the voice of the Spirit that resonated in his conscience, adopting the following of the Lord as his way of life. Like St. Stanislaus, he overcame resistance from his family and completely surrendered himself to God in the Society of Jesus, founded only a few decades earlier.

142 IHS Aloysius Gonzaga only had time in his life to devote himself fully to formation; his utter commitment to that formation justifies his being considered a model for young Jesuits. He died as a theology student, at the age of 23, having contracted the disease of those who, in Rome, were excluded and marginalized because of a terrible plague that wiped out half of the city’s population. Caring for them voluntarily, he risked himself and gave up his life for them (cf. Jn 15.13). In the face of this witness, Pope Benedict XIII proclaimed him patron of youth in 1729, Pope Pius XI named him patron of students in 1926, and, on the fourth centenary of his death in 1991, Pope John Paul II declared him patron of those suffering from AIDS. I am convinced that the Spirit of God continues to call out to many young people, from their faith and from the suffering of the poor of the world. Many, in all countries, yearn for a transparent and honest world without corruption, where there is recognition and a place for everyone. Many young people, in a noble, bold and generous way, want to do something for the good of humanity and of their people. They want the suffering of so many to disappear, to achieve reconciliation between persons and peoples. They desire that our planet be protected and that humanity be guided by transcendent values that give meaning to the world and to human history. Often, however, many of them do not know how to do this. It is time, therefore, for us to listen to them and ask ourselves how we can help young people grow so deeply in their faith and love for Christ that they may, with a courage similar to that of Aloysius Gonzaga, confront the idols of the dominant culture. Bearing in mind that he died serving people who were not only sick of the plague but also abandoned without hope in the streets of the city and regarded with fear, it is time for us to examine how we, as ministers of the reconciliation that Christ offers humanity, can help young people today to overcome all kinds of fear and anger, often stirred up for political reasons against those who are “different” or “other,” expressing instead welcome, trust, and compassion. Finally, knowing that Aloysius Gonzaga saw religious life as an inspiring personal way of offering one’s own life for others, we must ask how we can present the Society of Jesus and religious life to young people today as a joyful life choice, aimed at serving and giving life to others. I conclude by asking Mary, Mother of the Society, to help us obtain the grace of knowing how to accompany in faith and in life the young people we deal with and whom we welcome in our institutions. Although she her- self was still very young,2 she welcomed the call of God in the humble village of Nazareth, allowed herself to be overshadowed by his Spirit, and consented to bear in herself the incarnate Son of the Most High, for the good of her people and of all future generations. God grant that we may serve and help young people today, so that, like Aloysius Gonzaga, they may, in all things love and serve.

Fraternally yours in the Lord,

Arturo Sosa, S.I. Superior General Rome, 6 March 2018

1 As in every Jubilee year, the Holy See grants a plenary indulgence to those who celebrate this Jubilee. The conditions for this are explained in the Decree Beatissime Pater, Prot. N. 38/18/1. 2 Cf., Message of the Holy Father, on the occasion of the 33rd World Youth Day, which will be celebrated on March 25, 2018.

IHS 143

Ad Maiorem Dei Gloriam

Top View