Dnc times july.2015

esuit is a sinner, yet called to be a companion of

Jesus. Jesuit vocation is a choice to grow into this Jtwo-fold awareness. This

enables us to see the finger of

God (Pope Paul III, while

approving the constitutions of

the Society) in the crossroads of

life. St Ignatius invites us to

labour with this God to make

the world a better place, where

t h e c o n t r a d i c t i o n s a n d

dichotomies are reconciled.

Jesuit vocation instills

in us a 'holy boldness', zeal to be

a t the f ron t i e r s , where

challenges do await us. The

formation for this challenging

vocation needs to be constantly

challenged, and we have tried to

do the same. It is all the more

relevant when Pope Francis

reminds the religious and priests not to forget the roots

and the poor and to live with/in the joy of the gospel.

The July edition of DNC TIMES presents an

array of perspectives on Jesuit formation. Konrad, SJ

asks the essential question of whether the Jesuit

formation is changing with the modern times and offers

some valuable suggestions. Francis Gonsalves, SJ and Sr

Margaret Gonsalves critically analyze the Jesuit

formation and raise some interesting questions. James

Keenan speaks about the need to develop the 'Voice' in

our formation. The sharings of the scholastics vouch for

the variety and challenges in Jesuit formation.

ndDNC TIMES enter into the 2 year of existence

with this edition. Few scholastics had the courage to

dream differently; they had the perseverance to follow

Arun Simon, SJthat emerging vision. Rayan Lobo and his team

considered this not as a magazine, but as a movement to

create a new generation of thinkers. They made sure that

e-magazine reached nearly

10,000 people. We extend our

gratitude to the DNC community

and all others who have

supported, encouraged and

c h a l l e n g e d u s .

Jesuit Formation gives us

the freedom to experiment and

DNCTIMES is the best example

for it. It also gives the freedom to

challenge everything under the

sun and this issue is a testimony

for it. I pray that we, Jesuits,

continue to be at the frontiers.

We wish all the readers a

meaningful feast of St Ignatius-

A man who dared to make a

different/diff icul t choice.

AMDG

EditorialEditorial

July 2015July 20150202

Editorial Team

Editorial Team

Arun, SJArun, SJ Sujay, SJSujay, SJ

Paulraj, SJPaulraj, SJ John, SJJohn, SJ

Bibin, MCBSBibin, MCBS Jerry, SJ Jerry, SJ

Praveen, SJPraveen, SJ Joseph, SJJoseph, SJ

Charles, SJCharles, SJ Ajeesh, SJAjeesh, SJ

Amal, SJAmal, SJ Ashwin, SJAshwin, SJ

www.dnctimes.comwww.dnctimes.com

s usual the Feast of our holy founder will be st

celebrated on 31 July. Will that pass again and Abe forgotten after a solemn mass and a festive

meal What has Ignatius, who lived 500 years ago, got to

teach the present generation? I think in the person of Pope

Francis, we can concretely see and learn what the true

Ignatian spirit embodies and let ourselves be

transformed. It can also help modern men and women to

find the purpose and meaning of their lives. With the

election of the first ever Jesuit Pope to the chair of St.

Peter, Ignatian spirituality seems to have come out of the

closet. Some of the choices and the actions of Pope

Francis speak volumes about Ignatian spirituality.

Though they may seem very insignificant, they have the

potential to transform the life and mission of every

Christian, nay, of the whole Church.

Right in the beginning itself, Pope Francis

renounced the pomp and glory associated with the

papacy by choosing to live at Casa Martha and opting for

a simple dress without any paraphernalia. He chose the

Standard of Christ to the Standard of the world.

His approachability to the ordinary and the poor people

reflects his identification with the Good Shepherd who

carries the 'smell of his sheep' and is willing to lay down

his life for his sheep. His non-defensive and non-

judgmental approach to several issues reflects his belief

in God's unconditional mercy and love. He is open to

learn and is ready to be corrected because he believes that

t h e S p i r i t w o r k s i n d i v e r s e w a y s .

His recent encyclical 'Laudate Si', about our

'Common Home', seems to me, a modern articulation of

the concluding prayer of the Spiritual Exercises, 'The

contemplation to obtain love' which launches the

retreatant into the world to continue Christ's mission, to

establish the kingdom of peace and justice. Though we

are often captivated by the enchanting smile of Pope

Francis, there is a significant section in the social media

and even among the hierarchy who severely criticize

him. Pope Francis accepts these humbly and without

bitterness in the true spirit of 'the third degree of humility'

in the imitation of Jesus who was insulted and reviled for

his fidelity to His mission.

These days there are many discourses on

Formation. Some formators attribute the problems we

face to the lack of good structures or content in our

formation programmes. Though these have been

changed repeatedly, the problems seem to increase rather

than diminish. The crux of the problem seems to me, is

our inability to communicate by word and example the

true spirit of St. Ignatius. Pope Francis can be a model for

us today. May St. Ignatius help us to do this. I wish all the

readers

Igniting the Ignatian Spirit Today!Igniting the Ignatian Spirit Today!

Edward M., SJ

July 2015July 20150303

Rector Speaks

A Very Happy Feast of St. Ignatius!

All For The Greater Glory of God All For The Greater Glory of God

sense of realism that avoids utopian ideals

should characterize religious life. This realism Ahelps the religious and the clergy keep up with

the signs of the times. This realism therefore has to be

constantly evolving;retaining the old, while welcoming

the new. A Jesuit through the “eyes of the understanding”

experiences the transcendent and immanent God, while

being firmly inserted in the world. A Jesuit's formation,

with touches of the divine and defining moments that

give cause for self-reflection and self-seeking, indicates

a continual movement. The Society of Jesus gives its

members opportunities to evolve, adapt and change,

while remaining true to their Ignatian charism. General

Congregation (GC)35, 2.10, stresses this by saying that

“Jesuits must manifest – especially in the contemporary

world of ceaseless noise and stimulation – a strong sense

of the sacred, inseparably joined to active involvement in

the world.

Our deep love for God and our passion for His

world should set Jesuits on fire - a fire that starts other

fires. “The Society of Jesus has specific and general

characteristics that define “our way of being and our way

of proceeding.”This article stresses three important

Jesuit ideals that need constant reflection and application

in the concreteness of service to a style and level of life, in

our fast moving world.

Formation in Obedience

For a Jesuit, the superior's decision is much more

than the command that a good soldier must carry out. It is

the realization of the summons of the Eternal King, who

calls a Jesuit to follow Him, to labor with Him, so that by

sharing in His suffering, the Jesuit shares His glory.

Through obedience a Jesuit meets the Lord who not only

sends him out but also accompanies him along the road.

Obedience can be an instrument of Divine Providence

because in and through the superior's decision God acts

in a privileged way.

for the Jesuit, obedience is both grace and

proceeding, Ignatius allows for

great flexibility in respecting contingencies inherent in

reality. The Jesuit constitutions outline a system of

governance in which a Superior General, elected for life,

oversees implementation of, and fidelity to, the

Constitutions and related documents.

Jesuit obedience is only possible by someone

capable of inserting himself in the apostolic body of the

Society of Jesus. This is because of a shared mission

which reaches much further afield than the small areas of

work that individual Jesuits do. The decree of GC 35

reminds us that the one under obedience has to be given

or the Jesuit, obedience is both a grace and not only an

order but also criteria to help carry out the order. For

obedience to work well, especially during the years of

formation, the superior must be truly present and

available, someone who has the wellbeing of the

members of his community at heart, who knows what is

going on in their lives and shows appreciation for what

they are doing. D.4, n.29 from GC 35 states, “For

Ignatius and

gift. It is a path to which we are called by the Lord, and it

is the Lord who enables us to follow this path in his

service. A personal history of generous response to the

grace of obedience allows a Jesuit to serve joyfully and

effectively.”

Formation for Leadership and Governance

Leadership today is about transformation.

Leadership and governance for a Jesuit is about being

available and ready to “to be missioned.” In the

Constitutions, Ignatius repeatedly adds at the end of a

declaration the phrase “according to the subjects, places,

conditions and times.” Ignatius felt the need to add

similar phrases when giving guidelines to superiors

about criteria for making decisions. Concerned about

being misinterpreted as enunciating absolute or eternal

truths regarding ways of

Konrad Noronha, SJ

Times are Changing, is Religious Formation?Times are Changing, is Religious Formation?

July 2015July 20150404

Article

The General's government rests on processes of

consultation, experimentation,

Holy See. Saint Ignatius was someone who faithfully

carried out a divine commission. A Jesuit's formation is

for mission and is in mission.The Society of Jesus

emphasizes that “permanent (ongoing) formation and

apostolic discernment become the pillar of spiritual

decision making and

implementation.

A Jesuit's leadership effectivity is based on key

values that ground the Jesuit in the core understanding of

concepts and dynamics based in the Ignatian tradition.

The Ignatian and Jesuit legacy should be the prime

motivation that should predominate any decision taken,

any mission decided. It presupposes that a Jesuit is

strongly rooted in his spirituality and one who is a man of

the church. It means moving to the frontiers, a

disposability and openness to new challenges and

horizons, moving beyond comfort zones and parochial

perspectives. In doing so it stresses a servant leadership.

Formation till the end

Central to the Society's rationale of loving and

serving to the end is the idea of a divine mission. Nadal

would speak of Ignatius thus, ''our most holy Father

ended his life after having accomplished with exactness

the task that God had commended to him'' (FN I I: 8), thus

elevating the mission to a spiritual status; something

more complicated than the ''missions'' entrusted by the

and apostolic renewal.” It is a renewed and continuous

engagement in the modern world, and an authentic

testimony of life.

Through these renewal experiences Jesuits get

more in touch with their personality and history. It

envisages theological and pastoral updating, living in a

personalized form the Spiritual Exercises, sharing and

participating with others, and getting new insights into

life and future commitments. It reiterates a deeper and

more regular spiritual accompaniment. This continuous

process facilitates growth towards human, spiritual,

intellectual and apostolic maturity. It connotes a holistic

approach, and more dynamic learning processes. It

demands that a person be always in contact with social

reality and have a keen awareness of what is happening in

the world.

Conclusion

As protagonists of our own history, Jesuits in a

spirit of religious freedom try to attain levels of

commitment to choices made at various stages of

formation. This happens only if they are men of inner

freedom, intellectual competence, discernment,

apostolic availability and joyful obedience. They need to

be men capable of committing to a religious and

sacerdotal life in freedom that liberates, even from own

ideologies, thus allowing them to relate to God and to

others in a fertile way. They thus exemplify the prophetic

dimension, in service, by being rooted in their culture yet

universal in their outlook. Jesuit formation helps make

clear their unity with the apostolic body of Christ for the

mission of the Church and that of the Society of Jesus.

They thus effectively promote the Kingdom of God after

the example of Jesus Christ.

July 2015July 20150505

Follow UsFollow Us

n my new stint as professor at JDV, Pune, I realize

that apart from my own formation—I've spent I twenty years as a formator: two as prefect of pre-

novices in Ahmedabad, and eighteen at Vidyajyoti

College, Delhi. Indeed, I've been, teacher and student,

lecturer and listener, formatore and formee. Here are

some of my reflections:

First, there are many 'positives' about our

formation: rigorous training, freedom given to

youngsters, responsibility placed

on young shoulders, personal

tutoring when needed, healthy

relationships between formators

and formees, etc. All this granted

there's need to be critical of our

formation so as to effectively

respond to the fast-changing

'signs of the times' and 'signs of

places'.

I often ask: Is our present formation up-to-date

and relevant? With the mindboggling changes induced

by the InfoTech Revolution and the collapse of borders

due to globalisation, the global-national-local society

has changed drastically. But, has our formation kept pace

with the systemic, societal changes? I wonder, since

many of ours seem ill-equipped to be effective

evangelizers in a globalized world, today.

Second, as a scholastic and later as a young

priest, slogans like 'formation-in-mission' echoed

everywhere and many commissions discussed

inculturation, vernacularization, contextualization,

indigenization, etc. But, when the time came for

implementation, there were few takers for various

reasons. One among these was apprehension about what

would happen to our national institutions: theologates

and philosophates, in particular.

Pope Francis and Adolfo Nicolas have cautioned us

about the ills of institutionalization. They are absolutely

right. Consider this: In 1997-1998, at the thick of the

persecution of Dangi tribals in Gujarat, eminent political

analyst-cum-journalist, my friend, John Dayal, said,

“Francis, if I get a young Jesuit apprenticing with me, I'll

tutor him in journalism for 4 hours and train him to go

around another 4 hours to interview people for the 'Mid-

Day' which I edit.” He added, “I'll also pay for his board

and lodge and give him a stipend. When I asked around,

I was told, “We don't need journalists, but scholastics to

manage our boarding-schools!”

Third, concomitant with

inst i tut ional izat ion is an

overemphasis on degrees, rote

learning, rigid schedules,

completing fixed syllabus, etc.

All this ki l ls creat ivi ty,

innovativeness and personal drive. When bright and

hardworking students desire to do intensive, personal

studies in a shortened period of time, many of us,

professors, are uncomfortable. We think that 'ours' are

too young and incompetent. Little do we realize that

global players become CEOs at the age of 25 and move

on to start their 'consulting agencies' in their early 40's!

But, at ages 30 and 40 and even 50, we're still considered

'young' and unable to do wonderfully well in positions

exerting outside influence!

Let's be honest: to routinely undergo 10-12 years

of Jesuit formation is no big deal. But, to be personally

responsible, individually accountable and fully

transparent before God requires courage, charisma,

creativity and commitment. Here's where the 'vocation

within a vocation' idea becomes relevant. Let's ask: What

is God calling 'me' to be uniquely? Gaining clarity on this

point might take a lifetime, but one must ask this

question already in the early years of formation.

Towards 'FRAGNATION' FormationTowards 'FRAGNATION' Formation

Francis Gonsalves, SJ

July 2015July 20150606

Cont’d on pg.7

Reflection

for tune , bu t to

embrace Eternity, in

all humility.

W e a r e

Jesuits – let our lives

communicate by

example what even

words will fail to elucidate. The knowledge we impart

should promote tolerance, compassion and social justice.

We can no more be complacent or satisfied with 'the

known' rather we must be scholars venturing out to the

unknown so as to carve niches and set benchmarks for

improving the quality of education.

esuits, for the mission of education, need to be men

of “competence” and “compassion” to do the more Ji.e. the MAGIS. They are called to ignite the minds

they seek to unshackle and to look within, to search and

equip oneself to the academic, social, athletic, ethical and

spiritual dimensions that empower the impressionable

minds, and through them, their families and humanity

as a whole. Our efforts must make a positive change.

Service should be the driving force of our

mission. A Jesuit needs to offer silent prayers every

moment in the Ignatian way for enlightenment so as to

overcome the din of the commercialisation of education.

We need to seek knowledge not for self-aggrandisement

but for sharing. We need to show the way, not for fame or

The 'mission of formation' is not about seniors

training juniors, but it is an interactive, participatory

process of everyone concerned—staff and students,

alike. I suggest that we embark upon what I'd call a

'fragnation formation' with three points of reference: (a)

Francis, (b) Ignatius, and (c) Nationhood. To be

'Franciscan' is to make the ecological and economic

options of a Francis of Assisi. Being 'Ignatian' would

imply igniting Inigo's flames in renewed ecumenical

(Protestant-Reformation) and evangelical outreaches.

Finally, to combat the majoritarian 'Hindu Rashtra'

cancer, we need Jesuits who epitomize vibrant forms of

communitarian life where young and old, believer-

agnostic-atheist, male and female, think, plan and

execute, in harmony with each other. Our formation

houses could be 'models' for this.

Should we emulate any 'model' for formation?

Yes, look at Pope Francis! Fragnation Incarnate!

Inigo – The Master

The Qualities of a Jesuit in EducationThe Qualities of a Jesuit in Education

J. Felix Raj, SJ

July 2015July 20150707

Pratap Samad, SJ

TOWARDS 'FRAGNATION' FORMATION

Cont’d from pg.6

I am threatened with high astounding terms like globalisation and corruption.

Inigo when will you lead me to stately war? I have reached and want to be united

with Mars and Moon. Inigo when will you teach me

Eco-Philosophy on earth?

In the name of religion

I fight many wars and startle alone.

Inigo tell me when shall I have peace?

The war of the strong has destroyed my belongings.

Inigo when will I see my Motherland?

I have a dream to fly

Inigo do you have fuel for me?

Inigo you have knowledge to discern things

Can I have some of it?

Opinion

few years ago, I had a difficult time getting

women religious to speak at joint meetings for Areligious women and priests. They were much

more vocal in the absence of priests including Jesuits. At

a CRI workshop which was conducted by a female

resource person and which probed the reasons for this

silence, some women religious said that since the priests

gave the impression that they were trained in theology

and experienced in church matters, they were reluctant to

ask questions or make comments for fear of revealing

their own ignorance. They were hesitant to offer an

alternative point of view or confront the priests since the

priests always had clever arguments to defend

themselves and put the sisters down.

That response of the sisters has haunted me ever

since and I have wondered why the priests, who belong to

the club of intellectual power, have not been formed to stempower those who have no voice? The 21 century has

neither the place nor the tolerance for the type of priest

produced by the formation of the last century. The

devastated earth and the fragmented humanity challenge

us to harken to the clarion call of building the cosmic

community: a true discipleship of equals not continuing

to sustain an all-male club.

The timely appearance of the June edition of

DNCTimes 'Quit the Club…Be the Voice' is quite a

radical theme and has already set the tone for the

formation of the future Jesuits. Below are some

suggestions:

· Prepare Jesuits to adopt Pope Francis' perspective that

calls clergy to be shepherds who smell of their sheep.

They are challenged to discard the 'pathological

individualism in the name of self-development', to

become wild and risk taking prophets who care about

the whole cosmos.

· Inviting female professionals as formators will help

to implement this theme in a creative and a nonviolent

manner. Employ qualified female faculty who can offer

creative programmes that integrate the feminine

perspective and attune the Jesuits to the cry of the poor.

· Prepare Jesuits as visionary leaders of our times which

challenge us to be at the inclusive table of dialogue.

New horizons are beckoning us from every sphere of

contemporary life. We need new eyes and reawakened

hearts to discern and respond to this call of our times.

· Study and take inspiration from pioneering Jesuit

activists, scientists and ecologists.

· Foster a holistic approach to spirituality and training

that incorporates art, poetry, storytelling, song and

dance.

·Explore gospel feminism and learn from prophetic

eco-feminists.

·Have a contextualized theological formation that is in

touch with the cry of the earth and the cry of the poor.

· Join exposure programs of networking in solidarity

with various NGOs that are involved in a united

struggle for justice and peace.

·Finally you must not form them for 'institutional

development' which provides security and privilege

but will eventually insulate them from 'Being the

Voice' at the margins. Cont’d on pg. 9

Formation for Prophetism

Not for 'Pathological Individualism'

Formation for Prophetism

Not for 'Pathological Individualism'Sr Margaret Gonsalves

July 2015July 20150808

Article

man 'given to the follies of the world' was

transformed into a man of virtues. He didn't Ahave any formal formation. What kind of

formee was he then? But first, 'Who is an ideal formee?'

He/she is, I believe, somebody with a willingness to be

shaped and molded like clay in the hands of the potter.

We may call it the 'right attitude' towards formation.

Ignatius had all of this. The events following the battle of

Pamplona seemed to have brought this 'right attitude' into

his life.

Ignatius developed love for Christ and devotion

to Mary from the beginning of his conversion. The use

of“red ink for the words of Christ and blue ink for those

of Our Lady”marked the beginning of this conversion.

He was a man of character and self-discipline. At

Manresa, he undertook rigorous and severe penances.

Temptations, of course, were there – he overcame them

all.

He was transparent to his spiritual fathers. This

enhanced his spiritual progress and enabled him to avoid

extremes. For instance, once he fasted for the whole

week. Fortunately, he shared the matter with his

confessor who ordered him to stop it.

His desire to remain a hermit or to stay in

Jerusalem did not materialize. Therefore, he continually

pondered what he ought to do. In his spiritual odyssey he

required a lot of assistance, and humbly sought for it.

Since Ignatius was humble, obedience would

have been but natural. He believed that God

communicates his will through confessors, superiors,

etc. His Autobiography testifies that this truly helped

him in his formation. It's no wonder, then, that he teaches

his followers to embrace this virtue!

From Pamplona and finally to Rome Ignatius

was led by God's spirit. He totally surrendered himself

to this 'working of the Spirit'. He readily accepted God's

wisdom and goodness. He allowed the Lord to teach him

and to form him. God, to him, was the 'Schoolmaster' and

he himself, a humble student willing and available to be

formed.

Ignatius as a FormeeIgnatius as a Formee

Formation for Prophetism ...

This inspiring parable for our times offers a new

perspective on formation.

A Pilgrim and a Monk

A pilgrim was walking along a road when one

day he noticed a monk sitting in a field nearby, while men

were working on a stone building.

“You look like a monk,” the pilgrim said.

“I am that,” said the monk.

“Who is that working on the abbey?”

“My monks,” said the man. I am the abbot.”

“Oh, that's wonderful,” the pilgrim said.

“It's so good to see a monastery going up.”

“We're tearing it down,” the abbot said

“Tearing it down?” the pilgrim cried. “What for?”

“So we can see the sun rise at dawn,” the abbot said.

As a woman religious I humbly ask you, “What

needs to be torn down in the formation of the men's club

so that the Jesuits and the voiceless can see the sunrise at

dawn?

Cont’d from pg.8

Parciush Marak, SJ

July 2015July 2015090900

Article

esuit formation is a process of blooming and

realizing oneself and one's potentials to praise God Jand serve his people, like a blooming flower, that

praises its creator. Just as a farmer tills the land and

manures it seasonally to keep it fertile, every Jesuit

renews himself, prepares the field of his life while going

through the different stages of formation.

Formation adjoins

one's internal desire to follow

Christ and is also the external

expression of serving the

people of God. Every stage of

formation has a purpose:

F a m i l i a r i t y w i t h t h e

beginnings of the Society in

the Pre-Novi t ia te , f i rm

commitment to Christ in the

N o v i t i a t e , a p h a s e o f

e x p e r i m e n t a t i o n w i t h

integration at the Juniorate, a

competitive college life, a logical search for the meaning

of life in the philosophate, a practice of the learnt theory

and close contact with reality in regency years and finally

God-talk in Theology.

My journey towards an integrated formation of a

Jesuit is founded on five pillars. They are:

Attraction to Christ: We serve the people of God under

the banner of Christ. Our visions and actions are solely

motivated by the spirit of Christ. Our rootedness in Him

alone offers meaning to every stage of our formation.

Eucharist and personal prayer are very basic in building

apersonal relationship with Christ. The genuine desire to

follow Christ is the basic expectation of formation.

Accompaniment of a Formator: Pope Francis says,

“Formation is a work of art, not a police action. We must

form their hearts.” Accompaniment is all about

understanding the mind and the heart of the formee

keeping in mind his strengths and weaknesses. This close

attention with fraternal care helped me to embrace 'a way

of life' which matched the Society's ideals and visions.

Accountability of a Formee: The notion that keeps me

going is that the 'Society knows what matters most for

my formation'. As I look back, there have been times

where the decisions of my

formators were not in

sync with my personal

interests. However, the

same decisions did turn

out to be stepping stones

to what I am today. At the

end of day, in every 'yes' I

say to the Society, I

rediscover a 'yes' to my

vocation.

A c c e p t a n c e o f

companions: Companions have played an important

role in my formation. As we journey together, we remind

ourselves of future challenges. We help each other to find

the right paths. Their acceptance makes me feel proud of

my commitment.

Awareness of the society: Unless I know the world

around me, my apostolic response to the problems of

society might be irrelevant. The intellectual pursuit of

knowledge is an essential part of my formation. With the

emergence of new cultures and new ideologies in the

modern world, what should be stressed is 'the visibility of

our commitment' in our living.

Thus, Formation in the Society for me is a

process of accompaniment, a process of self

actualization in the presence of God and in the company

of formators and companions.

Revisiting My Jesuit FormationRevisiting My Jesuit Formation

Jayaraju, SJ

July 2015July 20151010

Article

Jesuit, according to me is a person who

reading the signs of the times is prompted by Athe Spirit to take action. Jesuit formation

instills in a Jesuit the virtue of availability. It makes him a

free person who is ready to take up any mission. We are

called to beat the frontiers. The word frontier echoed in

my ears when during our scholastic gathering, the mail

from the Nepal Earthquake Response Committee India

(NECRI) was read out. The response was prompt; many

scholastics expressed their desire to be sent to Nepal. I

knew it was an opportunity which I

m a y n o t g e t a g a i n . F r .

VarkeyParekett(Delhi Provincial)

and Fr. Andrade (Delhi PCF) decided

to send Sch. Cyril and me for this

foreign mission. But nothing was

foreign to us. We were briefed

regarding the challenges that were

awaiting us.

We started our journey from Almora

(Uttarakhand) and reached Sanauli, on the Indo-Nepal thborder on May 19 early in the morning. As per the

instructions, we bought the necessary things like torches,

shoes and medicines from the border. The journey was

long and tiring but as soon as we reached Kamal Niwas

we felt refreshed seeing the hospitality of the Nepal

Jesuits. NERCI sent 10 Indian Jesuit scholastics to assist

the Nepal Jesuits in their relief works. The scholastics

reached batch by batch using different routes. All of us thleft for our respective assigned places on May 26 . Four

of us went to Kavre along with the SCN sisters, two went

to Dhadding and four to Tipling. All of us were instructed

well by Frs. Boniface, Louis Prakash and Bobby

regarding the current situation. I was sent to Kavre along

with Cyril , Faulaganes and Ronald.

We stayed in a village named Kosai Dekha, one of

the centres in Kavre district where the SCN sisters were

working. We were sent with the sisters to help them in

distributing the relief materials and assessing the

situation. We stayed in twos in two different villages.

Cyril and I stayed in a village near the bank of the river

Kosai. We stayed in a house which belonged to a

Brahmin. Before entering the village when we were

asked about our caste, we assured and convinced the

people that we belonged to the Priestly class (Brahmin).

After assessing the situation and the needs of the poeple,

we moved up and joined our two other companions to

help them in building

temporary houses. The

villagers were generous to

provide us with food and

other edible things from

t i m e t o t i m e . Tw o

volunteers Pushkar and

Krishna were willing to

h e l p u s i n e v e r y

undertaking that we took up.

After working the whole day what we cherished

the most was coming together and sharing our

experiences. We four scholastics were staying in a small

little tent which was exposed to the heat in the morning

and mosquitoes and rain at night. But nothing caused us

to waver because we took inspiration from one another.

With minimum facilities we were happy and

content.After coming back I find that the things I have

area luxury for me.This short time in Nepal helped me to

know the core of my Jesuit vocation - to accompany

people who are in need. It has also given me a better

understanding of 'inculturation'.In many ways, I feel it

was a journey which helped me to discover what it means

to be a Jesuit?

These small experiences of a foreign mission

have given me the push to be a Jesuit - someone ever

available.

To Search for My IdentityTo Search for My Identity

Lijo Placid, SJ

July 2015July 20151111

Experience

he words, “I have called you by your name and

you are mine” (Isaiah 43: 1), form the first Tthoughts which come to my mind whenever I

think of my call as a Jesuit. To join the Society of Jesus

has been one of the most challenging decisions I have

ever made in my life. Indeed, it has been a wonderful

experience - to be part of the

Society of Jesus and to undergo

various stages of formation.

Novitiate, the home of

prayer, gave me sufficient time

to reflect, pray and discern my

own call. Grave silence and

seclusion from the world were

features of the novitiate. We

were like monks on the

mountain top. The two years of

the novitiate were filled with a

variety of educational, spiritual

and pastoral experiences. The

most significant among all

these experiences was the Long

retreat. Thirty days of intense

prayer and silence helped

Doing my secular studies, along with my

religious studies, was another challenging experience I

had during my formative years. The three years of

college studies, exposed me to the outside world and

made me compete with other students. Most of my class

mates were non-Christians and they had many questions

to ask regarding religious life. In fact, these three years

helped me to widen my horizons.

'Freedom with Responsibility' has been one of

the significant characteristics of Jesuit formation.

me to come to a deeper and

more intense relationship with Christ, which affirmed

my call as a Jesuit.

I personally feel that this has enabled me in my personal

growth. Superiors have given me ample freedom to listen

to my own inner voice. I was given full freedom to make

all the decisions with regard to my studies. Nonetheless,

it has been a challenge to make use of the given freedom

and to be responsible. Most of the time, I felt that I was

treated as a mature person and even when I was corrected

I was able to take it in a positive

manner.

R e g u l a r s p i r i t u a l

guidance has been another

helpful feature of my personal

and spiritual growth. Spiritual

f a t h e r s h a v e b e e n v e r y

encouraging and supportive.

Their fraternal corrections were

like that of parents correcting

their own children for their well

being. Many times, especially in

moments of tribulations, they

have been able to guide me along

the right path.

One of the questions,

constantly helping me to grow in my own vocation, is

this: “What have I done for Christ? What am I doing for

Christ? And what shall I do for Christ?” Like the prodigal

son, whenever I have gone astray from my own goals and

aims, I am reminded of this. Since the time I joined the

Society of Jesus, these three questions have become a

life-force for me. They keep my heart inflamed with

love, thus allowing me to persevere in my vision of life

and thus the journey of my mission rolls on with renewed

vigour. Like every automobile that requires fuel to run, I

need God's constant blessed assurance to fulfill my

dreams. I am at the halfway stage on my formative

ladder. Barring a few disappointments my journey has

been one of joyful learning. The Lord has been with me

through and through.

Thomas Varghese, SJ

My Jesuit Formation My Jesuit Formation

July 2015July 20151212

Article

n religious parlance, a formator is the one who helps

those in formation to form themselves. All those Iwho have undergone Jesuit formation need to have

necessarily experienced St Ignatius the formator,

especially during the two years of the novitiate. Although

very few were privileged to be helped by St. Ignatius in

person in formation, it is his spirit, mind and heart that

moves us during the time of the

novitiate. We must remember that

the Spiritual Exercises and the

Constitutions of the Society are the

mind and the heart of St. Ignatius

himself. They reveal to us how good

a formator he was.

Ignatius as a formator would

start the formation of an individual

from where he was (as in the case of

his befriending St Francis and others

in Paris) and then gradually he would

help him move closer towards Christ. St. Ignatius had the

awareness that God deals directly with each person and

therefore to facilitate that, he emphasized self-formation.

He therefore treated individuals with utmost care.

He urged that the formees go against all that is not

in sync with fulfilling God's will. According to him,

praising and serving God is the very basic purpose of our

existence. In this regard, he always taught his formees to

aim high, to go for the 'magis' (more), not stopping at and

being content with the status quo. Therefore, he insisted

that they do everything 'For the greater glory of God.' In

order to achieve this he taught them to be indifferent to all

created things, i.e. use things insofar it is for the greater

glory of God. Further still, he trained them to divest

themselves of self-love, self-will and self-interest and to

desire and choose poverty rather than riches, contempt

rather than honor and short life rather than a long life.

He would ultimately lead people to a level where

they would become 'contemplatives in

action' i.e. they are able to 'find God in

all things.' They remain united with

God even in total activity - there is a

union of one's will with God's will of

love. Thus, Ignatius as a formator

prepared his men for a spiritual

commitment of the highest order.

However, he did not rule out the

possibility of one backsliding and

therefore, for him, Examination of

Consciousness was of utmost

importance. It was even more important than daily

prayers.

St Ignatius was formed so well by God (as is

evident in his Autobiography) that he became an

exceptional formator too. He gave to others what he

received from God. He was really an archetype of a

fomator.

Ignatius,Lead us all till we die..!

Ignatius, Lead Us All Till We Die..!Ignatius, Lead Us All Till We Die..!

Jobin Joseph, SJ

July 2015July 20151313

Article

This is a task not only for doctoral or licentiate

students, but for all people in ministry. For instance, if

someone asked you, why are you studying for the

priesthood, and you give an answer and they cannot hear

anything distinctive in that voice; if they don't hear some

commitment, some joy, some depth, they will say, clearly

this person doesn't really seem inclined to priesthood.

But if they don't hear some theology, they will

also be disappointed. For instance, if in answering why

you want to be a priest you don't mention that you think

that God called you or that Jesus Christ wants you as a

disciple, if you don't mention that the Holy Spirit

animates your vocation or

that a Jesuit's life inspired

you, if you don't refer to

wanting to serve the world

and the church as Ignatius

and the first Jesuits did, if

you don't refer to the

sustenance you receive from

grace or from the Eucharist,

then in listening to your

voice, they will not be impressed. They will say things

like 'Does he understand what it means to be a priest?

Does he understand that being a priest is to be called by

Christ?'

The People of God want to hear your voice as

theologically informed. They want to hear you informing

them with what you learned. They want to hear your

voice, but with some wisdom, some appreciation for our

Tradition and for the Sacred Scriptures.

Above all, the People of God are literally waiting

that you learn to preach well. They need you to know

what the Scriptures say. Too many priests do not bother

to prepare their sermons and the people know it.

am a mentor to many, many students. I have had

many people who studied with me, in particular Ilicentiate and doctoral students. I have had about 30

students do their licenses with me, while more than 30

from around the world have me as their doctoral /

dissertation director, and maybe another 30 whose

doctoral committees I was on.

For all these students, I feel that the main thing I

try to do is to develop their voice. This sounds maybe a

little light, but that's my goal. Let me explain.

What do I mean by voice?

Listen to someone's voice; try to

listen even to your own. A voice

is like a fingerprint, you can

identify someone by their voice. I

have a distinctive voice because I

have two accents blended into

mine: one is my native New York

voice, the other is my accent that

I developed in Boston. It's a

strong combination.

But voice isn't just how distinctively one sounds;

you can hear emotional and spiritual depth in someone's

voice. You can hear commitment, joy, sorrow,

expectation, and disappointment. The voice is a

powerful instrument.

I remember once being asked in third grade,

what's the most capacious instrument? We answered

organ, piano, violin, guitar, but eventually the teacher

told us, it's the human voice. No other instrument has

such power and range.

That's what I try to teach my students: to develop

their voice, to make it a theologically informed voice that

captures human experience, human commitment and

relationships, and human insight.

James Keenan, SJ

Cont’d on pg. 15

Theologizing as a Way of LifeTheologizing as a Way of Life

July 2015July 20151414

Article

person who is totally uncertain at the dawn of the day

about how cruel the day is going to be. It was painful to

know how they were sold by their parents, siblings or by

spouses who promised to love and be loyal. Transgender

peopleexperience a worse situation. They are totally

abandoned by their own kith and kin and have none to

care for them. They too are involved in sex work for their

daily bread. Is it God's fault in creating them this way?

All that I have felt and still feel is utter

helplessness and pain. They do belong to me and it is my

responsibility to love and serve them, because it is in

them that I meet my Jesus and have seen my crucified

Jesus. Today, I have a deeper insight into what the

Eucharist is. I am ever grateful to all these people who

taught me to be a better human person and a better

religious.

have seen the lord……….” is the all encompassing

conviction I developed when I encountered Isexworkers and their little children. As a part of my

spiritual formation at DNC, I went to Budhwarpet for my

ministry and I am thankful to God for revealing Him to

me through these

little ones and

for helping me to

realize what it

means to live

and to love.

I f i r s t

encountered the

children of the

sex workers .

Although it is no

fault of theirs, these children are crushed under the

stigma of being children of sex workers. Their birth into

this world is gifted with malnourishment, health

complications and the deprivation of fatherly love and

accompaniment. They absolutely do not have the joy and

freedom of childhood nor the love of their relatives. It is

heart breaking to see the depressed and frightened faces

of these innocent ones who are supposed to be bubbling

with joy like any other child. The little room where their

mothers stay, the street with stench and dirt, and their

shelter home at an NGO is their entire world. Every

child's face reveals their days and nights filled with pain

and abuses. Every male figure who comes to their houses

or on the street becomes a cruel abuser, a rapist or a

drunkard to them. They have hardly felt the love of a

brother.

As the days passed by I had the privilege of

meeting the sex workers. Every person had a story to

narrate. No story existed without pain, torture, abuses

and cruelty. It is quite hard to explain the feelings of a

You have to prepare it with your voice, your

experience, but also with theology, with insight. They

need their preachers to have a theologically informed

voice.

For instance, it is several weeks since Pope

Francis gave us the theologically and scripturally rich

Laudato Si. Have you preached on it?

In order to preach it you need to read it,

understand it, reflect on it. And if you don't, the people

whom you are to care for, will never learn it, understand

it, consider it. You are their bridge to the church and to the

tradition. In the same way you are also the bridge to the

Scriptures. If you don't study the Scriptures to know what

it says, then you will not be able to preach anything new

or wise or informed.

We are called to theologize for the people of God.

The Church depends on it. Do we understand it?

I Met My Jesus... I Met My Jesus...

Ashwin Cordeiro, SJ

Theologizing as a Way of Life

July 2015July 20151515

Cont’d from pg.14

Experience

times, in the Constitutions of the Society of Jesus and in

the Spiritual Exercises, St. Ignatius alludes to “MAGIS”

or its equivalent phrase. For example, he writes in the

Constitutions: “When it comes to taking up or laying

down our apostolates, we must constantly discern and

choose 'God's greater service and the more universal

good....according to what is most conducive to the divine

glory” [618].The entire life of Ignatius was a pilgrim

search for the Magis, the ever greater

glory of God, the ever fuller service of

one's neighbor, the more universal good,

and the more effective apostolic means..

Inspired by the MAGIS of St.

Ignatius, the early Jesuits ventured into

the most difficult territories of the world

and worked for the “greater glory of God.

Even the event of the suppression could

not stop the Jesuits and consequently they

bounced back even more forcefully to

carry out God's mission through

educational, pastoral, spiritual, social and

justice work. Since each one of us has a distinct

relationship with God and a unique vocation to follow,

there is no single homogeneous standard of the MAGIS

which is applicable to everybody. Comparisons cannot

be made. Living the MAGIS entails trusting in God's

guidance, and believing that God has a dream for each

one of us. Living out the MAGIS means opening

ourselves to discover what God wants to teach us.It

further requires denouncing mediocrity and committing

ourselves more radically to God's greater service.

Jesuits are never content with the status quo, the

known, and the tried. We are constantly driven to

discover, re-define and reach out for the MAGIS. Indeed

ours is a holy boldness, a certain apostolic aggressivity,

typical of our way of proceeding.

AGIS in Latin means more. “More” is

something that appeals to all of us. As we Mbusy ourselves in this world of today we are

never satisfied with what we have and thus we seek for

more and more. For the world,'more' means to possess or

to have as much as possible. Mostly it is understood in the

material sense. In fact, each one of us tries to get this

'more' in one's life by means of one's

achievements, promotions, triumphs,

high incomes, satisfactions and material

things. As a matter of fact, even though

one gets enough and more, one would

try to increase it day by day. One's

dreams, thoughts, feelings and even our

communication with others would show

this craving for more. St. Ignatius also

desired more in his life. Prior to his

convalescence as a wounded soldier,

Inigo wanted to be a knight who was

more faithful to his king. The desires of

impressing the princess would have been strong

throughout his young age. During the battle,even with

the odds against him he continued his fight as he desired

to win the battle. During the period of his convalescence

he desired to be someone different. He too wanted more –

to be a saint, even better than those he read about while he

was recovering at Loyola. In order to be a saint, he

thought about fasting more, praying more, doing more

penance… until he came to realize that it wasn't what

God wanted.

As we read in his autobiography he was inspired

to go on a pilgrimage and do more penance than what was

required of him. Later on in his life, Ignatius understood

MAGIS as –choosing to do the “greater glory of God.” In

other words, MAGIS for Ignatius meant, doing God's

greater service and the more universal good. Nearly 200

MAGIS- An Ignatian MagnetismMAGIS- An Ignatian Magnetism

Lloyd Sambrya, SJ

July 2015July 20151616

Ignatian Spirituality

r Magadia, would you like to share with

our readers any experience from your Fown years of formation that has had a

deep impact on your life?

Two things come to mind:

First, I am thankful for the experience of the

Society - as “friends in the Lord”, as a group of men who

share a mission, who are able to work together as a team,

who talk to each other with both care and respect, who

can laugh with each other. First and foremost, I have my

home Province to thank for, for this. But as I get older in

the Society, I realize that I can say the same of many other

places and communities in the Society. I know well that

we are not perfect, and that we still have much to do in

terms of community. But I am happy to have been blessed

already in this area.

The second point that comes to mind, and which

is even more important, is the whole gift of Ignatian

spirituality - it is a powerful experience that is able to

provide a strong personal rooting in the Lord, energy for

work and apostolate, and a capacity to hope and dream. It

is also a spirituality that is clear about means and ends,

and thus allows for flexibility, openness and

discernment.

You have recently visited formation houses

across the South Asian Assistancy. What would

you say has been the highlight of these visits?

Without a doubt, the highlight has been the

experience of youth and energy in so many young men in

the Assistancy. Importantly, this has to do, not just with

quantity, but also with quality. I have met many of our

men in formation who are intelligent and prayerful and

driven to seek the greater good.

What does 'Freedom with Responsibility' mean

to you, and how would you link it with the Jesuit

ideal of the MAGIS, especially for those in

formation?

It is an ideal that is very useful to maintain in our

houses of formation. I guess it should be clear that if we

really want to move towards the magis in all we do, we

should be able to be strong at both ends of this ideal. The

challenge is how to be truly responsible and accountable,

in one's free choices. It would be good if the men in

formation, themselves/yourselves, freely insist on

identifying concrete means of accountability, and be

faithful to them. Freedom, after all, is not about being left

alone to do whatever one wants. Neither is it an absolute

value. For Jesuits, freedom is a means, not an end;

fidelity to Christ's mission for each one of us is our end.

importantly, the spiritual and interior life cannot be

emphasized enough. This is our foundation, and will

sustain our capacity to live the vows with coherence.

Without this, the first two will have no meaning.

How would you look at Jesuit formation in the

wake of global Church events such as the Year of

Consecrated Life, Jubilee of Mercy and Synod on

Family?

Taking on the mission expressed by Pope

Francis, it would mean that several areas have to be

strengthened even more. First, we should make sure that

Jesuits are formed as true pastors, able to listen to people,

available to truly serve at the peripheries without

complaining, and clear about the basic tenets of our faith.

Second, the intellectual life should not be neglected. By

this, I do not mean just academic courses. More

importantly, it would mean readiness for truly “learned

ministry”, where our men will truly develop a habit of

analysis and study for the apostolate. Finally, and most

Jose Magadia, SJ SpeaksJose Magadia, SJ Speaks

July 2015July 20151717

Interview

01. WHY NOT ...assign about ONE THIRD

of our formation - phases and years .

to be placed in a critical and yet creative

SOCIO - PASTORAL scenario?

This follows the famous maxim, namely,

it is CONTEXT

that creates A NEW CONSCIOUSNESS.. !

02. WHY NOT ...bring in the years of Regency,

specially when they are spent

in a PARISH, MISSION - station,

or Rural- Pastoral situation

into the Theology years?

This INSERTIONAL ANUBHAVA

will get strengthened

by relevant theology courses and

also be accompanied

by on - going, if not, forward - going

THEOLOGIZING PROCESS..

so that the whole FORMATION

will be more and more integrated.. !

03. WHY NOT...make a synthesised study of

PHILOSOPHY and THEOLOGY

so that certain over- lapping could

easily be avoided

and moreover,

time is well saved.. ?

That would facilitate a definitive possibility

of an increased amount of time for

Socio - Pastoral services

which could be more meaningfully built into

ECCLESIOLOGICAL

journey of searches and solutions.

GC 35 had stressed that reconciliation with God,

others and creation is the main mission of the

Society of Jesus. Do you think our Jesuit

formation is sufficiently preparing us to face the

challenges in mission today, especially as we look

forward to GC 36?

There are always challenges. Formation is never

'sufficient'. We can always do better. I wonder how many

of the men in formation actually have these three points

in their consciousness. I wonder whether they are live

issues, or just phrases that DNC throws around for an

interview.

In addition, I do wonder whether our young men

in formation are truly open to the different realities and

opinions of many of people around the world. If they are,

then they can be more effective agents of reconciliation.

The Radical Newness in Jesuit formation

(Socio - Pastoral challenges)

Jerry Rosario, SJ

July 2015July 20151818

Jose Magadia,SJ Jose Magadia,SJ

General Assistant for Formation at Jesuit Curia.

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