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By Amrit Sangma
Garden
Please, find me a man!
Everyone wants to be intelligent
Everyone wants to be a genius
Everyone wants to be a super hero
But the real question is Is there any one who wants to be a Human?
Everyone wants to be loved,
Everyone wants to be served,
Everyone wants to be second to none.
But this is what I want to know Is there any one who wants to be a Man?
There are people of this caste, that tribe
This religion and that race,
Black and brown and white.
But where are they - the humans?
Please, may I ask you to find me a Man?
Now is the moment
This is the hour
Today is the day to look out for
And find him, who resides
Deep within everyone - a Man.
Let thunder crash and rains pour,
No matter even if the earth shakes.
Whatever it takes,
For God’s sake, I pray,
awaken him who is within - the Man.
Mr Amrit Sangma works at the JESA Secretariat, New Delhi.
JIVAN: News and Views of Jesuits in India SEPTEMBER 2012
2
What do you think?
SEPTEMBER 2012
Editor:
M.A. Joe Antony, SJ
Ed. office administration,
typing & layout:
Udaya Prabhu
Visuvasam
Correspondents:
Benedict Santosh, John Rose,
Shailendra Boora, Victor Edwin.
Advisory Board:
Agapit Tirkey, Benny S.,
Jerry Rosario, John Joseph,
V.T. Jose, Luke Rodrigues,
Michael Amaladoss, Rex A. Pai.
Published by
Jerry Sequeira, SJ
for Gujarat Sahitya Prakash Society
P.B. 70, Anand 388 001
and printed by him at Anand Press,
Anand - 388 001.
Matter for publication
to be sent to:
The Editor, Jivan
C/o IDCR
P.B. 3301, Loyola College, Chennai - 600 034
Phone: 91-44-28175656
email: [email protected]
Circulation & change of address:
Circulation Manager, Jivan,
Gujarat Sahitya Prakash, P.B. 70,
Anand - 388 001, Gujarat.
email: [email protected]
Annual Donation: Rs.250/As a service of information for the
South Asian Jesuit Assistancy, Jivan is
sent to Jesuits and their colleagues,
collaborators and friends. Articles
appearing in Jivan express the views
of the authors and not of the Jesuit
Conference of South Asia. The Editor
regrets he is unable to return articles and
photographs. So please keep a copy of
whatever you send for publication. All
material sent for publication may be
edited for reasons of space, clarity or
policy. Readers are requested to donate
generously towards Jesuit ministries.
H
ow often do you think of your
mother? How often do you
share with others your ‘mother stories’ real life experiences related to you and
your mother? How often do you hear them
at table or when you get together for the
community recreation after supper - if your
community still has something like that?
My guess is most Jesuit ‘Fathers’ will feel
reluctant or shy to tell mother stories.
So no wonder the title drew me into
this article in the red little magazine I’ve
come to like a lot. In an article titled simply
as ‘The Mother’ in the Irish Messenger
(Aug ‘12) John Callanan, SJ narrates a
mother story - not his own, but someone
else’s. His own mother had died a few days
ago. So he says, “My thoughts and feelings
were all over the place but were generally
centered around what effect mothers have
- or can have - on their children.” While he
had to contend with his own grief, he had
to be with a student who lost his mother.
In the funeral Mass in the student’s village
the parish priest shared his mother story.
Let me summarize it for you.
One summer, while he was still
a seminarian on his final student year,
he was sent on placement to the very
country parish where this funeral service
was held. His job was to observe and
learn and to help the older parish priest
and his younger assistant. Just before the
seminarian’s arrival the older priest had to
be hospitalised.
The assistant told our young
seminarian that since the sick monsignor’s
car was going to be idle for the next few
months, he might as well make use of it
for parish visits. Needless to say, the young
seminarian was delighted. Soon he found
it was a fantastic car.
So he began to drive around. One
of his greatest delights, after particularly
hard days, was to drive to the local village
two or three miles away that had a great
restaurant.
After an extremely tiring day, “as
evening approached he decided that now,
more than ever, he deserved one of those
famous fish suppers. In he hopped to the
parish priest’s car and set off. ‘I don’t know
exactly what happened’, he told us, ‘but I
misjudged either my speed or the angle of
a bend in the road and ended up taking a
sizable slice out of the side of the car’. He
nearly dropped dead with shock on the
spot. Any hope he had of ever getting a
position in that parish or with that parish
priest had, in his mind, vanished out the
window.”
“He paused for a moment in his tale
and then turned to us, the congregation.
‘Do you think I phoned the parish priest?
No, I did not! Or perhaps you think I
got on to the police to let them know an
accident had occurred. Wrong again! No,
I got on to my mother and related my
misfortune to her’. She asked first if I had
I killed or injured anybody. ‘No’. Well
perhaps I had hurt myself? When she heard
it was the car that had come off worst in the
whole incident her response was, ‘Thank
God, sure it’s only an old car and they can
always be replaced’.
“‘I learned that day where true
support and love really lie,’ the priest told
us, ‘for mothers are vital and if you have
been given a particularly outstanding one,
it’s wise to stop and acknowledge that and
give thanks.’
That is what you have to do. If God
gave you a wonderful mother it is wise to
stop, every now and then, and acknowledge
the priceless gift and give thanks.
The other day our Provincial, Sebasti
Raj, spontaneously shared at table one of
his mother stories. While we talked of
storms and tornadoes, he recalled what
happened when he was a little boy in
Burma. He had gone out to bring the
cattle home. Seeing a tornado form all of
a sudden, his mother came running, with
anxiety written all over her face, to make
sure he was safe.
I recalled what my mother did as
soon as she learnt I was hospitalised for
what they called ‘paratyphoid.’ She came at
once and managed to get the permissions
she needed to stay with me - then a young
priest - in the hospital and look after me
till I was alright.
What about sharing a mother story
or two of your own with your brothers or
sisters in your communities?
I should tell you that 8 Sept is
what made me think of our Mother and
mothers. - M.A.J.A.
3
New Frontiers
By Gyan Prakash Kujur, SJ
Peace Mission
in Odisha:
A Jesuit response to Kandhamal violence
4
Cover Feature
Now the whole world has heard about the well-planned
violence unleashed on tribal Christians, including priests and
nuns in Kandhamal, Odisha (formerly Orissa) in Feb 2009.
Odisha Jesuits, under the name of Odisha Citizen’s Initiative
(OCI), a non-registered society, have initiated a process of
peace building in the riot-affected area of Mundigodo Gram
Panchayat (GP) of Tumudibandha Block, in Kandhamal.
Background:
A prominent VHP (Vishwa Hindu Parishad, a right
wing Hindu outfit that targets the religious minorities in India,
mainly Muslims and Christians) leader Swami Lokhananda
Saraswati, along with four of his associates, was killed on
23 Aug 2008. The Hindutva forces immediately accused
Place:
13 out of 21 revenue villages with 23 hamlets in
Mundigodo Gram Panchayat, in Tumudibandha Block of
Kandhamal district were selected for our intervention. This
gram panchayat forms the border of Kalahandi district. It is a
hilly region surrounded by many hillocks, rivers and streams
with very poor connectivity with other villages. They are cut
off during the rainy season. Our mission station is just 11
k.m. away from this place.
People:
The population consists of two major tribal groups;
Gondos and Kondhos. Besides these, there are SCs, OBCs
and others. The Gondos are the dominant group and they are
the Christians of the murder and triggered riots, arson and
looting which lasted for nearly two months. Many lives were
lost and thousands became homeless. It resulted in alienation,
suspicion and mistrust between the two communities. Later
Peace Building Committees were established in all the affected
villages by the district administration. It did help in bringing
Christians back to most of the villages, but many did not return
due to fear and as they relied on livelihood outside the district.
Those who returned to their villages lived in fear and
did not mix with the Hindus living in the same village or
nearby villages. In this situation, Odisha Jesuit Society decided
to start Peace Building Intervention in Mundigodo Gram
Panchayats of Kandhamal district.
A Task Force led by Fr S. Tony, SJ took the help of Fr
Joe Xavier, SJ (MDU), Mr Amar, CRS, Bhubaneswar and a
few others and initiated the project. Fr Praful Barla, SJ residing
at Divyanugrah, Tumudibandha which is close to the area,
was appointed to coordinate the peace building activities.
all Hindus. The Christian population is small and it consists
of some Kondho tribals and some SC families. According to
2001 census, there are 1257 households in the GP and the
total population is 5415. Out of this, the number of SCs is
998, STs 3767 and others (OBC & others) 650. The Christian
population is SCs 90 and STs 362 and the rest are Hindus.
Initial Activities:
Selection of Partners:
Since the area was completely new to us, it was very
difficult to make an entry. We had to take the help of one
local NGO called RESCUE, Tumudibandha and another
NGO, CHARM from Khajuripada, Phulbani. Both the
NGOs provided personnel for initial activities. The selection
of these partners was done after several rounds of meeting
and appraisal of the NGOs. Once it was completed, the initial
work began.
5
New Frontiers
Objectives:
1. To restore peace in the area by
bringing people together for various
programmes
2. To bridge the gap between the
ethnic groups created after the riots
3. To dispel fear from the people.
Preparatory stage:
With the assistance of a local
NGO, RESCUE who had some rapport
with the people of the area we initiated
two programmes:
1. Shanti- Sadbhavna Health
Camps: Three health camps were
conducted one each in Chungapadar,
Kurtipada and Khamanpada villages.
Free health check ups were done and
medicines were distributed. A large
number of villagers turned up for
the health camps. Medicines were
distributed to 554 patients. There was
opposition to this intervention. A few
locals shouted slogans against us and
tried to disturb us by snatching away
the medicines. But we persisted.
2. Shanti – Sadbhavna Sports
in Schools: There are 9 schools in the
area. Sports for school children were
conducted in 4 schools. The students
of nearby schools were invited to take
part in the sports. About 300 students
gathered to participate in the events.
The teachers in the schools helped us
to organize and run the show.
With these interventions we were
able to make an entry into the area. As
these events were being held, we went
ahead with three other major activities;
Household Survey, Damage Assessment
and Need Assessment.
Household Survey, Damage
Assessment and Need Assessment:
The household survey was done in
the 13 most affected villages. Two rounds
of meetings were held in each village.
The damage assessment and the need
assessment were done simultaneously.
The main purpose of these
activities was to familiarize ourselves
with the people and to assess their
needs. Through this we also found
volunteers who will be our collaborators
in the peace-building work. From
these meetings, the villagers selected
16 volunteers for us to facilitate our
activities in the villages.
Some events helped us to establish
a good rapport with the villagers. For
example, Fr Praful took a woman patient
from a staunch Hindu family who was
at the point of death to the hospital.
The family head finding no one to help
approached Fr Praful. He immediately
took the jeep and helped them reach
the patient to the hospital. This made
them accept us and our work in the area.
Another incident happened when the
Kondho tribals did not allow a Gondo
tribal Anganawadi worker to enter into
their villages. One of our field staff, Mr.
Ullash Chandra Muduli took along with
him this worker and introduced her to
the villagers and explained to them her
works. It worked miracles. People not
only accepted her but everyone of our
staff.
Training for Volunteers:
Initially we organized training
programmes for the volunteers and
the NGO partners on self awareness,
voluntarism, social analysis and
community building. These were
meant to orient and equip them to carry
forward our peace building activities.
Later other training programmes
on leadership, SHG management and
government schemes were organized.
Exposure programme at Nayagarh
district and training at CENDERET,
Bhubaneswar on communication
skills were held. With such training,
they became active volunteers in their
villages, but in three years their nuber
has declined from 16 to just 7. Many left
us finding greener pastures.
Women Empowerment
activities:
Training for SHG members: We are
currently working with the 19 women
SHG groups which have 212 members.
Almost all the members are illiterates.
Most of these SHG groups were
formed in 2000 and 2001 by the
government. But they had become
defunct and lacked leadership. Seeing the
need to revive these groups we conducted
a series of training programmes and a
follow up, monitoring and guiding
them. The women were trained in
kitchen gardening, SHG management,
record and account keeping.
Altogether 401 SHG members
have gone through various training
pograms. Now these women understand
the benefits of being the members of
SHGs. Regular monthly contributions,
loan and its recovery within the group
members have become part of their
life. We have introduced film shows on
activities of other SHG groups outside
Odisha as part of the training. It has
had tremendous impact on our SHG
members.
Linking with the bank:
OCI and its volunteers have
been instrumental in bank linkages.
SHG groups have availed bank
loans for various activities from SBI,
Tumudibandha. For example in 2011
alone, 5 groups have taken a loan of Rs.
6, 50,000. Our efforts have resulted in
increasing their capacity.
For income generation, various
SHG groups took seeds from the
agriculture department for cultivation.
OCI helped them to get the seeds.
SHG group from Madaspaju village has
purchased a power tiller for agricultural
works. It has made land plowing much
easier and they are able to get their field
6
Cover Feature
ready on time for sowing seeds and paddy
transplantation. They have also generated
extra income by lending it to others.
Anti-Liquor Rally:
SHG members requested us to do
something to deal with alcoholism in the
villages. After discussions, it was decided
that a rally be organized to address
the problem. In three years 2 rallies
were organized and a large number of
women turned up for the rally. They
walked for hours, entering villages and
shouting slogans to stop brewing and
selling liquor.
Women’s Day:
International Women’s Day
(IWD) was celebrated twice in three
years. In 2010, it was celebrated at
Rugudipali village. The theme for the
celebration was ‘Health and Hygiene of
women and Children’. In 2012 it was
celebrated again at the same village as it
is a central place where all women could
gather. ‘Women’s Health and Women’s
Rights’ was the theme for the occasion.
The program ended with fun and frolic
with a cultural programme, sports and
meals for all.
We m a d e s u re t h a t i n a l l
programmes, women from all ethnic and
religious groups were mixed. The single
aim was to restore peace through different
activities without speaking about it.
Today we feel that we have achieved
in building peace among the people.
Farmers’ Empowerment:
Agricultural Training:
Since help in agricultural activities
was one of the requests from the villagers,
OCI organized 2 agricultural training
programmes. The first 2-day training
was held in May ‘09. About 300 farmers
received the training in cultivation.
The resource persons also explained
about the different schemes offered
to the farmers by the government.
The second training was organized
on 30 April ‘10. Officers from Balliguda
Sub-Division gave a program on System
of Rice Intensification (SRI) and
Line Method Cultivation. They also
horticulture. About 600 villagers have
been trained. Our two aims - bringing
the people together and restoring peace
in the area and helping them benefit
from the government schemes - have
been realized.
Seed Villages Training:
The concept of Seed Village was
explained to the local farmers at Sunagaon
village and later at Dhungiaponkhal
village. These villages were chosen by
the agriculture department seeing their
agricultural yield. Government officers
explained the benefits in registering as
the members of Seed Village scheme.
The farmers can sell their produce for
better prices and can buy seed and
manure for subsidized rates.
Government departments:
In three years time, OCI have been
able to get seeds, pesticide, fertilizers
from the agriculture department. We
also helped the farmers obtain machinery
like field marker, weeding machine,
winnowing fans and water pumps.
OCI has been instrumental in
motivating people to plant fruit-bearing
trees. We got the plants from the
explained to the farmers the use of
manure for greater yield. About 100
farmers received the training.
Both the programs brought a lot
of enthusiasm to the farmers. What
they learnt brought them substantial
benefits.
Later we organized other training
programs on grain storage and seed
bank, marketing of their produce and
horticulture department’s National
Nursery, Kotagarh and distributed
them among the farmers. Thousands of
mango and cashew plants were sold to
the farmers at heavily subsidized rates.
We also helped them find the money
for fencing the plants. The officials
of horticulture department tried to
motivate the farmers on the benefits of
growing fruit bearing trees.
7
New Frontiers
Programmes for Children:
OCI has paid special attention
to children for imparting the value of
peaceful and harmonious living. In the
4 Shanti Sadbhavna Sports celebrations
students and teachers actively took
part. We also had one ‘Balmela’ for the
children. Presently we are going to 8
government schools for ‘Play for Peace’.
Fr Romanus Kerketta, SJ conducts the
play and the students have shown great
interest in participating in the play.
We believe that the values they learn
through the Play for Peace will remain
in their lives forever. The feedback
from the teachers is very positive.
They say that children have become
interested in studies and are regular in
attending classes. The self esteem and
self confidence they are acquiring are
visible. We have made a short movie of
these activities which we have begun
showing to them and obviously they
enjoy seeing themselves on the screen.
Common events:
From the time OCI entered the
area in Feb ‘09 we made sure that the
major events in the calendar year are
celebrated together with the people.
So Independence Day, Republic Day,
Teachers’ Day and Children’s Day are
celebrated every year. Students come up
with cultural programmes on Teachers’
Day in honor of their teachers. There are
sports for children on Children’s Day.
The flag hoisting on Independence Day
and Republic Day is followed by public
meetings where the major issues of the
area are highlighted.
On suggestions from the
volunteers we selected the villages
where governmental help and people’s
awareness were minimal. In those
villages, we were the first ones to hoist
the National Flag. They saw for the first
time how the day is celebrated.
Education Awareness Rally:
After seeing the pathetic situation in
some villages in the area of education,
a rally was taken out to create awareness
among the people. 160 people students, teachers and villagers - took
part in the rally. We had three awareness
building meetings with the villagers
to make them aware of their right to
education, the role and responsibility
of the School Managing Committee,
mid–day meals and other helps given
by the government of Odisha for the
development of schools. Parents were
encouraged to send their children to
schools.
Volunteers and SHGs:
There have been initiatives by
volunteers and SHG groups to initiate
some works in their respective villages.
Mr Mantu Mallick, our volunteer
from Madaspaju village was granted
a government contract to construct a
road in his village. Mr Rajiba Patra,
our volunteer from Sunagaon village,
too won a contract to build a road
and a small bridge. 5 SHG groups did
sanitation work in their villages availing
the scheme from Gaon Kalyan Samiti.
We feel proud to see people who
were once illiterate nobodies being
now sought by government officials to
implement their schemes.
Methodology:
We never had any peace building
meeting in the villages. We preferred
to have activities and gather people.
There the interactions took place among
themselves and the reconciliation
process began. The fear element in their
minds slowly vanished and they began
to relate to one another freely.
Our approach has been process
-oriented rather than target-oriented.
We do have some plans but we wait till
people voice them in the village meetings
or informal interactions. Requests come
from them and we discuss them in our
monthly review and planning meeting.
Most of our activities are based on
people’s requests.
Right from the beginning, we
have insisted on people’s contribution to
meet the expenses of our programmes.
Therefore OCI spends very little money
on programmes. 50 to 70 % of the cost
of whatever we undertake - especially
the training programmes - is met from
their contributions.
All the trainings are held in the
villages where all can reach easily. No
programme is conducted at our Centre
other than the monthly review and
planning meeting with the volunteers.
For the convergence work, OCI staff
rarely go to the government offices.
Rather we prepare all the documents
and give them to the people. They write
them in their own handwriting, sign
the documents and submit them to the
officials. OCI staff do the follow up
work and make sure that what has been
submitted by the people are not ignored.
Amazing sign of Reconciliation:
The clearest sign of reconciliation
among the tribals and schedule castes
is to have the meal together at the end
of the programme. If they eat together,
it is clear that the reconciliation has
taken place. So we make sure that
the programmes end with a meal or
snacks. In the beginning, people used
to sit separately in groups of their
own but slowly began to mingle with
one another. Now we see them sitting
together in one mat or carpet. This is a
sure sign that the peace is restored.
From Peace Mission to
E m p o w e r m e n t a n d L i v e l ih o o d
Support:
Initially our only aim was to
restore peace among the people when
we began our intervention. We invited
8
Cover Feature
them all together for different activities.
They responded to our call and gradually
came up with requests to help them in
agricultural and SHG activities.
As we began to engage in these
activities, a shift took place in our
approach. We began to emphasize an
empowerment process whether it be
agriculture or SHG activities. We began
to explain to them about government
schemes and their benefits. We also
introduced a ‘right-based approach’ in
all we do. Therefore now our aim has
gone beyond building peace. Now it
is to empower people to do all that is
required to live well and with dignity.
Achievements: These are not
quantitative but qualitative.
- The common activities have
brought them together quite often and
they have begun to mingle freely with
one another. It has helped them to
restore peace in the area. The animosity
and fear because of caste and religious
identity have reduced to a great extent.
- There is quite a bit of contribution
from the people to meet the expenses of
different programmes. This is a great
change that we see. They were used to
getting everything free from different
agencies. Now they have learnt to
contribute.
- The Play for Peace has made the
children free from all prejudices. They
freely mix with one another and enjoy
the game. It has made their learning
enjoyable. The school teachers confirm
that the children have improved a lot
because of our intervention.
- Education awareness rally and
education awareness meetings in the
villages have made the villagers aware
of their right to education. They are
sending their children to school regularly.
The enrollment number has gone up in
the schools.
- SHG members have freed
themselves from the sahukars (traders).
They have begun regular saving and
credit activities. Our anti-liquor activities
have made them take a special interest
in solving the problem of alcoholism
and the illegal brewing of liquor that
leads to it.
- OCI volunteers have become
more active after exposure programmes.
They have begun to take an active
interest in issues concerning their
villages and to cooperate more readily
Initially our only aim
was to restore peace
among the people. But
later a shift took place
in our approach. We
began to emphasize an
empowerment process.
in all our activities. They are gradually
emerging as leaders of their villages.
- Some school teachers, who
used to be absent from the school
earlier, now show up regularly. In some
schools, villagers have questioned the
teachers with regard to the repair and
maintenance of the school, forcing
them to look after the schools well.
- The farmers are able to avail
government programmes meant for
them because of our convergence
activities. This was not possible earlier.
- The farmers have learned new
techniques and methods of cultivation.
- Some of our volunteers are now
able to meet government officials on
their own and get their work done. They
have established a good rapport with
some government officials.
Challenges:
Unfortunately still there are many
people in other areas who believe that we
are there to convert them to Christianity.
So individuals or groups opposed to us
start malicious rumors. But the people
in our operational area understand us
better. They now know we are with
them to help them in addressing their
needs and not for conversion.
We have understood that it is hard
to change all social practices. Some are
hard to eradicate. For example, Gondo
tribals will not eat food prepared by
Kondho tribals or Schedule Castes.
Whereas the Kondho tribals and
Schedule Castes have no problem in
eating food whoever prepares it. We
never insist on changing such social
practices at this moment. We only hope
that some day change will take place.
Most of the people do not know
Odia. They find it very difficult to
understand the inputs that we give
especially on laws and government
schemes. This is a challenge for us.
Whatever we communicate has to
be translated in their local dialects.
Conclusion:
We are happy that we have
initiated peaceful and harmonious
living in these villages. People’s mindset is slowly changing from receiving
to giving. The empowerment process
has begun in the villages. The villagers
have become aware of their rights and
are ready to stand up and defend their
rights. We are quite sure we are leading
them in the right direction. But we are
aware that a lot of things remain to be
done before they will be able to stand
on their own.

Fr Gyan Prakash Kujur, SJ, is the Project
Coordinator of the Odisha Peace Mission. He can
be contacted at: [email protected].
9
Jesuits - Assistancy
Jesuit institute promotes eco-friendly agriculture
What is sad about the present agricultural system In India is
that it relies largely on chemical pesticides and chemical fertilizers.
Indian farmers spend a lot of money to buy and use alarmingly large
amounts of chemical pesticides and fertilizers. This has created
many environmental hazards and health problems. The increasing
number of pest species, pesticide resistance in pests, chemical
residues in crops and secondary pest outbreak are some significant
side effects of the unrestrained use of chemical pesticides. The
degradation of soil and loss of soil fertility are the direct effects of
the unsustainable use of chemical fertilizers. Since the farmers do
not get the expected income to repay their loans obtained for buying
these chemicals, they are driven to commit suicide. Synthetic
chemical products are not only an increasing burden for farmers.
They endanger the lives of all who consume what the farmers
prodce. It is also a threat for the planet’s ecology and in the long
run, for the harmonious survival of human beings. Hence, the use
of natural ecofriendly and biodegradable substances in agriculture
is imperative in order to safeguard the environment and human
health in addition to the primary objective of enhancing productivity.
With a view to promote ecofriendly and sustainable
agriculture and protect the environment, a group of research
students, led by Fr S.Ignacimuthu, SJ, from Entomology Research
Institute, Loyola College, Chennai, have been working for several
years to discover some alternatives to chemical pesticides and
chemical fertilizers and encourage their use among farmers. Some
time ago, they came up with ‘Ponneem’, a natural, ecofriendly
botanical pesticide and got it patented. It has been found to protect
the crops from pests and at the same time increase the yields.
Along with this they have also formulated a natural biofertilizer
using vermiocompost and other useful living organisms. This has
been found to increase soil fertility and enhance growth of crops.
For adopting these alternatives in pest management programmes,
the farmers should be properly trained in these methods and
encouraged to follow them. In many places women help farmers
in food production. Women often support family farm operations
or their households through paid farm work for others, or through
off-farm and non-farm businesses or paid employment. So rural
and farm women are important players in successful approaches
to food security and in the development and adoption of ecofriendly
and sustainable agricultural practices.
The economically backward women come together for
the purpose of solving their common problems through self-help
and mutual help. Self-Help Groups (SHG) play a major role in
augmenting the livelihood of rural women in a society. They
are actively engaged in savings and credits as well as income
generation, natural resource management, literacy, etc. The
SHGs significantly contribute to the empowerment of poor women.
Therefore we realized that the women farmers and women SHGs
in rural areas can be trained to get actively involved in ecofriendly
and sustainable agriculture. Pest management programmes such
as biopesticides and enriched vermicompost preparation and
distribution, will also give them an additional income. We created
interest among the women SHGs and farmers in preparation of
natural biopesticides and enriched vermicompost and trained them
to produce biopesticides and enriched vermicompost in small or
large scale; we also helped them earn some money through these
practices.
Initially our students visited various villages and SHGs in
Thiruvallur, Chengalpattu and Kancheepuram districts in Tamil
Nadu. The well-performing SHGs and farmers who showed
much interest were identified in each village. Through them, other
members in the target group were approached. Model villages
were selected and the SHGs in those villages were supported. All
the farmers in those villages were encouraged to use biopesticides
and vermicompost.
Our students talked with the farmers and members of
SHGs and they were given awareness on side effects of chemical
pesticides and chemical fertilizers and importance of biofertilizer
and biopesticides in pest management. Training programmes were
conducted regularly in all the villages. The SHGs and farmers
were trained in the preparation of the biopesticide and enriched
vermicompost.
So far, more than 2000 villages have been brought
under the net to use biopesticide and biofertilizer. Nearly 1000
field meetings were conducted in various villages. 18000 women
and men farmers and 350 SHGs have been motivated to take
up ecofriendly agriculture. Among them, 8000 women and men
farmers and 250 SHGs have been trained in preparation of
biopesticide and enriched vermicompost. Until now 400 different
types of vermicomposting beds have been prepared with the help
of farmers and SHGs in various villages. They are convinced that
use of biopesticide and biofertilizer is healthy and ecofriendly.
They are also getting improved yields. It is wonderful to see that
the farmers and SHGs who are benefiting by our help are acting
as catalysts and spreading this message to others.
- Dr.P.K.Ramasamy & S. Ignacimuthu, SJ
JIVAN: News and Views of Jesuits in India SEPTEMBER 2012 10
Between Us
A
nd then there were processes! Kohlbacher (2009)
did an empirical study on Business Process
Management, which is essentially a holistic management
process. The results indicate its usefulness in improving
customer satisfaction, product quality and delivery among
other aspects. Tertianship is a part of the Process of Jesuit
formation. The Long Retreat is its core component. The
Spiritual Exercises have that potential to lead the exercitant to
a dynamic evolving process towards the ultimate purpose of
our creation. 20 Jesuits from across India and the world, with
an average age of 46 years, converged in
Shembagnur, Kodaikanal, Tamil Nadu
on 1 June ‘12to enter into Tertio Anno,
the third probation in the process of
formation. This Ignatian insight of
Tertianship, where one will relive the
primary milestone very specially the Long
Retreat, is as brilliant as it was farsighted.
The corporate world unabashedly talks
about reengineering relaunching etc just
to stay afloat, sometimes to stay ahead and
be relevant to their clientele. The Long
Retreat surely goes much beyond these
externals. We had amongst us a collective
work experience in the field of over 500 years! We entered
into this phase with with a single minded purpose and a
focus and intensity that reflected a degree of maturity. The
preparations were meticuloulsy facilitated by Frs Michael
Alosanai and Arul Sivan. Shembagnur, with its absence of
facilities that the bright city lights offer along with its sylvan
surroundings and bewitching weather, afforded a scaffolding
that made the entry into the retreat all the more easier.
Thus with the dispositions that were gently
magnanimous, we entered into our quest to encounter the
Divine on the evening of 28 June ‘12. There were some
among us who had a very strong feeling of awe the kind
By Conrad Pesso, SJ
that they had not experienced earlier, even at the time of
the ‘event’ of their ordination. The journey began after the
evening adoration. The intensity was palpably tangible.
The desire to be alone with the Alone was as contagious as
it was surreal. Night after night we were given a talk after
supper. Such was the passion and conviction of the Tertian
Director, Fr Michael Alosanai that one felt at once that one
was in touch with the Transcendent as one was in relation
with the Immanence. The methodology was strictly Ignatian.
The first week ended with the typical experience of being a
forgiven sinner and the prodigality of
God’s love. The second week brought
with it the Contemplations. To move
from the head to the heart is not easy
for many a Jesuit but we saw signs of
change. We journeyed into the third
week and completed the week of the
Contemplation to Remain in Love.
The freedom that we enjoyed
within the context of the retreat in
terms of place of prayer and other
practices together with an innate desire
made the entire journey invigiorating.
At the end of 30 days people seemd to
be filled with renewed zeal and vigour to be better Jesuits.
‘What have I done, What am I doing, What will I do’ seemed
writ on the faces of all. Living this out in community and
transmitting it in our apostolic activity remains a daunting
task. If we continue to believe that we are graced and not
alone, may be we could make some difference to the levels
of ‘customer satisfaction, our quality of service and delivery’
both in our communities which is ‘mission itself ’ and the

apostolic life to which we are sent.
At the end
of 30 days
Conrad Pesso, SJ, (BOM) is presently doing his Tertianship at
Shembagnur, Kodaikanal, Tamil Nadu.
Courtesy: www.glasbergen.com
CARTOON CORNER
“You’ve got a rare condition
called ‘good health’.
Frankly, we’re not sure
how to treat it.”
Issues - Health
By Glenn Gaesser
minute exercises
“Every four years, the summer
Olympics get people excited to exercise,”
says Glenn Gaesser, a professor and
director of the Healthy Lifestyles
Research Center at Arizona State
University, who oversaw a new study
about exercise and high blood pressure
that was inspired in part by the recently
concluded games in London.
The streets and gyms fill with
people who, fueled by stories of Olympic
success, “run or work out for an hour
or more,” Dr Gaesser says. “But within
a few weeks, most people have quit
and resumed their sedentary lives. We
wanted to see if there were approaches
to exercise that would fit more easily into
people’s lifestyles, but still be effective in
terms of improving health.”
Specifically, he and his colleagues
hoped to determine whether breaking
up exercise into small, manageable
segments performed throughout the
day would work as well as one longer,
continuous bout.
So he and his colleagues gathered
a group of adult volunteers. Each was
generally healthy, except for some early
symptoms of high blood pressure, a
condition called prehypertension.
High blood pressure is, of course,
one of the primary risk factors for heart
disease and stroke, and prehypertension
is one of the primary risk factors
for full-blown high blood pressure.
Almost 70 million Americans have
prehypertension, Dr. Gaesser’s study
reports, with symptoms like an average
daily blood pressure approaching an
unhealthy 140/90 and a tendency for
blood pressure to spike to unequivocally
dangerous levels throughout the day.
Encouragingly, prehypertension
is known to respond well to exercise.
But many studies of exercise and blood
pressure have employed moderate
exercise sessions lasting for an
uninterrupted 30 minutes or so per day,
which is the commonly recommended
standard for improving health.
Dr Gaesser, however, asked his
volunteers to walk briskly at an intensity
equaling about 75 percent of each
volunteer’s maximum heart rate for 10
minutes three times during the day. The
sessions took place at 9:30 a.m., 1:30
p.m. and 5:30 p.m.
On a separate day, the volunteers
completed one 30-minute supervised
session of brisk walking in midafternoon,
while on a final day, they did not exercise
at all.
All of them wore cuffs that
monitored blood pressure continuously
for 24 hours at a time.
As it turned out, exercise was
helpful in controlling blood pressure,
but breaking up the workout into
three short sessions was significantly
more effective than the single half-hour
session. “The fractionized exercise led to
lower average 24-hour blood pressure
readings,” Dr. Gaesser says.
It also resulted in lower blood
pressure “load,” or the number of
incidences during the day when a
volunteer’s blood pressure spiked above
140/90. Lowering blood pressure
load is important, he points out,
because a relatively high load “seems
to be an indicator that someone with
prehypertension is likely to progress
to full-blown, clinically high blood
pressure.”
Over all, the results “are really
encouraging,” he says. “For people
who think that 30 minutes of exercise
is too hard or takes up too much time,
we can say, just do 10 minutes” three
times during the day. And, conversely, if
someone is tempted to dismiss a mere 10
minutes of walking as too meager to be
meaningful, “it seems clear that, at least
for blood pressure control, fractionized
exercise is actually more effective” than
a single 30-minute bout.
His work joins a small
but compelling body of science
suggesting that, for many purposes,
short, cumulative exercise sessions
are remarkably beneficial. A study
published last year in PLoS One, for
instance, found that in children and
teenagers, repeated bouts of running
or other physical activity lasting as little
as five minutes at a time reduced the
youngsters’ risks of poor cholesterol
profiles, wide waistlines and aboveaverage blood pressure readings as much
as longer exercise sessions did.
Other studies have found that
exercising sporadically throughout the
day aids in weight control, particularly
for older women. It also, in a few small
studies, improved aerobic fitness among
previously sedentary people as much
as a single, longer workout did and,
as a regimen, was more likely to be
maintained over the long term.
But so-called fractionized exercise
has its limits. “You’re not going to make
it to the Olympics” based on three 10minute walks a day, Dr. Gaesser says.
“You’ll be healthier. You won’t be an
athlete.”
Given, however, that far more
people eschew exercise than compete
decathlons, Dr Gaesser and his
colleagues are studying whether ever
more minuscule bouts of exertion can
aid in blood pressure control and other
measures of health. “We’re trying to find
out if, say, two minutes of walking done
15 times during the day” is effective,
he says, an endeavor that reveals more
about our attitudes toward physical
activity than we might wish.

JIVAN: News and Views of Jesuits in India SEPTEMBER 2012 Courtesy: Science Daily
12
Interview
While many tend to dismiss any talk
about friendship and co-operation between
India and Pakistan as meaningless, there
are still groups that hope and strive for what
is widely considered impossible.There are
more things that unite the humans than
separate, said Prof T. K. John, SJ to
Victor Edwin, SJ when he spoke to Jivan
about his association with ‘Pakistan-India
Peoples’ Forum for Peace and Democracy’.
T.K. John, SJ is a well-known professor of
theology who has taught for several years at
Vidyajyoti, Delhi.
Tell us about Pakistan – India
People’s Forum for Peace and
Democracy.
The Forum was born in 1994. It is
a typical sub-continental peace initiative
that tries to address some of the issues
that block our good neighbourly
relationship with Pakistan, always
keeping in mind that we were all one
country, one people years ago. Untruth
that generates hatred for each other. It
is called communal divide on grounds
of religion. Several layers of encrusted
divisive, hate-filled ideology have to
be peeled off in order to discover the
truth which should eventually rebind a
divided people.
The first layer was laid when some
Muslim scholars led by Shah Wali Ulla
began to voice the view that Hindus
and Muslims in India are two different
communities and cultures. From the
Hindu side Savarkar responded by
singing the same song: ours is a Hindu
country and we must restore it to its
original status. The second was the
much-heightened tension at the political
level between Congress and Muslim
League regarding partition of the
motherland on the basis of religion. It
happened, unfortunately. The third was
laid when the dry land in the northwest India was soaked with the blood
of the criss-crossing peoples that killed
such unproductive anti-civilizational
projects. Can this process be halted and
sanity restored, asked many in both the
countries.
It was then that Mr Nirmal
Mukerjee, a former cabinet secretary
and governor of Punjab, and about ten
scholars and human rights activists from
India and a dozen similar men and women
from Pakistan, led by Dr Mubashir
Hassan, a member of Mr Bhutto’s
cabinet, met in Lahore and shared their
concerns. In 1994 they met again and
decided on a larger convention of people
of similar concerns from both sides.
Accordingly a major convention was
held in New Delhi on 24-25 Feb 1995.
The Plenum at that first joint
convention, attended by a hundred
people from India and Pakistan, adopted
a consensus document known as the
Delhi Declaration. War, demilitarization,
There are more things
that unite us than...
- Indian theologian’s contributions to Indo-Pak relations
Interview with T.K. John, SJ
divided us and still keeps us snarling
at each other as wolves do at potential
prey. Can we now move in a direction
that will lead us all to justice, truth and
peace? That is the question.
“Defy the Divide – Unite for
Peace’, “Meeting across Borders,
Talking beyond Differences, Working
to Deepen Relationships, Peace building
on Shared Concerns, Reaching out
against all Odds, Dreaming Together of
a Common Future,’ ‘Surely We Can Talk
Again’ – have been among the slogans
raised on the occasion of the eight joint
conventions of this Forum. These will
tell you about the nature, goals and
objectives of the Forum.
To understand them we have to dig
deep into the history of a development
each other in thousands. The fourth
we have is the ‘victory-defeat’ salt that
is periodically being rubbed into the
wounded memory of Pakistanis after
two wars. And the ever-hot Kashmir
issue stood in between, all along.
The situation in the subcontinent was
deteriorating. The economic, foreign,
military and other policies of the two
nations were dictated by this divide
policy. Finances required to eliminate
the abject poverty, stark illiteracy, the
scarce health and medical care systems,
impassable rural transport, drinking
water and electricity for far off rural
population etc - all basic needs of the
two nascent democracies, were diverted
to arms build up, military research,
nuclear weapons development and
peace and democracy in both the
countries were the main themes of
the statement with appealed to both
governments and to the people that
elect their leaders. Resorting to war
to resolve disputes should be avoided,
both countries should reduce military
build-up, and a democratic solution
to Kashmir dispute should be aimed
at. This was the beginning of the great
peace movement of people across
borders. Just peace can be won, if sanity
is allowed to have its way.
What are the issues that find
a prominent place in PIPFPD
discussions and deliberations?
The objective of founding the
Forum was civilizational in intent.
Interview
People to people exchange can create
friendship and confidence, inspire the
rulers to give priority in governance
to the basic needs of the people, and
maintain peace. All of these are blocked
by elements that provoke a war hysteria.
Military and industrial hawks, both at
the national and international level,
always prefer tension between countries,
for their own good.
Some of the themes discussed by
the Forum are religious intolerance in
both the countries, need for gradual
demilitarization and de-nuclearization,
governance that respects the will of the
peoples, gender justice, and democratic
process in Kashmir, globalization’s
impact on nascent democracies. The
Calcutta Declaration calls upon the
educationists and the people in general
“to work towards ways of inculcating
values of cooperation, tolerance,
harmony, through all possible means,
particularly curricula and prescribed
textbooks, print and visual media,
undertake investigations of incidents
of communal violence to bring the
findings to the notice of the people,
organize exchanges of children and
teachers, and to be aware of and monitor
possible misuse of places of worship and
religious educational institutions for the
promotion of preaching and promotion
of hatred and intolerance.”
So far we have had eight joint
conventions, held in New Delhi (twice),
Lahore, Karachi, Calcutta, Rawalpindi,
Bangalore and Allahabad. The Forum
has tried to limit communal propaganda
and to promote trade and commerce
across borders and welcome writers, and
artists from both countries.
A p a r t f r o m t h e Fo r u m ’ s
efforts what else will promote cooperation?
Friendly exchanges at people to
people level and relaxation of visa rules
will facilitate this.
Te l l u s a b o u t y o u r o e n
involvement in PIPFPD.
I have been associated with the
movement right from the beginning.
It was a golden opportunity to meet
people of all sections of the people from
both the countries. Since it was intended
to be a people-to-people dialogue,
A lot of what
happens during a
Convention make
you feel that you can
re-live what we once
were - one people.
I had the opportunity to interact
with teachers, artists, peasants, trade
union leaders, professors, politicians,
human rights activists and lawyers.
I served as Chairperson of the Delhi
Chapter that had hosted the 7th Joint
Convention (25-27 Feb 2005). It was
a very good experience to work with
people committed to the goals I’ve talked
about.
What happens during a
Convention? How far can these
Conventions actually promote
friendship between India and Pakistan?
A lot of what happens during
a Convention make you feel that you
can re-live what we once were - one
people. Right at the inaugural session
we see spontaneous outbursts of joy and
cordiality. A couple of people walk to
the dais and start dancing. Soon a few
more join and for the next 45 minutes
we find many from the audience coming
up, joining hands and dancing, singing,
clapping hands and embracing each
other. Cameras capture these momentous
scenes and people take them to the place
from which they hail and share them
with others. Informal and spontaneous
expressions like this really set the tone.
Then there is the address by the
two co-chair persons, announcing of
the dynamics of the day’s programmes
etc. There is the key-note address on the
second day by an expert on a current
issue. Reports of the two Chapters - in
India and Pakistan - are presented and
discussed. Of course, the reading and
discussing the final consensus document,
known as the Declaration, is on the last
day.
I have noticed that in group
sessions as well as in general sessions
there is a healthy, mature and documented
critiquing of the trends against peace and
democracy in the respective countries.
For instance, speakers from Pakistan,
without any fear of exposing their own
country to outsiders, will present a
realistic picture of the issue in Pakistan.
They feel free to make such observations.
The other participants don’t resent it, but
welcome it. The prevailing sentiment is
that ‘we should endeavour together’,
that truth should make us free and that
freedom of thinking and expression is the

foundation of any democracy.
Jesuits - World Special
By Robert Das, SJ
International Colloquium
on Jesuit Secondary Education
D
uring a brief coffee break,
I happened to interact with
three lay collaborators from
the Jesuit High School & Academy (UDJ),
8400 S. Cambridge, Detroit, Michigan, US.
They keenly listened to the experience
and reflection- based teaching paradigm
practiced in our schools. One of them was
Dana Blake, a Mathematics teacher and
department chairperson; she was very
interested to know more and learn about
my experiences. We quickly exchanged our
business cards, and before I had reached
Mumbai or Kolhapur, I had received an
email from her requesting information on
a teacher-student exposure programme in
our institution. I promptly replied, hoping
the Jesuit global network will help us
share our ideas and resources in the light
of our Jesuit mission. Many such fruitful
exchanges should have taken place at
the first historic International Colloquium
on Jesuit Secondary Education at Boston,
Massachusetts, US, on 29 July - 02 Aug ‘12.
About 375 delegates representing
more than 280 institutions and 62 countries
gathered in Boston. The Indian delegation
was the largest after that of the U.S. - 42
members. The chief goal of the Colloquium
was “to strengthen our global network
by providing a venue to share ideas and
resources and to discuss the strengths and
challenges in the light of our Jesuit mission
and identity as affirmed by GC 35.” (Vision
Statement).
There were some enlightening
presentations and scholarly lectures,
delivered in a lucid manner. The welcome
address and the closing keynote address
were given by Fr Jose Mesa, Secretary
for Education.
ICAJE members from Jesuit
communities worldwide were the Keynote
Panel that reflected on the Jesuit mission
helped by statements from the GC 35. A
Keynote Address, titled, ‘A classroom as
wide as the world’ was presented by Vivian
Stewart, Vice President for Education,
Asia Society. Fr Federico Lombardi,
SJ, Director, Holy See Press Office, the
Vatican, spoke on ‘Staying Faithful to the
Jesuit Mission in our Schools.’ The wellknown author, Chris Lowney spoke on
‘Leadership – Born from Jesuit Mission.’
Another keynote address on the Jesuit
identity in the 21st Century was given by
Daniel Huang, General Counsellor and
Regional Assistant for the Asia Pacific
region of the Society of Jesus.
“When I first went to school, there
was no school” was the title for another
keynote address by Agbonkhianmeghe
E. Orobator, Provincial of the Eastern
the tone with, “We have to come together
and look for creative ways to respond to
our mission today and to face, with hope
and faith, our own challenges and conquer
our own frontiers.” He further reminded
us to shun our “comfort zone” and to
accept the new frontiers to which God is
beckoning us, in order to respond in the
ever-changing historical global context.
He quoted Cardinal Newman, who said,
“To live is to change, and to be perfect
is to have changed often.” He said the
Colloquium had two main goals: to shun
national boundaries and to engage in
global network and to respond and reflect
together on our apostolic frontiers.
2. Orobator’s experience: The
talk by Fr Agbonkhianmeghe Orobator,
Jesuit Provincial of the Eastern Africa
Province, was a meditation on the theme:
“When I first went to school, there was no
school.” He presented us a vivid picture
of the village school he attended as a boy.
When he went to school there was really
no school - at least none like what we
imagine today. The school teacher would
The school teacher would
walk to the houses of
each student and gather
them in his house. In the
evening the teacher would
drop them back at home,
with a genuine loving
concern for every student.
Africa Jesuit Province. Martin T. Connell,
Tanzania, spoke on ‘In the Footsteps of St
Ignatius: Ignatian Educators as Pilgrims
on the Way.’ Daniel Villanueva, SJ spoke
on ‘The Jesuit Network and Technology.’
Besides these talks, there were
several interactive workshops and
Regional discussions, based on the topics
chosen by the delegates.
Personally, the Colloquium was for
me a steep yet enthralling learning curve
for me. The three key moments of the
Colloquium for me were:
1. Mesa’s challenge: Fr Jose
Mesa, in his charismatic manner both
in the keynote address as well as in his
concluding address, exhibited remarkable
leadership qualities in the organisation and
coordination of this huge event. He set
learning paradigms. He shared with us the
political and social battles young students
of Africa have to put up with. After his
presentation, the ovation wouldn’t end and
the atmosphere was euphoric. I remember
his session was spoken about during all
our breaks and even at meal times.
3. Vision Statement: My third
lingering memory of the Boston Colloquium
is of the Vision Statement drafted by Fr Jose
Mesa and his team of ICAJE members.
The main points in this Statement are:
- Foster and develop a Jesuit global
community network of our institutions,
using technology in our communication
and collaboration. - Develop service and
outreach programmes for our students to
become leaders in the transformation of
the world. - Provide a safe educational
environment based on respect and
dignity - The ICJSE newsletter and
webpage to continue to be a forum for
global communication, collaboration, and
networking.
At the last session Fr Mesa reminded
us that the fruit of the seminar will very
Agbonkhianmeghe E. Orobator, SJ
Provincial of the Eastern Africa Jesuit Province
walk to the houses of each student and
gather them in his house. In the evening
the teacher would drop them back at
home, with a genuine loving concern for
every student. He stressed that teachers
should have, more thn any thing else,
concern and compassion. He made us
reflect on our own comfort zones and the
huge institutions we work in. He urged
us to introspect on leadership and the
“shepherd” model in our teaching and
much depend on the discernment and
action each delegate employs after the
Colloquium.
The experience has been a rich
and rewarding one, as it has been for
many participants. It will continue to stay
within us and inspire us to work on the
recommendations and lead our institutions
to wider and greater horizons making the
unreachable stars- reachable and the

impossible dreams- possible!
Roots
Overview
‘Constitutions’ designates the
primitive law of Institutes of the
Consecrated Life which, in most cases,
is the work of the founders. It contains
the end and purpose of the Institute, the
general precepts and spiritual ideals of
its foundation.
The fundamental law and
inspiration of the Society of Jesus is
the Formula of the Institute consisting
of ‘five chapters’, contained in the
bull, Exposit Debitum of Pope Julius
III (21 July 1550). It was originally
incorporated in the Bull, Regimini
Militantis of Pope Paul III (27 Sept
1540), which approved the foundation
of the Order. The Constitutions are
statutes applying that fundamental law
in greater detail.
The Constitutions which General
Congregation (GC) 1 officially approved
in 1558, included four separate treatises
which Ignatius left in manuscript
at his death: the General Examen;
the Declarations on the Examen;
Constitution of the Society of Jesus
(central legislative treatise), and
Declarations on the Constitutions.
Purpose and process
Ignatius gives four reasons for
writing the Constitutions: Divine
Providence requires human cooperation, Pontifical mandate to do
so, Example of other religious orders,
and Reason itself demands that a social
body cannot be preserved without some
legislation. [#134]
“The method [Ignatius] followed
while drafting the Constitutions was
to say Mass each day and to present
to God the point he was treating, and
to pray over it; he always had tears at
prayer and Mass” (Autobiography 101).
He continued to revise, re-write and
perfect the text in the light of experience
until his death.
The experience of the Spiritual
Exercises brought the Founding Fathers
together. The dynamics of the Exercises
flow into the Constitutions and are so
absorbed in them as to give vitality to
the body, the Society. The Constitutions
is not so much a juridical document as
a manual for discernment.
Constitutions
of the
Society of Jesus
Stages
The Constitutions evolved over an
extensive period and entailed a process
of experience, reflection, discernment
and prayer, through six stages: 1. First
Fathers work together (1539-1541).
2. Ignatius works alone (1541-1547).
3. Ignatius works with Polanco (15471550). 4. Consultation with the early
Society (1550-1551). 5. Ignatius and
Polanco perfect the text (1551-1556).
6. Constitutions approved and closed
by GC 1 (1558).
Ignatius and his first Companions
held ‘deliberations’ in Venice in
1539, to decide the future of the
‘Company of Jesus’. The ‘Formula of
the Institute’, documenting the fruits
of the Deliberations was presented to
the Pope. He consulted three Cardinals
and on the basis of their feedback, the
companions prepared a fresh draft, which
was approved by Paul III (Regimini
Militantis, 1540). In the light of 10
years’ experience and feedback from
companions, a few changes were made
in the Formula, which Pope Julius III
approved (Exposcit Debitum, 1550).
In September 1550 Ignatius
and Polanco finalized an elaborate
draft called ‘Text A’. Later Ignatius
modified it not less than 230 times in
his own hand. The work in Spanish,
completed in 1552, was called ‘Text B’
or ‘autograph text’. Ignatius continued
to refine the text. The Constitutions was
considered completed at the time of his
death on 31 July 1556.
Polanco made grammatical
corrections in Text B, and produced
By Hedwig Lewis, SJ
Text C. He also made a translation in
Latin (Text D). In September 1558,
GC 1 approved Text B as official and
normative, and Text C as authentic.
The Exercises are the fruit of
Ignatius’ personal experience of God;
the Constitutions integrates the fruit
of the experience of God, the apostolic
mission of Ignatius and his Companions,
and the nascent Society of Jesus.
The Constitutions is regarded as a
managerial masterpiece! A 1949 edition
in Rome added numbers enclosed in
brackets to the statutes in Ignatius’s
text for easier reference; these have now
become standard.
Updation
Vatican II’s decree, Perfectae
Caritatis (1965), and Pope Paul VI’s
motu proprio Ecclesiae Sanctae(1966),
instructed all religious families in the
Church to revise their Constitutions. The
Society of Jesus was the first to respond.
GC 31 (1965-66) issued Decrees in line
with the Conciliar principle of return to
the foundational charism so as to retain
a genuine fidelity to its original mission
and proper character, while adapting
to the present situation. Under the
leadership of Fr Arrupe, the effort was
continued in GC 32 (1974-1975). GC
33 (1983), which elected Fr Kolvenbach
as General, mandated that our law be
revised.
A preliminary draft was approved
by the Congregation of Provincials
at Loyola in 1990. After extensive
and meticulous work, a revised draft
(1993) was sent for discussion in
Province Congregations. In the light
of comments and postulata received,
another draft was prepared. It was
discussed and modified during GC
34 and the final draft was approved
on 18 March 1995. The official Latin
text was published on 22 April 1996
as: “The Constitutions of the Society
of Jesus and their Complementary
Norms”. The Constitutions of Ignatius
was left untouched and came first.
The complementary norms express the
spirit of the Constitutions and indicate
how they are to be lived out in the
contemporary renewal of Jesuit life and

ministries.
Mosaic
Stories to tell
Chris Lowney is the author of Heroic Leadership: Best Practices from a 450-Year-Old Company
that Changed the World. Lowney once delivered a lecture to Jesuits in Manila, the Philippines. After
Lowney’s brilliant presentation of how good Jesuits are in leadership, a Jesuit asked: “Can you tell us
also something about what is missing in our leadership?” Lowney very kindly skirted the question.
But the Jesuit insisted, “Tell us what is missing, because we need to know that also, not only what
is good.” Lowney replied, “Well, since you ask, there are two things missing sometimes in Jesuit
leadership. One is a sense of urgency. The second is the ability and the willingness to go through
evaluations and measure those evaluations.”
- Contributed by Hedwig Lewis, SJ
Source: A. Nicolás SJ, Mexico, 2010
Dates to remember
Words to ponder
Courtesy: www.glasbergen.com
“The consumerism and
materialism of the society in which
we live is a reflection of the prevailing
secularist values. These values amount
to the worship of a deceptive false god,
which has pushed God aside into the
‘private sphere’. The experience of the
Spiritual Exercises offers to those who
make them a grace-filled opportunity
to turn away from the false standards
that encourage us to waste the resource
of God’s creation. Of course for them to
receive this gift it may first be necessary
for those who give the Exercises
themselves to become more aware of
the snares in which we, as society and
culture, have been caught.”
- Stephen McCarthy
1 Oct 1546: Isabel Roser was released by St Ignatius from her Jesuit
vows after eight months.
7 Oct 1819: The death of Charles Emmanuel IV. He had been King
of Sardinia and Piedmont. He abdicated in 1802 and entered the
Jesuits as a brother in 1815. He is buried in San Andrea Quirinale,
in Rome.
8 Oct 1871: The Great Chicago Fire. Most of the city was destroyed,
but it missed Holy Family, the Jesuit parish, as it turned north thanks
to the prayers of Fr Arnold Damen. The fire lasted three days; 250
were killed.
22 Oct 1986: The death of Frances Xavier Weiser SJ, a writer, whose
book for youth, The Light on the Mountain, sold one million copies
and was translated into 40 languages.
26 Oct 1554: Princess Juana, daughter of Charles V, is admitted to
the Society in an exceptional way and with the obligation of complete
secrecy. She takes vows. She died as a Jesuit scholastic.
Cartoon to giggle at
“You need to increase the
intensity of your exercise
program. Try changing
channels with all five fingers.”
Round Table
Dear Editor,
I wonder what the tellers of the
cover story of Jivan (July 2012) were
aware of! Were they telling an old story
of twenty five years ago or a new one of
twenty five years after? Awareness was
a key element of de Mello’s entertaining
lectures. In the light of this understanding
the question that comes to my mind is:
Is the awareness of his admirers the
same as before or changed, awareness
particularly of their hero, besides the
awareness of themselves? If it has
remained more the same than different
they had better be told, in the words of
de Mello himself, “You had better grow
up!” [something that C. Drago, one of
his clientele, recalls having heard in the
most important personal conference he
had with him (See his article in Review
for Religious, 1999, p. 592)].
Carlos Valles, the foremost of their
tribe and the spontaneous spokesman
of them all, wrote his Unencumbered
by Baggage, hailing de Mello as the
prophet of our times, a year or so after
de Mellos’s demise. But in the course of
time he grew up, and shed his unabashed
acclamation of de Mello; and, ten years
later, he shared with his readers his
rethinking on de Mello in his book, Diez
Años Despues: Reflexiones Sobre Anthony
de Mello, (Ten Years Later: Reflections
on Anthony de Mello). In this book he
critically examined the message of the
man who had once confided to Carlos
that nobody had understood him as he
had. That book was not made available
in India or in any part of the Englishspeaking world (to my knowledge) as
it was not translated into English. Was
it the effect of a conspiracy of silence
among the publishers of de Mello or/and
his protagonists? Does it reveal that they
did not dare to look at him in a critical
way and take him down a peg?
I admire one of the participants
of his last seminar in India who, for all
her enjoyment of his gift of the gab with
his anecdotes and jokes, questions and
answers, had the courage to say, “He was
speaking all the time about awareness;
but he was not aware of himself!” She
had no doubt benefitted from de Mello’s
final seminar more than she knew, I
By A. Paul Dominic, SJ
25 years later or earlier?
Here is an Indian Jesuit who does not share the enthusiasm of the disciples of Tony de
Mello, SJ who had described in the July ‘12 issue of Jivan what they think are their guru’s
contributions. After listening to the disciples, let us listen to the dissenter and share our views.
‘Round Table’ aims at starting a free, frank and civil conversation.
- Ed
“I am sure Tony would
have told his eager
Sadhanites the Buddhist
saying about the role
of the master: he is like
the boat that serves one
to cross the sea; he is
not to be carried on the
shoulders any further.”
would say. A proof of it is that she did
not succumb to mere adulation of him
but also surpassed him by commenting
on the acclaimed master as the latter
used to do on everything under the sun.
Was she paying de Mello in his own
coin (reminiscent of a quote from his
Awareness in Jivan, July 2012, p. 7)?
Anyway, de Mello was like a
chameleon, ever changing according to
the changing environment, little heeding
what his change did to his clientele. It is
high time that his ardent advocates began
to change, particularly in their critical
estimation of him. The contributors of
the cover story had earlier contributed
to We Have Heard the Song of the Bird, a
collection of reminiscences of him and
his teaching. In order to wake them up
out of their reverie of 25 years one could,
in de Mello’s style, warn them in the
words of the Zen koan: “If you meet the
Buddha on the road, kill him.” I tried
to do that sort of thing with my book,
Beyond the Song of the Bird, published by
Claretian Publishers.
I would wish to see a dialogue on
de Mello, particularly on his failure to
do greater good (if one may speak in
terms of the Ignatian magis), without
swallowing him hook, line and sinker.
From where he was as a spiritual
master he swung to play the psychological
guru. In doing so, I wonder if he cared
to bring together the polarities into a
harmony.
In fact, when simple, if searching,
questions were raised in this regard he
would adopt, as it seemed to me, an
unconvincing strategy. He would feign
ignorance of the spiritual principle or
doctrine, and he would not be drawn
into talking about the conflicting issue.
But life is to be lived harmoniously
combining in a healthy tension what
seem opposed and conflicting. An
important aspect of this harmony is not
only exclusively spiritual or psychological
but also social; regrettably, however,
the third element is hardly found in de
Mello’s repertoire.
And so, there is a lot of scope
for de Mello’s fans to find room for
discovery and progress in the next 25
years! It is far better to journey in life
unencumbered even by the baggage of
Tony. I am sure Tony would have told
his eager Sadhanites and others who
attended his seminars the Buddhist
saying about the role of the master: he
is like the boat that serves one to cross
the sea; he is not to be carried on the
shoulders any further.

19
Spirit Matters
By Subhash Anand
“Lord, teach us to pray”
How should we celebrate the Year of Faith?
The Pope has declared a ‘Year of
Faith’. So a priest-friend of mine, originally
from Kerala, asked me to share some
thoughts on ‘faith’, so that he could help
his people to celebrate the ‘Year of Faith’
in a meaningful way. Those thoughts may
be of some use to other pastors as well.
Here is my letter to him:
“You have asked me a
question which is very close to
my heart, and what I am going
to say could be as practical as
the foundation of a building.
“To begin with, we need
to clarify what exactly we
mean by ‘faith’. I am afraid
most of us, and not just lay
people, think that cult is the
primary expression of faith
which consists in accepting a
set of dogmatic formulae. Our
clergy is comfortable with this,
partly because it is easy to
accept a set of dogmas, and
cult does not call for either
much intellectual depth or
personal integrity.
Faith is a personal
surrender to the Father whose
love for us is so great that he
sent us his son, Jesus, the
Father who takes care of us
– not our position, degrees,
money etc.
We have a wonderful
example of faith in Abraham.
Explaining God’s plan for him,
Paul says: “The purpose was
to make him the father of all
who believe ...” (Rom 4:11–12). Abraham
is our father in faith. Another text gives us a
beautiful description of Abraham’s faith: “By
faith Abraham obeyed when he was called
to go out to a place which he was to receive
as an inheritance; and he went out, not
knowing where he was to go” (Heb 11:8).
Abraham knew that Yahweh was walking
by his side, all the time holding his hand.
The big question is: Do we, lay
people, but especially priests and bishops,
really want this sort of faith-discipleship?
If so, our emphasis should be on personal
prayer. What is the personal prayer of
our priests? Saying prayers is not the
same as praying. Hence my first practical
suggestion: Get our priests to spend more
time in personal prayer: being alone with
the Father, experiencing His love.
“Many of our priests today do not
pray. This is not their fault. They were
recruited for ritual ministry and managing
institutions. Many of them are very much
concerned about their parish, school or
dioceses, but not much about the Church
of Jesus. My second suggestion: Radically
rethink the recruitment and formation of
future priests. Are we ready for this? Do
our bishops really want this?
“I have very good reasons to say
that most of them are afraid: if we go in
for a formation programme that is shaped
by the contemporary ethos and prepares
people for the challenges we face today,
then there may not be many ‘vocations’ –
note the quotation marks please – at least
not as many as they mistakenly think they
need. If we have the right kind of priests
and bishops most of our problems will be
solved.
“The test of our faith
is our ability to fulfil our
mission. ‘You are the salt
of the earth; but if salt has
lost its taste, ...You are the
light of the world. A city set
on a hill cannot be hid’ (Mt
5.13-14). As Christians we
are called not so much to
sacramentalize people and
add to our number, but to
evangelize them and so
transform our society. Let
me explain this by citing an
example.
Compared to other
states of India, Kerala has
the greatest number of
Christian denominations, the
greatest number of bishops,
priests, religious and highly
educated laity. With the
exception of Nagaland,
Kerala has the highest
percentage of Christians.
Can we say that due to this
Christian presence Kerala
is less corrupt, with greater
honesty and integrity in
public life? Can we say that
there is more justice there
towards the poor? Can we say that family
and sexual ethics are more valued there?
Can we say that Malayalees consume less
and care more for the needy? For me,
these are some signs of authentic faith.
“I do not believe in costly church
buildings, pompous liturgies, feasts made
noisy by bands and fireworks, lavish
parties for baptism, first communion,
house-warming, marriage, ordination, etc.
The functions during which people take the
(continued on p.21)
20
Jesuits - World
(continued from p.20)
vow of poverty are becoming more and more costly
today! These are signs of the decadence of faith.
“What is even more disturbing, Kerala has a
very high rate of suicides. Kerala is reportedly the
highest alcohol- consuming state of India? Is this in
any way linked with Christian presence there? I hope
not. How has their Christian faith impacted the lives of
the people of Kerala?
“For many bishops and priests the test of faith is
the participation of the people in the functions held in
our church building and church compound. I see this
as a good source of income for the clergy, and also a
wonderful escape for all of us from the real challenge
of being Christ today.
“This is also one reason why we multiply
devotions, shrines, novenas, pilgrimages, adorations,
apparitions, bleeding or weeping statues, etc. This
is also one reason why we try to promote so many
mediators and patrons. This is also one reason why
religious congregations are keen to get their founders
canonized. A dead saint can bring much more money
than the living. Sure, as humans we need to express
our faith through signs and symbols. But so often the
mystery that we celebrate is forgotten and sacraments
and sacramentals become more important. From what
I see actually happening in the Church, I am more and
more convinced that all these are weakening our faith.
At the most they make us feel good. By feeling good
we do not necessarily become good. Some priests and
bishops say that we need all this to nourish the faith
of the simple people. I am afraid the real explanation
is our failure in mature catechesis and person-based
pastoral involvement.
What is even more disconcerting is that some of
us are afraid to empower our people. We want them
to remain ‘simple believers’. That way they do not
question the way we run the show. That way they do
not ask questions, because if they do we will not be
to handle those questions. We pastors need to put in
much more hard work, not the work that is easy and
brings cheap popularity, but the work that is really
needed and is very difficult.
Part of this really needed work is an ongoing
study of theology. Without proper theology, we
pastors can only encourage blind faith, which, in turn,
generates fundamentalism. In order to be a mature
believer today we need to question many things,
and also be prepared to answer the questions our
companions put to us.
Faith is much more than a nice feeling. Faith in
the Father of Jesus, the faith that Jesus had, the faith
that led him to the cross, is anything but easy. Jesus
was nourished in this faith through the long hours he
spent alone in prayer, alone with the Father. Without
deep personal prayer there cannot be real growth in
faith. But saying prayers is not the same as praying.
The longer the prayers the less prayerful they tend to
be. During the Year of Faith we need to ask Jesus:
‘Lord, teach us to pray as you prayed.’”

‘Curiosity’ will expand
human knowledge, says
Vatican Observatory director
Jesuit Father Jose Funes is
pleased with the successful landing
of the Curiosity rover on Mars, and
he thinks “everybody should be happy
with the success.”
The Argentine Jesuit, director
of the Vatican Observatory, said the
rover’s mission is important: “to see
if we can learn a bit more about Mars
and the possibility of organic elements
on the surface of Mars,” which would
indicate that some living organism
had lived or could live on the planet.
why the Catholic Church has an
observatory is because we are not
afraid of the truth, whatever the truth
might be,” he said.
In a 2008 interview with
L’Osservatore Romano, the Vatican
newspaper, Fr Funes spoke about
the search for life on other planets and
what it could mean from the point of
view of Christian faith.
Just as God created multiple
forms of life on earth, he had said,
there may be diverse forms throughout
The Curiosity landed on Mars
on 5 Aug ‘12 and is set to explore the
planet for two years.
Fr Funes told Vatican Radio
on 6 Aug that he thinks the rover is
perfectly named because curiosity is
“a driving force to do science, to do
research. Human beings basically
are curious and we want to know how
many things in the universe work:
what is the logic, what are the laws
in the universe.”
In addition, he said, human
beings want to know if life forms exist
anywhere else besides Earth.
So far, there is no evidence
of a living organism elsewhere, “but
still the search for life is worthwhile.
We can learn many things, even if
we cannot find signs of life,” he said.
Asked if the Church had
anything to fear from the possible
discovery of life forms elsewhere, Fr
Funes said, “Of course not. We are
not afraid of science. “The reason
the universe. “This is not in contrast
with the faith, because we cannot
place limits on the creative freedom
of God,” he said.
Asked what the existence of
alien life forms might imply for the
Christian idea of redemption, Fr
Funes cited the Gospel parable of
the shepherd who left his 99 sheep to
search for the one that was lost.
“We who belong to the human
race could really be that lost sheep, the
sinners who need a pastor,” he said in
the 2008 interview. “God became man
in Jesus in order to save us. So if there
are also other intelligent beings, it’s not
a given that they need redemption.
They might have remained in full
friendship with their Creator,” he said.
While Christ’s incarnation
and sacrifice was a unique and
unrepeatable event, he said he was
sure that, if needed, God’s mercy
would be offered to aliens, as it was
to humans. - CNS
21
Jesuits - Asia Pacific
A Martyr Church:
Cambodian Catholics remember their heroes
Fr Enrique Figaredo Alvargonzález,
prefect of Battambang, Cambodia, originally
went to Cambodia searching to put a
human face on his economics degree.
The 52-year-old Spanish Jesuit spoke with
Where God Weeps, in cooperation with Aid
to the Church in Need, about the Church in
Cambodia and the suffering it has endured.
The interview was conducted by Maria
Lozano for the weekly radio and television
program, “Where God Weeps,” realized in
cooperation with Aid to the Church in Need.
became darker: military men dressed in
black, not smiling, asking for one’s papers
in a violent way. When I arrived at the gate
of the refugee camp, I shall never forget
it, the level-crossing opened and we went
in. Before me, all of a sudden, were the
children, very badly dressed, barefoot but
joyful! I recall much joy, life … life … life, life
in plenitude although they were shut in in a
refugee camp, let’s say, as prisoners of war.
And what happened next?
Then I went to visit them and I was
Father, you entered the Jesuit
novitiate in Madrid when you were 20.
When and why did you go to Cambodia?
I was seeking an encounter with
God; I had it in my novitiate and when I
was studying philosophy. However, when
I finished my career in economics, my
reasoning was that I wanted to put a face
to those numbers that I had studied in my
career, so I told my Provincial that I wanted
to be a volunteer for refugees and I wanted
to learn from those people. Because He
is the suffering Christ in the world and I
thought that the refugees were going to
teach me what that Jesus, what that Christ
was like. I was ready for anything and
suddenly I received a letter from Bangkok,
from the Jesuit Refugee Service: “We
expect you here on 1 September.” That
letter arrived in May; I had yet to pass the
final exams for my degree, so I was very
nervous.
You arrived in Cambodia in 1985,
when it was at war. What was your first
impression?
I was dying of fear. When I went
to the refugee camps it was an odyssey.
One had to pass five military controls,
and every time one was passed, things
received by Jhaimet, who was like their
leader. I remember very well: He was
standing with his crutches, one of his legs
and eyes were missing, the other leg was
badly wounded. I did not speak Cambodian,
but there was a boy who translated for me.
He said: “I have heard that you have come
to help us,” and I, dying of fear, said, “Yes,
yes.” And he said: “Well, don’t worry, I’ll tell
you what we need.” At that instant I felt an
immense peace. Jhaimet was the voice of
God who was saying to me: “Don’t worry;
here we welcome you, we love you.”
Cambodia is a country where the
majority are Buddhists. So in these
refugee camps the majority of the people
must have been Buddhists.
Yes, yes, they were Buddhists. Of
course there were Catholics, but very few.
Moreover, the war was also responsible
for Catholics’ disappearance. Many people
were killed: priests, bishops, everyone.
In the camps there was a small remnant
of Israel, of Christianity, of small families,
often without the head of the family. The
majority were widows. They were children
of Catholics who had been killed.
In the ceremony of your installation
as prefect of the Apostolic Prefecture
there was a woman survivor who gave
her testimony and spoke of the Church
in Cambodia as “a Church that in the last
30 years has been a Church of tears and
blood.” She was referring, obviously,
to the persecution of Pol Pot’s Khmer
Rouge, to which you are now referring.
The Church in Cambodia is a martyr
Church.
Yes, it is a martyr Church. The Church
in Cambodia was completely leveled. All our
leaders, as I said, bishops, priests, nuns,
many catechists, were killed. Those who
weren’t killed died of hunger or disease,
and the community had to suffer a lot.
Today we have places in Cambodia where
we remember the martyrs. We remember
them on 7 and 8 May. In remembering
these martyrs we also grow in our faith,
because they were people who died with a
living faith. Bishop Paul Tep Im Sotha, first
Apostolic Prefect of Battambang, whom
I am succeeding, offered Mass, blessed
everyone, two days before dying, and said:
“Bad times are coming, take care of your
faith, take care of one another’s faith.” The
Mass ended, he left in a car and was killed.
Bishop Joseph Chhmar Salas of Phnom
Penh was appointed a bishop four days
before the Khmer Rouge entered Phnom
Penh. His bishopric was in the rice fields.
They must have been like
concentration camps.
Indeed, and in those concentration
camps he worked as pastor and visited
the Catholics. He prayed and celebrated
the Eucharist with very many limitations.
He looked after his people as a poor person
and died of hunger and illness, but at his
death, his parents took and kept his pectoral
cross and people gathered to pray around
Bishop Salas’ pectoral cross.
Thank God, it is no longer a martyr
Church, but it continues to be a Church
in need, doesn’t it?
That’s right. After Pol Pot, came a
pro-Vietnamese Communist regime that
made the people suffer a lot. It did not give
liberty of religion and the people continued
to endure and suffer in poverty. However,
the memory of all our martyrs gives us
much strength, because we have seen
them suffering for the sake of their Catholic
faith and today they witness with their lives.
- Zenit
22
Interview
Jean Vanier offers a simple summary of the purpose of
the small community he began in 1964: “The secret of L’Arche is
relationship: meeting people heart to heart; listening to people with
their pain, their joy, their hope, their history.” Harder to describe
are the profound effects of life together on L’Arche’s members, both
the developmentally disabled “core members” and the “assistants”
who care for their needs. From a single house in France, L’Arche
(French for “The Ark”) has grown to more than 130 communities
throughout the world, including 15 in the United States. From
Little places in the
Kingdom of God
- Communities of weakness, prayer and joy
Interview with Jean Vanier
its original Roman Catholic foundation, L’Arche has expanded
to include Protestant and Orthodox Christians, and is beginning
to reach beyond Christianity. Jean Vanier was born in Canada
in 1928. After serving in the British and Canadian navies, he
earned a doctorate in philosophy from the Institut Catholique in
Paris. He lives in Trosly Breuil, France, where he founded L’Arche
with Fr Thomas Philippe in 1964.
How did you first get involved with people with
disabilities?
Really the story goes back to World War II and my
joining the British Navy at age 13. After eight years I decided
to leave the Navy, not knowing what I was going to do except
that I wanted to follow Jesus. I moved to a community next
to the Dominican House of Studies in France in 1950, where
I pursued a doctorate in philosophy, which I later taught
for some time. It was there that I met Fr Thomas Philippe.
I knew in some way that he was a presence of God for me.
In 1963 Fr Thomas was chaplain of a small institution
of people with disabilities in the village of Trosly Breuil, and
he suggested I come there because, in order to understand
human beings and society, he said, you have to understand
and be in contact with those who are the most rejected. I was
a little bit nervous, but I went. The institution housed about
30 people with disabilities, men from the age of 16 to 40.
How did you react?
I was shocked and amazed. It was a small institution,
but quite intense. Every one of the residents was hungry to
enter into a relationship with me. My philosophy students
had wanted my head, but these people wanted my heart.
It was a cry for relationship. It was also a discovery of two
worlds: the world of comfortable people, who were able
to make choices, and uncomfortable people, who had no
choices. So I started visiting the psychiatric hospitals in that
part of France, listening to people. But I really wanted to be
close to Fr Thomas, so I decided to stay in Trosly Breuil but
also to live with two or three people with disabilities. I got a
dilapidated old house with no electricity.
How did you choose the people that you first began
living with?
I didn’t really choose. I got close to the director of an
institution for people with disabilities, and she said I could
have three of her residents. Looking back, it was a difficult
place; the institution housed 80 people and was overflowing.
One, Raphael, had had meningitis. He couldn’t speak
very much. Another, Philippe, had had encephalitis, one leg
paralyzed, one arm paralyzed. He spoke too much. There
was a third one, Danny, whom I should never have accepted
and actually only stayed a day because he was unable to hear
or see, and he had a deep psychosis. As soon as he left the
institution, he became quite upset. And so the first night, I
had Raphael and Philippe and this guy who was completely
terrified. So I had to call the institution and say, “Come back
quickly.” That’s how it began.
What did you learn from the relationship with
Raphael and Philippe, and how did that set you on your
path?
First of all, I was happy, and Raphael and Philippe were
happy to be out of the institution. They brought out the child
within me. I’d been serious, a teacher, and prayerful. But they
brought out my desire to goof around. Because with people
with disabilities, you don’t talk philosophy, you play.
The goal was creating a relationship. But they had to get
to know me, and I had to get to know them. It was a gradual
discovery of this incredibly beautiful capacity to relate. Raphael
and Philippe had never been appreciated or seen as valuable.
23
Interview
For me, it was the whole discovery of
the broken heart, the wounded heart.
Did L’Arche grow quickly?
All sorts of things started
happening. First a psychiatrist asked
if we could take in somebody who had
no place to go. Soon there was another
house in the village that we could buy.
In August of 1964 we had moved up to
four or five people. Then, in March of
1965, the whole staff of the institution
where Fr Thomas was chaplain left. It
then had 32 people and I was asked to
take it over. People started coming to
help, but it was never enough. So those
years were difficult.
What was the key in creating
relationships with people with
disabilities?
It took time for me to realize that
what was important was really listening
to their needs and hopes. It was a gradual
shift for me to listen and to create a
community structure where we listen to
each other. Fortunately I’m somebody
who can go with the flow. Assistants
who had more experience than I had in
working with people with disabilities
would say, “You shouldn’t do this and
you shouldn’t do that.” I discovered I
could do nothing by myself. We could
only do something together.
So the keys to breaking down
barriers were listening, evaluating,
discerning. It was a gradual formation
and a transformation. I had to move
from generosity to communion.
What’s wrong with generosity?
Well, with generosity you always
have power. You have money and
opportunity. I always had power through
teaching. But communion is about
losing power and becoming a friend to
someone. I was trying to move from
generosity to personal encounter. And
that implies listening and understanding.
But that move requires me to
be vulnerable. To move from personal
encounter to a friendship and then to a
commitment little by little means there
is a loss of power. I discovered that
it’s vital that people be welcomed and
discover a place of belonging. We belong
to each other. But this realization came
gradually.
I think my strength was that I didn’t
quite know what I was doing. When
you don’t know what you’re doing you
sort of follow the music. You go with
the flow. People come. Some stay. Some
go on. People are being transformed.
Yet through all that, a plan evolved.
I believe it’s a miracle. I never wanted
to start a movement. I just wanted to
be close to Fr Thomas and to live with
two or three people. Today we have 131
L’Arche communities and about 10 on
the drawing board.
What do you think drives that
growth? Why is L’Arche so attractive?
I think there is a gradual realization
that it’s the people with disabilities who
are changing the rest of us. I had dinner
last night at our community in Chicago,
and there was a presence of God in that
gathering - a gentleness, a peacefulness,
a kindness. This is a little place in the
kingdom of God. There’s joy. There’s
happiness. There’s prayerfulness.
St Paul in his First Letter to the
Corinthians says that those parts of the
body that are the weakest and the least
presentable are necessary to the body
and should be honored. I never read an
ecclesiology that says we need people
with disabilities to be the Church. But
the Church cannot be Church if parts of
the body are left out.And all the parts of
the body are necessary; the body cannot
exist without those parts. At the same
time, we are not fighting a cause, though
there is a sense that, through L’Arche,
something has been given to us and that
is for the whole Church. And when I say
the whole Church, rather than just the
Catholic Church, it’s because Protestant
and Orthodox Christians are involved
as well. It may be for the whole world
as well, as I see a new start welcoming
Muslims. We have learned how we are
transformed by weakness. But we are in
a culture that believes we are transformed
by power. And the tension between
weakness and power is in us all.
What prevents the Church from
placing people with disabilities at its
center?
It’s always difficult to pinpoint
things. When a PBS crew came to
L’Arche to do a report, they said, “We’ve
never seen anything like this before.”
You can go into a church and not have
that experience of joy and belonging.
Jesus was credible because he did things.
What is being done today that makes the
Catholic Church or Christians credible?
The whole question is transformation.
Somehow L’Arche has moved from a
place of justice for people with disabilities
to being a place of the kingdom where
people are transformed because of people
with disabilities.
In one of our homes we have very
severely disabled people. Most people
think there’s no relationship possible
with people in that condition. And
then young assistants come and they
are transformed precisely because of this
relationship. But they begin sensing the
conflict with culture.
What is the conflict?
The culture of success and of power
and of upward mobility. You can see this
even in the Church in that it’s seen as
a “promotion” to be named a cardinal.
I see it as a demotion! I mean, who
would ever want to be a cardinal? What
is important is to find places where you
can rejoice and sing and be happy, be as
human as possible.
But even the notion of community
has been broken now. There are very few
places in the world today where people
are working with each other, struggling
together, and loving each other. I saw
it in Washington, D.C. in an African
American church where I sensed that
people loved one another. I’ve seen it
in evangelical communities in France,
where people would say, “I just visited
this guy in our community who was in
prison.” You sensed people loved one
another.
The Catholic Church has insisted
on the sacramental reality, but sometimes
we’ve missed the relationship between
communion with Jesus and communion
in a group. In our culture we’re
frightened of being in relationships.
We’re too fearful. Yet Jesus is telling us that
we are strengthened by the love we have
24
for one another. Frightened of meeting
people who are different, we build walls.
How did L’Arche that had
Catholic roots grow beyond Roman
Catholicism?
We were certainly born on Catholic
soil. What I call the elements of the
Catholic Church -the Word, the Eucharist,
the priest- are fundamental to L’Arche.
There is also a vision in Catholicism, an
anthropology of the gospels, of how the
weak transform the strong.
But L’Arche quickly grew to
include Anglicans as well. Now we say
every community should try to define its
religious affiliation. Our local community
is a Catholic community. At our Calcutta
community the members are Hindus,
and now we have grown so that we may
even found communities with Muslims
with disabilities. How will that be? We
don’t know. But people come to our
community not because they are Catholic
but because they are in pain. The passport
to the community is suffering. But we’ll
try to discern and to understand, and
that’s why we need help from theologians
and anthropologists. I think we need
help because we can’t do it on our own.
But it’s always about how the weak are
transforming us.
It’s said Pope John Paul II was
a fan of L’Arche.
The first time I saw John Paul,
in 1985, he was in good health and he
asked me to speak about L’Arche. I told
him about Eric, who was blind and
deaf, and how Eric had changed my life.
Afterwards I heard that he told someone
he hadn’t understood what I was trying
to get at. But he really did understand at
the end of his life, because he was a visible
sign of the presence of God through his
weakness. In the last images that were
taken of him at the east window of St.
Peter’s, shortly before he died, he is there
with his mouth open, trying to get words
out, really embodying the reality of Jesus
on the cross. I think his weakness was
giving a message to the world.
I was asked to comment on the rosary
when John Paul came to Lourdes. I was
just ahead of his ‘pope-mobile,’ walking
ahead to each of the five stations. One
of the mysteries was about announcing
Jesus to the poor. And I was looking at
the pope, and I said, “Our pope is now
among the poorest. But because he’s the
poorest, he’s a sign of the glory of God,
and God is working through his body.”
His scream awoke my scream.
His anguish awoke my anguish. When I
would give him a bath, he was so open
and completely relaxed. But once out of
the bath, the tension in his body would
return, and he would scream and scream.
“What is
important is
to find places
where you
can rejoice
and sing and
be happy, be
as human as
possible.”
What kind of God is revealed in
such weakness?
Ettie Hillesum, a Dutch Jewish
woman who died in Auschwitz, was one
of the great prophets of the sense of God’s
presence. She said it isn’t we who need
God; it’s God who needs us.
It’s a whole new vision of who
God is, a vision of the littleness of God,
the weakness of God. God is the most
excluded one. Nobody wants God. Oh,
yes, we’ll always talk about the God of
power who is on our side. But a vulnerable
God, a fragile God, a God who weeps?
I get irritated when people tell me
we’re doing good work. I don’t want to do
good work. It doesn’t interest me. What
interests me are places in the kingdom
that can reveal who God is.
How have these many years of
living with people with disabilities
affected you personally?
I remember one guy with very
severe disabilities who had lived with
his mother for 30 years. She got sick and
he couldn’t live with her anymore, so he
was put in a hospital. In the hospital he
screamed and screamed and screamed.
We decided not to give him medication
to stop his screaming because it was
a natural reaction to pain. And if you
break the natural reaction to pain, he’ll
have other reactions that will be more
dangerous. So it was important that he
scream. But that scream put me face to
face with the reality of my own anguish
and my own fear.
We just had a meeting in France
for fathers of people with disabilities,
and we could never have believed what
happened. Fathers began speaking for the
first time about their anger about having
a child with disabilities. Up until then, it
had been Mom’s problem. Fathers sink
themselves into work, come home late,
and never really accept the reality. But
they suddenly started opening up because
we gave them the opportunity to speak
about their own pain.
People with disabilities reveal to
us our own disabilities if we enter into
this vulnerable relationship with them. I
have experienced my own barriers, my
own fears. But I also know that I’m on
the road to healing. Maybe healing is
knowing where your own pain is.

Courtesy: US Catholic
25
Jesuits - World
Jesuits and ‘the Lily of Mohawks’,
A
who will be canonized in October
lthough separated from her
by three centuries, and major
cultural differences, Jesuit
Fr Paolo Molinari absolutely loves Kateri
Tekakwitha, the Native American who will
become a saint in October this year. While
the 88-year-old Italian Jesuit was forced to
give his successor most of the sainthood
causes he still was actively promoting
when he turned 80, he says, “Thank God,
they let me keep Kateri.”
Fr Molinari, one of the Church’s
most prolific postulators - as the official
promoters of causes are called - inherited
Kateri’s cause from his Jesuit predecessor
in 1957. He shepherded her cause to
beatification in 1980 and is now in talks
with the Pope’s master of liturgical
ceremonies to ensure Kateri’s Native
American brothers and sisters will have
a prominent role during her canonization
Mass on 21 Oct at the Vatican.
Fr Molinari hopes that one of the
readings at the canonization Mass will be
in Iroquoian, the language of the Mohawks
and that Native American choirs will be
able to share their sacred music at the
liturgy.
“I love her. She’s a lovely young
lady, indeed,” said the Jesuit, his eyes
sparkling. Fr Molinari said his admiration
for Kateri, combined with the complex
Vatican process for declaring saints and
the fact that she died some 330 years ago,
gave him 55 years to practice the virtue of
patience. But unlike many of the so-called
“ancient causes” that are surrounded by
pious legends, lacking hard evidence,
Kateri’s cause was supported by plenty
of eyewitness accounts of her life, faith,
good works and death.
The Jesuit missionaries, who
baptized her in 1676 and provided her
with spiritual guidance until her death in
1680 at the age of 24, wrote formal annual
reports about their missions to the Jesuit
Superior General. Kateri, known as the
“Lily of the Mohawks,” is mentioned in
many of the reports, which still exist in
the Jesuit archives, he said. He also had
access to the Jesuits’ letters that spoke
about Kateri in glowing terms and to
biographies of Kateri written by two of the
Jesuits who knew her at the Mission of St
Francis Xavier in what is now Kahnawake,
Quebec: Frs Pierre Cholenec, her spiritual
director, and Claude Chauchetiere, who
also did an oil painting of Kateri shortly
after her death.
Kateri was born to a Catholic
Algonquin mother and a Mohawk father
in 1656 along the Hudson River in what is
today upstate New York. After her baptism,
Fr Molinari said, “she kept living the life
of a normal Indian. She continued to be
an Indian young lady, and yet she did
it with the spirit of the Gospel: showing
goodness and tenderness to people who
were in need.”
She suffered from light sensitivity
after contracting smallpox, so would spend
much of her time inside. She prayed and
made garments out of hides for those
who were unable
to make their own,
he said.
Fr Molinari
said that although
the cause was
challenging at
times, he kept
working for Kateri’s
canonization
because of her
importance to the native peoples of North
America.
“Kateri is a model who can help
Christians live the Gospel in their
own culture,” he said. “The Catholic
Church is the first organization that has
acknowledged the richness of one of
their own people. The U.S. and Canadian
governments have never done anything
like that.”
Once Kateri was beatified, Fr
Molinari’s efforts turned to helping more
people learn her story, encouraging people
to trust that she could intercede with God
to help them and finding an extraordinary
grace that could be recognized officially
as a miracle granted by God through
her intercession. The Jesuit said that in
the sainthood process, miracles are “the
confirmation by God of a judgment made
by human beings” that the candidate really
is in heaven.
In Kateri’s case, the recognized
miracle was the healing of 5-year-old Jake
Finkbonner from a rare and potentially fatal
disease caused by flesh-eating bacteria
called necrotizing fasciitis. The boy and
his family, whom Fr Molinari hopes to meet
at the Vatican in October, are members of
St Joseph Parish in Ferndale, Wash., in
the Seattle archdiocese.
“Kateri lived 300 years ago and
yet she is widely remembered with love
and admiration to the point that people
believe she is certainly with God because
of the way in which, as an Indian woman,
she opened herself to the grace of
God, became a Christian and lived as a
Christian,” he said. People are convinced
that God listens to her and that “she
always listens to those in need, just as she
did in life,” he said.
- CNS
26
Tribute
O
ne of the great figures
in Jesuit history has died.
On 22 July ‘12 Vincent
T. O’Keefe, SJ died at age 92 at the
Jesuit infirmary at Fordham University
in New York. “Vinnie,” as he was almost
universally known, was not only a former
president of Fordham (1963-1965) but also
served as an Assistant (beginning in 1965),
and then General Assistant and General
Counselor (1975-1981), to Pedro Arrupe,
SJ, the Superior General of the Society of
Jesus. When Fr Arrupe had a debilitating
stroke in 1981, he was appointed by Arrupe
as Vicar General of the Society of Jesus,
during an immensely challenging time in
Jesuit history.
Shortly after Fr O’Keefe’s
appointment as Vicar General, Pope
John Paul II appointed his own “personal
delegate,” an Italian Jesuit, Paolo Dezza,
to take over the governance of the Society
of Jesus, effectively replacing Fr. O’Keefe.
In his book, Contemplatives in Action,
about Jesuit spirituality, William A. Barry,
SJ, a former Jesuit provincial, was candid
about the reasons behind the intervention:
“Pope John Paul II showed how much he
mistrusted the Society by appointing his
own personal delegate, Paolo Dezza, SJ,
to run the Society.”
Jesuits worldwide were stunned,
and hurt, by the pope’s decision. As Kevin
Burke, SJ, recounts in his book, Pedro
Arrupe: Essential Writings, Arrupe wept,
“overcome with grief when he heard of this
extraordinary intervention.”
When Fr O’Keefe was serving as
superior of the America House Jesuit
Community in New York, he was often
asked by Jesuit superiors and provincials
around the globe to speak to young Jesuits
about not only his own life as a Jesuit and
his work alongside Fr Arrupe, but also
about this painful chapter in Jesuit history.
Vinnie’s take was that some of John
Paul’s advisers had spoken against some
individual Jesuits (particularly those active
in liberation theology) and had convinced
the pope of the Society’s widespread
disobedience. And, as Vinnie frequently
noted, when Fr Arrupe would speak to the
pope, Arrupe was often so deferential, and
so in awe of the person of the pope, that
he was less likely to mount a “defense.” At
the same time, Arrupe would say to those
Jesuits, “Please make it easier for me to
defend you!” But despite Arrupe’s efforts
the “mistrust” continued.
He held us
together
when we were
misunderstood
Vincent O’Keefe, SJ
1920 - 2012
After the papal intervention in the
Society’s governance, many commentators
both inside and outside the Vatican
predicted widespread disobedience
among the Jesuits: public statements,
mass exoduses, acts of disobedience.
That never happened. Both Fr Arrupe and
Fr O’Keefe pointed Jesuits worldwide to
their vows of obedience, even in the midst
of such difficult times. As Barry wrote, “It
was made clear to all Jesuits that Fr Arrupe
and his assistants expected obedience
to and respect for the pope’s decision.”
Around that time, in case anyone missed
the point, a photo of Arrupe kneeling at
John Paul’s feet was sent to all Jesuit
houses, with a quote from one of the
founding documents of the Society: Soli
Domino ac Ecclesiae Ipsius sponsae, sub
Romano Pontifice, Christi in terris Vicario
servire: (“To serve the Lord alone and the
By James Martin, SJ
Church, his spouse, under the Roman
Pontiff, the vicar of Christ on earth.”) Later,
Pope John Paul would speak warmly
of both the Society’s obedience and of
Fr Arrupe; the Holy Father also visited
Arrupe in the Jesuit infirmary shortly before
his death in 1991. Privately the pope
was said to have been dismayed about
having been misled about the Jesuits. In
1983 Peter-Hans Kolvenbach, SJ, was
elected as superior general in a General
Congregation, and became a trusted
adviser of Pope John Paul.
Many Jesuits credit Vinnie’s faithful
response to the papal intervention as a
calming influence in the Society of Jesus.
For that reason, among many, he was
loved by thousands of Jesuits worldwide.
“In many ways he kept us alive, when we
were so misunderstood,” a Jesuit wrote
to me yesterday. It is a tribute to both his
important role in Jesuit history, and the
great affection in which he was held, that
the Secretary of the Society announced
his death to Jesuits across the world with
a letter that began “Fr General has asked
me to announce the death of Fr Vincent
O’Keefe.”
For myself, besides being privileged
to listening to Vinnie’s typically lighthearted
recollections of Fr Arrupe and his more
anguished reminiscences about the
intervention, I will most remember Vinnie
as a consummate host. Vinnie was
perhaps the most hospitable man you
could imagine. Ater so many years in the
Jesuit headquarters in Rome, where he
welcomed guests from around the globe
(he also spoke several languages), he
had a talent for welcoming with a smile
pretty much anyone who dropped by, and
making them feel at home: a community
member’s mother, a journalist, a Jesuit
novice, a woman religious who knew him
decades ago in Rome, a former Jesuit, a
reader of America magazine, the niece of
an old neighbor, a complete stranger. He
also, by the way, told some of the best
jokes I’ve ever heard.
My favorite Arrupe story is about the
way he surprised everyone with the answer
to the oft-asked question: “Where is the
Society of Jesus going?”
Where is Vinnie going? To reside
forever, we pray, with his friend Servant
of God Pedro Arrupe, with all the saints,
and with the Lord he served in both good
times and in bad.
May he rest in peace.

Courtesy: America
27
Obituaries
Alfred Poovattil, SJ (PAT) 1923 - 2012
Anil L. Macwan, SJ (GUJ) 1958 - 2012
Frigidian Shenoy, SJ (KAR) 1928 - 2012
Scaria Vadaparam, SJ (KAR) 1918 - 2012
Born: 3 April 1923; Entered SJ: 26 Feb
1948; Ordained: 20 March 1959
Among the pioneers and pillars of Patna
Province were the two brothers, Frs Philip and
Alfred Poovattil. Fr. Philip died in 1989 after a
life of service, mainly at Khrist Raja in Bettiah.
His brother Alfred was the ever available pastor
and administrator who was ready to go and
serve wherever there was an urgent need. One
trait they had in common: they were very hospitable and genial.
Alfred’s heart was in pastoral work, as can be seen by
his many assignments. He had a deep love for the people of
Bihar, so far from his birthplace in Kerala. In his younger days,
Alfred was healthy and robust, ready to serve in distant places.
He was a good administrator, alert to the needs of the people or
the Jesuit community. And, he had such a friendly nature that he
seemed to be at home wherever he was posted. He had a keen
sense of humor and could smile and laugh easily.
In his last days he was restless to be back in the pastoral
work that he loved. It was hard for him to accept inactivity, but he
had no choice as his body grew weaker. But his spirit was always
strong and apostolic. We were fortunate to have him and Philip
as our companions and members of our Province. And, we are
sure that he continues to intercede for us before the Lord whom
he served so faithfully. May his generous soul rest in peace.
- Jerry Drinane, SJ
Tall in stature and solemn in gait, with a
precise pronunciation and a stentorian voice, a
well-groomed beard and neatly combed hair, a
soft twinkle in his eyes and a gentle smile on his
lips, Fr Frigidian Shenoy was indeed an imposing
figure who made his mark and left his imprints
wherever he went and whomever he met, whether
as a teacher of Latin and music in the novitiate,
or as a student of catechetics in Belgium, or as a
roving catechetics teacher in Fatima Retreat House, Mangalore or
as the Minister of the Juniors at St Joseph’s Seminary there, or as
the Principal of St Joseph’s Boys’ High School, Bangalore, or later
as a pioneering missionary in Manipur, starting from the scratch
to build up great institutions like the Pastoral and Communication
centres and St Xavier’s School in Moirang, or back in Bangalore
as the Director of Media Centre or Director of Ashirvad, his last
active responsibility, before moving over to Mount St Joseph to
spend the evening of his life, giving retreats, hearing confessions
and being available for spiritual direction until finally the call came
on 11 August, to walk quietly into the dusk to await the dawn of
the resurrection. In everything that he did, there was a mark of
elegance and excellence, with meticulous attention to details,
careful planning, decisive implementation and constant efforts
at improvement. Indeed his very personality and life style were
marked with a high degree of elegance and excellence.
- Frederick B. D’Silva, SJ
Date of Birth: 05- 01 1958; Entrance in the
Society: 30 -07- 1978; Priesthood: 29-04-1989;
Final Vows: 31- 01-1999; Died : 22-07-2012.
R e s p o n s i b i l i t i e s H e l d : Te a c h e r :
Gandhinagar- 1990-1991; Teacher, &Principal:
Zankhvav- 1991-1997; Principal: St.Joseph,
Baroda: 1997-2000; Principal : Dhandhuka
2000- 2002; Principal: St.Xavier’s Khambhat2002-2009; Principal: Sagbara- 2009- 2012
Fr.Anil Lucas Macwan, a man of hard work, sincerity,
sensitivity and love, had been a person committed to God in
a very personal way. In fact from very early days, as early as
his school days, he had an ardent desire to commit himself to
God totally.
Motivated by this desire, he joined the apostolic school
at Loyola Hall, Ahmedabad. His commitment to God found
expression in his love for the person of Jesus. His readiness
to work for the downtrodden was something remarkable. When
he was at Zankhvav, he devoted himself to the cause of the
tribal upliftment in terms of providing them with the best formal
education possible.
He was able to interact with people of all kinds at various
places such as Baroda, Khambhat, Dhandhuka and Sagbara.
With firmness of mind and love in his heart he dealt with all
positively. All his life he lived the values of hard work, sincerity,
sensitivity and love.
- Lawrence Dharmaraj, SJ
Hardly had the news of Br Vadaparam’s
demise been splashed over the internet than
tributes and eulogies began to pour in from
all over, witnessing to the powerful impact
that this simple, humble, sometimes amiably
mischievous, always deeply pious and unfailingly
cheerful Jesuit Brother had made on his fellow
Jesuits and others, particularly during their
formative years in the Society. They give us a
fairly clear glimpse of a fine human being, an exemplary religious
and an amiable companion. Born in a village of Aleppy District of
Kerala and with barely a rudimentary education Br Vadaparam
worked for 12 years as a humble attender in an advocate’s office
and then in a jewellery shop. When God called him to become
a Jesuit Brother, he found himself at Christ Hall, Kozhikode to
begin his formation. As a member of the Calicut Mission he
began his novitiate at the mature age of 37. Later, with the
historic inauguration of Mount Saint Joseph in Bangalore, the
Novitiate of the Karnataka Province, he discovered the mission
of his life. His quiet presence both at the Novitiate as well as
Dhyanashrama has inspired many generations of novices.
Joyfully and generously he served at Hassan, Thorapally and
Ooty, and Anekal. Later, he carried his advancing years lightly
because they were years filled with laughter and humour, prayer
and generosity, dedication and simplicity which do not weigh
heavy on the heart. - Frederick B. D’Silva, SJ
28
Letters
He is there already!
I am very happy to note the tributes being paid to the
memory of Tony de Mello. Jivan readers may be interested to
know that he is included in another book published in USA: All
Saints: Daily Reflections on Saints, Prophets and Witnesses
for Our Time by Robert Ellsburg (1997). The entry for 2 June
is on Tony de Mello, the day he died in 1987. Ellburg
writes appreciatively about the new, universal
spirituality that Tony introduced in the Church,
encouraging everyone to have a deeper
experience of God.
Tony was our teacher at the
Novitiate-Juniorate, Vinayalaya,
Mumbai. Even as a regent, he
was a very good communicator and
he could easily make friends! Then
he went on to do Theology in Pune,
and we to Shembaganur for Philosophy
studies. Tony and I kept up a regular
correspondence. Years later he was our
Tertian Instructor at Lonavla. I still remember the
remark he made when he came to know that I was being
appointed Principal of one of Patna Province’s big schools:
‘Mani, remember our schools have been the graveyards of
Jesuits!’ And I think that remark did help me!
- Mani Nedumattam, SJ
Nairobi, Kenya
Silence and Amen
The write-up by William O’Malley, SJ, ‘Poorly Worded,’
(Perception, Jivan, Aug ’12) echoes what has been troubling
our hearts for quite some time. The new English Roman Missal
produces more confusion than devotion. What is the need for
a phrase like “upon them like a dew fall.” Was it not simple and
clear, when we prayed, ‘Send your spirit.?’ I giggle when I hear
“under my roof.” Was it not devotional when we said, “O Lord, I am
not worthy to receive you..,” The translators must consider what
is more meaningful to a common man than sticking to the Latin
original just for the sake of it. A dejected priest-friend told me, ‘It
has come from Rome. Let’s keep quiet and say Amen.”
- Fr S Dominic Savio
Bochasan, Gujarat - 388140
Finding God in our world
After having read and reflected over the article written by
Fr Stanny, “Justice and Ecology are Inseparable”, I feel highly
enthused by the Jesuits who are rendering their selfless service
to rebuild this hapless world. Fr General calls it a “wake- up call”.
Apart from ecology, we need to attend to the current problems
of unemployment, displacement, rehabilitation, over mining
and lack of health care. For our own sake we need to keep our
Mother earth as clean as possible. It is our responsibility to face
and solve the problems of Mother Earth. It is one of the best
means to finding God in all things.
- S. Manickam, SJ
DNC, Pune - 411 014
JIVAN AWARDS
for creative writing – 2012
One more reminder about the Jivan
Creative Writing Contest for this year.
The cash prizes to the winners come
from a generous grant offered
in 1997 by the family of Fio
Mascarenhas, SJ and his brother,
Frazer Mascarenhas, SJ in
memory of their beloved parents
– Francis and Flora Mascarenhas.
As in the past few years, this year too
the contest is just for short stories.
The contest is open to all - Jesuits
and non-Jesuits, men and women, young
and not-so-young. The short-story should be original,
unpubished anywhere else, in English, within 2000
words – set in today’s Asia, highlighting people, events
and trends that offer us hope for the future.
There are three prizes:
The first prize: Rs 5,000
The second prize: Rs 2,000
The third prize: Rs 1,000
1. Send neatly typed, original (unpublished) entries,
with a forwarding letter with your full name and address
and a brief description of your background to: Jivan
Awards/ IDCR / Loyola College / P.B. 3301 / Chennai –
600 034 / India.
2. The entries should reach us before 30 Sept ‘12.
The results will be announced in the Jan ’13 issue of
Jivan.
3. Jivan is not responsible for any loss or damage
in transit. So to ensure safety, apart from keeping a copy,
you can send the entry by e-mail to jivaneditor@gmail.
com after you send it by registered post or speed post
or courier or ordinary mail. Entries will be acknowledged
on receipt by e-mail or mail.
4. Entries cannot be returned and all entries
become the property of Jivan.
5. A person can send only one short story.
6. The decision of a two-member Jury will be
final.
- Editor
29
By Konrad Noronha, SJ
Lessons
10 Lessons for Life
I’ve learned
from the U.S.
Communicate
I find that communication is
an important part of maintaining
relationships with friends, family,
community members, university
officials and superiors. A healthy
dialogue is necessary to keep channels
open, especially in a different culture.
It makes me more confident as I know
that I can represent myself.
Imbibe Jesuit culture
It is important to live the Jesuit
culture. I think the Jesuit culture is
different from the culture outside. It
comes from years of living a common
spirituality as Jesuits. It has rooted
me in the community, the province
and the assistancy.
Cultivate friends
I have friends among Jesuits
and non-Jesuits who are married,
single, of different ethnic and cultural
backgrounds, and orientations. They
have enriched my life, as I have got
different perspectives. They help me
understand my role in the society and
the Society of Jesus.
Have a prayer life
My communication with God
is my greatest sustenance. I take
everything to prayer - my joys, sorrows,
difficulties and accomplishments.
Without this communication, I feel
completely lost.
Relax
I was a workaholic. But I soon
realized that I had to deliberately
plan my recreation and relaxation.
When I realized that I was getting
homebound, I started going out for
movies, drives, and to meet friends.
Americans take relaxation very
seriously.
Konrad Noronha SJ (BOM) is a doctoral
candidate in the pastoral counseling
program at Loyola University, Maryland.,
U.S. He is assigned to the Sadhana
Institute, Lonavala.
Assimilate
Initially I didn’t feel at home,
as I thought people were impersonal
and don’t really care for others. As I
began to understand the culture better,
I realized that life here is different from
India and once I got used to it, I began
feeling better.
Ask and learn
I have always been a person who
asks questions if something is not clear
and I continue to ask questions here,
even if it is embarrassing at times. I
have learnt a lot which has reduced
my dependency and increased my
confidence.
Speak up
There have been times when I
have had to stand up and speak up
for myself, especially when there is no
clarity on issues. If you don’t stand
up for yourself, no one else will. This
helps me emotionally, spiritually and
physically.
Minister
I feel convinced that doing
identifiable priestly ministry is
important for a priest. Once I got my
faculties, I got involved in sacramental
ministry in parishes and other places,
as much as my schedule allowed. It
sustains me as a priest.
Don’t forget home
Since people are always curious
about my life, they ask where I come
from. I love to talk about India and
what is happening in India now. Once
I learnt more about what is happening
in the American Assistancy I began to
compare. Now I understand better the
universal character of the Society and
our worldwide mission.

30

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