Dnc times july.2015

esuit is a sinner, yet called to be a companion of
Jesus. Jesuit vocation is a choice to grow into this
Jtwo-fold awareness. This
enables us to see the finger of
God (Pope Paul III, while
approving the constitutions of
the Society) in the crossroads of
life. St Ignatius invites us to
labour with this God to make
the world a better place, where
the contradictions and
dichotomiesarereconciled.
Jesuit vocation instills
in us a 'holy boldness', zeal to be
at the frontiers, where
challenges do await us. The
formation for this challenging
vocation needs to be constantly
challenged, and we have tried to
do the same. It is all the more
relevant when Pope Francis
reminds the religious and priests not to forget the roots
andthepoorandtolivewith/inthejoyof thegospel.
The July edition of DNC TIMES presents an
array of perspectives on Jesuit formation. Konrad, SJ
asks the essential question of whether the Jesuit
formation is changing with the modern times and offers
some valuable suggestions. Francis Gonsalves, SJ and Sr
Margaret Gonsalves critically analyze the Jesuit
formation and raise some interesting questions. James
Keenan speaks about the need to develop the 'Voice' in
our formation. The sharings of the scholastics vouch for
thevarietyandchallengesinJesuitformation.
nd
DNC TIMES enter into the 2 year of existence
with this edition. Few scholastics had the courage to
dream differently; they had the perseverance to follow
Arun Simon, SJ
that emerging vision. Rayan Lobo and his team
considered this not as a magazine, but as a movement to
create a new generation of thinkers. They made sure that
e-magazine reached nearly
10,000 people. We extend our
gratitude to the DNC community
and all others who have
supported, encouraged and
c h a l l e n g e d u s .
Jesuit Formation gives us
the freedom to experiment and
DNCTIMES is the best example
for it. It also gives the freedom to
challenge everything under the
sun and this issue is a testimony
for it. I pray that we, Jesuits,
continue to be at the frontiers.
We wish all the readers a
meaningful feast of St Ignatius-
A man who dared to make a
different/difficult choice.
AMDG
EditorialEditorial
July 2015July 20150202
Editorial TeamEditorial Team
Arun, SJArun, SJ Sujay, SJSujay, SJ
Paulraj, SJPaulraj, SJ John, SJJohn, SJ
Bibin, MCBSBibin, MCBS Jerry, SJJerry, SJ
Praveen, SJPraveen, SJ Joseph, SJJoseph, SJ
Charles, SJCharles, SJ Ajeesh, SJAjeesh, SJ
Amal, SJAmal, SJ Ashwin, SJAshwin, SJ
www.dnctimes.comwww.dnctimes.com

s usual the Feast of our holy founder will be
st
celebrated on 31 July.Will that pass again and
Abe forgotten after a solemn mass and a festive
meal What has Ignatius, who lived 500 years ago, got to
teach the present generation? I think in the person of Pope
Francis, we can concretely see and learn what the true
Ignatian spirit embodies and let ourselves be
transformed. It can also help modern men and women to
find the purpose and meaning of their lives. With the
election of the first ever Jesuit Pope to the chair of St.
Peter, Ignatian spirituality seems to have come out of the
closet. Some of the choices and the actions of Pope
Francis speak volumes about Ignatian spirituality.
Though they may seem very insignificant, they have the
potential to transform the life and mission of every
Christian,nay,of thewholeChurch.
Right in the beginning itself, Pope Francis
renounced the pomp and glory associated with the
papacy by choosing to live at Casa Martha and opting for
a simple dress without any paraphernalia. He chose the
Standard of Christ to the Standard of the world.
His approachability to the ordinary and the poor people
reflects his identification with the Good Shepherd who
carries the 'smell of his sheep' and is willing to lay down
his life for his sheep. His non-defensive and non-
judgmental approach to several issues reflects his belief
in God's unconditional mercy and love. He is open to
learn and is ready to be corrected because he believes that
t h e S p i r i t w o r k s i n d i v e r s e w a y s .
His recent encyclical 'Laudate Si', about our
'Common Home', seems to me, a modern articulation of
the concluding prayer of the Spiritual Exercises, 'The
contemplation to obtain love' which launches the
retreatant into the world to continue Christ's mission, to
establish the kingdom of peace and justice. Though we
are often captivated by the enchanting smile of Pope
Francis, there is a significant section in the social media
and even among the hierarchy who severely criticize
him. Pope Francis accepts these humbly and without
bitterness in the true spirit of 'the third degree of humility'
in the imitation of Jesus who was insulted and reviled for
his fidelitytoHis mission.
These days there are many discourses on
Formation. Some formators attribute the problems we
face to the lack of good structures or content in our
formation programmes. Though these have been
changed repeatedly, the problems seem to increase rather
than diminish. The crux of the problem seems to me, is
our inability to communicate by word and example the
true spirit of St. Ignatius. Pope Francis can be a model for
us today. May St. Ignatius help us to do this. I wish all the
readers
Igniting the Ignatian Spirit Today!Igniting the Ignatian Spirit Today!
Edward M., SJ
July 2015July 20150303
Rector Speaks
A Very Happy Feast of St. Ignatius!
All For The Greater Glory of GodAll For The Greater Glory of God

sense of realism that avoids utopian ideals
should characterize religious life. This realism
Ahelps the religious and the clergy keep up with
the signs of the times. This realism therefore has to be
constantly evolving;retaining the old, while welcoming
thenew. AJesuit throughthe“eyesof theunderstanding”
experiences the transcendent and immanent God, while
being firmly inserted in the world. A Jesuit's formation,
with touches of the divine and defining moments that
give cause for self-reflection and self-seeking, indicates
a continual movement. The Society of Jesus gives its
members opportunities to evolve, adapt and change,
while remaining true to their Ignatian charism. General
Congregation (GC)35, 2.10, stresses this by saying that
“Jesuits must manifest – especially in the contemporary
world of ceaseless noise and stimulation – a strong sense
of the sacred, inseparably joined to active involvement in
theworld.
Our deep love for God and our passion for His
world should set Jesuits on fire - a fire that starts other
fires. “The Society of Jesus has specific and general
characteristics that define “our way of being and our way
of proceeding.”This article stresses three important
Jesuit ideals that need constant reflection and application
in the concreteness of service to a style and level of life, in
our fastmovingworld.
FormationinObedience
For a Jesuit, the superior's decision is much more
than the command that a good soldier must carry out. It is
the realization of the summons of the Eternal King, who
calls a Jesuit to follow Him, to labor with Him, so that by
sharing in His suffering, the Jesuit shares His glory.
Through obedience a Jesuit meets the Lord who not only
sends him out but also accompanies him along the road.
Obedience can be an instrument of Divine Providence
becausein andthroughthesuperior's decisionGod acts
inaprivilegedway.
for the Jesuit, obedience is both grace and
proceeding, Ignatius allows for
great flexibility in respecting contingencies inherent in
reality. The Jesuit constitutions outline a system of
governance in which a Superior General, elected for life,
oversees implementation of, and fidelity to, the
Constitutionsandrelateddocuments.
Jesuit obedience is only possible by someone
capable of inserting himself in the apostolic body of the
Society of Jesus. This is because of a shared mission
which reaches much further afield than the small areas of
work that individual Jesuits do. The decree of GC 35
reminds us that the one under obedience has to be given
or the Jesuit, obedience is both a grace and not only an
order but also criteria to help carry out the order. For
obedience to work well, especially during the years of
formation, the superior must be truly present and
available, someone who has the wellbeing of the
members of his community at heart, who knows what is
going on in their lives and shows appreciation for what
they are doing. D.4, n.29 from GC 35 states, “For
Ignatius and
gift. It is a path to which we are called by the Lord, and it
is the Lord who enables us to follow this path in his
service. A personal history of generous response to the
grace of obedience allows a Jesuit to serve joyfully and
effectively.”
FormationforLeadershipand Governance
Leadership today is about transformation.
Leadership and governance for a Jesuit is about being
available and ready to “to be missioned.” In the
Constitutions, Ignatius repeatedly adds at the end of a
declaration the phrase “according to the subjects, places,
conditions and times.” Ignatius felt the need to add
similar phrases when giving guidelines to superiors
about criteria for making decisions. Concerned about
being misinterpreted as enunciating absolute or eternal
truths regarding ways of
Konrad Noronha, SJ
Times are Changing, is Religious Formation?Times are Changing, is Religious Formation?
July 2015July 20150404
Article

The General's government rests on processes of
consultation, experimentation,
Holy See. Saint Ignatius was someone who faithfully
carried out a divine commission. A Jesuit's formation is
for mission and is in mission.The Society of Jesus
emphasizes that “permanent (ongoing) formation and
apostolic discernment become the pillar of spiritual
decision making and
implementation.
A Jesuit's leadership effectivity is based on key
values that ground the Jesuit in the core understanding of
concepts and dynamics based in the Ignatian tradition.
The Ignatian and Jesuit legacy should be the prime
motivation that should predominate any decision taken,
any mission decided. It presupposes that a Jesuit is
strongly rooted in his spirituality and one who is a man of
the church. It means moving to the frontiers, a
disposability and openness to new challenges and
horizons, moving beyond comfort zones and parochial
perspectives.In doingso itstresses aservantleadership.
Formationtilltheend
Central to the Society's rationale of loving and
serving to the end is the idea of a divine mission. Nadal
would speak of Ignatius thus, ''our most holy Father
ended his life after having accomplished with exactness
the task that God had commended to him'' (FN I I: 8), thus
elevating the mission to a spiritual status; something
more complicated than the ''missions'' entrusted by the
and apostolic renewal.” It is a renewed and continuous
engagement in the modern world, and an authentic
testimonyof life.
Through these renewal experiences Jesuits get
more in touch with their personality and history. It
envisages theological and pastoral updating, living in a
personalized form the Spiritual Exercises, sharing and
participating with others, and getting new insights into
life and future commitments. It reiterates a deeper and
more regular spiritual accompaniment. This continuous
process facilitates growth towards human, spiritual,
intellectual and apostolic maturity. It connotes a holistic
approach, and more dynamic learning processes. It
demands that a person be always in contact with social
reality and have a keen awareness of what is happening in
theworld.
Conclusion
As protagonists of our own history, Jesuits in a
spirit of religious freedom try to attain levels of
commitment to choices made at various stages of
formation. This happens only if they are men of inner
freedom, intellectual competence, discernment,
apostolic availability and joyful obedience. They need to
be men capable of committing to a religious and
sacerdotal life in freedom that liberates, even from own
ideologies, thus allowing them to relate to God and to
others in a fertile way. They thus exemplify the prophetic
dimension, in service, by being rooted in their culture yet
universal in their outlook. Jesuit formation helps make
clear their unity with the apostolic body of Christ for the
mission of the Church and that of the Society of Jesus.
They thus effectively promote the Kingdom of God after
theexampleofJesus Christ.
July 2015July 20150505
Follow UsFollow Us

n my new stint as professor at JDV, Pune, I realize
that apart from my own formation—I've spent
Itwenty years as a formator: two as prefect of pre-
novices in Ahmedabad, and eighteen at Vidyajyoti
College, Delhi. Indeed, I've been, teacher and student,
lecturer and listener, formatore and formee. Here are
someof myreflections:
First, there are many 'positives' about our
formation: rigorous training, freedom given to
youngsters, responsibility placed
on young shoulders, personal
tutoring when needed, healthy
relationships between formators
and formees, etc. All this granted
there's need to be critical of our
formation so as to effectively
respond to the fast-changing
'signs of the times' and 'signs of
places'.
I often ask: Is our present formation up-to-date
and relevant? With the mindboggling changes induced
by the InfoTech Revolution and the collapse of borders
due to globalisation, the global-national-local society
has changed drastically. But, has our formation kept pace
with the systemic, societal changes? I wonder, since
many of ours seem ill-equipped to be effective
evangelizersinaglobalizedworld,today.
Second, as a scholastic and later as a young
priest, slogans like 'formation-in-mission' echoed
everywhere and many commissions discussed
inculturation, vernacularization, contextualization,
indigenization, etc. But, when the time came for
implementation, there were few takers for various
reasons. One among these was apprehension about what
would happen to our national institutions: theologates
andphilosophates,inparticular.
Pope Francis and Adolfo Nicolas have cautioned us
about the ills of institutionalization. They are absolutely
right. Consider this: In 1997-1998, at the thick of the
persecution of Dangi tribals in Gujarat, eminent political
analyst-cum-journalist, my friend, John Dayal, said,
“Francis, if I get a young Jesuit apprenticing with me, I'll
tutor him in journalism for 4 hours and train him to go
around another 4 hours to interview people for the 'Mid-
Day' which I edit.” He added, “I'll also pay for his board
and lodge and give him a stipend. When I asked around,
I was told, “We don't need journalists, but scholastics to
manage our boarding-schools!”
Third, concomitant with
institutionalization is an
overemphasis on degrees, rote
learning, rigid schedules,
completing fixed syllabus, etc.
All this kills creativity,
innovativeness and personal drive. When bright and
hardworking students desire to do intensive, personal
studies in a shortened period of time, many of us,
professors, are uncomfortable. We think that 'ours' are
too young and incompetent. Little do we realize that
global players become CEOs at the age of 25 and move
on to start their 'consulting agencies' in their early 40's!
But, at ages 30 and 40 and even 50, we're still considered
'young' and unable to do wonderfully well in positions
exertingoutsideinfluence!
Let's be honest: to routinely undergo 10-12 years
of Jesuit formation is no big deal. But, to be personally
responsible, individually accountable and fully
transparent before God requires courage, charisma,
creativity and commitment. Here's where the 'vocation
within a vocation' idea becomes relevant. Let's ask:What
is God calling 'me' to be uniquely? Gaining clarity on this
point might take a lifetime, but one must ask this
questionalreadyintheearlyyearsof formation.
Towards 'FRAGNATION' FormationTowards 'FRAGNATION' Formation
Francis Gonsalves, SJ
July 2015July 20150606
Cont’d on pg.7
Reflection

fortune, but to
embrace Eternity, in
allhumility.
W e a r e
Jesuits – let our lives
communicate by
example what even
words will fail to elucidate. The knowledge we impart
should promote tolerance, compassion and social justice.
We can no more be complacent or satisfied with 'the
known' rather we must be scholars venturing out to the
unknown so as to carve niches and set benchmarks for
improvingthequalityof education.
esuits, for the mission of education, need to be men
of “competence” and “compassion” to do the more
Ji.e. the MAGIS. They are called to ignite the minds
they seek to unshackle and to look within, to search and
equip oneself to the academic, social, athletic, ethical and
spiritual dimensions that empower the impressionable
minds, and through them, their families and humanity
asawhole.Our effortsmustmakeapositivechange.
Service should be the driving force of our
mission. A Jesuit needs to offer silent prayers every
moment in the Ignatian way for enlightenment so as to
overcome the din of the commercialisation of education.
We need to seek knowledge not for self-aggrandisement
but for sharing. We need to show the way, not for fame or
The 'mission of formation' is not about seniors
training juniors, but it is an interactive, participatory
process of everyone concerned—staff and students,
alike. I suggest that we embark upon what I'd call a
'fragnation formation' with three points of reference: (a)
Francis, (b) Ignatius, and (c) Nationhood. To be
'Franciscan' is to make the ecological and economic
options of a Francis of Assisi. Being 'Ignatian' would
imply igniting Inigo's flames in renewed ecumenical
(Protestant-Reformation) and evangelical outreaches.
Finally, to combat the majoritarian 'Hindu Rashtra'
cancer, we need Jesuits who epitomize vibrant forms of
communitarian life where young and old, believer-
agnostic-atheist, male and female, think, plan and
execute, in harmony with each other. Our formation
houses couldbe'models'forthis.
Should we emulate any 'model' for formation?
Yes, look at Pope Francis! Fragnation Incarnate!
Inigo – The Master
The Qualities of a Jesuit in EducationThe Qualities of a Jesuit in Education
J. Felix Raj, SJ
July 2015July 20150707
Pratap Samad, SJ
TOWARDS 'FRAGNATION'
FORMATION
Cont’d from pg.6
I am threatened with high astounding terms like
globalisation and corruption.
Inigo when will you lead me to stately war?
I have reached and want to be united
with Mars and Moon.
Inigo when will you teach me
Eco-Philosophy on earth?
In the name of religion
I fight many wars and startle alone.
Inigo tell me when shall I have peace?
The war of the strong has destroyed my belongings.
Inigo when will I see my Motherland?
I have a dream to fly
Inigo do you have fuel for me?
Inigo you have knowledge to discern things
Can I have some of it?
Opinion

few years ago, I had a difficult time getting
women religious to speak at joint meetings for
Areligious women and priests. They were much
more vocal in the absence of priests including Jesuits.At
a CRI workshop which was conducted by a female
resource person and which probed the reasons for this
silence, some women religious said that since the priests
gave the impression that they were trained in theology
and experienced in church matters, they were reluctant to
ask questions or make comments for fear of revealing
their own ignorance. They were hesitant to offer an
alternative point of view or confront the priests since the
priests always had clever arguments to defend
themselvesandputthesisters down.
That response of the sisters has haunted me ever
since and I have wondered why the priests, who belong to
the club of intellectual power, have not been formed to
st
empower those who have no voice? The 21 century has
neither the place nor the tolerance for the type of priest
produced by the formation of the last century. The
devastated earth and the fragmented humanity challenge
us to harken to the clarion call of building the cosmic
community: a true discipleship of equals not continuing
tosustainanall-maleclub.
The timely appearance of the June edition of
DNCTimes 'Quit the Club…Be the Voice' is quite a
radical theme and has already set the tone for the
formation of the future Jesuits. Below are some
suggestions:
· Prepare Jesuits to adopt Pope Francis' perspective that
calls clergy to be shepherds who smell of their sheep.
They are challenged to discard the 'pathological
individualism in the name of self-development', to
become wild and risk taking prophets who care about
thewholecosmos.
· Invitingfemaleprofessionalsas formatorswillhelp
to implement this theme in a creative and a nonviolent
manner. Employ qualified female faculty who can offer
creative programmes that integrate the feminine
perspectiveandattunetheJesuits tothecryofthepoor.
· Prepare Jesuits as visionary leaders of our times which
challenge us to be at the inclusive table of dialogue.
New horizons are beckoning us from every sphere of
contemporary life. We need new eyes and reawakened
heartstodiscernandrespond tothiscallof our times.
· Study and take inspiration from pioneering Jesuit
activists,scientistsandecologists.
· Foster a holistic approach to spirituality and training
that incorporates art, poetry, storytelling, song and
dance.
· Explore gospel feminism and learn from prophetic
eco-feminists.
· Have a contextualized theological formation that is in
touchwiththecryoftheearthandthecryofthepoor.
· Join exposure programs of networking in solidarity
with various NGOs that are involved in a united
strugglefor justiceandpeace.
·Finally you must not form them for 'institutional
development' which provides security and privilege
but will eventually insulate them from 'Being the
Voice'atthemargins. Cont’d on pg. 9
Formation for Prophetism
Not for 'Pathological Individualism'
Formation for Prophetism
Not for 'Pathological Individualism'
Sr Margaret Gonsalves
July 2015July 20150808
Article

man 'given to the follies of the world' was
transformed into a man of virtues. He didn't
Ahave any formal formation. What kind of
formee was he then? But first, 'Who is an ideal formee?'
He/she is, I believe, somebody with a willingness to be
shaped and molded like clay in the hands of the potter.
We may call it the 'right attitude' towards formation.
Ignatius had all of this. The events following the battle of
Pamplona seemed to have brought this 'right attitude' into
his life.
Ignatius developed love for Christ and devotion
to Mary from the beginning of his conversion. The use
of“red ink for the words of Christ and blue ink for those
ofOur Lady”markedthebeginningofthisconversion.
He was a man of character and self-discipline.At
Manresa, he undertook rigorous and severe penances.
Temptations, of course, were there – he overcame them
all.
He was transparent to his spiritual fathers. This
enhanced his spiritual progress and enabled him to avoid
extremes. For instance, once he fasted for the whole
week. Fortunately, he shared the matter with his
confessor who orderedhimtostop it.
His desire to remain a hermit or to stay in
Jerusalem did not materialize. Therefore, he continually
pondered what he ought to do. In his spiritual odyssey he
requiredalotof assistance,andhumblysought for it.
Since Ignatius was humble, obedience would
have been but natural. He believed that God
communicates his will through confessors, superiors,
etc. His Autobiography testifies that this truly helped
him in his formation. It's no wonder, then, that he teaches
his followerstoembracethisvirtue!
From Pamplona and finally to Rome Ignatius
was led by God's spirit. He totally surrendered himself
to this 'working of the Spirit'. He readily accepted God's
wisdom and goodness. He allowed the Lord to teach him
and to form him. God, to him, was the 'Schoolmaster' and
he himself, a humble student willing and available to be
formed.
Ignatius as a FormeeIgnatius as a Formee
Formation for Prophetism ...
This inspiring parable for our times offers a new
perspectiveon formation.
A Pilgrim and a Monk
A pilgrim was walking along a road when one
day he noticed a monk sitting in a field nearby, while men
wereworkingonastonebuilding.
“You look like a monk,” the pilgrim said.
“I am that,” said the monk.
“Who is that working on the abbey?”
“My monks,” said the man. I am the abbot.”
“Oh, that's wonderful,” the pilgrim said.
“It's so good to see a monastery going up.”
“We're tearing it down,” the abbot said
“Tearing it down?” the pilgrim cried. “What for?”
“So we can see the sun rise at dawn,” the abbot said.
As a woman religious I humbly ask you, “What
needs to be torn down in the formation of the men's club
so that the Jesuits and the voiceless can see the sunrise at
dawn?
Cont’d frompg.8
Parciush Marak, SJ
July 2015July 2015090900
Article

esuit formation is a process of blooming and
realizing oneself and one's potentials to praise God
Jand serve his people, like a blooming flower, that
praises its creator. Just as a farmer tills the land and
manures it seasonally to keep it fertile, every Jesuit
renews himself, prepares the field of his life while going
throughthedifferentstagesof formation.
Formation adjoins
one's internal desire to follow
Christ and is also the external
expression of serving the
people of God. Every stage of
formation has a purpose:
F a m i l i a r i t y w i t h t h e
beginnings of the Society in
the Pre-Novitiate, firm
commitment to Christ in the
Novitiate, a phase of
e x p e r i m e n t a t i o n w i t h
integration at the Juniorate, a
competitive college life, a logical search for the meaning
of life in the philosophate, a practice of the learnt theory
and close contact with reality in regency years and finally
God-talkinTheology.
My journey towards an integrated formation of a
Jesuitisfoundedon fivepillars.Theyare:
Attraction to Christ: We serve the people of God under
the banner of Christ. Our visions and actions are solely
motivated by the spirit of Christ. Our rootedness in Him
alone offers meaning to every stage of our formation.
Eucharist and personal prayer are very basic in building
apersonal relationship with Christ. The genuine desire to
followChrististhebasicexpectationofformation.
Accompaniment of a Formator: Pope Francis says,
“Formation is a work of art, not a police action. We must
form their hearts.” Accompaniment is all about
understanding the mind and the heart of the formee
keeping in mind his strengths and weaknesses.This close
attention with fraternal care helped me to embrace 'a way
of life' which matched the Society's ideals and visions.
Accountability of a Formee: The notion that keeps me
going is that the 'Society knows what matters most for
my formation'. As I look back, there have been times
where the decisions of my
formators were not in
sync with my personal
interests. However, the
same decisions did turn
out to be stepping stones
to what I am today. At the
end of day, in every 'yes' I
say to the Society, I
rediscover a 'yes' to my
vocation.
A c c e p t a n c e o f
companions: Companions have played an important
role in my formation.As we journey together, we remind
ourselves of future challenges.We help each other to find
the right paths. Their acceptance makes me feel proud of
mycommitment.
Awareness of the society: Unless I know the world
around me, my apostolic response to the problems of
society might be irrelevant. The intellectual pursuit of
knowledge is an essential part of my formation. With the
emergence of new cultures and new ideologies in the
modern world, what should be stressed is 'the visibility of
ourcommitment'inour living.
Thus, Formation in the Society for me is a
process of accompaniment, a process of self
actualization in the presence of God and in the company
offormatorsandcompanions.
Revisiting My Jesuit FormationRevisiting My Jesuit Formation
Jayaraju, SJ
July 2015July 20151010
Article

Jesuit, according to me is a person who
reading the signs of the times is prompted by
Athe Spirit to take action. Jesuit formation
instills in a Jesuit the virtue of availability. It makes him a
free person who is ready to take up any mission. We are
called to beat the frontiers. The word frontier echoed in
my ears when during our scholastic gathering, the mail
from the Nepal Earthquake Response Committee India
(NECRI) was read out. The response was prompt; many
scholastics expressed their desire to be sent to Nepal. I
knew it was an opportunity which I
m a y n o t g e t a g a i n . F r .
VarkeyParekett(Delhi Provincial)
and Fr. Andrade (Delhi PCF) decided
to send Sch. Cyril and me for this
foreign mission. But nothing was
foreign to us. We were briefed
regarding the challenges that were
awaitingus.
We started our journey from Almora
(Uttarakhand) and reached Sanauli, on the Indo-Nepal
th
border on May 19 early in the morning. As per the
instructions, we bought the necessary things like torches,
shoes and medicines from the border. The journey was
long and tiring but as soon as we reached Kamal Niwas
we felt refreshed seeing the hospitality of the Nepal
Jesuits. NERCI sent 10 Indian Jesuit scholastics to assist
the Nepal Jesuits in their relief works. The scholastics
reached batch by batch using different routes. All of us
th
left for our respective assigned places on May 26 . Four
of us went to Kavre along with the SCN sisters, two went
to Dhadding and four toTipling.All of us were instructed
well by Frs. Boniface, Louis Prakash and Bobby
regarding the current situation. I was sent to Kavre along
withCyril,Faulaganes andRonald.
WestayedinavillagenamedKosaiDekha,oneof
the centres in Kavre district where the SCN sisters were
working. We were sent with the sisters to help them in
distributing the relief materials and assessing the
situation. We stayed in twos in two different villages.
Cyril and I stayed in a village near the bank of the river
Kosai. We stayed in a house which belonged to a
Brahmin. Before entering the village when we were
asked about our caste, we assured and convinced the
people that we belonged to the Priestly class (Brahmin).
After assessing the situation and the needs of the poeple,
we moved up and joined our two other companions to
help them in building
temporary houses. The
villagers were generous to
provide us with food and
other edible things from
t i m e t o t i m e . Tw o
volunteers Pushkar and
Krishna were willing to
h e l p u s i n e v e r y
undertakingthatwetookup.
After working the whole day what we cherished
the most was coming together and sharing our
experiences. We four scholastics were staying in a small
little tent which was exposed to the heat in the morning
and mosquitoes and rain at night. But nothing caused us
to waver because we took inspiration from one another.
With minimum facilities we were happy and
content.After coming back I find that the things I have
area luxury for me.This short time in Nepal helped me to
know the core of my Jesuit vocation - to accompany
people who are in need. It has also given me a better
understanding of 'inculturation'.In many ways, I feel it
was a journey which helped me to discover what it means
tobeaJesuit?
These small experiences of a foreign mission
have given me the push to be a Jesuit - someone ever
available.
To Search for My IdentityTo Search for My Identity
Lijo Placid, SJ
July 2015July 20151111
Experience

he words, “I have called you by your name and
you are mine” (Isaiah 43: 1), form the first
Tthoughts which come to my mind whenever I
think of my call as a Jesuit. To join the Society of Jesus
has been one of the most challenging decisions I have
ever made in my life. Indeed, it has been a wonderful
experience - to be part of the
Society of Jesus and to undergo
variousstagesof formation.
Novitiate, the home of
prayer, gave me sufficient time
to reflect, pray and discern my
own call. Grave silence and
seclusion from the world were
features of the novitiate. We
were like monks on the
mountain top. The two years of
the novitiate were filled with a
variety of educational, spiritual
and pastoral experiences. The
most significant among all
these experiences was the Long
retreat. Thirty days of intense
prayer and silence helped
Doing my secular studies, along with my
religious studies, was another challenging experience I
had during my formative years. The three years of
college studies, exposed me to the outside world and
made me compete with other students. Most of my class
mates were non-Christians and they had many questions
to ask regarding religious life. In fact, these three years
helpedmetowidenmyhorizons.
'Freedom with Responsibility' has been one of
thesignificantcharacteristicsof Jesuitformation.
me to come to a deeper and
more intense relationship with Christ, which affirmed
mycallas aJesuit.
I personally feel that this has enabled me in my personal
growth. Superiors have given me ample freedom to listen
to my own inner voice. I was given full freedom to make
all the decisions with regard to my studies. Nonetheless,
it has been a challenge to make use of the given freedom
and to be responsible. Most of the time, I felt that I was
treated as a mature person and even when I was corrected
I was able to take it in a positive
manner.
R e g u l a r s p i r i t u a l
guidance has been another
helpful feature of my personal
and spiritual growth. Spiritual
fathers have been very
encouraging and supportive.
Their fraternal corrections were
like that of parents correcting
their own children for their well
being. Many times, especially in
moments of tribulations, they
have been able to guide me along
therightpath.
One of the questions,
constantly helping me to grow in my own vocation, is
this: “What have I done for Christ? What am I doing for
Christ?And what shall I do for Christ?” Like the prodigal
son, whenever I have gone astray from my own goals and
aims, I am reminded of this. Since the time I joined the
Society of Jesus, these three questions have become a
life-force for me. They keep my heart inflamed with
love, thus allowing me to persevere in my vision of life
and thus the journey of my mission rolls on with renewed
vigour. Like every automobile that requires fuel to run, I
need God's constant blessed assurance to fulfill my
dreams. I am at the halfway stage on my formative
ladder. Barring a few disappointments my journey has
been one of joyful learning. The Lord has been with me
throughandthrough.
Thomas Varghese, SJ
My Jesuit FormationMy Jesuit Formation
July 2015July 20151212
Article

n religious parlance, a formator is the one who helps
those in formation to form themselves. All those
Iwho have undergone Jesuit formation need to have
necessarily experienced St Ignatius the formator,
especially during the two years of the novitiate.Although
very few were privileged to be helped by St. Ignatius in
person in formation, it is his spirit, mind and heart that
moves us during the time of the
novitiate. We must remember that
the Spiritual Exercises and the
Constitutions of the Society are the
mind and the heart of St. Ignatius
himself. They reveal to us how good
aformatorhewas.
Ignatius as a formator would
start the formation of an individual
from where he was (as in the case of
his befriending St Francis and others
in Paris) and then gradually he would
help him move closer towards Christ. St. Ignatius had the
awareness that God deals directly with each person and
therefore to facilitate that, he emphasized self-formation.
Hethereforetreatedindividualswithutmostcare.
He urged that the formees go against all that is not
in sync with fulfilling God's will. According to him,
praising and serving God is the very basic purpose of our
existence. In this regard, he always taught his formees to
aim high, to go for the 'magis' (more), not stopping at and
beingcontentwiththestatusquo.Therefore,heinsisted
that they do everything 'For the greater glory of God.' In
order to achieve this he taught them to be indifferent to all
created things, i.e. use things insofar it is for the greater
glory of God. Further still, he trained them to divest
themselves of self-love, self-will and self-interest and to
desire and choose poverty rather than riches, contempt
ratherthanhonor andshort liferatherthanalonglife.
He would ultimately lead people to a level where
they would become 'contemplatives in
action' i.e. they are able to 'find God in
all things.' They remain united with
God even in total activity - there is a
union of one's will with God's will of
love. Thus, Ignatius as a formator
prepared his men for a spiritual
commitmentofthehighestorder.
However, he did not rule out the
possibility of one backsliding and
therefore, for him, Examination of
Consciousness was of utmost
importance. It was even more important than daily
prayers.
St Ignatius was formed so well by God (as is
evident in his Autobiography) that he became an
exceptional formator too. He gave to others what he
received from God. He was really an archetype of a
fomator.
Ignatius,Lead us alltillwedie..!
Ignatius, Lead Us All Till We Die..!Ignatius, Lead Us All Till We Die..!
Jobin Joseph, SJ
July 2015July 20151313
Article

This is a task not only for doctoral or licentiate
students, but for all people in ministry. For instance, if
someone asked you, why are you studying for the
priesthood, and you give an answer and they cannot hear
anything distinctive in that voice; if they don't hear some
commitment, some joy, some depth, they will say, clearly
thisperson doesn't reallyseeminclinedtopriesthood.
But if they don't hear some theology, they will
also be disappointed. For instance, if in answering why
you want to be a priest you don't mention that you think
that God called you or that Jesus Christ wants you as a
disciple, if you don't mention that the Holy Spirit
animates your vocation or
that a Jesuit's life inspired
you, if you don't refer to
wanting to serve the world
and the church as Ignatius
and the first Jesuits did, if
you don't refer to the
sustenance you receive from
grace or from the Eucharist,
then in listening to your
voice, they will not be impressed. They will say things
like 'Does he understand what it means to be a priest?
Does he understand that being a priest is to be called by
Christ?'
The People of God want to hear your voice as
theologically informed.They want to hear you informing
them with what you learned. They want to hear your
voice, but with some wisdom, some appreciation for our
TraditionandfortheSacredScriptures.
Above all, the People of God are literally waiting
that you learn to preach well. They need you to know
what the Scriptures say. Too many priests do not bother
to prepare their sermons and the people know it.
am a mentor to many, many students. I have had
many people who studied with me, in particular
Ilicentiate and doctoral students. I have had about 30
students do their licenses with me, while more than 30
from around the world have me as their doctoral /
dissertation director, and maybe another 30 whose
doctoralcommitteesIwas on.
For all these students, I feel that the main thing I
try to do is to develop their voice. This sounds maybe a
littlelight,butthat'smygoal. Letmeexplain.
What do I mean by voice?
Listen to someone's voice; try to
listen even to your own. A voice
is like a fingerprint, you can
identify someone by their voice. I
have a distinctive voice because I
have two accents blended into
mine: one is my native New York
voice, the other is my accent that
I developed in Boston. It's a
strong combination.
But voice isn't just how distinctively one sounds;
you can hear emotional and spiritual depth in someone's
voice. You can hear commitment, joy, sorrow,
expectation, and disappointment. The voice is a
powerfulinstrument.
I remember once being asked in third grade,
what's the most capacious instrument? We answered
organ, piano, violin, guitar, but eventually the teacher
told us, it's the human voice. No other instrument has
suchpowerandrange.
That's what I try to teach my students: to develop
their voice, to make it a theologically informed voice that
captures human experience, human commitment and
relationships,andhumaninsight.
James Keenan, SJ
Cont’d on pg. 15
Theologizing as a Way of LifeTheologizing as a Way of Life
July 2015July 20151414
Article

person who is totally uncertain at the dawn of the day
about how cruel the day is going to be. It was painful to
know how they were sold by their parents, siblings or by
spouses who promised to love and be loyal. Transgender
peopleexperience a worse situation. They are totally
abandoned by their own kith and kin and have none to
care for them. They too are involved in sex work for their
dailybread.Is itGod's faultincreatingthemthisway?
All that I have felt and still feel is utter
helplessness and pain. They do belong to me and it is my
responsibility to love and serve them, because it is in
them that I meet my Jesus and have seen my crucified
Jesus. Today, I have a deeper insight into what the
Eucharist is. I am ever grateful to all these people who
taught me to be a better human person and a better
religious.
have seen the lord……….” is the all encompassing
conviction I developed when I encountered
Isexworkers and their little children.As a part of my
spiritual formation at DNC, I went to Budhwarpet for my
ministry and I am thankful to God for revealing Him to
me through these
little ones and
for helping me to
realize what it
means to live
andtolove.
I f i r s t
encountered the
children of the
sex workers.
Although it is no
fault of theirs, these children are crushed under the
stigma of being children of sex workers. Their birth into
this world is gifted with malnourishment, health
complications and the deprivation of fatherly love and
accompaniment. They absolutely do not have the joy and
freedom of childhood nor the love of their relatives. It is
heart breaking to see the depressed and frightened faces
of these innocent ones who are supposed to be bubbling
with joy like any other child. The little room where their
mothers stay, the street with stench and dirt, and their
shelter home at an NGO is their entire world. Every
child's face reveals their days and nights filled with pain
and abuses. Every male figure who comes to their houses
or on the street becomes a cruel abuser, a rapist or a
drunkard to them. They have hardly felt the love of a
brother.
As the days passed by I had the privilege of
meeting the sex workers. Every person had a story to
narrate. No story existed without pain, torture, abuses
and cruelty. It is quite hard to explain the feelings of a
You have to prepare it with your voice, your
experience, but also with theology, with insight. They
need their preachers to have a theologically informed
voice.
For instance, it is several weeks since Pope
Francis gave us the theologically and scripturally rich
Laudato Si.Haveyoupreachedon it?
In order to preach it you need to read it,
understand it, reflect on it. And if you don't, the people
whom you are to care for, will never learn it, understand
it, consider it.You are their bridge to the church and to the
tradition. In the same way you are also the bridge to the
Scriptures. If you don't study the Scriptures to know what
it says, then you will not be able to preach anything new
orwiseorinformed.
We are called to theologize for the people of God.
TheChurchdependson it.Do weunderstandit?
I Met My Jesus...I Met My Jesus...
Ashwin Cordeiro, SJ
Theologizing as a Way of Life
July 2015July 20151515
Cont’d from pg.14
Experience

times, in the Constitutions of the Society of Jesus and in
the Spiritual Exercises, St. Ignatius alludes to “MAGIS”
or its equivalent phrase. For example, he writes in the
Constitutions: “When it comes to taking up or laying
down our apostolates, we must constantly discern and
choose 'God's greater service and the more universal
good....according to what is most conducive to the divine
glory” [618].The entire life of Ignatius was a pilgrim
search for the Magis, the ever greater
glory of God, the ever fuller service of
one's neighbor, the more universal good,
and the more effective apostolic means..
Inspired by the MAGIS of St.
Ignatius, the early Jesuits ventured into
the most difficult territories of the world
and worked for the “greater glory of God.
Even the event of the suppression could
not stop the Jesuits and consequently they
bounced back even more forcefully to
carry out God's mission through
educational, pastoral, spiritual, social and
justice work. Since each one of us has a distinct
relationship with God and a unique vocation to follow,
there is no single homogeneous standard of the MAGIS
which is applicable to everybody. Comparisons cannot
be made. Living the MAGIS entails trusting in God's
guidance, and believing that God has a dream for each
one of us. Living out the MAGIS means opening
ourselves to discover what God wants to teach us.It
further requires denouncing mediocrity and committing
ourselvesmoreradicallytoGod's greaterservice.
Jesuits are never content with the status quo, the
known, and the tried. We are constantly driven to
discover, re-define and reach out for the MAGIS. Indeed
ours is a holy boldness, a certain apostolic aggressivity,
typicalof our wayof proceeding.
AGIS in Latin means more. “More” is
something that appeals to all of us. As we
Mbusy ourselves in this world of today we are
never satisfied with what we have and thus we seek for
more and more. For the world,'more' means to possess or
to have as much as possible. Mostly it is understood in the
material sense. In fact, each one of us tries to get this
'more' in one's life by means of one's
achievements, promotions, triumphs,
high incomes, satisfactions and material
things. As a matter of fact, even though
one gets enough and more, one would
try to increase it day by day. One's
dreams, thoughts, feelings and even our
communication with others would show
this craving for more. St. Ignatius also
desired more in his life. Prior to his
convalescence as a wounded soldier,
Inigo wanted to be a knight who was
more faithful to his king. The desires of
impressing the princess would have been strong
throughout his young age. During the battle,even with
the odds against him he continued his fight as he desired
to win the battle. During the period of his convalescence
he desired to be someone different. He too wanted more –
to be a saint, even better than those he read about while he
was recovering at Loyola. In order to be a saint, he
thought about fasting more, praying more, doing more
penance… until he came to realize that it wasn't what
God wanted.
As we read in his autobiography he was inspired
to go on a pilgrimage and do more penance than what was
required of him. Later on in his life, Ignatius understood
MAGIS as –choosing to do the “greater glory of God.” In
other words, MAGIS for Ignatius meant, doing God's
greater service and the more universal good. Nearly 200
MAGIS- An Ignatian MagnetismMAGIS- An Ignatian Magnetism
Lloyd Sambrya, SJ
July 2015July 20151616
Ignatian Spirituality

r Magadia, would you like to share with
our readers any experience from your
Fown years of formation that has had a
deepimpacton yourlife?
Two thingscometomind:
First, I am thankful for the experience of the
Society - as “friends in the Lord”, as a group of men who
share a mission, who are able to work together as a team,
who talk to each other with both care and respect, who
can laugh with each other. First and foremost, I have my
home Province to thank for, for this. But as I get older in
the Society, I realize that I can say the same of many other
places and communities in the Society. I know well that
we are not perfect, and that we still have much to do in
termsof community. But I amhappy to havebeenblessed
alreadyinthisarea.
The second point that comes to mind, and which
is even more important, is the whole gift of Ignatian
spirituality - it is a powerful experience that is able to
provide a strong personal rooting in the Lord, energy for
work and apostolate, and a capacity to hope and dream. It
is also a spirituality that is clear about means and ends,
and thus allows for flexibility, openness and
discernment.
You have recently visited formation houses
across the South Asian Assistancy. What would
you say has beenthehighlightofthesevisits?
Without a doubt, the highlight has been the
experience of youth and energy in so many young men in
the Assistancy. Importantly, this has to do, not just with
quantity, but also with quality. I have met many of our
men in formation who are intelligent and prayerful and
driventoseekthegreatergood.
What does 'Freedom with Responsibility' mean
to you, and how would you link it with the Jesuit
ideal of the MAGIS, especially for those in
formation?
It is an ideal that is very useful to maintain in our
houses of formation. I guess it should be clear that if we
really want to move towards the magis in all we do, we
should be able to be strong at both ends of this ideal. The
challenge is how to be truly responsible and accountable,
in one's free choices. It would be good if the men in
formation, themselves/yourselves, freely insist on
identifying concrete means of accountability, and be
faithful to them. Freedom, after all, is not about being left
alone to do whatever one wants. Neither is it an absolute
value. For Jesuits, freedom is a means, not an end;
fidelitytoChrist's missionforeachoneof us isourend.
importantly, the spiritual and interior life cannot be
emphasized enough. This is our foundation, and will
sustain our capacity to live the vows with coherence.
Without this, the first two will have no meaning.
How would you look at Jesuit formation in the
wake of global Church events such as the Year of
Consecrated Life, Jubilee of Mercy and Synod on
Family?
Taking on the mission expressed by Pope
Francis, it would mean that several areas have to be
strengthened even more. First, we should make sure that
Jesuits are formed as true pastors, able to listen to people,
available to truly serve at the peripheries without
complaining, and clear about the basic tenets of our faith.
Second, the intellectual life should not be neglected. By
this, I do not mean just academic courses. More
importantly, it would mean readiness for truly “learned
ministry”, where our men will truly develop a habit of
analysis and study for the apostolate. Finally, and most
Jose Magadia, SJ SpeaksJose Magadia, SJ Speaks
July 2015July 20151717
Interview

01. WHY NOT ...assign about ONE THIRD
of our formation - phases and years .
to be placed in a critical and yet creative
SOCIO - PASTORAL scenario?
This follows the famous maxim, namely,
it is CONTEXT
that creates A NEW CONSCIOUSNESS.. !
02. WHY NOT ...bring in the years of Regency,
specially when they are spent
in a PARISH, MISSION - station,
or Rural- Pastoral situation
into the Theology years?
This INSERTIONAL ANUBHAVA
will get strengthened
by relevant theology courses and
also be accompanied
by on - going, if not, forward - going
THEOLOGIZING PROCESS..
so that the whole FORMATION
will be more and more integrated.. !
03. WHY NOT...make a synthesised study of
PHILOSOPHY and THEOLOGY
so that certain over- lapping could
easily be avoided
and moreover,
time is well saved.. ?
That would facilitate a definitive possibility
of an increased amount of time for
Socio - Pastoral services
which could be more meaningfully built into
ECCLESIOLOGICAL
journey of searches and solutions.
GC 35 had stressed that reconciliation with God,
others and creation is the main mission of the
Society of Jesus. Do you think our Jesuit
formation is sufficiently preparing us to face the
challenges in mission today, especially as we look
forwardtoGC36?
There are always challenges. Formation is never
'sufficient'. We can always do better. I wonder how many
of the men in formation actually have these three points
in their consciousness. I wonder whether they are live
issues, or just phrases that DNC throws around for an
interview.
In addition, I do wonder whether our young men
in formation are truly open to the different realities and
opinions of many of people around the world. If they are,
thentheycanbemoreeffectiveagentsofreconciliation.
The Radical Newness
in Jesuit formation
(Socio - Pastoral challenges)
Jerry Rosario, SJ
July 2015July 20151818
Jose Magadia,SJJose Magadia,SJ
General Assistant for Formation at Jesuit Curia.
For a lot moreFor a lot more
Photo GalleryPhoto Gallery
Video Talk
by Jose Magadia,SJ
Video Talk
by Jose Magadia,SJ
www.dnctimes.comwww.dnctimes.com

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