Tri-Province Gathering Considers 18th Annotation of the Spiritual ...

By Kevin O’Brien SJ

A regional conference of 180 Jesuits,religious, and lay colleagues gathered theweekend of June 25 at Saint Joseph’s Uni-versity in Philadelphia for the first Tri-Province Conference on IgnatianSpirituality. Intended to complement thetriennial National Ignatius SpiritualityConference in St. Louis, the topic was the18th annotation of the Spiritual Exercis-es. Organizers were Fr. Jim Connor(MAR), Patricia McDermott, Fr. H. Cor-nell Bradley (MAR), Fr. Ed Quinnan(NYK), Angie Cruz, Fr. Joe Costantino(NYK), Fr. Michael Linden (NEN), andClare Walsh, M.H.S.H.

Participants came from various apos-tolates in the three provinces. Accordingto Fr. Costantino, “The Spiritual Exercis-es are simply not offered in our retreathouses but have been applied in so manycreative, nuanced ways in our ministries.We wanted to celebrate that reality andlearn from one another as we share ourexperience of the Exercises.” As with thelarger St. Louis conference, the tri-province gathering aimed to deepen par-ticipants’ knowledge of Ignatianspirituality and its practice, stimulatediscussion, share ideas, and celebrate thework of God through the Spiritual Exer-cises.

Fr. Joseph Tetlow (NOR), who recent-ly completed his mission as Secretary forIgnatian Spirituality in Rome, offered the

keynote address. He said the rediscoveryof the individually directed retreat in the1970s and 80s led to a diminishment ofthe value of the 18th annotation as anequally authentic way of giving the Exer-cises. “We paid more attention than wasnecessary to people wanting the 30-dayretreat and the 19th annotation. In doingso, we overlooked the majority of peoplewho were seeking to reform their Christ-ian lives in their parishes and homes.”

Ignatius proposes a number of spe-cific exercises in the 18th annotation,which Fr. Tetlow insists are applicable tothe present day. They include specificpractices that can help people live morefaithfully their religious life. Accordingto Fr. Tetlow, “The Church in Americaneeds not reformation, but a re-forma-tion. We need to create a comprehensiveCatholic way of life.” A director may facil-itate that “re-forming” by instructing

people on different ways of praying, invit-ing them to consider what God’s plan forthem is and how they both cooperate andinterfere with it, and guiding themthrough the regular practice of the Exa-men as a way of discerning God’s will intheir lives.

Fr. Tetlow referred to the “millions inthe middle,” a phrase used by CardinalBernardin to express the vast majority ofChristians who just want to love andserve God better in the Church. They donot desire or may not be ready for themore intensive experience of a 19th or20th annotation retreat. Annotation 18gives them a program of very practicalinstruction, marked by concrete signs ofprogress, so that they may live with moresatisfaction and peace.

Similarly, Marie Schimelfening, Co-coordinator of Communications and Pub-

OCTOBER 2004 ■ VOLUME 34, NUMBER 1

NATIONAL JESUIT NEWS

7 CommentaryJohn Predmore reflects on Jesuitlife and using the media

12-13 FeatureKeith Pecklers talks about anew organization of Jesuitliturgists

24 Jesuit RelationsJulie Bourbon spends a day at YankeeStadium with Jim DiGiacomo

Tri-Province GatheringConsiders 18thAnnotation of theSpiritual Exercises“The Spiritual Exercises should be adapted to the disposition of thepersons who desire to make them, that is, to their age, education,and ability …” [Sp. Ex. 18]

continued on page 2

The Spiritual Exercises, with notes in hand of Ignatius.

NATIONAL JESUIT NEWS

EDITOR: Thomas C. Widner SJPUBLICATIONS MANAGER: Marcus BleechPUBLICATIONS ASSOCIATE: Julie Bourbon

National Jesuit News (ISSN 0199-0284) is published monthly except January,March, May, July, August, September by the U.S. Jesuit Conference, 1616 PSt., NW, Suite 300, Washington, D.C. 20036-1420. Phone: (202) 462-0400/FAX(202) 328-9212. Periodicals postage paid at Washington, D.C., 20066-9602and at additional mailing offices. POSTMASTER: Send address changes toNational Jesuit News, 1616 P St., NW, Suite 300, Washington, D.C. 20036-1420. For undeliverable copies, please send form 3579. Copyright © 2003 bythe Society of Jesus.

Province CorrespondentsJerry Hayes SJ, CaliforniaGeorge Kearney, ChicagoJohn Moriconi SJ, DetroitJackie Antkowiak, MarylandMike Harter SJ, MissouriRichard Roos SJ, New EnglandLouis T. Garaventa SJ, New YorkKenneth J. Boller SJ, New YorkBrad Reynolds SJ, OregonDonald Hawkins SJ, New OrleansPatrick Dorsey SJ, Wisconsin

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2 National Jesuit News ■ October 2004

lic Relations in the Detroit Province,encouraged directors to take peoplewhere they are and to be careful notto impose unrealistic expectations onthem. In the midst of a world rifewith uncertainty and fear, peopleseek contentment and assurance,want to learn how to pray, and striveto counter their own self-doubts withthe love of God. The director canencourage people along in their spir-itual journey by helping them artic-ulate what their most basic desiresare.

The director must be creative, Ms.Schimelfening reminded the audi-ence. She offered some concrete waysof applying the Exercises. For exam-ple, if someone says that they do nothave time to pray, advise them tomake a pie chart of how they allocatetheir time during the week. To helpthem elicit their desires, underscorethe benefits of petitionary prayer orhave them read the spiritual biogra-phy of someone who inspires them.To model how one may progress inthe spiritual life, the director mayshare some of his/her own faith jour-ney.

A variety of workshops wereavailable to participants during theweekend. These included:

■ Dynamics of the PreachedRetreat as an Expression of the 18thAnnotation

■ Training of Retreat Directorswith Sensitivity to the 18th Annota-tion

■ Essential Graces of the Exer-cises as Related to the 18th Annota-tion

■ Leadership for Change■ Adapting the Exercises in a

Parish Setting■ Adapting the Exercises in a

Secondary Education Context withStudents and Parents

■ Adapting the Exercises in aHigher Education Context with Fac-ulty and Students

■ Adapting the Exercises toStrengthen the Ignatian and CatholicIdentity of our Institutions

■ Cross-Cultural Adaptation ofthe Exercises in an Asian-, Latino-,and African-American Context

■ Twelve Step Programs and theAdaptation of the Exercises

Among workshop speakers, Fr.Dominic Maruca (MAR) underscoredthe flexibility inherent in using the18th annotation: “What is essential

to the Exercises in this context arethe graces we pray for, not any spe-cific meditation.” Focusing on thegrace, the director must ask, “Howcan I help this person be more recep-tive to what God wants to givethem?” In an 18th annotation con-text, gratitude is a fundamentalgrace to look for.

Chris Lowney, author of “HeroicLeadership,” suggested how the Exer-cises can be applied to those morefamiliar with the corporate worldand the language of business. TheExercises, he said, provide an inge-nious model for strategic planning.

In his homily, Fr. Jeff Chojnacki,provincial of the New York Province,remarked that spiritual conversationis at the heart of the 18th annotation.He challenged the participants “tofind space for a sharing of holydesires as a way of attracting othersto open themselves to new experi-ences of God.” This, he said, isinstrumental to renewing our fami-lies, communities, and churches.

Participants broke into smallergroups divided by province duringthe weekend. They shared specificexamples of how the 18th annotationcan be part of their ministr y inparishes, colleges, schools andretreat centers.

As part of the weekend program,Roberta Nobleman offered her one-woman dramatization of the life ofIgnatius. Participants also enjoyedan open-air bus tour of historicPhiladelphia, concluding withdessert in the courtyard of Old St.Joseph’s Church.

Reactions to the conference werepositive. Ellen Crowley from theJesuit Center for Spirituality inWashington, D.C. remarked that theliturgies during the conference“wrapped our discussion and infor-mal conversation in God’s embrace.”Jo-Ann Flora, S.N.D, of the LoyolaSchool in New York City observed,“We have been practicing the 18thannotation for years, without actu-ally saying it.” Fr. Frank Reese(MAR) emphasized the usefulness ofthe 18th annotation for reaching outto non-Catholics.

In a spirit of gratitude to God forwhat was learned and for the rela-tionships formed, the participantsleft St. Joseph’s inspired to shareIgnatius’ great legacy of the Exercis-es with renewed vigor.

News

continued from page 1

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By Stephen Steele

ABECHE, Chad (CNS) -- When Sudaneserefugees first began pouring into Chad in2003, the only people available to help themwere workers from the Chadian Catholic aidagency.

There was no network of nongovernmen-tal organizations available to assist therefugees other than Caritas, known in Chadby its French acronym, Secadev.

“In the beginning, it was very difficult forus to serve them; we had no food, no tentswere available, and the refugees were comingfrom all across the border,” said AnastasieDewa, spokeswoman for Secadev.

The largest nongovernmental organiza-tion operating in Chad, Secadev works pri-marily on small-scale development projectsand was overwhelmed by the scope of therefugee crisis. By September 2003, more than65,000 black Africans from Sudan had fledwest to Chad to escape violence in Sudan’sDarfur region, and the U.N. High Commis-sioner for Refugees had launched a $23 mil-lion initiative to help those most in need.

Secadev is in charge of three camps --Farchana, Touloum and Kounoungo -- witheach camp about 30 miles from Chad-Sudanborder. As managers, Secadev oversees allother nongovernmental organizations assist-ing the refugees.

Eastern Chad, where the refugee campsare located, is mostly desert with few roads.The roads connecting the camps are dirtpaths that wash away during the rainy sea-son. When the rains come, trucks carryingsupplies can wait up to several days to reachtheir destinations, which means distributionof food and other supplies is frequently late,Boguel said.

Boguel also said there were water short-ages in several camps, most notably Touloum,where the refugees receive water rations sev-eral liters below U.N. standards.

During one late-August afternoon,Secadev abandoned the Kounoungo campbefore 1 p.m. without alerting other aid agen-cies working in the camp. Secadev stafferslater said they had to leave because they hadto complete reports for the United Nationsthe next day.

Aid workers appeared bewildered bySecadev’s absence. Under its contract withthe U.N. High Commissioner for Refugees,camp managers are required to remain in thecamps until the late afternoon.

“How can they leave without telling any-one? This is not the way to operate,” said Bel-gian Jesuit Father Philippe Marbaix of JesuitRefugee Service. Father Marbaix is organizingschools and training teachers in the threecamps Secadev operates.

In another incident, the Secadev coordi-nator refused to send a vehicle out at night topick up a staffer stranded after his vehiclebroke down several hours outside Abeche.The staffer was stranded for more than 24hours before a vehicle was sent to pick himup.

Alan Isaac of Catholic Relief Services, theU.S. bishops’ international relief and devel-opment agency that is providing technicalassistance to Secadev, said Secadev is expe-riencing “growing pains.”

Isaac said Secadev had never worked ona project on the scale of the refugee crisis, butthat the agency was learning and improving.

“They have some very exceptional, ener-getic staff who want to learn and improve. Intime, they will be fine,” he said.

Father Marbaix also expressed frustra-tion with the U.N. system. He said that sinceJune he has sought answers from the U.N.High Commissioner for Refugees on whattextbooks should be purchased for theschools. He said Jesuit Refugee Service hadthe funds and was prepared to purchase thebooks.

“No one has told me anything,” he said.

Chadian Catholic aid agencymanages camps amid tryingconditions

By Julie Bourbon

Every three years, the Jesuit SecondaryEducation Association (JSEA) sponsors a Col-loquium on Ignatian Education. Held this yearat John Carroll University in Cleveland for sixdays in June, the colloquium focused on “2020Visioning of Cura Apostolica for Jesuit Schools.”

More than 450 educators participated,including province school leaders and boardmembers from the United States, Canada, Puer-to Rico and the Marshall Islands. Gonzaga Col-lege, Dublin, and Xavier College, Melbourne,were also represented. Forty-five high schoolsfrom the Assistancy sent teams, as did fourJSEA associate member schools: Belen JesuitPreparatory School in Miami, Loyola HighSchool in Montreal, St. John’s College in BelizeCity and St. Paul’s High School in Winnipeg.

“We’re trying to take the idea of cura per-sonalis and relate that to our institutions,” saidFr. Joe O’Connell (MAR), JSEA president. “Theprimary goal is that people have a renewedsense of responsibility for the apostolates, thatit’s Jesuit and lay together.”

In his keynote address, Fr. Howard Gray(DET) picked up on the theme of lay-Jesuit col-laboration. “The lay apostolate in Ignatian sec-ondary education needs to accept a new missionto develop its own esprit de corps, a lifestyle thatsupports the mentoring vocation of an Ignat-ian lay educator, and a way of speaking of itsspirituality and mission that reflects lay iden-tity,” said Gray.

In a profile of the Ignatian educator print-ed by JSEA, that person is described as engag-ing in five types of behavior: animating the

Ignatian vision, modeling Ignatian pedagogy,caring for the individual, discerning ways ofteaching and learning, and building communi-ty and fostering collaboration.

Working sessions were held to produce rec-ommendations for provincials, presidents,trustees and JSEA leadership for planning andcaring for the apostolate of Jesuit education.Questions such as “what do you see to be theimplications of 2020 Challenges” and “articu-late specific recommendations for schools andfor province leaders for the future cura apos-tolica of Jesuit schools” were discussed by smallgroups, with results later compiled and dis-tributed among participants.

The conversation is meant to continue eventhough the next colloquium won’t be held until2007. “We always hope that they lead to ongo-ing communication … that change and growthcontinue,” said Bernie Bouillette, vice presi-dent.

There were about 125 presentations madeat the Ignatian Educators’ Fair, held over twodays of the colloquium. Topics included adapt-ing the Spiritual Exercises to high schoolseniors, “the complete Jesuit high school ath-lete,” helping students understand their ownlearning style, and an Ignatian approach to cre-ating accountability in the classroom, amongothers.

Honors were handed out before the collo-quium drew to a close. The JSEA President’sInsignis Medal was given to Fr. Robert Welsh(DET), Fr. Ralph Metts (MAR) and posthu-mously to Sr. Nora Cronin, PBVM, of the NewYork province office. The Ignatian EducatorAward was presented to Fr. Vincent J. Dumin-

uco (NYK), director of the International JesuitEducation Leadership Project, and Fr. CharlesP. Costello (MAR), formerly of the JSEA.

“How to love and how to labor – this, final-ly, is cura apostolica: To make our schoolscommunities that engage their cultures so that,transformed by love, they may become places

of peace, of justice, of love,” said Gray in hiskeynote. “Whatever we call this, cura apostoli-ca is finally a vocation, a call to care for all thathelps to bring to our poor struggling world evernew generations of young people ready to bemen and women for others. It is a summons toa new era in Ignatian education.”

National Jesuit News ■ October 2004 3

Ignatian colloquium encourages responsibilityfor apostolates

Fr. Terrence A. Baum (CHG), President of Rockhurst High School in Kansas City and Fr. James A. Stoeger(CHG), Assistant for Secondary Education, Chicago Province arrive on John Carroll's campus.

Fr. Charles P. Costello (MAR) is presented with the Ignatian Edu-cator Award for outstanding service to JSEA and distinguished lead-ership on behalf of the Jesuit mission and Ignatian vision of Jesuitsecondary education. The counselors/student support group, one of thirteen disciplines that met, gathers during the Ignatian Educators’ Fair.

Phot

os c

ourt

esy

of J

SEA

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By John M. McDermott SJ

In response to Fr. Widner’s editoriallamenting that Jesuits had not been veryactive in the struggle against legalized abor-tion, Fr. Mark Hallinan (NYK) bravelyattempted to justify Jesuit reticence on theabortion question (NJN, June 2004).

Allegedly, while the bishops promotedconsistent opposition to abortion, peace andjustice Jesuits were handling all the neglect-ed aspects of the pro-life agenda. But Amer-ican Jesuits, unfortunately, were not alwaysbenevolent or even neutral sideline observersto the pro-life movement. Official silence can-not be construed as benevolence when Jesuitswere actively assisting the other side.

According to separate accounts from for-mer Jesuits Albert Jonsen and J. Giles Mil-haven, in July, 1964 Fathers Robert Drinan(NEN), Richard McCormick (DET), JosephFuchs of Germany, Milhaven, and other the-ologians were invited to Hyannisport toadvise the Kennedys on the abortion ques-tion which could complicate Robert’s run forthe New York Senate seat. Jonsen reports theirconclusion, viz., Catholic politicians might“tolerate legislation that would permit abor-tion under certain circumstances, if politicalefforts to repress this moral error led togreater perils to social peace and order”(Kennedy Institute of Ethics Journal 4, 1994,1f.).

Milhaven adds that they also agreed thatamong Catholic moralists abortion is a quaes-tio disputata and that “a good number ofmoral theologians believe, in flat contradic-tion to the Pope and the bishops, that in cer-tain situations abortion is morally licit andmay even be obligatory.”

Fr. Drinan, who shortly thereafter took aseat in Congress, was to vote in favor of fund-ing abortion (Catholic World Report 7.96, 38-45). His reason, personal opposition but dutyto his constituents, served thereafter as acover for other Democratic politicians to sup-port public funding for abortion.

The depth of his personal oppositionmight be questioned in view of both his pre-vious stance that a politician should voteaccording to conscience, letting his con-stituency vote him out if his conscienceoffended them (America, 2.9.74, 85f.), andhis subsequent defense of Bill Clinton’s vetoof the partial-birth abortion ban.

Jesuit media have not been clear on theissue. When the Roe v. Wade decision wasfirst announced, America (2.3.73, p. 81)announced that it was “dismayed, respectfuland determined”: “We respect the court’sdecision, first, because the decision had to bemade, second because the court had to makeit, and finally, because the court faced its taskhonestly.”

That respect was given to a juridical ukasethat most legal authorities admit had little orno basis in previous Constitutional Law. Jus-tice White had already defined it as “raw judi-

cial power.” America’s “determination” wasnot to work against the decision but only toprotect women from being forced to abortand to obtain conscience clauses for medicalpractitioners.

Recognizing ahead of time that the num-bers of women seeking abortions will grow“as abortion on request comes to be taken forgranted,” America counseled that suchwomen need pastoral help to unravel thepressures put upon them and make a moraljudgment, even as they are unconvinced byarguments from authority (2.10.73, 110f.).

Glaring are the lack of moral perturba-tion about what Vatican II called an “abom-inable crime” (“Gaudium et Spes” #51) andthe defeatist presuppo-sition that the abortionbattle is legally decided.When Catholics andother people of goodwill were looking formoral leadership,America was alreadysounding the bugle ofretreat.

After the country’ssense of moral outragehad resulted in the submission of various con-stitutional amendments, America (6.2.73,506f.) recognized that not only the Judeo-Christian heritage but also “millions ofhuman lives” are at stake. While allowing thata constitutional amendment provides “a spe-cific focus for educating and rallying publicopinion,” the editors pointed out the weak-nesses in each proposal and recalled thatCatholic doctrine allows “indirect abortion”(for ectopic pregnancies) and the taking ofhuman life in certain circumstances: “humanlife is not an absolute Catholic value.”

Though not a leader in the pro-life cause,America seemed to be getting on board. Butthe qualification about no absolute valueallowed Jesuit casuistry to make its distinc-tions.

In tune with the Christmas season of1975, America editors (12.27.75, 454f.) sym-pathized with Catholics who had difficultieswith the Church’s moral position on abortion.“Many individual Catholics, and especiallywomen who have faced abortion as a personalproblem in their own lives or in those of closefriends and relatives, suffer from deep-seat-ed doubts about the correctness of thechurch’s teachings that there are no excep-tions to the rule against direct abortions. Suchdoubts are no proof of disloyalty in faith andmorals, especially when the faithful whoencounter them do so because of a seriousand conscientious attention to both thechurch’s teaching and the practical dilemmathat sometimes face pregnant women.”

Consequently they recommended thearticle by Mary Segers published in the sameissue about “Abortion: the Last Resort.” Prof.Segers concluded: “Abortion is never a vic-

tory; it is an unfortunate last resort. It shouldbe permitted as the lesser of two evils, notgranted as a legal or civil right.” (Cp. the moredelicate and ambiguous statement of thesame by J. Diamond: 1.19.74, 28.) Such lan-guage reflects the moral proportionalismbeing taught by celebrated Jesuit moralistsand in Jesuit theologates.

Admittedly the uproar attendant uponthe article caused the editors to retract theirapprobation and get officially in line withCatholic doctrine. Henceforth they wouldnever speak clearly for the licitness of abor-tion. Instead, while maintaining official oppo-sition to abortion, they would adviseCatholics against “single-issue extremism”

and remind readersthat the CatholicChurch has many moralpositions that should beconsidered before cast-ing their votes for anypolitical candidate.

While thatreminder might serveto rebut abortionists’attempts to paint theChurch as fanatically

focused on sexuality alone -- a completecalumny to anyone even vaguely aware ofCatholic social teachings, but one of themany lies and myths propagated by theabortionist lobby -- it also spreads a man-tle of quasi-legitimacy over Catholic pro-abortion politicians.

Cardinal Bernardin’s seamless garmentpolicy, linking life issues to quality of lifeissues, has allowed many politicians, whovote for “abortion rights,” to claim theChurch’s blessing because they are in favor ofeconomic justice as well as opposed to war,poverty, the death penalty. Fr. Drinanclothed himself in the “seamless garment”while calling for the abolition of the deathpenalty (6.5.85, 483). This in turn has con-fused voting Catholics.

Is there a proportion between voting forabortion rights and voting for economic jus-tice, however that is determined? Aside from

the death penalty issue, all the other issuesare vague, and the Democratic Party, towhose standard Catholics once habituallyrallied, claims to be liberal and humanitar-ian while promoting policies that promotethe death of millions of unborn and partiallyborn children.

America’s editorials, while opposingabortion and actually criticizing the “faultyjudgment” of the nuns who signed the pub-lic protest against the Church’s stand onabortion sponsored by “Catholics for a FreeChoice,” regretted the Vatican’s lack of sen-sitivity to feminine concerns (1.19.85, 37)and reproved its authoritarian manner ofacting (3.15.86, 197).

The late Fr. Joseph Donceel’s (NYK)views on delayed ensoulment, which ques-tion whether every embryo is a human per-son, justify Catholic politicians adopting the“personally opposed, but not imposing”stance on abortion, and encourage “con-cessions” to pro-abortion politicians, werepublished twice (8.16.75, 65-67; 2.2.85, 65-67).

That Jesuit provincials have finally foundtongue to cry out against the scourge ofabortion should be a great cause of rejoic-ing. But we should not be patting ourselveson the back. Rather with a full confession ofour blindness and indifference we shoulddo penance for our sins of complicitousambiguity. Maybe Jesuit universities willeven stop lauding promoters of abortion.

How sad it is that that those pridingthemselves on reading the signs of the timesand being on the cutting edge of the futurehave delayed so long in recognizing the greatmoral issue of our age. This issue growsdaily in importance as countless ordinaryAmericans, despite the media’s pronouncedbias, realize the profound indignity tohuman existence which abortion entails.

Let us humbly thank the Lord for ourconversion. Better late than never. The sal-vation of souls, our own included, is at stake.

(McDermott [NYK] is Laghi ChairResearch Professor at the Pontifical CollegeJosephinum in Columbus, Ohio.)


Commentary

http://www.jesuit.org/images/docs/8V5ZWA.pdfStanding for the Unborn: A Statement of the Society ofJesus in the United States on Abortion

Abortion and the U.S. Society of Jesus: a recent history

“Is there a proportionbetween voting forabortion rights andvoting for economicjustice, however that isdetermined?”

Web Resource “In this statement we wish tounderscore the correctness ofCatholic Church teaching regard-ing abortion, joining with manyother people of conscience whoare working to protect life in thewomb, and who are seeking anend to abortion so as to restoreour country’s respect for the corehuman value of the right to life.”

By T. Michael McNulty, SJ

It is a presupposition of liberal societythat all voices have an equal claim on ourattention. But this position excludes thevoices of the poor and marginalized, the vic-tims of global economic forces that inflictterrible suffering on them without the pos-sibility of redress.

In Albert Camus’ “The Plague,” Dr. Tar-rou says, “All I maintain is that on this earth

there

arepesti-lencesand thereare vic-tims, andit’s up to us,so far as possi-ble, not to joinforces with thepestilences ...That’s why I decidedto take, in everypredicament, the vic-tims’ side, so as to reducethe damage done.” The toler-ance that characterizes First-World political, economic and moraldiscourse seems to ensure inclusiveness.In fact, by giving all voices equal weight iteffectively neutralizes Tarrou’s commitment:it marginalizes the poor, who are incapableof entering into the conversation.

The poor and marginalized are the vic-tims of historical forces over which they haveno control. They are in this sense “absentfrom history.” A kind of “economic funda-mentalism” (called “neoliberalism” in muchof the world) infects First-World attitudestoward markets and free trade, which arewidely viewed as capable of automaticallysolving the economic problems of the ThirdWorld.

For example, although NAFTA apolo-gists claim that the treaty has improved thevolume of trade with Mexico, such macro-economic improvements are small comfortfor the thousands of small Mexican farmerswho have been driven to bankruptcy as aresult. The ideology of free trade and glob-alization has no room for the cry of the vic-tim.

So what? Be patient, we are told. Even-tually life will be better even for those on thebottom of the economic pile. Only an unfet-tered market and global free trade stand anychance of defeating poverty. Unfortunately,the evidence so far is not encouraging.

Indications are that things are gettingworse: for many countries the 1990s were “adecade of despair. Some 54 countries arepoorer now than in 1990. In 21 a larger pro-portion of people is going hungry. In 14,more children are dying before age five. In12, primary school enrolments are shrink-ing. In 34, life expectancy has fallen. Suchreversals in survival were previously rare”(UNDP Human Development Report for2003).

The U.N. Development Programdescribes the distribution of goods in terms

of the now-famous champagne glassimage: the top 20% of the world’s

population control morewealth than the bot-

tom 80%(UNDP

1992).The fact isthat hard work andperseverance, even by very tal-ented people, will not bring success inthe absence of favorable social, economic,and historical circumstances.

A young peasant in Chalatenango, El Sal-vador, has no hope of bettering his or her cir-cumstances, unless he or she can somehowfind a way to “El Norte” (the U.S.), legally or(more likely) illegally.

Ignacio Ellacuría, SJ, the martyred rec-tor of the Central American University in ElSalvador, argued that the lifestyle of the firstworld was positively immoral because itsbenefits cannot be nonarbitrarily distributedamong all human beings. The earth simplydoes not possess the resources necessary toallow everyone (or even most people) toenjoy a first-world standard of living. Oneneed only imagine the specter of 1.3 billionChinese driving SUV’s to have the truth ofthis claim come home.

Inhabitants of the First World have noidea how easy they have it. They do not rec-

ognize the immense investment in infra-structure (electricity, telephone, water, heat,roads, gasoline, etc.) upon which they relybut which is invisible to them.

What are the consequences of this situ-ation? Richard Rorty outlines the problemwith brutal clarity. According to him, the cru-cial question is, whom are we willing toinclude under the pronoun “we,” whobelongs to our moral community. Such inclu-sion depends “not only on our willingnessto help those people but on belief that one isable to help them.”

If the developed world cannot achievesuch inclusion, it must treat the poor as “sur-plus to their moral requirements, unable toplay a part in their moral life. The rich andlucky people will quickly become unable tothink of the poor and unlucky ones as theirfellow humans, as part of the same ‘we’”(“Moral Universalism and Economic Triage,”UNESCO, 1996).

But perhaps Rorty has the problemreversed. Maybe we can only help those with

whom we share moral community. Theissue is not our moral obligation to

help so much as the recognition ofthe other as a fellow-human. It is

not in abstract principle but inhuman interaction that

we find the

connectionsof compassion and sol-idarity that make for prac-tical community. Compassionis the recognition that everyoneelse is just like me.

The reality of the world is the nor-mative standard, and that reality is one ofpoverty, disease, economic exploitation,hunger and political oppression for themajority. The temptation will always be tosilence or ignore the victims of history, tosay there will always be winners and losers.Our relationship to them can be external-ized, so that it involves only economic con-tribution, so that it does not commit one’sperson and life prospect.

But in fact the externalization of the rela-tionship with the victims, the poor and mar-ginalized, is at the same time their

dehumanization. Taking the victims’ sidetransforms both the victims and ourselves.Father General said in a speech in Venezuelain 1998 that the option for the poor resultsin their humanization and personalization:“The result is not an external goal, butrather the terminus toward which thedynamic of the option tends. For the optionfor the poor is above all a relationship, analliance, a casting of one’s lot with them.”

We should not delude ourselves that thischange in perspective will be easy. There isa kind of staging that people go through: 1)horror - “My God, I didn’t know it was sobad”; 2) determination - “Let’s fix it”; 3)despair - “We can’t fix it. Let’s forget it”; 4)solidarity - “They” is replaced by “We,”“those people” by “my people.”

Getting past stage three is the real chal-lenge for those in affluent societies. Itinvolves in the first place that we ourselvesstrive for solidarity, and each must find hisor her own path. For us to take the victims’side is to give them a voice in the conver-sation, to be, in Romero’s powerful words,“the voice of those who have no voice.”Without solidarity, however, such a movelacks authenticity. Lack of control is theessence of the reality of the poor, and con-trol cannot simply be granted as a favor. Itmust be taken.

To recall Tarrou’s words: “That’s why Idecided to take, in every predicament, thevictims’ side, so as to reduce the damage

done.” Taking the victims’ side in ourconsumer-drenched culture demands

at least as much attention as in Tar-rou’s plague-afflicted city. The

success or failure of the effortwill determine our contri-

bution to the building ofa human community

that includes all ofhumankind.

(T. Michael McNulty, SJ, is Communica-tions Center Director for the InternationalJesuit Network for Development, located atthe Center of Concern in Washington, DC.Prior to his present position, he taught phi-losophy at Marquette University, specializ-ing in contemporary ethical problems andthe philosophy of economics.)


Siding with victims: joining forces

During this year’s 50th anniversary cel-ebration, Wheeling Jesuit University willcommemorate its strong partnership withits host city – a partnership with roots trac-ing back to 1749, when French explorers,accompanied by a Jesuit priest, landedwhere Wheeling stands today.

As Wheeling Jesuit embarks on a year-long celebration of its first 50 years inWheeling, the university will use its annu-al lecture series to share significant eventsin its history with the people of the OhioValley and to explore issues of interest tothe valley in the 21st century.

Wheeling Jesuit University President Fr.Joseph R. Hacala (MAR) noted that eachprogram in the lecture series, which con-tinues through April, will examine the rolethe university has had in preparing menand women for life, leadership and service.

“Since its founding in 1954, WheelingJesuit has been committed to providingeducational opportunities to the men andwomen of Appalachia,” Hacala said. “Fiftyyears later, the University remains com-mitted to providing the people in the regionwith a Jesuit, liberal arts education.”

The programs in the Lecture Seriesschedule are as follows:

■ October 20, 2004 at 7 p.m.1846 - The Old World Comes to WheelingThe event will include a dramatic re-enact-ment; a presentation by Fr. Gerald Fogarty(MAR), professor of religious studies andhistory at the University of Virginia; and apanel discussion by Dr. Leslie Liedel,Wheeling Jesuit associate professor of his-tory, and Dr. Tricia Pyne, director of theAssociated Archives at St. Mary’s Seminaryand University.

■ November 3, 2004 at 7 p.m.1954 - Archbishop Swint’s Vision for theDiocese/StateThe event will include a dramatic re-enact-ment, a presentation by Dr. Paul Orr, pro-fessor emeritus and official historian ofWheeling Jesuit, and a panel discussionincluding the Most Rev. Bernard Schmitt,bishop of the Diocese of Wheeling-Charleston; Fr. Joseph Hacala, universitypresident; and Sr. Joanne Gonter, V.H.M. ofMt. de Chantal.

■ November 9, 2004 at 7 p.m.1960 - Senator Kennedy’s Wheeling Whis-tle-StopFr. Mark Massa, (NYK), theology professorand chair of American Studies at FordhamUniversity, will present his insights on theKennedy legacy. A pictorial exhibit in theIndependence Hall museum will accompa-ny the event.

■ January 20, 2005 at 7 p.m.1950s - Now - Envisioning the Future:Education and Economic Development

The program will include a presentation byDr. Thomas Michaud, Wheeling Jesuit phi-losophy professor, and a panel of partici-pants from education, industry andinnovative technologies.

■ February 3, 2005 at 7 p.m.1972 - Reuniting the Mine Workers: ThePost-Yablonski EraFr. Charles Currie (MAR), president of

Wheeling Jesuit from 1972-1982 and cur-rent president of the Association of JesuitColleges and Universities, will speak, alongwith participants from the 1972 conventionand current labor officials.

■ March 8, 2005 at 7 p.m.1975 - “This Land is Home to Me”Unveiled at WJU

■ April 13, 2005 at 7 p.m.2005 - Technology: Sharing Our Future

All programs are free of charge andopen to the public. Seating for all events willbe on a first come basis. Reservations arenot required. For locations and other infor-mation, contact the Office of PerformingArts and Lectures at (304) 243-2095.


commentary

By Rodney Kissinger SJ

Little did I imagine that “The Retreatof the Future” (NJN, February/March)would become a self-fulfilling prophecy.But the remarkable response to it hasrevealed that it is.

The Internet has thrust the grass rootsmovement to front and center. And thereis nothing more grass roots than the infor-mal, unpretentious, least intrusive emailretreat which is woven into the fabric ofeveryday life and goes right to the heart ofthe human desire for spirituality in a cul-ture permeated with materialism.

Just like the Good News it proclaims,it is something you cannot keep to your-self. And so it spreads quickly, not by wordof mouth, but by word of hand, and clickof mouse.

Most of the requests I have receivedhave come from the laity. The promotionof justice in the service of faith, which isthe thrust of the Society today, is primar-ily the realm of the laity who are the leg-islators, judges, and administrators whomake, interpret and enforce the laws. Mostof all, they are the parents, the prime edu-cators in the primary formative society,the family. Small wonder then that collab-oration is a key word in the Society today.

We should not be surprised at all ofthis since Ignatius was a layman when hewrote the Spiritual Exercises and it was asa layman that he gave the first retreat tolaymen. He also did a lot of counseling byletter. In fact, it is said that he was one ofthe most prolific letter writers of his day.How enthusiastically would he haveembraced email!

What sparked the idea of an emailretreat was the delight and gratitude offriends when I would attach a homily toone of my email letters to them. It was notexactly a leap of faith then to go from ahomily to the 19th annotation.

Last June I gave my first email retreatto two of these friends who volunteered tobe guinea pigs. Since that time I have given

40 of these email retreats. The retreatantsinclude a friend in Fulda, Germany; a biol-ogy professor at Lakeland College in She-boygan, Wisc.; an appellate judge inBradenton, Fla.; a married couple inStafford, Va.; a candidate for the Societyin College Station, Texas; a director of adultspirituality at St. Ignatius High School inSan Francisco; a Missouri Synod Luther-an in Adair, Iowa; the Dean of Humanitiesat Our Lady of the Holy Cross College inNew Orleans; a hair stylist in Eugene, Ore.;a sophomore at LSU in Baton Rouge, La.; apermanent deacon in the Archdiocese ofKansas City; a senior recruiting consultantin Plano, Texas; and a disciple of theLegionnaires of Christ in Tampa, Fla.

My email retreat is not just process.More importantly, it is rich in content. Itis not just the text of the Exercises. It is thefruit of more than 60 years of making andgiving the Exercises, in all of it formats, topriests, religious, and laity.

There has accumulated over the yearsa treasury of practical wisdom of how tolive these principles today, in the 21st cen-tury. The key meditations of the Exercis-es, which lead logically to the Contemplatioand psychologically to the Suscipe, are pre-sented not in the jargon of academia butin a language everyone can understand.

The email retreat is a work in progress.As a concession to our fast paced, rapidlychanging culture I have reduced the lengthof the retreat from 30 weeks to 14 weeks.This time frame, however, is flexible andadaptable to the retreatant. One may wantto spend another week on one of the med-itations, others may have to interrupt theretreat for a medical or business emer-gency. No problem, I just withhold the nextmeditation until they are ready. How fool-ish to try to corral the Holy Spirit into acertain time frame.

For many years I have wondered aboutthe apparent absence of the Holy Spirit inthe text of the Exercises especially in theFirst Week when the Triple Colloquy iswith the Father, the Son and the Blessed

Virgin. I’m sure that there must be an his-torical reason.

But since Jesus was conceived by thepower of the Holy Spirit and lived his entirelife under the inspiration of the Holy Spir-it, and since the heart of the retreat is thediscernment of the working of the HolySpirit, I decided to add, after the medita-tion on the Ascension, a meditation onPentecost.

The retreatants themselves are contin-ually devising new wine skins for this newwine. One retreatant has converted myWord document into Palm Pilot formatand writes, “I take the weekly Exerciseswith me wherever I go. In any moment ofpause or peace I can reflect upon themright away. The meditations work out wellon the Palm screen.”

Although the Spiritual Exercises isessentially a personal, do-it-yourself affair,another retreatant finds it a help not onlyto his retreat, but also to his marriage, toadd his wife’s intuitions to his deductionsso they make the retreat together.

Unfortunately, most retreats costmoney.

I remember well the story of thepreacher who ended his Sunday sermonby proclaiming, “Brethren, salvation isfree, absolutely free. Just like the gentlerain that comes down from heaven itdoesn’t cost you a cent.”

After the service a parishioner chidedhim, “Preacher, you surely contradictedyourself today. You said that salvation isabsolutely free and then you picked up acollection.”

The preacher, reaching out to shake hishand said, “There’s no contradiction,brother. Just as I said, salvation is free,absolutely free. Just like the gentle rain thatfalls from heaven it doesn’t cost you a cent.It is the piping you have to pay for.”

In the email retreat even the piping isfree, absolutely free.

(Fr. Kissinger [NOR] is writer in resi-dence at the Ignatius Residence in NewOrleans.)

An email retreat: the future is now!

Wheeling Jesuit University launches 50th anniversary celebration


By John Predmore SJ

The 34th General Congregation callsJesuits to examine the ways in which theSociety of Jesus uses mass communicationand the media to evangelize and bring peo-ple to a sacramental encounter with Christ.The power and influence of the media, espe-cially with today’s technology, are enor-mous, and we have done little to capitalizeon these boundless opportunities.

By wholeheartedly entering into theworld of communications, Jesuits can helpmany people fit the church into their faithlives, especially as we seek to integrate thevalues of the church into society’s emerg-ing culture. As we help people remaindevoted to the church by helping themreframe the church’s traditions, we hopethey may re-imagine their faith with thechurch as centrally relevant to their lives.

A New Media Campaign

What could a concerted effort to createa balanced Jesuit media campaign look like?

To be effective, it must be multi-dimen-sional and use a variety of media to sustaina coordinated message. Very importantly,a new relationship with the media must beestablished. Just as the church exists in thisworld and need not have an antagonisticrelationship with the world’s culture, thechurch and media must develop a symbi-otic relationship that is based on a level oftrust and cooperation.

Relationship with the Media

The church has the greatest messageever to proclaim, but that good news is sel-

dom heard through today’s media. Dioce-san church officials and religious orders canimprove their relationship with the mediaat local, state and national levels by estab-lishing cooperative networks with journal-ists and industry leaders.

There must be a fundamental attitudeshift by which the media are perceived notas antagonists, but as entities that providemutual support. Church administrators canbuild a working relationship with journal-ists by educating them, informing them ofsignificant events, understanding what theyseek and consider newsworthy, invitingthem into a story with special privileges,and conveying courtesy, trust and respectfor their profession.

A sustained approach of befriending themedia is difficult work, but will ultimatelyhelp the church communicate the goodnews that it seeks to spread.

Other Media Opportunities

The Internet is the fastest and mostefficient way of communicating informa-tion worldwide, with great potential to cre-atively evangelize and educate millions ofpeople. Most inquiries today about reli-gious life vocations stem from Internet Webpages.

Radio programs are sponsored bymostly evangelical Christian denomina-tions; the Roman Catholic Church has notsufficiently used this medium’s resourcesto its benefit. The potential of cable andnetwork television programs also has notbeen realized, as the prohibitive cost oftelevision programs keeps Catholic initia-tives low. Local access television programs

and closed circuit television slots atCatholic colleges and universities are sel-dom used to educate its closed-marketviewers about Christianity and religiouslife.

Finally, religious orders might findways to develop an alumni network thatworks collaboratively to establish and buildprograms in line with the church’s mission.It is time to capitalize on these abundantopportunities. Creative use of these mediacan further the work of evangelization.

A New Daily Missal

After surveying the print and Internetresources in the U.S., it becomes clear thata market exists for a new daily missal thatwould respond to the lived faith experi-ences of today’s Catholics. Such an effortcould be coordinated under the auspices ofthe Jesuit Conference, which publishesNational Jesuit News and In All Things, ajournal for the social apostolate.

Other publications are Company Mag-azine in Chicago; the St. Louis-based Insti-tute for Jesuit Studies’ Studies in theSpirituality of Jesuits; Conversations, aselection of texts from the Jesuit Journal ofHigher Education; Theological Studies, ascholarly journal of theology; and Reviewfor Religious, a Missouri province bi-monthly periodical for members of reli-gious orders who reflect upon theological,spiritual and canonical ideas.

The Jesuits publish only one periodicalthat reaches a broader market for Catholicsin the U.S. – America magazine. Americadescribes itself as “a weekly opinion mag-azine for today’s Catholics who want to

know what otherCatholics are thinking”and offers a wide vari-ety of articles, bookreviews and spiritualreflections for 45,000readers worldwide.

Booklets and wor-ship aids have playedan enormous role inhelping the churchreach out to the gener-al public. They appealto a certain niche mar-ket and tend to repre-sent a traditional

theology that speaks to the needs of many,but does not serve the needs of all. Jesuitscould offer a daily missal similar to Mag-nificat that does not compete, but ratheraddresses a different need within thechurch, and in so doing, offers a sound,centrist theological strategy.

America magazine’s approach of select-ing articles on Catholics’ lived experiencesof faith as it confronts culture would serveas a good model for a new daily missal. Themissal could use the format introduced byCreighton University’s Daily Reflectionwebsite. Contributing authors would write

daily reflections for the printed missal, pro-viding a well-rounded base for diversereflections from contemporary scholars,theologians and pastoral ministers.

Dianne Bergant, CSA, is a professor ofbiblical studies at Catholic TheologicalUnion in Chicago and the author of thethree-year cycle of readings for Americamagazine. Her reflections in America’sweekly “The Word” column could serve asthe main Sunday reflections for a month-ly missal.

The missal would project a contempo-rary image to the public as it strives to bal-ance many diverse elements, includingtraditional and contemporary artwork andmusic as well as more inclusive prayer lan-guage. As Fr. John Baldovin (NYK), pro-fessor of liturgy at Weston Jesuit School ofTheology, says: “You don’t leave Mass hum-ming the homily.”

America magazine’s 2000 reader sur-vey revealed, surprisingly, that its mostpopular articles centered on devotionalprayer. Social justice articles ranked high,but significantly lower than those dealingwith devotions. Thus, a new missal wouldbest serve the public by making a claim toour Catholic tradition and bringing Igna-tian Spirituality as a distinctive focus.

Many lay colleagues are already famil-iar with the Spiritual Exercises througheight-day or annotated retreats or throughtheir work at a Jesuit-sponsored ministry.Finally, this new missal could highlightnotable inspirational people like PedroArrupe, the El Salvador martyrs, Fernan-do Cardenal or married men and womenwho are not canonized Roman calendarsaints, but offer praiseworthy expressionsof faith for others to emulate.

Conclusion

Significant opportunities abound forthe church to establish a credible voicethrough the media and convey a messagethat will help people in their daily strug-gles. Jesuits have the resources and capa-bilities to enter into the world of masscommunications to project a propheticvoice for those who are struggling, mar-ginalized, disaffected or somehow alienat-ed from mainstream society.

This new approach will complementthe church’s current efforts and remain inline with the initiatives and thought of GC34 even as it reaches out to a broader audi-ence. It honors and respects the work of thehierarchical church while addressingemerging needs and concerns. Risks mustbe taken; creativity must be expressed inorder to realize the potential of this masscommunications media. The church mustengage the world with all the resources ofthe world in order to communicate thevision that is so close to Christ’s heart.

What can stop us? (Predmore [NEN] is a second year the-

ologian at Weston.)

Jesuits and the media: what can stop us?

“There must be afundamental attitude

shift by which the mediaare perceived not asantagonists, but as

entities that providemutual support.”

By Francis X. Clooney SJ

With this column we begin a secondyear of NJN’s Dialogue Corner, dedicatedto reflection on the interfaith dimensionsof our lives and ministries today.

In this year’s issues we will hear froma variety of perspectives, in secondaryand higher education, established schol-ars and fresh voices joining the field, pos-ing possibilities and tough questions. Ibegin with a reflection on an issue thatprobably touches the experience of amajority of my readers: interfaith mar-riage.

Now in my eight year as Assistancycoordinator for dialogue, I have just com-pleted a three-year commitment to theCentre for Hindu Studies at Oxford Uni-versity; I teach and write in the areas ofinterfaith diversity and comparative the-ology; dialogue is basic to my life andministry. But I still find interfaith mar-riage one of the most important occasionswhere Christian and interfaith wisdom isrequired in practice, as a practical issuemost of us can share. Let me give twoexamples from my own experience dur-ing the summer of 2004.

The first instance deals simply enoughwith a Hindu couple planning an Augustwedding. Since the bride was a formerstudent of mine, and then a friend, eventhough I could not preside at a Hindu-Hindu wedding, we naturally spoke aboutthe ceremony and factors to consider inplanning it.

Since both bride and groom were con-verts to a Hindu tradition, most of theirfamily members were still of Christianbackgrounds, so it was important to mir-ror in the ceremony values of love andcommitment that all could share, bothspecific Hindu values but also resonancesbasic to Christian tradition.

How to do this in an hour’s ceremony?I gave them advice, but in the end, by wayof their own wise use of symbolic acts,prayers, and readings, the couple skill-fully integrated a lovely ceremony mean-ingful to all present.

Earlier in the summer a still morechallenging opportunity presented itself.The daughter of a grad school classmatewas getting married. My friend and hiswife have been devotees of an Indian reli-gious teacher for more than 30 years, sothe bride was born into an essentiallyHindu tradition; naturally, both she andher parents hoped for a wedding reflect-ing Hindu values.

But the bridegroom’s parents wereChristian–Lebanese Maronite, and French

Canadian Catholic — and he and theyshared definite expectations about theCatholic wedding they very much want-ed. There was other factors too: the bride’smother’s family was Jewish, and in factmore comfortable with the Hindu affilia-tion of mother and daughter than with theCatholic affiliation of the groom’s family;moreover, the couple’s friends included adiverse international and multiculturalgroup of students and young profession-als, many of them unfamiliar with Hindu,Christian, or Jewish traditions. What todo?

The couple at first simply consultedme on how to compose a viable ceremony– which was to be Catholic, given thegroom’s family’s expectations — thatwould honor the values of various familymembers while yet excluding no one.

Eventually, given the complexitiesinvolved — symbols, music, readings,even language (we ended up with read-ings and prayers in Hebrew, French, Ara-bic, and English) — they also asked meto preside at the ceremony to be held inan interfaith university chapel. I foundthat this situation demanded of me asense of Catholic values — including freecommitment, permanence, and opennessto the gift of children — yet also sensi-tivity to Jewish apprehensions about howJewish tradition might be portrayed (orignored) by Christians, plus skill in hon-oring a Hindu teacher’s wisdom in a seri-ous and integral manner.

In the end (by God’s grace!), every-thing came together, and the ceremonysucceeded as a Catholic event that man-aged to be wonderfully inclusive of themany values involved. Sloppy syncretismwas avoided, while complementarity andmutual enrichment were achieved.

While this particular wedding was arather more complex case than most, myguess is that many readers will recognizethe phenomenon, as Catholics and mem-bers of other faith traditions fall in loveand decide to marry. Indeed, it is in mar-riage preparation and at the wedding thatAmerica’s religious diversity becomesmost vividly and urgently enfleshed.

Even those of us not regularlyinvolved in interfaith dialogue find our-selves — in a parish, on campus, amongfriends — discussing what is at stake inan interfaith marriage, discerning howboth ceremony and married life might bemost healthily sacramentalized ashumanly good, religiously diverse, yetconsonant with Christian and ecclesialvalues.

Required is a practical interfaith wis-dom rooted in particular choices: how dowe witness to Catholic values in minis-tering to young couples? How oughtCatholic faith be manifest at a wedding?How do we help sacramentalize a lovealready chosen and lived by a couple min-gling two faiths? When do we advise acouple to think twice, because we foreseeparticular difficulties that an interfaithwedding will bring?

None of us is the definitive expert,and we need to have a conversation on thepastoral care of interfaith couples; weneed to learn particularly from the expe-

rience of those in parish and campusministries where this issue comes to thefore most regularly.

In fact, we already find this a topic ofinterest: the most “hits” at the website forMission and Interreligious Dialogue(http://puffin.creighton.edu/jesuit/dialogue/)seek guidance regarding interfaith marriages.

What do you think? If you have ideas, orexperiences to share, let me know and wecan make what we learn available on line andeven in printed form too.

(Fr. Clooney [NEN] teaches in the theol-ogy department of Boston College. He can bereached at [email protected])


Commentary

By Max Buehler nSJ

It was not until recently that I decid-ed to commit myself to non-violence.

After reading Dorothy Day’s “TheLong Loneliness,” I could not understandpacifism at all. How could someone haveprotested our involvement in World WarsI and II? 1 admired Day and believed innon-violence, but there were questionsthat got in the way.

How can we “liberate Iraq” from Hus-sein without war? How could our coun-try have been freed from England?

Last May my 11 classmates and I weresent out in different directions with $35,a one-way bus ticket, and a month beforewe could return. I ended up at one pointin a Catholic Worker House in Tacoma.After reading about the radicalism andcivil disobedience of Day, the teenager inme had to ask the Workers, “So are youguys going to go out and protest anythingor get arrested in the next week or so?”

It turned out they were. A group ofthem were going to Bangor, Wash., toprotest the Trident Nuclear Base.

I was intrigued. I told them abouthow I was trying to be a pacifist andabout the questions that confused me.They answered my questions thorough-ly and gave me lots of literature to read.They had undoubtedly gone through thisbefore. Nonviolence started to makesense. It seemed to me that there wasalways an alternative to war at somepoint, but many Americans had beentalked into thinking otherwise.

These movements seemed to lead metoward joining the group at the protest.I decided it was a good step to take, andthe Workers were more than happy totake me along. Out of the 50 participantsat the protest, 10 or so volunteered to getarrested by blocking the entrance to thebase. I was told by my novice director notto be arrested so I volunteered to be partof the buffer zone between the angrymotorists and the arrestees. The restwould support with signs and stand insilent vigil.

I did not know what I was getting intountil we got to the base, because when weall walked over to the base together, wesaw a large group of counter protestersacross the street. They waved “SupportOur Troops” signs and U.S. flags, as if wedidn’t care about our country and themen in Iraq. They let out yahoos and“woowees,” and blasted country songsused as propaganda for the war. One songasked its audience, “Have you forgottenabout Bin Laden?” Our silence was a greatcontrast to their commotion.

I ended up standing for peace silent-ly while being hit with shouts such as“Shame on you!” I was honked at numer-ous times, and one woman in a car yelledat me, “Why don’t you take a shower, youdirty hippie!”

Soon our protesters were arrested,and the counter protesters cheered soloudly and mockingly. They waved good-bye and laughed at them as they were putinto the paddy wagon. One thing theyyelled at us was, “This is the land of thefree because of the brave!” Tears actual-ly came to my eyes to see people so infavor of violence and war, because theythink there is no alternative and that wewould be prey to the other nations with-out nuclear weapons on our side. We weretrying to take a stand against the killingof so many good men and women led towar to die.

I took a bigger stand then I was readyfor. No one in the group knew therewould be so many counter protestersbeing so loud. Our silence spoke volumesmore to me than all those chants, loudspeakers, and shouts. I cannot take backthat stand. God led me on my pilgrimageto a place where I can accept pacifismmore freely.

I am still learning, exploring,dialoging, and so on. I run into manyproblems integrating it into my daily life,but I cannot turn back now. I guess I’ma “dirty hippie,” but if that’s what I’mcalled to be ...

(Buehler [MIS] is a second-yearnovice.)

Am I called to be ‘a dirty hippie’?How are Christian and

interfaith wisdompracticed?

Jesuits and Interreligious Dialogue


The USA Board of Directors of the Apostleship ofPrayer (AoP) met in Milwaukee May 28-29. Joining theBoard were Fr. Aloys Van Doren (BSE), InternationalSecretary AoP, and Fr. David Haschka (WIS), repre-senting the Jesuit Conference.

The Board approved the creation of a new position inthe national office, that of Eucharistic Youth Movement(EYM) Coordinator (see related story below). Fr. Jim Kubic-ki (WIS), AoP National Secretary, has encouraged a revivalof the EYM, the youth branch of the AoP. The EYM coor-

dinator will focus on introducing young people to theAoP by means of presentations, retreats, a pilgrimage toSacred Heart sites in France prior to World Youth Day2005, and by developing an educational curriculum basedon the Pope’s monthly intentions. The coordinator willalso work with diocesan youth ministry offices and cam-pus ministers in high schools and colleges.

The work of the AoP in the United States is support-ed by the sale of religious materials and by an endow-ment. As the scope and work of the AoP expands, newsources of funding are being sought.

During the meeting, Van Doren reported on AoPactivities around the world and gave a presentation onSt. Therese of the Child Jesus, the newly-named secondpatron saint of the AoP. He showed how her life and writ-ings reflect the spirituality of the AoP as well as “the uni-versal call to holiness,” an emphasis of Vatican II andPope John Paul II. Fr. Doan Hoang (CFN), AoP Directorfor the California Province and the Archdiocese of LosAngeles, spoke about his work with parish missions,retreats for married couples, and parish renewal effortsthat focus on family consecration to the Hearts of Jesusand Mary.

In addition to hearing reports on the activities of thepast year, the Board also brainstormed about ways tocontinue the revival of the AoP in the United States. Animportant element to this revival is the effort to encour-age every diocese to have an active AoP director. Onlyabout 24 dioceses currently have directors.

Board of Apostleship of Prayer meets

Frs. Doan Hoang (CFN), Jim Kubicki (WIS, national secretary), Willy Arias (PRI), David Haschka (WIS, Jesuit Conference representa-tive), Aloys Van Doren (BSE, international secretary), Jim Hayes (NEN), Joe Koterski (MAR, chairman), Jim Salmon (MAR, treasurer)and Bill Watson (ORE).

Young people have been a part of the Apostleship of Prayer(AoP) from the beginning. However the Eucharistic YouthMovement (EYM), the youth branch of the AoP, officiallybegan during the dark days of World War I when groups ofchildren and young people organized themselves to pray forpeace.

In an address in 1994, on the occasion of the 150thanniversary of the AoP, Fr. General Peter-Hans Kolvenbachwrote: “The more in-depth the training for Eucharistic lifethese children and young people receive, the more convinc-ing their testimony of the faith in a secularized world will beand the more fruitful their efforts to share Christ’s friendshipwith others.”

While the EYM is alive and well in different parts of theworld and in the Vietnamese community in the United States,it has become practically non-existent in most of this coun-try. Yet more and more young people are drawn to Eucharis-tic devotions and adoration. Aware of this trend, the AoP hasbegun to revive the EYM among college and high school stu-dents.

Toward this end, two Sacred Heart retreats were held atthe Schoenstatt Retreat Center in Waukesha, Wis. in May. Athree-day retreat for women was followed by another for men,led by a group of Jesuits and religious women. The confer-ences included the following topics: The Spirituality of theApostleship of Prayer and the Eucharistic Youth Movement,How to Pray with the Sacred Heart of Jesus, The Eucharistand the Sacred Heart, The History and Saints of the SacredHeart, The Hearts of Jesus and Mary, The Sacred Heart andthe Culture of Life, Chastity and the Sacred Heart, and theSacred Heart and the Vocations to Marriage and Consecrat-ed Life.

An important part of the retreats was silence. One per-son commented that it was “very necessary” because itallowed her “to be drawn into Jesus’ heart.” A highlight ofthe retreat was all-night adoration of the Blessed Sacrament.From 8 p.m. to 8 a.m., retreatants and directors took turnsfor an hour of prayer. One young man described his experi-ence of nocturnal adoration as“amazing.” Other commentswere: “Adoration made all thedifference” and “Adorationshould stay! It was one of the bestparts of the weekend.” One com-ment on the evaluation formsummed up this part of theretreat: “If you change this, therewill be no point to the retreat.This has allowed us to be …Samuel, Mary Magdalene, andMother Mary. We were schooledin real devotion, real attentive-ness.”

One of the goals of the retreatwas to show young people how tolive “Eucharistic lives” throughthe spirituality of the Apostleshipof Prayer. By entering into a

deeper relationship with Jesus, by developing a “heart-to-Heart” relationship with Him, they returned to daily life moreaware of the call to share God’s love with other people. Oneretreatant said: “I can apply what I have learned about theSacred Heart to all aspects of my life.” Another said that shewasn’t sure about the “specific task or mission” she had in lifebut that she felt “called to do it with the love of the SacredHeart.” And another young woman said that she wants to“work to see Jesus in those around me and love them with allmy heart.” One young man came away with “a renewed senseof vocation and the meaning of suffering and the love andmercy of Christ for each of us.”

The retreat ended with Mass and the opportunity forretreatants to consecrate themselves to the Sacred Heart ofJesus and receive a badge as the symbol of that consecration.

The retreats have already begun to bear tangible fruit. Oneretreatant, Kristy Roemmich from Piedmont, South Dakota,has been hired by the national office as the new Coordinator

AoP sponsorsretreats for youngpeople revivingEucharistic youthmovement

Fr. Jim Kubicki (WIS), AoP national secretary, Fr. Bart Geger (MIS), AoP director for MissouriProvince, Kristy Roemmich, coordinator of the Eucharistic Youth Movement, and Fr. Will Pros-pero (WIS), AoP director for Wisconsin Province.

FEATURE


By Julie Bourbon

From their arrival on Mackinac Islandin 1670, the Jesuits have been an almost con-stant presence on the tiny isle that lies inLake Huron, just below the Upper Peninsu-la – the UP – of Michigan. It lies due east ofSt. Ignace, Mich., which was founded as thepermanent mission of St. Ignatius Loyola byPère Marquette and Fr. Claude Dablon in1671. Marquette is buried there.

The UP is also home to two modern-dayJesuits who continue the work first begunthere over 330 years ago. Born at St. Ignace,and raised in a family that already includ-ed a missionary Jesuit to India, Br. JimBoynton (DET) was carrying on in the Jesuittradition at Mackinackc even before hebecame one of them. His colleague in arms,Fr. Karl Kiser (DET), another UP native, firstcame to Mackinac to do ministry after hewas ordained seven years ago.

On a July day this past summer when thetemperature dipped into the 50s and thewind drove the rain sideways, Boynton andKiser greeted me at the dock. It was my firstvisit to the island, and I had taken twoplanes, a van and a ferry to get there. Theywere of decidedly good cheer, the weathernotwithstanding. It being the middle of sum-mer, I hadn’t brought my winter gear withme. Boynton immediately gave me his rain-coat, and Kiser, president of U of D JesuitHigh School and long friends with Boynton,loaned me his UDHS windbreaker for therest of my stay. They were used to the chill.Boynton popped my suitcase into his bicy-

cle basket – there are no cars on Mackinac –and we headed into the rain.

A 10-minute walk from the dock to therectory – or anywhere else, for that matter,on Mackinac – can take Boynton and Kisermuch longer. They are a traveling comedyduo, both wearing wire-rimmed glasses andUDHS gear; in their native Michigan accents,they greeted and were greeted by many of thehearty folks we passed as we cut through therain. At least half of their greetings were inSpanish, to the men emptying trashcans andcleaning up after horses in the road or pass-ing by on their way to work. The island has alarge summer population of Mexicans, Fil-ipinos and Jamaicans who work primarily atthe hotels, not to mention a few hundred col-lege-age workers who get the more glam-orous main street jobs – scooping ice cream,hawking fudge, folding t-shirts.

Our destination was St. Anne’s Parish,named in honor of the Virgin Mary’s moth-er and first located on the mainland inMichilimackinac. The parish dates to 1695,although it was moved to the island in 1780.The formal Jesuit commitment to the dio-cese of Marquette ended in 1992, but thathasn’t stopped Jesuits from coming.

Case in point: Boynton and Kiser, friendssince novitiate. Boynton, 37, has visited sincehis childhood and at age 16 started workingat the church and giving tours at Fort Mack-inac, which looms over the island from abluff high above the church. Boynton’s fatherOllie, a retired postmaster, runs the muse-um below St. Anne’s, and his mother Pattyis the parish wedding coordinator. Kiser

spent the summer of1997, after his ordination,working on the island andhas not missed a summersince, even if it’s just oneweek, as this summerwas. It wasn’t enough.

Both are Spanishspeakers, and Kiser, 42,often celebrates Mass forthe Mexican workers whoquietly inhabit the islandduring the tourist season,from April to November,arriving after long planeand bus rides. About 90are employed at thefamous Grand Hotel, withits sweeping front porch,manicured lawns andview of the lake and thestraits of Mackinac. Manyof the Mexican womenwork in housekeeping orthe sweltering basementlaundry room; a near con-stant stream of linenskeeps them busy through-out their entire shift.

Twice a week, Boynton, Kiser and achanging retinue of family, volunteers andsometimes a prospective Jesuit, walk or bikeover to the staff cafeteria to offer Englishlessons to the Mexican workers. I went withthem one afternoon. Most of the workersspeak little or no English; my Spanish is nobetter. At small tables in the dining area, ona chilly day two days after my arrival, wehuddled together with half a dozen workers,writing the Spanish words for “plate” or“ladies room” or the conjugation of the verb“to be,” drawing pictures of forks and knives.Participation depends on the workers’schedules, and some days the tutors out-number the students.

“We give them the tools to work in thesociety,” said Boynton, who has often beencalled upon to translate at the island’s med-ical center, or occasionally at the police sta-tion. “We’re here for the same reason thechurch would want to be with any immi-grant population.”

“I like knowing that we’re doing some-thing about that, because otherwise no onewould,” echoed Kiser, who slips easilybetween English and Spanish. He thinks theworkers find the church a welcoming place.“It feels wonderful to be involved with that.”

The church also hosts the Mexican com-munity, which numbered about 150 thisyear, at a weekly evening Mass followed bydinner downstairs in the church hall. Thecommunity prepares a traditional meal andrelaxes at large round tables to eat; after-ward, a few men play ping-pong and one sitsat the piano, playing softly. Thursday nightswere Mexican movie nights at the rectory,with screenings of Spanish language films,peach juice, brownies and conversation. Wewatched Pedro Almodovar’s “Talk to Her”the week I was there, crowded into the rec-tory’s living room and spilling over into thedining room, occupying every chair, thecouches and the floor.

A core group of Mexicans often came tothe rectory to sit and chat when they weren’tworking. On a still rainy afternoon in thekitchen, one wanted to know what Ameri-cans think of Mexicans. Another askedabout America’s relationship with Mexicoand with Mexican workers.

“We’re trying to offer the people a home,their home away from home,” said Boyn-ton, who learned to speak Spanish while

serving in a Mexican prison several yearsago. The returning workers the next sum-mer were pleasantly surprised that “Her-mano Jim” had turned into a capableSpanish speaker since they had last seenhim.

The long stretches away from home andfamily, in a strange place where few speakyour language or take note of your verypresence, as most of the island’s tourists donot, can be difficult. Lupita, who works inhousekeeping, left her husband and twoteenage children behind. After several years,this is the last time she will come to Mack-inac, she said through Boynton’s transla-tion. “Many people who come here to workcome home and say they used to be mar-ried,” she said, referring to the high divorcerate among workers. “I don’t want to say ‘Iused to be married.’ I want to say ‘I am mar-ried.’” She would talk on the phone with herfamily only a few times while in Mackinac,mostly exchanging postcards and letters.

The parish also serves the Philippineand Jamaican communities, as well as themany other young people from more than54 nations who spent their summer work-ing at Mackinac. The Filipinos, who num-bered about 75, worship one night a weekat the parish, with dinner afterward. TheJamaicans hold a rousing, hours-long musicservice and testimonial once a week thatseldom starts on time and goes well pastmidnight. The church was standing roomonly the night I attended.

Friday nights the parish hosts a dinnerto which all island workers are welcome. Weserved spaghetti and garlic bread for hoursand did not run out. It wasn’t quite the fish-es and the loaves, but it was warm on a coolnight, and the church basement was packed.Boynton was still in good cheer, despite theweather, and the rain that drove his Tues-day night square dance inside – he’s the fid-dle player – and the fact that the bicycle I’dborrowed from him was stolen earlier thatday while I ate lunch. Kiser had alreadyheaded back to Detroit, and Boynton wason his way to Peru. They would see manyof these same folks next summer, and Boyn-ton said he’d retire in Mackinac, if he could.

“I love being there, knowing that theJesuits have been there forever,” said Kiser.“It’s sort of a thrill knowing that Marquettewas there.”

UP Jesuits carry on atradition of hospitalityand service

Fr. Karl Kaiser (DET), Mexican worker Lupita, and Br. Jim Boynton (DET) visit Fort Mackinac on a chillyJuly afternoon with Lake Huron in the background.

Br. Boynton plays a tune to a standing ovation.


By John Surette SJ

Approximately one million yearsago, long before what we call AncientHistory, our ancestors learned how tocontrol fire. With that breakthrough awhole new set of possibilities was acti-vated for the planet and its human com-munity.

Some 2,000 years ago Jesus ofNazareth took the teachings he hadreceived from his tradition and movedthem onto a new level of understanding.This newness, this more inclusive wayof loving, then became available to allas women and men sensed that life ingreater abundance was to be found inits practice.

In 1948, the British astronomer FredHoyle said, “Once a photograph of theEarth, taken from the outside, isavailable ... a new idea as pow-erful as any in history willbe let loose.” And so ithappened. In the late60s we left ourplanet, got out-side, lookedback, andsaw

Earth as it really is. We were the firsthumans ever to see this icon. A newlevel of consciousness emerged.

Things would never be the sameagain for us and for Earth. It was shat-tering! Earth is piercingly beautiful, ablue and white pearl suspended in thedarkness of space. So delicate, so frag-ile in appearance and unlike anythingelse we are aware of in the Universe. Notan object but a living subject. A physicalreality to be sure but also a spiritualreality. A sacred place, carrying every-thing that means anything to us.

This is the new idea that has beenset loose. Mystics and indigenous peo-ples, of course, have always known it.The sustained meditation of our scien-tists has

been its messenger. It comes at anopportune time, a time when the dimin-ishment of Earth’s life systems and thecries of Earth’s human children can nolonger be denied. It comes at a timewhen “biocide” and “geocide” are ongo-ing realities.

Our minds and imaginations oftentend to focus on the individual ratherthan on the whole. Our mechanisticview of reality causes us to think interms of parts rather than wholes. Con-sequently, we have difficulty in think-ing holistically about our personalhealth not to mention the planetaryhealth,

Yet the whole is calling out to us.Our problems are planetary problemsin the present moment and will be for

generations to come. We havenamed several oceans but

in reality there isonly one. To pol-

lute part of itis to pol-

lute allof it.

There are no borders. Acid rain falls oncountries that do not cause it. Thechemical assault on life’s gene pool andthe manipulation of that sacred realitywill affect future generations of all lifeforms.

The weakening of Earth’s immunesystem and the human immune systemare related pathologies. What is hap-pening to Earth is happening to the chil-dren of Earth.

We are not without some necessarytools. The “Earth Charter” sets forthfundamental principles for building ajust, sustainable, and peaceful plane-tary society. The “Precautionary Prin-ciple” calls upon us to end recklessbehavior in the face of relative igno-rance. The “Gala Hypothesis” invites usto view Earth as a living whole. The“New Cosmology” instructs us that ourIndividual Self is an unfolding out of theEarth Self that is an unfolding out of theUniverse Self. Our Christian traditionspeaks of the “Cosmic Christ.” OurFather General has reminded us that ourunderstanding of justice needs to beenlarged and that the issues of peace,justice, and ecology are intertwined ...and we have our icon of Earth as seenfrom space.

Cultural historian Thomas Berry,using an Exodus motif, speaks of thewhole. He says, “The human com-munity and the natural world willgo into the future as a singlesacred community or we will bothsuffer unthinkable consequenceson the way.” This call to actiongoes out to individuals, groups,religions, nations and the inter-national community.

The poet Christopher Fry iscorrect when he reminds us“affairs are now soul size.” Somesay that we are emotionally over-whelmed and time is running

out. Others say that the econom-ic, political, and psychological bar-

riers to action are just too great. Yetlife calls out for action.

We must act. The future is unfold-ing within the present moment. What

will we humans choose? What will weJesuits and our lay collaborators chooseas we imagine “our way of proceeding”for the 21st century? Things are defi-nitely soul size!

(Fr. Surette (NEN) is cofounder anddirector of “Spiritearth,” a center for con-templation, reflection, and justice mak-ing in the Ecozolc Age.)

Ordinandi

Soul Size ... a meditation


Feature

NJN: What is the International Jung-mann Society? Is it really new? Is it revo-lutionary? What will it do that isn’talready being accomplished?

KP: There has never been any vehicleacross international boundaries within theSociety for Jesuits to come together to dis-cuss the role that liturgy plays in Jesuit lifeand mission. This new organization offersthat possibility. But if this new group wereonly concerned internally about how Jesuitcommunities pray in common, we’d havevery short meetings!

Two years ago the first internationalmeeting on liturgy in the Society in Romedrew 130 Jesuits from 35 countries. Therewe were equally concerned about the impor-tant role that liturgy plays within Jesuitapostolates. When I began meeting withFather General to discuss the whole idea ofan international meeting back in the year2000, he continued to stress that we treat theexternal as well as internal dimensions ofthe argument.

So this Jungmann Society allows forexchange, mutual support and enrichmentacross cultural lines. We had over 65 par-ticipants from 22 countries at the recentmeeting in Thailand. North America has thelargest number of trained Jesuit liturgists inthe world -- more than 25 -- and we meettogether every January. But there are Jesuitsdoing very significant liturgical work for theChurch in other parts of the world too andthey had never met together. A fair numberof them work independently. They have beenparticularly grateful for the support and nowremain in contact with one another throughemail.

NJN: Why did you choose the name“International Jungmann Society”?

KP: The name of Josef Jungmannreminds both the Society and the Churchthat the joke that Jesuits don’t know any-thing about liturgy is a misnomer. Jung-mann was probably the greatest liturgist ofthe 20th century and he was a Jesuit, not aBenedictine! And he was hardly the onlyJesuit liturgist of note. There were other keyplayers who also had tremendous impact onthe renewal: Herman Schmidt, JeanDanieliou, Clifford Howell, C.C. Martindale,Juan Mateos, Edward Kilmartin, to name afew.

To date, there are more Jesuit liturgicalscholars than in any other religious order inthe Catholic Church. Jungmann’s contribu-tion to liturgical science was enormous andhe was one of the chief architects of the litur-gical reforms of the Council. I think it wasJohn Baldovin (NYK), liturgy professor at

Weston, who proposed the name at one ofour committee meetings and we went for it.

NJN: What you’re saying appears to bea well-kept secret.

KP: Jesuits have nothing to be ashamedof regarding what we offer the Church litur-gically. The great number of Jesuit churchesin the major cities of the world are oftenknown for their excellent liturgies: goodmusic and preaching, good implementationof the liturgical reforms for the most part.The liturgical styles differ -- more conserv-ative, more contemporary -- but whether

you’re in London, Munich, New York, Paris,or Tokyo, people often travel great distancesto worship in our churches.

I think that this is very significant. Whenthe committee met in Bangkok back inMarch to prepare for the June congress, wemet with a number of laywomen and menwho work for the Archdiocese. And what didthey tell us? “We go to Mass on Sundays atthe Jesuit Church, Xavier Hall. It has the bestliturgy in Bangkok!” I’m increasingly con-vinced that we Jesuits have a very uniqueliturgical contribution to offer the Church.

NJN: And what is that contribution?KP: It’s largely what Karl Rahner called

the “Liturgy of the World” -- liturgy thatopens out to the world; that links to mis-sion, to the liturgy of the streets where thepoor are fed and clothed and refugees arehelped to find housing and employment;liturgy that connects to life: “the service offaith and the promotion of justice.”

Having been associated with the Bene-dictine-run Pontifical Liturgical Institutesince 1992, I can say with some certitude

that Benedictine liturgy is quite differentand for us to try and imitate it would be amistake. By that I don’t mean that we couldnever entertain the idea of praying Vespersin common. As Bob Taft made very clear inhis talk two years ago, common prayer is not“monastic,” it is Christian! Christians werepraying some form of evening prayer togeth-er long before the monks came on the scene.Aside from that fact, however, I’m suggest-ing that we have our own unique Ignatianway of proceeding in going about liturgy andwe should explore and promote that.

NJN: How so?KP: I’m talking again about worship that

stretches to the margins of society andembraces the untouchables of the 21st cen-tury. There are all sorts of people living onthe edge in our day and our apostolic mis-

sion as Jesuits is directed to their service.The early Society established itself smackin the middle of Europe’s largest cities for avery strategic reason that was clearly dif-ferent from the rationale which led monas-tics to settle down in the countryside.

Monasteries (and monastic liturgy) havetraditionally served the Church as havens ofspiritual renewal and places of pilgrimage.In Jesuit liturgy, i.e. liturgy within Jesuitchapels or churches, there is a reverse migra-tion or pilgrimage taking place. Hopefully,participants are also refreshed and renewedspiritually just as they would be in a monas-tic liturgy. But Jesuit liturgy ideally leads itsparticipants on pilgrimage away from thechurch building toward the streets where the“liturgy of the world” is lived in the strug-gles of daily life.

NJN: Is there an agenda already devel-oped for the association? What would beits immediate goals?

KP: The group voted on and approved aConstitution during the Bangkok meeting.It states several fundamental goals: firstly,

serving as a resource for Jesuits, diocesanbishops and local churches in promotingliturgical renewal on the local level; secondly,providing a venue where research and prac-tical experience can be shared and partici-pants can receive consultation and supportfor their own work; thirdly, exposing itsmembers and collaborators to different litur-gical styles that represent different cultures;and finally, working on specific researchprojects that we hope will be of service bothto the Society and the wider Church.

NJN: Do you have personal hopes anddreams for the association as its new pres-ident?

KP: It was nice to get the ball rolling andwill be equally nice to hand the responsi-bility over to someone else.

Fundraising has been one of the biggestchores since we have needed to raise a sig-nificant amount of money so that Jesuitsfrom developing countries could join us.Being structured as an organization willmake fundraising much easier since foun-dations generally don’t like funding ad hocmeetings such as what we’ve done. I onlyserve for two years and am succeeded at thenext meeting by Brother Pierre Faure, aFrench Jesuit who is currently editor ofEtudes in Paris. I then stay on for two moreyears to offer a hand as past-president andthen I’m done.

Aside from that, I hope that the mereexistence of the Jungmann Society raisesconsciousness within the Society of Jesusabout the role that liturgy plays in our com-mon life and apostolates.

In my travels it is my impression thatthis is already beginning to happen. In Aus-tralia, Canada, and other parts of the worldJesuit communities have begun using“Liturgy in a Postmodern World” (London:Continuum 2003), the text that came out ofthe Rome meeting, as a springboard forcommunity discussions. The papers in thatvolume on the Vatican II liturgical renewal,“Liturgy in the Society,” preaching, culture,and the “liturgy of the world” are excellentand some communities have taken onechapter each month for community discus-sion. The book will soon be out in Frenchwith Cerf in Paris and the publisher is innegotiations with other language editions.

The Rome meeting led to an importantregional meeting in India last November onthe same topic. Some in our group have beeninvited to speak to Jesuit communities eitherabout the two international meetings, thenew General Instruction on the RomanMissal, or to offer a general updating onliturgical changes. I gave a briefing last Aprilat the General’s Curia and there was a verygood turnout and great interest.

A second dream involves these interna-tional meetings. Now a new organization ofJesuit liturgists will invite or perhaps prodprovincials and formators to examine just

Jesuit liturgists form international society(Fr. Keith Pecklers [NYK], professor of liturgy at the Pontifical Gregorian University,responded to a series of questions from the NJN regarding the founding of a Jesuit organizationof liturgists that came out of two meetings of international Jesuit liturgists in the past twoyears. His answers follow.)

Buddhist monks at prayer in Bangkok.


what sort of liturgical formation is takingplace in houses of formation and, wherenecessary, to put something into place.

There are still quite a number of ourtheologates where very little attention (ifany) is given to preparing Jesuits in preach-ing and presiding before they are ordained.Even in the time of Ignatius scholastics hadto practice their skills at preaching andwould be critiqued by their elders and per-haps also their peers!

A third hope is that we will begin to seechanges in parts of the world where thereare no Jesuits trained professionally in thescience of liturgy. Despite the fact that theliturgical life within most African countriesis so alive and inculturated (the Zaire-an/Congolese Rite is but one example) thereis as yet, not even one black African Jesuittrained in the field.

I specify “black African” because TomPlastow is a white, professionally-trainedliturgist, a member of the South Africadependent region who teaches there.

This past year I’ve spoken with sever-al African provincials and regional assis-tants about this and at least two arecommitted to sending several Jesuits tofurther studies. One of those youngAfrican Jesuits attended the meeting inBangkok. A similar dynamic is takingplace within Eastern Europe so I’m hope-ful about the future.

NJN: What can Jesuits at the local leveland specifically for our readers, what canJesuits in the U.S. do to assist or encour-age it?

KP: Well, one place to begin would beto buy our book if communities have notalready done so. And they might considerusing it as a basis for community discus-sions and even debates!

Aside from that I think the questioncould be reversed: how can this organiza-tion help the Society, in this case, in theUnited States? Our goal is to be of service tothe different provincials, provinces, com-munities and apostolates in whatever waywe can: providing the necessary resourcesto promote the liturgical renewal of the Sec-ond Vatican Council; to promote liturgicalformation in our houses (especially housesof formation)

NJN: The theme of the second inter-national congress was inculturation. Didanything else come out of that congress inaddition to the formation of the interna-tional association?

KP: When I met with Fr. General afterthe 2002 meeting I presented him with a listof what participants at the Rome meetingconsidered the major topics needing atten-tion in the coming years including theimportance of liturgical formation in theSociety. But across the board with 35 coun-tries represented, the group was unanimousin selecting inculturation as THE mostimportant issue to be treated next, given theever-changing and complex world Churchand the challenges of globalization, multi-culturalism etc. Fr. General agreed and thatwas how we settled on the topic for the lastmeeting, which we will continue discussingwhen we meet next.

Given the topic, it is also very significantthat we met in Thailand. The Society wouldbe celebrating its 50th anniversary in thatcountry in 2004 and the Archdiocese ofBangkok’s conference center built in 1995was an ideal venue for such a gathering. Oneboon to the meeting was the substantialpresence of Jesuits at the meeting fromsoutheast Asia -- especially from Thailandand Indonesia.

Given our topic ofinculturation of the Word,both Fr. General and thecommittee also recognizedthe poignancy of holdingour meeting in a countrythat is 96 percent Bud-dhist. Thus, we wouldexpand our horizons toconsider the topic in thewider context of the inter-religious dialogue.

We devoted an entireday of the meeting tolearning about Buddhismin Thailand, its historyand rituals, contemporarychallenges and practice.Prior to the meeting par-ticipants prepared them-selves with selectedmaterials on the subject.The group was addressedby Dr. Suwanna Satha-Anand, the leading spe-cialist on Thai Buddhism,who prepared the groupfor the rest of the morn-ing, which was spent at anearby Buddhistmonastery. We also visit-ed a large monastery/sem-inary of about 175 monksand joined them for theirhour-long Vespers.

I think I can speak for the group when Isay that all of us came away with a newappreciation of and respect for Buddhist lifeand culture.

NJN: What are the prospects for thethird congress? Is there a theme?

KP: When the Jungmann Society wasvoted into existence, we agreed that we willmeet every two years in different parts ofthe world. This is especially important bothfor financial reasons and also for the sortsof cultural exchange that we hope to engagein and learn from.

There was significant desire expressedby the group that the next meeting in 2006be held in Latin America. Much depends onwho in the group is willing to host us or atleast pave the way. The Brasilians made abid. Jesuits there have been very much at theforefront of inculturating the liturgy and areeager for Jesuit liturgists from around theworld to come and see what they have beendoing. The newly-elected council meets inRome next March and will decide where tohold the next meeting.

We will continue the topic of inculturat-ing the liturgy of the Word at our next meet-ing. Then we expect to produce a documentthat we hope will serve as a resource bothwithin the Society and the wider Church.Our hope is that this text, offering a unique-ly Jesuit perspective, would be of serviceonce it is published and disseminated.

NJN: How do you see both the congressand the new association relating to thelarger Church?

KP: Obviously, the Society exists to servethe Church and our liturgical interests hereare no different. That’s why the concern isnot only about the renewal of our worshiplife in Jesuit houses.

I can say that these two meetings havecertainly put us “on the map” as far as thewider Church is concerned. Back in 2002,some in the Vatican were amused at theconcept of an international meeting onliturgy in the Society but joking aside, therehas been widespread appreciation bothwithin the Vatican and on the local level, aswell.

When I envisioned that first meetingsometime back in the mid-1990s, I wantedus to be in dialogue with the rest of theChurch on the subject. That’s why I proposed

Cardinal Danneels of Brussels, a formerliturgy professor himself to be our keynotespeaker on assessing the reforms of theCouncil, and Timothy Radcliffe, O.P., formerMaster of the Dominican Order, to talk to usabout the Sacramentality of the Word.

Of course, we could have found a Jesuitwho would have done an excellent job on thetopic of preaching, but there was somethingvery significant about having a DominicanMaster General talking to Jesuit liturgistsabout preaching. It was the same reason whywe invited Vietnamese theologian PeterPhan to talk to us about inculturation -- hisspecialty. At the Bangkok meeting, therespondent to Michael Amaladoss’ keynotewas a Filipino Benedictine, AnscarChupungco, who is the godfather of liturgi-cal inculturation since the Council.Chupungco was the first in the world tobegin talking about it and develop it.

We’ve also used these two meetings as away of building bridges with the localchurch, both in Rome and Bangkok. InMarch, the committee met with the Cardi-nal Archbishop of Bangkok and the Apos-tolic Nuncio (an Italian from Naples) toexplain why we’re there and what we hopedto accomplish. We asked about the situationof the Thai Church and learned of the cul-tural realities, challenges; problems. We alsolearned about more specific issues on chal-lenges to liturgical inculturation, which Bud-dhists can easily read as attempts at“proselytism” (i.e. inculturating so as tomake converts). Both the Cardinal and theArchbishop Pennacchio were extremely sup-portive and offered their services. The Car-dinal dropped in on several of our sessionsand then joined us for the party at the end ofthe week.

We also built bridges with local clergyand lay leaders and they were extremelyhelpful. We were helped by Fr. PhaisalAnamwat who, to our good fortune, servesas the head of liturgy, ecumenism, and inter-religious dialogue for the Bishops’ Confer-ence in Thailand! He arranged many of ourcontacts and visits and joined us in June forthe entire meeting.

Wherever we wind up in 2006, we’llemploy the same strategy, trying to estab-lish relationships and build bridges with thelocal church.

Vinai Boonlue (TAI), Brian Sinchak, and Marc Reeves (CFN), third-year theologian at JSTB, take in some of the sights in Bangkok.

Keith Pecklers (NYK), Cardinal Michael Kitbunchu of Bangkok, and John Baldovin (CFN) pose duringthe international meeting.

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PROVINCE BRIEFS

MISSOURI NEW ORLEANS

■ Fr. Provincial Fred Kammerpresided at the Mass at which ninenovices pronounced their vows inthe Society on the Solemnity of theAssumption. Because of the largenumber of visitors anticipated, thelate-morning parish Mass was cele-brated at St. Charles BorromeoChurch in Grand Coteau.Pronouncing vows were Luis M.Blanco-Döring, J. Patrick Hough,Casey M. Metcalf, Raul A. Navar-ro, Dominic H. Nguyen, Eric R.Ramirez, Quang D. Tran, Peter S.Zagone, and Jeremy K. Zipple.

■ On the Vigil of the Assumption,Fr. Billy Huete, novice master; Fr.Michael Dooley, assistant novicemaster; and the seven second-yearnovices welcomed eight new candi-dates at St. Charles College inGrand Coteau. The new novices,ranging in age from 22 to 41, areCarlos Esparza, Randy Gibbens,Chris Hernandez, Joseph Hill,Robert Leal, John Nugent, PepeRuiz and Alex Theriot. All but oneof the 16 novices are in their twen-ties.

■ At the end of July, as the resultof a continuing examination by theprovince commission on ministries,Fr. Kammer handed Gesu Churchin Miami over to the AntillesProvince after more than a centuryof ministry by Jesuits of the South-ern Province. Fr. Bill Mayer wasthe last pastor/superior from theNew Orleans Province; Fr. EduardoAlvarez became the firstpastor/superior from the AntillesProvince. Continuing to work inMiami as a member of the Gesucommunity is Fr. Bill Kidwell, longactive in the CLC and Pro-Life min-istries.

■ Fr. Kevin W. Wildes (MAR)has been chosen sixteenthpresident of Loyola UniversityNew Orleans by the institution’sboard of trustees. Fr. Wildes waspreviously associate dean ofGeorgetown College, professor ofbioethics and professor of philoso-phy. He succeeds Fr. William J.Byron (MAR), who had been serv-ing as interim president.

■ The play Big Tom, inspired bythe life of the English Jesuit martyrSt. Nicholas Owen, a work of Fr.Ernest Ferlita of Loyola Universi-ty, is one of the 10 winners of theCatholic University of America’sReligious Play Competition. Theplays will be published as ananthology in 2005.

-- Donald Hawkins SJ

■ As the new academic yearbegan, Fr. Provincial Tim McMa-hon installed new rectors in threeof the major communities of theMissouri Province. Fr. John Vow-ells now guides the Jesuit Com-munity of Kansas City and Fr.Doug Marcouiller heads up theFirst Studies community at Bel-larmine House in St. Louis. For-mer provincial Fr. Frank Reale isnow at helm of Jesuit Hall atSaint Louis University. The litur-gy at his installation was the firstto be held in the newly renovatedchapel on the 15th floor of JesuitHall.

■ Celebrations were held acrossthe province in St. Louis, Denverand Belize to honor thosecelebrating jubilees this year.Noteworthy among the group isFr. Ray Reis, who has been aJesuit for 80 years. Frs. FrankGuentner and Joe Hebertcelebrate 70 years in the Society,while Frs. Ev Diederich and FredSchuller mark 65 years. Fr. JohnPadberg celebrates his 60th yearin the Society by beginning a sab-batical at the end of his tenure asrector of Jesuit Hall.

■ Archbishop TerryPrendergast (CSU) from Halifax,Nova Scotia, led a retreat for Mis-souri Province Jesuits at WhiteHouse Retreat in St. Louis. Hedeveloped the theme of “Disciplesand Companions: Jesuits at theService of Church and World.”

■ Saint Louis University’s 2004freshman class totals 1,463students and is the largest enter-ing class on record. Women makeup 60 percent of that number,which is also a record.

■ The Girls Division of RegisHigh School in Denver, nowbeginning its second year of exis-tence, has moved into the buildingformerly occupied by the BoysDivision. New buildings were con-structed to accommodate theexpanding enrollment in the BoysDivision. Archbishop Charles J.Chaput blessed the new campuson August 26.

■ Fr. Jack Callahan (WIS) hasbeen appointed provincial assis-tant for pastoral and spiritualministries and assistant to thepresident of Saint Louis Univer-sity for mission and values. Gallbladder surgery has temporarilyprevented him from beginning amini-sabbatical to prepare forthose positions.

-- Michael Harter SJ

Company Magazine again sponsored the annu-al Association of Editors of Jesuit Publications(AEJP) Conference, this year at Marquette Uni-versity in mid-July. More than 50 people partici-pated, representing Jesuit high schools, colleges,province offices and other apostolates. The con-ference has convened since 1996.

A major feature of this year’s conference was apublications critique by Brady & Paul Communi-cations, specialists in editorial design andmakeovers. Every apostolate represented had achance to have one of its publications critiqued.The suggestions were largely well received. Thespeakers also discussed magazine design trendsand cost-efficient ideas for editors and art direc-tors.

Fr. Don Doll (WIS), who teaches photographyand videography at Creighton University, led a ses-sion on digital photography and photo layout.Attendees took photos as part of a pre-conference“homework” assignment that Doll incorporatedinto the session.

The conference began with the traditional Sat-urday evening pizza party, although a splintergroup broke off to attend a Milwaukee Brewersgame at their new retractable-roof stadium. Pan-els were held on modeling the Ignatian vision andmission in our publications, web design and annu-

al reports. The group found time for a Sundayevening banquet with entertainment providedafterward by a comedy improv troupe.

Next year’s conference will be held at Regis Uni-versity in Denver. Company Magazine editor andconference organizer Martin McHugh is lookinginto the possibility of hosting a future conferencein Rome.

Magis Productionshttp://magis.creighton.edu/

Web Resource

Marquette host to annualeditors conference

Fr. Don Doll (WIS) talks about photography.

John Predmore (NEN) of America magazine, Laurie Shaffer Forsyth of Regis University and Tatyana Borodina of Amer-ica magazine enjoy cocktails at the AEJP banquet.

What is "Magis?" [pronounced "màh-gis"] It is aLatin word for "more," and is taken from themotto of the Jesuits, "Ad Majorem Dei Gloriam"which is translated, "For the Greater Glory ofGod."

The guiding principle for Magis|Productions is totake on projects that are for the 'greater glory . . .'such as Vision Quest in which the intention was togive 'voice' to Native American people, or thelandmine photos supporting the ban againstlandmines, or the Jesuit DVD, Jesuit Journeys,which explores how Jesuits are living out theirmission of promoting faith and social justice.

Fr. Don Doll, SJ

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WISCONSIN

■ Fr. Greg Vance, president atSeattle Prep, pronounced hisFinal Vows at the school’s Mass ofthe Holy Spirit on September 15.Fr. Provincial John Whitneyreceived Vance’s vows as his fami-ly and friends joined the campuscommunity at the celebration.

■ Fr. J.K. Adams has addedanother title to his portfolio. Inaddition to serving as ProvincialAssistant for Formation, Adamshas been named Province Treasur-er. He replaces Fr. Natch Ohno,now working at St. AloysiusParish in Spokane and serving assuperior of the Manresa JesuitCommunity. Prior to becomingtreasurer, Adams was also Provin-cial Assistant for SecondarySchools.

■ A weekend ofcommemorations marked the150th anniversary of St. IgnatiusMission in Montana, September17 to 19. Highlights included aprocession to reenact the arrivalof the Blackrobes in 1854, a heal-ing service that included the histo-ry and experiences of the tribalpeople, and traditional drummingand dancing on the missiongrounds. Bishop George Thomascelebrated the Sunday liturgy atthe mission while Fr. ChuckPeterson, Jesuit director of theRocky Mountain Missions, deliv-ered the homily.

■ Former Novice Director Fr.Pat Lee preached at the vow dayceremony on August 14, presidedover by Fr. Provincial JohnWhitney, at St. Ignatius Churchin Portland. Three menpronounced their first vows:Javier Francisco Díaz, 30;Matthew Kunkel, 24; and JaimeMéndez Olayo, 34. The followingweekend, their absence was filledby the entrance of eight new meninto the novitiate.

■ Fr. Jack McLain became supe-rior of Portland’s ColombiereCommunity in July after leavinghis post as a military chaplain atFt. Bragg, N.C.

■ Newly ordained Fr. JackBentz has been named theprovince’s “vocation recruiter.”Bentz will coordinate his recruit-ing from Seattle University,where he works as a campus min-ister.

-- Brad Reynolds SJ

■ Fr. Tom Lucas was consultedby the Jesuit Bishop of Shanghai tohelp with the restoration of stainedglass in the city’s cathedral, Xuji-ahui, where he found that his workis as much a political puzzle as anartistic one. By designing a mix ofChinese iconography withtraditional Gospel stories—includ-ing adding Chinese features to allbiblical characters—Fr. Lucas andlocal San Francisco artist TeresaWo Ye are reinterpreting Catholicliturgy and iconography in a Chi-nese context.

■ Former Novice Master andLoyola High School PresidentBishop Gordon Bennett has beenappointed the second bishop of thediocese of Mandeville, Jamaica inthe West Indies by Pope John PaulII. He will fill the vacancy createdby the recent retirement of BishopPaul M. Boyle, C.P., whose requestfor retirement was accepted by theHoly Father earlier this year.

■ Fr. Tennie Wright from SantaClara’s Theology department willonce again spend the summer andfall quarters of his teaching year atSt. John’s Junior College in BelizeCity, Belize. A Jesuit sponsoredministry for over 100 years, St.John’s continues to provide a bal-anced Christian education for itsstudents by seeking to developtheir spiritual, intellectual, socialand physical capabilities.

■ Mr. Marc Reeves took a breakfrom his theological studies thissummer and joined Jesuit liturgistsfrom around the globe in Thailandto discuss the need for greatercommunity involvement and free-dom to creatively bring about apeople's inculturation within litur-gy. Marc is in his final year ofstudies at the Weston JesuitSchool of Theology in CambridgeMassachusetts.

■ After spending a rathersuccessful first year of priesthoodat Xavier University in the Philip-pines, Fr. Roger de la Rosa hasreturned to the United States toteach chemistry at St. Louis Uni-versity.

■ Mr. Frank Buckley hassuccessfully introduced hisstudents at Bellarmine CollegePrep in San Jose to the many bene-fits of Yoga as a means of address-ing the cultural problems ofoccupational stress, chronicovereating, poor posture and a fastpaced lifestyle that is endemictoday among young people.

-- Jerry Hayes SJ

■ On August 21, five first yearWisconsin Province novices enteredthe Novitiate in St. Paul, MN.These first year men are Christo-pher Johnson, Michael Lex, JoeMiller, Jeremy Priest and PatDouglas. The first year noviceshave just finished first probationand are now able to indulge incleaning bathrooms, washing dishesand doing the second year men’slaundry (just kidding). In additionto house jobs, the first year novicesare kept busy with classes inHebrew scripture, Christology,Jesuit documents and prayer.When they’re not in class ordiligently doing their homework,they are seeing the sights of theTwin Cities, running, biking orplaying sand volleyball with the sec-ond year men. It appears that thefirst year men have some real talentand are challenging the second yearnovices with some very good volley-ball matches. In spite of a competi-tive spirit among the men in thehouse, there is a genuine welcomingenvironment and a caring attitude,making everyone look forward tothe upcoming year.

■ Frs. Will Prospero and PeterBwanali (ZAM) attended the firstof a two-summer Tertianship Pro-gram in Cincinnati. They returnedto the Marquette University JesuitCommunity with bright eyes andan eagerness to begin the semester.

■ Fr. John Belmonte hasreturned to the Wisconsin Provinceto become the new principal forMarquette University HighSchool. He joins two otherclassmates already working at theschool, Frs. Tom Manahan (presi-dent) and Tom Doyle (theologyteacher).

■ Fr. Joseph Godfrey (NYK) willbe at Marquette University for theacademic calendar as the WadeChair Scholar. Joe will be teachingphilosophy

■ Fr. Will Kelly hosted his classat Marquette University to helpcelebrate their 50 years as priests.They gathered at Lake Five Villa onJune 16, the Feast of the SacredHeart, to reminisce about all thefond memories over the years.

■ Frs. Don Matthys, Bill Kurtzand Ray Gawronski (MAR) will beon sabbatical this year. Don is liv-ing and working in Madison, Wis.,Bill is living and teaching at theseminary this semester, and Ray isout west working at Mt. Tabor inRedwood Valley, Calif.

-- Patrick Dorsey SJ

OREGON CALIFORNIA

CNS - Calling him “the stuff of which legends are made,” theAmerican Bar Association awarded its 2004 ABA Medal to George-town University Law Center’s Fr. Robert F. Drinan (NEN) at its annu-al convention August 9 in Atlanta.

Since 1929, the medal has recognized exceptionally distin-guished service to the cause of American jurisprudence. It has beengiven to some of the most important legal figures of American his-tory, including eight Supreme Court justices.

“In an amazing career that has spanned more than half a cen-tury, Fr. Drinan has never faltered in his extraordinary humani-tarian efforts and support for justice under the law,” said ABApresident Dennis Archer.

A professor at the Law Center since 1981, Drinan teaches inter-national human rights, constitutional law, civil liberties, legisla-tion and advanced legal ethics. He has been the recipient of 21honorary degrees, including the 2003 Franklin and Eleanor Roo-sevelt Institute Freedom of Worship medal. He has served as thedean of Boston College Law School. He was a U.S. Representativefrom Massachusetts for five terms, serving on several congressionalcommittees, including as chair of the House Judiciary Committee’sCriminal Justice Subcommittee.

A regular contributor to law reviews and policy journals, Dri-nan is the author of 10 books on major public policy issues. His11th book, “ Can God and Caesar Coexist? Balancing Religious Free-dom and International Law,” was published last month by Yale Uni-versity Press.

Fr. Robert DrinanReceives AmericanBar Association’s

Highest Honor

By Joseph J. Feeney SJ

A French translation of the poems of Gerard Manley Hopkinshas won the prestigious Nelly Sachs Award, the world’s major prizefor translation. The translator is Bruno Gaurier, and his book, “Ger-ard Manley Hopkins: Poèmes,” was published by Le Décaèdre ofSuilly-la-Tour, France.

The Nelly Sachs Award honors the memory of a Jewish poet anddramatist who was born in Berlin in 1891, fled to Sweden in 1940,and died in Stockholm in 1970. Famous both for her German poemsand plays and for her translations of poems from Swedish into Ger-man, she won the Nobel Prize for Literature in 1966.

The award, created 20 years ago, is given at most once a yearand is the most highly prized in the field of literary translation.Gaurier was presented with the Nelly Sachs Award in November2003, at an international conference in Arles, a European center forliterary translation.

Gaurier first discovered Hopkins in 1995 when a friend gavehim an old Penguin edition. Opening the book on a bus in Paris,he began “The Wreck of the Deutschland” and was forever changed.He tells the story in an essay in Hopkins Variations: “I was quick-ly so struck that I felt obliged to get off the bus, walk, find a bench,cry in solitude and discretely, soon recover and decide: this has tobe read among my people, this is one of the most marvelous poemsever met, I will translate it into French. So I did.” Within a decade,Bruno Gaurier’s translation of Hopkins’ poems won the world’smajor award.

(Feeney (MAR) is a professor of English at Saint Joseph’s Uni-versity and is co-editor of The Hopkins Quarterly.)

Hopkins Work WinsTop Translation Prize


■ Early this summer, BritishIndependent Televisioninterviewed Fr. Gene D. Phillipsfor a three-part miniseries onmovie censorship. Phillipsdiscussed the roles played by Fr.FitzGeorge Dineen and Fr.Daniel Lord in the creation of theNational Legion of Decency, whichwas formed by the U.S. CatholicBishops in 1934 to rate movies.

■ In August, 2004, Fr. Richard J.Baumann began a newassignment at Arrupe College, afour-year English speaking FirstStudies Program, in Harare, Zim-babwe. Baumann, who has exten-sive experience in formation, willserve as the staff’s point-personfor formation and will be responsi-ble for spiritual direction, theapostolic ministries of students,retreats, and seminars on Jesuitlife.

■ In July, Fr. Eric J. Knapp wasordained for priestly ministry. Heis serving as associate pastor at St.Procopius Church in Chicago.

■ Fr. David J. Stagaman, chairof Loyola University Chicago’stheology department, was appoint-ed rector of the Loyola JesuitCommunity. Stagaman returnedto the province two years ago aftera 34-year tenure at the JesuitSchool of Theology at Berkeley.Fr. John J. LaRocca (NYK), direc-tor of the Honors Bachelor of ArtsProgram at Xavier University,was appointed rector of the XavierJesuit Community.

■ Fr. Thomas C. Widner wasappointed rector of the JesuitCommunity at Brebeuf JesuitPreparatory in Indianapolis, hishometown. Widner has been serv-ing as director of communicationsfor the Jesuit Conference and edi-tor of National Jesuit News.

■ Fr. James G. Gartland wasnamed the second president ofCristo Rey Jesuit High School inChicago. Gartland conducted thefeasibility study for the provincethat eventually led to the school’sfounding and has served theresince 2000 as a theology teacher,chaplain and member of the lead-ership team. He replaces Fr. JohnP. Foley, who has become directorof the Cristo Rey Network ofSchools. Foley spent the fall trav-eling to openings of new CristoRey model schools in Cambridge(Mass.), Cleveland, Lawrence(Mass.), New York, Tucson, andWaukegan (Ill.).

-- George Kearney

■ Br. Richard Hittle has taken afull time resident counseling posi-tion at Guest House in Rochester,Mich. He spends one night a week atthe UDM community.

■ After working at UDM for 30years, Fr. John Saliba (MAL) hastranscribed to the Detroit Province.

■ Br. Jerry Pryor has been askedto give his paper “Marcus Aurelius,and Ridley Scott's 2000 movie ‘Glad-iator’” by the State University ofWest Georgia at their 19th AnnualInternational Conference in Litera-ture, Visual Arts, and Cinema, to beheld in October 2004 in Atlanta. Thepaper deals with the degree to whichthe spirit and thought of the Emper-or’s “Meditations” pervade the film,which won the Best Picture Oscar in2000.

■ Fr. Vince Hagarman is the sec-ond recipient of the Loyola of theLakes Jesuit Retreat House“Magis Award.”

■ At the invitation of the Dioceseof Lansing, and with the approval ofFr. General, Fr. Bob Scullin hasmissioned Frs. Tom McClain, Den-nis Glasgow and Daniel Reim toserve the University of Michigancommunity in Ann Arbor. Glasgowhas been serving as the associatepastor at the St. Mary Student Parishfor four years and will continue inthat position. Reim has arrived aftercompleting Tertianship and will beworking in campus ministry, focus-ing on social justice programming.He will also be the superior of thenew community. McClain, currentlyon sabbatical, will arrive in Januaryto take over as pastor. The Jesuitcommunity also includes Fr. UwemAkpan (NYK), from Nigeria, whowill be working towards an MFA increative writing at the university.Visitors are welcome. Tickets forUM games, however, are not provid-ed!

■ Fr. John O’Malley has publisheda new book with Harvard UniversityPress entitled “Four Cultures of theWest.”

■ Fr. Joe Downey had 200 copiesof his new book “A Love Story withGod. Christ’s. And Our Own? TheDesert Experience and the ReadinessFactor” privately printed by LoyolaPress in May. He has given most ofthem away for free. Joe has submit-ted a second book to a prospectivepublisher titled “When God Tells theStory Back to Us. Faith for theSenior Years.” Both books are donein a “low” Christology.

-- John Moriconi SJ

CHICAGO DETROIT

■ McQuaid Jesuit High Schoolin Rochester is celebrating its fifti-eth anniversary this year. TheRochester school is hosting ananniversary exhibit and dinnerthis month and is presently finish-ing a complete makeover of theschool chapel. The school has over850 students in grades seventhrough 12.

■ Eight novices of the Maryland,New York and New EnglandProvinces pronounced their firstvows at a ceremony attended byover 500 people, including over 50Jesuits and diocesan priests, atImmaculate Conception Church inFayetteville, NY. Eleven candidatesentered the novitiate the followingweekend.

■ Edward Cardinal Egan, Arch-bishop of New York, presided atthe opening liturgy of the newlyfounded Cristo Rey High Schoolin East Harlem. Fr. Joe Parkeswas recently appointed theschool’s first president.

■ Mr. William J. Morley hasbeen appointed director of devel-opment for the New YorkProvince. Bill is a graduate ofCranwell School, the University ofScranton, and the Fordham Uni-versity Graduate School of Busi-ness. After a 30-year career incommercial real estate, Billbecame the vice president formajor gifts of a not-for-profitorganization. Bill’s plans for hisnew position include a capitalcampaign for the benefit of theworks of the province. Fr. BillScanlon, his predecessor, willbecome the chaplain of theProvince Infirmary at Murray-Weigel Hall.

■ Fr. Vincent Hevern, psycholo-gy professor at LeMoyne College,gave the keynote address at theThird International Conference onthe Dialogical Self in Warsaw,Poland. His address was titled“Dialogical Selves in the HumanDigital Ecology.”

■ Fr. Kenneth Boller wasappointed president of FordhamPreparatory School. He succeedsFr. Joe Parkes. Previously Kenhad been principal of CanisiusHigh School, successively head-master and president of XavierHigh School, and pastor of SaintAloysius Church in Harlem.

-- Kenneth J. Boller SJ

-- Louis T. Garaventa SJ

NEW YORK

By Louis T. Garaventa, S.J.

The Most Reverend Martin Joseph Neylon, 84, died at Murray-WeigelHall, Bronx, NY on April 13, 2004. He was a Jesuit for 66 years, a priestfor 53 years, and a bishop for 33 years.

Bishop Neylon was born in Buffalo N.Y. on February 13, 1920. Hegraduated from Canisius High School in June 1937. An excellent catch-er, he briefly flirted with a professional baseball career, but felt strong-ly called to the religious life and entered the Society of Jesus onSeptember 7, 1937 at St. Andrew-on-Hudson.

He continued his junioratestudies at Poughkeepsie and thenmoved to Woodstock College forphilosophy (1941-1944) Afterregency at Fordham Prep, hestudied Latin and Greek at Ford-ham University, returned toWoodstock College for theologyand was ordained a priest on June18, 1950.

After tertianship at AuriesvilleN.Y., he was assigned to RegisHigh School to teach English. Hewent to Rome and the PontificalGregorian University to study ascetical theology. He also served as sec-retary to the American Assistant, Fr. Vincent McCormick SJ.

While in Rome he pronounced his final vows on February 2, 1955.Later that year he was recalled to the province to become the master ofnovice scholastics at St. Andrew-on-Hudson. He remained at Pough-keepsie for 12 years, a period which would see vast changes in the RomanCatholic Church.

He left St. Andrew’s in the summer of 1967 to embark on the jour-ney, which would occupy almost all of his remaining years. He wasappointed the civilian chaplain of the missile base located on a tinyisland in the Kwajalein Atoll of the Marshall Islands. He quickly becamea much admired and esteemed pastor among the scientists and fami-lies who were the bulk of his parishioners.

Although there for only one year, he formed lifelong friendshipswith many of those to whom he ministered. The following year saw hisreturn to a more familiar role as a spiritual director at the newly found-ed St. Ignatius House in Guam. Here his apostolate centered on aspi-rants to the Society of Jesus who were studying at the local university. Hewas to remain there for only 14 months.

On October 2, 1969, Pope Paul VI appointed him Bishop of Liberti-na and Coadjutor to Bishop Vincent Kenally SJ, the Vicar Apostolic of theCaroline and Marshall Islands. Terence Cardinal Cooke ordained himbishop in St. Patrick’s Cathedral, New York, on February 2, 1970.

Upon his arrival he embarked on a wide-ranging tour of his vastapostolate. He and Bishop Kenally worked and lived together for thenext 20 months before the latter’s retirement in October 1974. BishopNeylon automatically succeeded to the office of Vicar Apostolic, andlater, when the vicariate was raised to diocesan status, he remained asits first bishop.

During his episcopate he embarked on a vigorous planning processto meet the changes that were fast coming to the islands with indepen-dence. Through pastoral planning councils he started a collaborationthat would update the schools and parishes of the region to bring themin closer accord with the decrees of the Second Vatican Council. Thisreforming thrust persists to this day.

The foundation of the diocese in 1980 saw an increase in native voca-tions to the priesthood, diaconate, and sisterhood as well as the grow-ing participation of the laity. One of the native diocesan priests, Fr.Amando Samo, was appointed auxiliary bishop in 1987.

Bishop Neylon retired as ordinary in 1995 at the age of 75 and wassucceeded by Bishop Samo. Bishop Neylon retuned to New York wherehe lived in retirement at Saint Ignatius Loyola Parish until his healthbegan to fail. His final months were spent at the province infirmary atMurray-Weigel Hall where he died.

Bishop Martin Neylonlaid to rest

Bishop Martin Neylon, SJ


■ Two books by Fr. Joseph A.Fitzmyer have recently been pub-lished: “Spiritual Exercises Basedon Paul’s Epistle to the Romans”and “The Genesis Apocryphon ofQumran Cave 1 (1Q20): ACommentary, Third Edition.”

■ The Woodstock Jesuit Com-munity has welcomed three newJesuits who will enjoy visiting fel-lowships at the Woodstock Theo-logical Center during the 2004-05academic year. They are: BishopFrancisco Claver (PHI), Fr. TomSchubeck (DET) and Fr. PhilRossi (NYK).

■ In July, Fr. Justin Whitting-ton joined the Wheeling JesuitUniversity Community tobecome a member of the CampusMinistry team.

■ Fr. Charles Borges (GOA),professor of history at LoyolaCollege in Maryland, spent threemonths in Goa researching thehistory of the German Jesuits inthe Pune region from 1854 to thepresent. The Pune Province iscelebrating 150 years of the Ger-man Jesuit presence.

■ On Labor Day weekend, theWoodstock Jesuit Communityhosted 30 Jesuits from more than20 countries. They were in Wash-ington to participate in a Wood-stock Theological Centerinternational consultation on the“Global Economy and Cultures.”The event, which was held fromSept. 5-9 on the Georgetown Uni-versity campus, marks the culmi-nation of a five-year investigationinto the interplay betweeneconomic globalization and localcultures around the world.

■ Fr. George Aschenbrennergave retreats to the 29 regionalbishops at the beautifulBellarmine Hall Retreat Housein Mundelein, Ill., from August22–26.

■ Fr. Jeff Putthoff (MIS), direc-tor of Hopeworks ‘N Camden, incollaboration with the Universityof Pennsylvania, representedHopeworks at a majorinternational conferenceorganized by the Centre for theStudy of Children, Youth andMedia Institute of Education, atthe University of London in lateJuly.

-- Jackie Antkowiak

■ Deacons John C. Wronski andGeorge T. Williams wereordained to the priesthood byBoston Archbishop Sean PatrickO'Malley, OFMCap, on June 12, atSt. Ignatius Church, ChestnutHill, Mass.

■ On August 21, four menentered St. Andrew HallNovitiate in Syracuse for the NewEngland Province, as follows:

■ Thomas M. Olson, 24, of Rut-land, Mass., (Holy Cross College,2002). Tom has worked as aninterim teacher in the Wachusett(Mass.) School System, as anaccount executive for ConversentCommunications and as a teacherand salesperson for Steinert Com-pany.

■ Brent H. Otto, 24, of Framing-ham, Mass. (Holy Cross College,2001). Brent received a WatsonFellowship upon graduation andspent a year doing research onreligious affiliation in Catholicschools in India. For the past twoyears, he has taught history atAuburn High School in Auburn,Mass.

■ Christopher J. Ryan, 22, ofHaddonfield, NJ (Dartmouth Col-lege, 2004). Chris was presidentof the Aquinas House CatholicStudent Center at Dartmouth.

■ Jonathan J. Stott, 33, of Ver-non, Conn. (Worcester Polytech-nic Institute, 1993; PhD in Physicsfrom Case Western Reserve Uni-versity, 1998). Jonathan did apost-doctoral program at North-eastern University and has beendoing research at MassachusettsGeneral Hospital for the last threeyears.

■ Fr. Robert F. Drinan hasrecently published his latest book,“Can God and Caesar Coexist?:Balancing Religious Freedom andInternational Law” (Yale Univer-sity Press, 2004).

■ Fr. Paul Kenney completedhis two-year term as NationalEcclesial Assistant for ChristianLife Community USA. He was fill-ing out a term vacated by Fr.Larry Gooley (ORE).

■ Scholastics Tom Frink andJohn Predmore will be ordainedto the transitional diaconate onOctober 9 at St. Peter's Church inCambridge, Mass.

-- Richard Roos SJ

MARYLAND NEW ENGLAND

As part of the Jesuit Refugee Service responseto the refugee crisis in Liberia, JRS/USA recentlycollected more than 13,000 books – enough to filla 40-foot shipping container – to send to childrenin temporary schools in the camps.

Fr. Ken Gavin (NYK), JRS/USA national direc-tor, created the Liberia Book Project. As a result ofthe decade-long civil war, more than 70 percent ofLiberians are illiterate, with employment rates of85 percent. Temporary schools have been estab-lished in the camps for forcibly displaced Liberi-ans, but there are few if any books for the students.

Through the efforts of JRS/USA, hundreds ofschools, libraries, publishers, bookstores and recy-cling centers in Washington, D.C., made donationsof books. JRS/USA also received support from WRCMedia Inc, a publishing company in New York, andmany Catholic Schools in Atlanta.

The books were shipped to Fr. C.S. Amalraj(MDU), JRS Liberia country director, at the end ofJuly. JRS covered the shipping costs, which wereapproximately $4,000, with hopes of reimburse-ment through Christian Brothers Investment Ser-vices and the FSC Foundation, a grant-fundingagency that benefits the educationally marginal-ized.

JRS ships books to Liberian camps

JRS intern Yvonne Noggle with books to be shipped toLiberia. Photo courtesy of JRS.

This fall, the 10 provinces of the USA received56 new novices, the same number as last year.Combined with the two men who entered for theProvince of Upper Canada, the six novitiates thatserve these provinces received a total of 57 men,since one man from the Missouri Province ismaking his novitiate in Jamaica. Counting thisman, the USA, as of entrance day, had a total of101 novices and Upper Canada had five, for acombined total of 106. The corresponding num-ber last year was 104.

According to Fr. John Armstrong (NOR), sec-retary for formation for the U.S. Jesuit Confer-ence, “This number is slightly higher than lastyear, and last year we had the largest entrance

class since 1993. What is a bit different is the dis-tribution across provinces,” he said. “Last year,only two provinces had seven or more men enter-ing. This year, two provinces have eight and threeprovinces have seven men entering. Of the 58 newnovices for the USA and Upper Canada, fourentered as brothers and three as indifferent, whichis also similar to last year.”

Armstrong continued, “Fifty-four percent ofthese men have attended a Jesuit educationalinstitution, very similar to last year. This year,the ages range from 20 to 54, with one man over50, seven in their 40s, eight in their 30s, and 41in their 20s. This is fairly typical of the past fewyears.”

Novitiate numbers up from 2003


John Edward Foy SJ(Detroit) Br. John Edward Foy, 93, died February 12,

2004, at Colombiere Center, Clarkston, Mich. A Jesuit for71 years, Ed was born in Flint, Mich., on July 19, 1911.After high school Ed drove a delivery truck. A visit to hisbrother Augustine, a novice at Milford, impressed Ed andhe entered the Society there November 30, 1932. OnAugust 15, 1944, he pronounced his final vows at WestBaden College, West Baden Springs, Ind.

He was first assigned as a cook at West Baden in 1934-35. Ed admitted that he did not enjoy cooking. Ed wasvery pleased, however, when the Provincial assigned himback to Milford as a boiler man and gardener. The Jesuitsat West Baden were also happy, so the story goes.

Ed would have these two professions at John CarrollUniversity (1936-43) and again at West Baden College(1943-59). He was assigned to Bellarmine Retreat House,Barrington, Ill., in general maintenance work in 1959-60. The following 12 years he continued doing generalmaintenance at Xavier University (1960-72). Ed’s nextand last assignment was at Colombiere College, Clark-ston, Mich. until his death.

He became minister for two years, 1978-80. Hereturned to his gardening and grounds work until 1998when he began praying for the Church and Society.

Ed enjoyed the companionship of his fellow Jesuitswhether in the recreation room playing cards or on thegolf course. Ed also enjoyed fishing, reading paperbacknovels and poetry. “The Real Man” was his favorite poem.

Until the last two days of his life, Ed began his daywith 6:30 a.m. Mass. The Rosary and other private devo-tions he considered the fuel of his religious life. In hisearly 70s, he began a weekly holy hour at Colombiere inthe evening. It began with just a handful of people butsoon became quite large and included both Jesuits andlay people who came from the area.

-- Dick Conroy SJ

John C. Geary SJ(California) Fr. John C. Geary, 88, died February 14,

2004 in Regis Infirmary, Los Gatos. He was a Jesuit for69 years and a priest for 56 years. John was born in SanFrancisco on October 13, 1915, fifteen minutes beforethe arrival of his identical twin brother, Joseph. Bothentered the novitiate at Los Gatos on July 30, 1934.

Following philosophy studies in Spokane, John taughtboth Latin and Greek at Bellarmine Prep, San Jose, 1941-44. Theology was made at Alma College, 1944-48, andboth he and his brother were ordained to the priesthoodin 1947. Tertianship was made at Port Townsend, Wash.,1948-49 and he pronounced his final vows on August 15,1950 in Baltimore, Md.

John’s first love was the clas-sics and he continued his studyof Greek and Latin at CatholicUniversity of America and atSanta Clara. He taught Latin atUSF through most of the 1950s.In 1958-59, he taught Latin andspeech in the juniorate at LosGatos. Later teaching assign-ments took him to Santa Barbara,1964-65, and again to Bellarmine,1968-71.

For most of his life he was engaged in direct pastoralministry in Jesuit parishes in Santa Barbara and San Joseand in diocesan parishes in the Santa Clara Valley. Heestablished a rapport with the parishioners and friend-ships that continued until his death.

Also dear to John’s heart was hospital ministry at St.Joseph’s, Phoenix, 1959-63; Agnews State Hospital, SanJose, 1965-67; hospitals in San Diego, Mountain View,Fresno, and finally, at three hospitals simultaneously inBakersfield.

From 1951-58, he served as a part time chaplain atSan Francisco City and County Jail, usually taking the

Apparently the DeSmet students never found out thata coach had given Bill the nickname to insure that Billwould never have any discipline problems — and thefaculty did all they could to keep the myth alive!

Smith added, “His legacy may be that in a high schoolrun on demerits and jug, he managed the unruly mobwith a grin and a gentle jab of sarcasm. I can’t everremember Father Kane giving anyone a demerit.”

In 1987, after 40 years in the classroom, Bill broughtthat same gentle goodness to a long and fruitful hospi-tal ministry. He had dreamed of moving in that directionfor 10 years. The solitary life of a hospital chaplain inrural Illinois seemed to suit him well. Bill was a belovedand respected priest: a gentle, forgiving, non-judgmen-tal listener who brought comfort and strength to count-less patients in their suffering.

Crippled by an auto accident in 1999, Bill foughtmightily to regain his mobility. Finally he accepted gra-ciously his enduring weakness, and became a kind andprayerful presence in the Fusz Pavilion until his final ill-ness. We trust that now, with upright head and steadyhand, he has been greeted by the God whom he knew,loved, and served so well.

-- Philip G. Steele SJ

Herbert Francis Hinze SJ (New Orleans) Br. Herbert Francis Hinze, 95, died

February 16, 2004, at Ignatius Residence in New Orleans.He had been a Jesuit 70 years.

What was it that led a big country boy growing up inthe Methodist environs of Waco, Tex., to become aCatholic and a Jesuit brother?

One story has it that his spiritual quest began whenhe came across the story of two Jesuit brothers, MartialLapeyre (NOR) and George Feltes (CFN), who in 1932crash landed their crippled aircraft on an ice-cappedmountain in Alaska and miraculously survived for sixdays in minus 40-degree weather conditions. We do knowthat 23-year-old Francis became a Catholic at that timeand knocked on the door of the Society, but he had towait until April 1933 before he could be canonicallyadmitted.

In 1924 Francis had taken a correspondence coursein architectural drawing. Designing buildings and otherrelated projects became his trademark skill. The lateBrother Rosenblath once remarked that Brother Hinze’sskill in designing was so good that “hardly a stick of woodwas left over when the building was finished.” Francisorganized and planned the construction of two buildingsat Loyola University and seven at Spring Hill.

Mild-mannered and always pleasant to deal with,Francis was an expert supervisor of construction andmaintenance. Some of the other tasks he was asked to doin his career were hardly suited to his talents - sacristan,infirmarian, supervisor of food service - but he accept-ed all with humility and cheerful obedience. He headedthe maintenance department at Spring Hill for almost 25years.

In 1992, at age 84, Brother Hinze was still at work asminister and procurator of Ignatius Residence. A seri-ous injury to his back that year, however, led to his moveinto the infirmary. He recovered from the injury, but aseries of strokes followed that caused him to beginretreating ever so gently into deeper silence.

On February 16 at age 95 years old, he was observedin the corridors of Our Lady of Wisdom with his rosaryin hand. Early on the following morning he was gone.Jesuits in the province will be telling his story for years tocome: Brother Hinze was, unquestionably, one of “thegiants who lived in those days.”

-- Louis A. Poché SJ

Arthur J. Schenk SJ(California) Fr. Arthur J. Schenk, 89, died February

25, 2004 in Regis Infirmary, Sacred Heart Jesuit Center,

weekend and holiday shifts. In 1971-72 he served aschaplain at Santa Clara County Juvenile Hall.

In the 1930s, both Geary brothers became interest-ed in the Russian Mission, then being urged by Fr. Gen-eral Ledochowski. They studied the Russian and ChurchSlavonic languages and over the years, John publishedEnglish translations of Eastern hymns and prayers. Afterordination each received faculties in both the Roman andthe Byzantine rites and often helped out at our Russianparishes in San Francisco and Los Angeles. In 1977 Johnbecame temporary superior of the John XXIII Ecumeni-cal Center in New York and pastor of St. Michael’s Russ-ian Church, a position he held until 1980. He also servedas acting pastor at Our Lady of Fatima Russian Center,San Francisco, 1986-87.

John also served as chaplain to the Knights of Colum-bus, Boy Scouts, and other organizations. He was activein the pro-life movement as well.

In 1997 he moved to Regis Infirmary, where he wasknown for his laughter and love of song. The affection inwhich he was held was evident. John deeply missed histwin, who had died in 1994. His body was laid to restwith that of his brother, Joe. Often inseparable in life,they were again united.

-- Dan Peterson SJ

William J. Kane SJ(Wisconsin, applied to Missouri) Fr. William James

Kane, 88, died February 16, 2004 in St. Louis, Missouri.He was a Jesuit for 68 years and a priest for 55 years.

Born in Davenport, Ia., he entered the Society at St.Stanislaus Seminary in Florissant, Mo., in 1935. Afterphilosophy at Saint Louis University, regency at RegisHigh in Denver, and theology at St. Mary’s, John wasordained in 1948. He was a high school English teacherfor decades, first at St. Louis U. High and then at DeSmet.

The casual observer wouldnot guess that this man of slightbuild and trembling hands was infact a man of great strength, witha powerful impact on countlesspeople. In an on-the-air tribute,St. Louis radio personality andDeSmet grad Kevin Killeen beau-tifully summed up Bill’s influenceas a high school teacher:

“If you’ve ever smelled an oldLife magazine that’s been in thebasement for years ... that’s what Fr. Bill Kane’s freshmanEnglish classroom used to smell like. Kane kept a cabinetfull of musty Life magazines for students to read and ina way, Kane smelled like a Life magazine himself. … Inhis youth, they say he had been a quick-footed boxer,nicknamed Killer Kane. But now he looked harmless.”

memorials


Los Gatos. He had been a Jesuit for 72 years and a priestfor 59 years.

Art was born in Los Angeles on December 11, 1914.Following graduation from Loyola High School he enteredthe Society at Los Gatos on August 14, 1932. Philosophystudies were made in Spokane and in regency Art taughtLatin at Loyola High School, 1939-42. He studied theol-ogy at Alma College, 1942-46 and was ordained to thepriesthood in 1945. Tertianship at Port Townsend, Wash.,followed, 1946-47, and he pronounced his final vows onFebruary 2, 1948.

Art was assigned to LoyolaHigh School, where he taughtLatin, English and mathematics.From 1953-55, he taught math atSt. Ignatius High, San Francisco.He served as assistant pastor atBlessed Sacrament Church, Holly-wood, 1955-56, then at St. Mary’sChurch, Ogden, Utah, where inaddition to pastoral duties, hetaught religion and math in St.Joseph’s High School, 1957-58.

After a year of teaching at Brophy College Preparatory,Phoenix, he was assigned back to Loyola High in 1958,where he taught algebra to freshmen.

In 1964 Art left the classroom and served as pastorof St. Henry’s Church, Brigham City, Utah, until 1966.Other parochial assignments followed in Sacramento,1966-69, San Francisco, 1969-72, and in the Los Ange-les Archdiocese. He then took supply calls as needed fromSacred Heart Jesuit Center, Los Gatos, 1973-1998. From1998 until his unexpected but peaceful death on AshWednesday, Art’s assignment was praying for the Churchand the Society.

Art had a reputation of being a good, precise and orga-nized teacher. His stern look and studied silence terror-ized generations of freshmen and he had no disciplineproblems in the classroom. Art learned his way around akitchen at an early age and loved to cook. The skill came inhandy on pastoral assignments, where he would do hisown cooking and give the housekeeper a needed vacation.

His spirituality was deep and traditional. In his lastyears, he could be found in the chapel with a rosary inhis hand and he participated in all the community Mass-es in addition to saying his own early morning Mass. Artdid not agree with many of the changes in the Churchand Society but he was unfailingly courteous with thosewhose views differed. He agreed to disagree and reliedon his deep faith.

-- Dan Peterson SJ

Charles B. Prussing SJ(California) Fr. Charles Buford Prussing, 79, died Feb-

ruary 29, 2004 in Los Angeles. He was a Jesuit for 61 yearsand a priest for 48 years.

He was born in Kansas City,Mo. on November 26, 1924. Herecalled, “My earliest memorieswere living in the rear of myfather’s hardware store in a semi-rural community. We had noindoor plumbing. We lost the storeduring the Depression.” His fatherhad moved to San Francisco seek-ing work and after a couple ofyears Charlie and the rest of thefamily joined him.

He graduated from St. IgnatiusHigh School, San Francisco and entered the Society in 1942at Los Gatos. Following studies in Spokane, he taught Eng-lish and mathematics at St. Ignatius High, 1949-52. Hestudied theology at Alma College 1952-56, and wasordained to the priesthood in1955. Tertianship was madein Decatur, Ill. and he pronounced his final vows in SanFrancisco, August 15, 1958.

He earned an MA in Education from Gonzaga Uni-versity, an MBA from St. Louis University, and an MFCCfrom the American Institute of Family Relations, LosAngeles. He served as treasurer at Loyola MarymountUniversity, 1958-59 and taught mathematics and eco-nomics at Loyola High School, 1961-71 before becominga licensed family counselor in 1973.

Counseling was the focus of his ministry for the restof his life. In addition to his private practice he servedas consultant to the Marriage Tribunals of the Archdio-cese of Los Angeles and the Diocese of Orange. Duringhis later years he also gave retreats and spiritual direc-tion to Religious. In the counseling office, he was a manof understanding, compassion and affirmation, who wascapable of being direct and clear in his guidance. He wasa good cook and generous member of the community,doing the buying for Colombiere House. He was an avidgolfer and he continued to walk two miles a day as longas his health permitted.

On his Golden Jubilee, Charlie reflected on his yearsin the Society quoting Lincoln: “‘Die when I may, I wouldlike it to be said of me that I always pulled up a weed andplanted a flower where I thought a flower would grow.’Much of these years of weeding and planting have beenin my own garden and in the gardens of others. I thankGod for His gifts to till and to nurture.”

-- Dan Peterson SJ

John S. Harrington SJ(Oregon) A month before his 90th birthday Fr.

“Jack” Harrington died of natural causes on March 5,2004, in the Jesuit infirmary in Spokane. He was 67years a Jesuit and 56 years a priest.

Jack was born in Los Angeles in 1914, the son ofIrish-born parents whom helost when he was very young.Placed briefly in an orphan-age in Missoula, Mont., hewas then taken and raised bya family in Genesee, Idaho.

He returned to Missoulafor his last year of gradeschool at St. Stanislaus Parish.After completing high schoolthere, he did university stud-ies at Gonzaga. From there heentered the Jesuit novitiate at Sheridan, Ore., in 1936.

After philosophy at Mount St. Michael’s, he com-pleted regency through single-year experiments at Gon-zaga Preparatory School in Spokane, GonzagaUniversity, and again at Gonzaga Prep. During thecourse of theology at Alma College in California, he wasordained in San Francisco in 1948.

Jack studied sociology for a year at St. Louis Uni-versity, then taught at Seattle University for 16 years.In 1967 he began eight years as pastoral minister andteacher at Gonzaga University. His next assignment wasSt. Jude Parish in Havre, Mont., where he put in almost19 years as assistant pastor. Those who knew him saidhe was “a wonderful parish priest, did a lot of parlorwork and visited the hospital each day.” Among the peo-ple “he was revered as a saint – which he was.”

Jack read widely. He was a quiet, gentle soul, withan understated, unique sense of humor. He lived fru-gally, hated to impose on others for help.

In 1994 he went to St. Francis Xavier Church in Mis-soula as a part-time associate. Six years later he joinedthe Regis Community in Spokane until his removal tothe infirmary where the Lord gently whispered “enough”and took him home.

-- Neill R. Meany SJ

Thomas R. Fitzgerald SJ(Maryland) Fr. Thomas R. Fitzgerald, 82, former dean

of the college and academic vice president of Georgetown

University, died at the Georgetown Jesuit Residence onMarch 22, 2004. He was a Jesuit for 64 years and a priestfor 51 years.

Tom was born in Washington, D.C., on February 23,1922. He attended Gonzaga High School, GeorgetownUniversity, and entered the Society of Jesus in 1939. Hewas ordained a priest in 1952 in Louvain, Belgium.

Tom received a licentiate degree in sacred theologyfrom Louvain, a doctorate in classical languages fromthe University of Chicago, and was awarded honorarydegrees by six institutions. Following his administrativeexperience at Georgetown from 1964-1973, he was namedpresident of Fairfield University in 1973 and St. LouisUniversity in 1979. He also served on the Board ofTrustees of nine Jesuit institutions.

His last assignment, in 1987, was that of professor ofclassics at Loyola College in Baltimore. He retired in 1998.In his retirement he read extensively from the works ofclassical authors, investigating the history of Jesuit edu-cation by tracing its roots to their Greek and Latin ori-gins.

-- Laura Cavender

Ignatius F. Pennisi SJ(New England) Fr. Ignatius F. Pennisi, 93, died at

Campion Center in Weston, Mass. March 24, 2004. Bornin Sicily, he was a Jesuit 72 years and a priest 60 years.

His family came to this country when he was a childand settled in Lawrence, Mass. He attended local schoolsbut also, from an early age, assisted his father in his housepainting business both during school vacations and afterschool. He worked hard as a boy and youth, but he wasalso imaginative and inventive.

After transferring from public to parochial school, hewas encouraged to consider the priesthood by a book onFr. “Willy” Doyle SJ. He was an altar boy at his parishchurch and gathered some of his fellow altar-servers toput on a play scripted by him.

Throughout his life Ignatius was interested in holis-tic medicine, an interest traceable to an early experiencein which a woman adept at folk medicine cured him ofeczema. As a result of this he became a strong believer inand proponent of the benefits of maintaining healthy dietand of using food supplements such as wheat germ, codliver oil, and lecithin to prevent illness.

After his freshman year in public high school he trans-ferred to Boston College High School. There his interestin the priesthood was further cemented and upon grad-uation in 1931 he entered the Society at Shadowbrook.

After the usual course of studies and tertianship atAuriesville, N.Y., in 1945 he began a long career of pas-toral service at parishes in andaround Boston.

From 1965 to ‘68 he served ata parish in Jamaica, West Indies,where he was also chaplain to aleprosarium and to a home forthe indigent, in addition to hisposition as librarian for St.George’s College in Kingston. In1969 he returned to the U.S. andserved as assistant pastor at theCathedral of St. John the Baptistin Charleston, S.C. and later inthe same capacity at a parish in Greenville, SC.

Ignatius was innocent, pious, patient, diligent, andinterested mainly in spiritual matters. He was knownwidely for his scrupulous observance of the vow of pover-ty.

He returned in 1990 to Boston and to Boston CollegeHigh School where he served as librarian for the Jesuitcommunity while continuing his pastoral ministry atparishes throughout the city. In 2001, at the age of 91,medical problems required that he come to CampionHealth Center, where he remained until his death.

-- Paul T. McCarty SJ


MEMORIALSWilliam A. Van Roo, SJ

(Wisconsin) Fr. William A. Van Roo, 89, died March30, 2004 in Wauwatosa, Wis. He was a Jesuit for 69 yearsand a priest for 56 years.

In the foreword to his book, “The Mystery,” Bill wrote,“Man is a quester, and his life a quest, a search for thefullness of being which comes only in understanding andin love.”

Born March 10, 1915 in Milwaukee, Bill attended pub-lic schools and went to Marquette University for a yearbefore entering the Society of Jesus in 1934, beginninghis own search for fullness via philosophy.

He studied theology at St.Marys, Kan., was ordained onJune 18, 1947, completed anS.T.D. at the Gregorian, and, in thedays of rapid expansion afterWorld War II, remained there asa faculty member. He taughtsacramental theology in Latinand wrote his own texts, as allfaculty members did. He was avery demanding teacher but gaveeach student good direction.

From 1958 to 1968 Bill was editor of the quarterlyjournal The Gregorianum, which publishes articles aboutphilosophy and theology. He stopped teaching from 1977-87 to write a series of books titled “Talking about God.”The series included three texts: “Promises and Fulfill-ment,” “Experience,” and “Understanding,” and, in asense, comprised the fruits of Bill’s quest for under-standing.

Bill was very faithful in pastoral care to people heknew. He also served as confessor and spiritual directorat the North American College. He liked to preachretreats; his points were “succinct, to the point andmeaty.”

Gradually Bill began the search for fullness via love.He shared his work and ideas with close friends who tookthe time to listen. He explored the meaning of symbol insacramental theology. He spoke of his teaching and writ-ing as his “theological labors of love.”

After moving back to the U.S. he familiarized him-self with an order of contemplative nuns at the Abbey ofRegina Laudis in Bethlehem, Conn. He was fascinatedby their spirituality, which centered on a spousal rela-tionship with the Persons of the Trinity. By the end of hislife his own relationship with each of the three Personshad matured to the point where he used to refer to theBlessed Trinity as “they.”

In the last year of his life Bill was praying for theChurch and the Society for a couple of hours each day.He spent his final two months in what might best bedescribed as a state of contemplation, the fruit of a suc-cessful quest.

--Charlie Baumann SJ

William A. Dehler SJ(Chicago) Fr. William A. Dehler, 92, long-time Loyola

University Chicago professor of philosophy, died April 8,2004, at Colombiere Center in Clarkston, Mich.

A native of Terre Haute, Ind., Bill’s family moved toKansas where Bill graduated from high school. He com-pleted one year at the University of Notre Dame andentered the novitiate at Milford, Ohio, in 1931.

In 1935 he obtained his BA from Xavier University,and in 1940 earned an MA in history with a minor inphilosophy from Loyola University, Chicago. During hisstudies to become a priest he also earned a Ph.L (licen-tiate in philosophy) and an S.T.L. (licentiate in theolo-gy) from West Baden College in Indiana. He was ordaineda priest on June 14, 1944, in West Baden, Ind. He com-pleted a B.L.S. in library science at University of Chica-go in 1948.

Bill’s career as a Jesuit was spent entirely in Jesuiteducation. He taught history at St. Xavier High School inCincinnati from 1938 to 1941, and at John Carroll Uni-

versity during the 1945-46 school year. After completinghis library science degree, he served as librarian at theUniversity of Detroit until 1953, and the Milford Novi-tiate from 1953-1955. From 1955 to 1957, he taught andserved as librarian at St. Xavier High School in Cincin-nati. In 1957 he began teaching philosophy at Loyola Uni-versity Chicago, a position he kept for 20 years until hisretirement in 1977. During his retirement, he served at St.Peter Damian Parish in Bartlett, Ill., where he was muchloved by the parishioners.

Bill possessed a sharp intellect and a great love ofbooks, even in retirement, visiting the Harold Washing-ton Library every Saturday. “He would spend hoursthere,” his friend Fr. Jim Gschwend recalls, “and you neverknew what, for sure, he was reading about. But he couldtalk about anything: current affairs, history, philosophy.He was a brilliant conversationalist and he loved a goodargument.”

-- George Kearney

Charles E. Ronan SJ(Chicago) Fr. Charles E. Ronan, 89, author, and long

time Loyola University history professor died April 8,2004 in Chicago.

Born in Chicago in 1914, Charlie entered the Jesuitnovitiate at Milford, Ohio, in 1932. During his studies tobecome a priest, he completed his AB from Loyola Uni-versity Chicago and his S.T.L. from West Baden College inWest Baden, Ind., in 1941. He was ordained on June 13,1945. In 1953 he earned an MA in history and Latin fromLoyola University Chicago, and in 1958 he earned a Ph.D.in history and education from the University of Texas.

Charlie was a teacher to the core. Every one of hisprincipal appointments involved teaching at a Jesuit highschool or university. The first of these was as a teacherof English and Latin at Loyola Academy in Wilmette, Ill.,from 1941-1942. He returned there in 1949 to teach Span-ish. In successive years he completed similarly briefassignments as a teacher of religion at St. Xavier HighSchool in Cincinnati, and as a teacher of history at theUniversity of Detroit High School. History proved to behis calling.

Following doctoral studies he was assigned to Loy-ola University Chicago, where he served as a professor ofhistory until 1960, when he took an identical post atXavier University. In 1963 he returned to teaching his-tory at Loyola University and served in that capacity untilhe retired from full-time teaching in 1984. In 1967 andagain in 1976 Charlie taught history at Loyola Universi-ty’s Rome Center.

During his more than 30 years of teaching, Charliealso served the Jesuits’ intellectual apostolate throughhis work as a writer and editor. He authored numerousarticles, continuing to publish through his 89th year. Healso published “Francisco Javier Clavigero, Figure of theMexican Enlightenment: His Life and Works” (LoyolaPress, 1978), and “Juan Ignacio Molina: The World’s Win-dow on Chile” (American University Studies. Series IX,History, Vol. 198) (Peter Lang Publishing, 2002).

Charlie also edited “East Meets West: Jesuits inChina (1582-1773)” (Loyola Press, March 1998), and“Epistolario de Juan Ignacio Molina” (Santiago Chile,Editorial Universitari, 1979), the letters of Juan Igna-cio Molina.

Fr. Jack O’Callaghan, rector of the Loyola Universi-ty Jesuit residence where Charlie lived until his death,said, “He was a distinguished historian, publishing rightup until his 89th year. He was even more distinguishedfor his gentleness, openness, and universal kindness.”

-- George Kearney

John J. Quinn SJ(Maryland) Fr. John J. Quinn, 82, professor emeritus

of English at the University of Scranton, died Monday,April 12, in Scranton.

A native of Lansford, Pa., Fr. Quinn entered the Soci-ety of Jesus at Wernersville, Pa., in 1942 after receiving aBA from the College of the Holy Cross. He served hisregency at Gonzaga High School, Washington, D.C., andwas ordained to the priesthood on June 20, 1954.

He received an MA in English from Fordham Uni-versity in 1959, an STB from Woodstock College in 1955and a Ph.D. in American Studies from King’s College,University of London, in 1970.

Bill joined the university’s English Department in 1956.Throughout his more than four decades of service therehe was a professor, residence hall counselor, moderator ofdrama, retreat leader, coordinator of the communicationsprogram, and founder of the university’s literary maga-zine Esprit. In 2002, he celebrated his 60th anniversary asa Jesuit. He also received the Frank J. O’Hara Award foruniversity service, the highest honor bestowed jointly bythe university and its alumni society.

A beloved professor for generations of Scranton stu-dents, he was noted for introducing film courses into theuniversity’s undergraduate curriculum in 1966 as an out-growth of a campus film seminar that he started in 1961.Counted among his former students are Tony-Award win-ning director Walter Bobbie and the late Pulitzer-prizewinning author and actor Jason Miller.

While completing his doctoral studies in England, Fr.Quinn began a long-time friendship with two-time Acad-emy Award-winning actress Glenda Jackson, M.P. At hisinvitation, Ms. Jackson taught a month-long course in act-ing at the University in 1985.

Father Quinn was appointed to the first board of advi-sors for the National Catholic Office for Film and Televi-sion and represented the organization at the Cork FilmFestival in Ireland and the London Film Festival in Eng-land. In 1978, he was named the first visiting researchscholar at a London-based unit established by the Jesuitsto conduct research in the field of communications.

An accomplished scholar, he was a recognized author-ity on the late American author Flannery O’Connor, withwhom he corresponded for years before her death in 1964.His articles and reviews have appeared in America Mag-azine, Best Sellers and The Month (London).

His professional memberships included the NationalCouncil of Teachers of English, College English Associa-tion, Association of College Press, American Federationof Film Societies, British Film Institute and Institute ofU.S. Studies in London.

Michael E. Walsh SJ(Oregon) Fr. Michael E. “Mick” Walsh, 72, died in the

Franciscan Health Care Center in Tacoma, Wash., on April15, 2004. He was a Jesuit for 54 years and a priest for 41years. His death followed a series of mounting health prob-lems.

Mick was born in Spokane in 1931. His schooling theretook him through St. Aloysius, St. Anthony, and St. Augus-tine grade schools, and, finally, Gonzaga PreparatorySchool where he was pitcher for the “Bull Pups” baseballteam.

He entered the Jesuit novitiate at Sheridan, Ore., in1949 and began the stock course of those days toward ordi-nation: philosophy at Mount St. Michael, regency (for himat Bellarmine Preparatory School in Tacoma), theology atRegis College in Toronto. He was ordained in Spokane in1962. Tertianship followed at Port Townsend.

His varied career included teaching religion for a yearat Jesuit High School in Portland (1963-64) and for eightyears at Seattle Preparatory School (1965-73). At one pointhe was assigned to the mission in Zambia, but upon arrivalin Africa he realized that he was not called to be a mis-sionary, and his passage amounted to an immediate roundtrip.

For six years Mick was pastor of Mount Virgin Churchin Seattle (1973-79). Then, after a sabbatical in Rome hetook up residence at Bellarmine Prep while fulfilling chap-laincies, first at Tacoma General Hospital for nine years,


then giving pastoral care where needed from 1989 on. Dur-ing all these years he worked with the pastors of PierceCounty to develop an overall program for pastoral care ofCatholics at Tacoma General and Allenmore Hospitals.

Mick made friends easily. His pleasant disposition andhis compassion endeared him to his parishioners and tothe recipients of his hospital ministry.

Eventually his own failing health required his admis-sion on April 4th to the Franciscan Health Care Center fromwhich he departed for heaven soon afterward.

-- Neill R. Meany SJ

Joaquin Martinez-Mari SJ(New England) Fr. Joaquin Martinez-Mari, 81, died in

Boston on April 17th, 2004. He was born in Barcelona andentered the Society there but soon traveled to La Paz,Bolivia for studies, and was ordained in 1954.

For the next 17 years he wasengaged in pastoral work inBolivia, serving particularly inmarriage and family ministries.During this time he wrote threebooks, one of them about hisadopted country. In 1971 he cameto Boston as a missionary to thegrowing Hispanic-Catholic com-munity. First assigned to St.Kevin’s parish in Dorchester, hewas a quick study, very open and

adaptable. He adjusted quickly to American Catholic cus-toms and attitudes. He had a capable and experiencedguide to pastoral ministry in the person of Mrs. DaisyGomez, long-time parish visitor, sacristan, parish-schoolteacher, and member of the parish school’s mothers’ club.

The pastor particularly welcomed him because theparish had no Spanish-speaking priest. For two years thepastor had been celebrating an extra Sunday Mass in whichhe spoke English while Mrs. Gomez stood by the sanctu-ary and offered a simultaneous translation for the Span-ish-speaking congregation.

With the closing of St. Kevin’s in 1991, Fr. Martinezmoved to St. Benedict’s parish in Somerville, where hecontinued to be in demand by the Hispanic Catholic com-munity for groups and programs, several of which he him-self headed.

He founded the Christian Family Movement for His-panic people in the Boston Archdiocese, was director ofthe Pre-Cana and Marriage Encounter programs, firstdirector and instructor in the permanent diaconate train-ing program, and a professionally qualified marriage coun-sellor.

He hosted a popular weekly Spanish-language radioprogram, wrote a weekly column for El Mundo, a local His-panic journal, and did the same for La Vita, the Spanish-language edition of Boston’s archdiocesan newspaper. Hewas often a featured guest on local TV programs beamedto the Hispanic community.

He remained a dedicated, humble, pastoral priest, anddid not hesitate to struggle through many a winter night’ssnowstorm to visit the sick or comfort the dying. He was agracious and self-effacing man, loved by all who knew him,but he was also something of an entertainer. He liked totell jokes and to baffle friends with his magician’s expertiseat card tricks.

He made Hispanic Catholics – many of whom werefirst-generation immigrants – feel at home here, and alarge number of them were with him when he died. A zeal-ous and dedicated pastor, he will be missed dearly andlong remembered.

-- Paul T. McCarty SJ

John Gray Flannigan SJ(Missouri) Fr. John Gray Flannigan, 93, died April 21,

2004 in St. Louis. He was a Jesuit for 73 years and a priestfor 60 years.

Born in Edinburgh, Scotland, John attended Cam-pion House in Osterley, Middlesex, England for threeyears before coming to the U.S. to enter the Society at St.Stanislaus Seminary in Florissant in 1930. After phi-losophy at Saint Louis University, regency at CreightonPrep, and theology at St. Marys, John was ordained in1943.

Hoping to become a military chaplain at the end ofWorld War II, John became a U.S. citizen in 1945, justafter tertianship. He ended up in Omaha where hetaught English at Creighton Prep and managed thebuildings and grounds at Creighton University for 16years.

Named superior at St. Stephen’s, John moved to theland that would, more than any other place, become hishome. Except for four not entirely happy years at WhiteHouse Retreat, he spent the rest of his apostolic life inWyoming.

His 20 years in various diocesan parishes kept Johnout of the province mainstream. He relished the rathersolitary life of an assistant pastor, thriving on long hoursand hamburgers. With his wry, impish wit and cheerybrogue, he could get along in situations that no one elseseemed able to manage. At one point John crowed thathe was the oldest active priest in the state of Wyoming.“At least I am noted for something. Don’t forget to putthat in my obituary.”

In his pastoral sensibility he was expansive. He tookgreat pride in “fixing” marriages and in bringing peo-ple back into the Church. He ministered to Mexicanmigrants, as well as to Lutherans and Methodists whenthey were without a pastor of their own. He knew wellwhat he called “the unspeakable drudgery of the parishpriest”; but he loved it. And he was thoroughly a son ofIgnatius: “It is precisely because I am so proud to be aJesuit that I strive to carry the banner so high and atsuch a price.”

A terrible auto accident in August of 1991 resultedin John’s move to the Pavilion. After a remarkable recov-ery, he began a three-year stint as chaplain at St. LouisHills Retirement Center. He said, “I think the older folkslike to have a priest around. I offer them prayer —there’s nothing better than that. If I offered them med-icine, they’d put me in jail.”

Even in his final declining years, John never lostthat cheerful charm; there was always at the ready awhispered “Thank you” or “God bless you.”

-- Philip G. Steele SJ

Joseph E. Browning SJ (New Orleans) Fr. Joseph E. Browning, 84, died of

heart failure at Our Lady of Wisdom Health Care Cen-ter, New Orleans, on May 3, 2004.

A Jesuit 62 years and a priest 49 years, Joe was bynature a conservative in every way, but he never gaveoffense. He was always the gentleman. As a scholasticJoe was the classmate most likely to be nominated forthe “Mr. Nice Guy Award.” Later, as a pastor who wasfamous for arriving late for every appointment or meet-ing, he was affectionately referred to as “the late FatherBrowning.” But his simple kindness and sincerity cov-ered his flaws.

A native of Little Rock and an alumnus of the city’sonly Catholic high school, Joe enrolled at Spring HillCollege in 1937 but transferred to Loyola University inNew Orleans the following year. On August 4, 1941, inthe summer of his graduation from Loyola, his brothersdrove him from Little Rock to the Jesuit novitiate inGrand Coteau.

Joe traveled with his Jesuit classmates throughouthis years of formation, doing his philosophy studies atSpring Hill, theology at St. Marys, and tertianship inCleveland. He was ordained at Spring Hill in 1954. Buthis three years of regency at Jesuit High School in Dal-las defined his future in pastoral ministry. Joe was muchappreciated and liked in Dallas, but maintaining order

and discipline in the class room was definitely his dailychallenge. Headaches were common to Joe at the endof a school day and he often had to take to his bed.

His 35 exemplary years in pastoral ministry can bedescribed as a tour of virtually every English-speakingparish in the province. Though he served mostly as anassistant, Joe was the pastor of St. John’s parish, Shreve-port, for 12 years (1968-80), and of St. Ann’s, West PalmBeach, for three (1980-83).

In 1992 he went from the parish in Grand Coteau tobecome the resident chaplain at Village du Lac, a com-plex facility for senior residents in Lafayette, butincreasing signs of dementia in 1994 necessitated hisprompt retirement to Ignatius Residence. Six years later,in 2000, he had to be moved to the more protective envi-ronment of Our Lady of Wisdom.

After the prayers and the tributes following Joe’sdeath, friends who truly knew Joe’s habits could onlyhave smiled to note that it had taken him so long todepart.

-- Louis A. Poché SJ

Stephen L. Alvey SJ(Maryland) Br. Stephen L. Alvey, 88, died on Tues-

day, May 4, 2004 at the Georgetown University MedicalCenter in Washington, DC.

Steve was born in the ManorHouse next to the church of St.Francis Xavier, Newtown Neck,Saint Mary’s County, Md. onDecember 15, 1915. NewtownManor was purchased by theJesuits in 1668 and was one ofthe oldest Jesuits missions insouthern Maryland.

He entered the Society atWernersville April 23, 1939, andpronounced his final vows as a Jesuit brother in 1949. Ina reflection written several years ago sometime duringhis long tenure at Old Saint Joseph’s, he said that hisgreatest accomplishment was being a Jesuit.

Following first vows he remained at Wernersvillefor a year in charge of the clothes room. In 1942 hemoved to Loyola College where he served as buyer forthe community and as property custodian. From 1945to 1950 he was community buyer and assistant cook atLoyola High School. He then moved to St. Joseph’s HighSchool in Philadelphia to serve for three years as com-munity buyer.

After a year working in general maintenance atManresa-on-Severn Retreat House he returned to Loy-ola College to serve from 1954 to 1963 as communitybuyer, cook, and was in charge of the housekeepingstaff, refectorian, and sacristan.

The four following years were spent assisting theminister at Manresa 1963-64; 1966-67 and at George-town University 1964-6. Following a year at GonzagaCollege High School in Washington where he served asassistant buyer and assistant in maintenance, in 1968he moved to Old St. Joseph’s, Philadelphia, where until1985, he assisted in all the varied occupations of parishlife. From 1985 to 1988 he assisted the fifth floor socialcenter at St. Ignatius Church, Baltimore. In 1988 hemoved to Georgetown where he spent the rest of hisbusy life assisting the minister of the Jesuit communi-ty.

In his years at Georgetown, he worked as driver andpostmaster. He also assisted the university’s FederalRelations Department. Recognized on campus by histrademark white tennis shoes, Steve spent much timein his later years visiting with staff in the various uni-versity departments. He claimed his ministry was todo a good deed for someone every day.

When his health no longer permitted him to walkabout the campus, he took up a post in the receptionarea of the Jesuit residence, dog sitting Jack the Bull-


dog (the Georgetown mascot), entertaining the staffwith his humorous stories, and greeting and befriend-ing the many visitors to the Jesuit community.

Alfred E. Cutajar SJ (Maryland) Fr. Alfred E. Cutajar, 70, died May 5,

2004, at Lankenau Hospital in Philadelphia. He was aJesuit 41 years and a priest 34 years.

Al was born January 12,1934, in Hamrun, Malta. Fol-lowing studies at the Lyceum,Malta, 1947-1952, and at StMichael’s Teachers’ Training Col-lege, Malta, 1954-55, where hewas awarded a teacher’s certifi-cate, he spent 12 years as a reg-ular teacher and entered theSociety October 1, 1962, atNaxxar, Malta.

He did philosophy studies atHeythrop College, England, 1964-66, and immediate-ly thereafter did his theology studies at Woodstock Col-lege, Maryland, 1966-1970. He was ordained atWoodstock June 7, 1969, by Lawrence Cardinal She-han.

Following tertianship at Auriesville, Al served for17 years (1971-1988) as associate pastor of Immacu-late Heart of Mary Parish in Baltimore. He was tran-scribed into the Maryland Province July 31, 1972.

For three years (1989-1992) he was assistant chap-lain at Good Samaritan Hospital in Baltimore. The fol-lowing 10 years (1992-2002) he served as chaplain atSacred Heart Hospital, Cumberland, Md. Ill healthprompted his move first to Colombiere Residence inBaltimore in 2002, and then to Manresa Hall, MerionStation, Pa.

Banks, John P. (NEN) July 18Bannin, Eugene T. (NOR) May 30Byrne, James A.P. (MAR) June 14Campbell, Ralph C. (MAR) July 5Chevedden, James N. (CFN) May 19Choppesky, John C. (MIS) June 19Cioffi, Paul L. (MAR) May 21Clark, Francis X. (PHI) May 24Coakley, Richard J. (NEN) May 15Day, Lenox C. (CFN) June 12Dullea, Charles W. (CFN) June 8Elliot, J. Fillmore (NOR) June 26Ernst, Francis P. (MAR) June 17Gallagher, Francis J. (CFN) September 1Hartnett, Richard G. (NOR) August 4Healey, Timothy A. (NYK) May 26Hernandez, Pablo E. (MIS) June 2Hoff, James E. (WIS) July 22Holbrook, John G. (WIS) August 30Humbert, Robert G. (CHG) June 25Kane, Herbert T. (NYK) July 31Krebs, John G. (PHI) May 21Lawless, J. Timothy (MIS) May 16Linz, Lester A. (CHG) June 21MacDonnell, John J. (NEN) July 29McEniry, Robert F. (WIS) July 7Poulin, Neil C. (NYK) May 28Quistgaard, Walter F. (MAR) August 2

Runde, William H. (MIS) August 2Sullivan, Edward P. (NYK) August 1Suppé, Bernard A. (MAR) August 28Turk, E. Matthew (NOR) June 27

ANNOUNCEMENT

MEMORIALS

The Jesuit School of Theology atBerkeley, an Assistancy work of the Soci-ety of Jesus, is seeking a Jesuit TeachingPastor to serve as a member of the JesuitSchool of Theology faculty and to lead St.Patrick’s parish in Oakland, California,which has been affiliated with the JesuitSchool of Theology as a teaching site forthe past four years.

Appointed in collaboration with theDiocese of Oakland, the Teaching Pastor’sprimary responsibility would be to pas-tor an African-American and Hispanicinner-city parish, which is a pastoral,immersion-learning situation for min-istry students. He would also serve theJesuit School of Theology as a regular,non-tenured faculty member in residence.Although his principal responsibilitieswould be as pastor, he would also mentorstudents in parish work and collaborativeteam ministry, and he would be expect-ed to teach one course each semester atthe school in some area of Pastoral The-ology (e.g., Liturgical Presiding, ParishAdministration, or Multicultural Min-istry).

Required qualifications include abili-ties as a spiritual and community leader,staff developer, administrator, and teacher/ mentor. The candidate should likewisegive evidence of good pastoral experiencein poor, preferably multi-ethnic parishes.A terminal degree is not required, but somefamiliarity with higher educational insti-tutions would be desirable.

Candidates should send appropriateresumes to the Dean’s Office of the JesuitSchool of Theology, or to the Jesuit Con-ference Secretary for Pastoral Ministries:

Fr. John Treloar, S.J.Academic DeanJesuit School of Theology at Berkeley1735 LeRoy AvenueBerkeley, CA 94709-1193Tel: 510-549-5000; FAX: 510-841-8536

Fr. David Haschka, S.J.Secretary for Pastoral MinistriesJesuit Conference USA1616 P Street, NW, Suite 300Washington, DC 20036Tel: 202-462-0400; FAX: 202-328-9212

The following Jesuits have died since the NJN last published and prior to our September 7deadline. Their obituaries will appear as space and information become available.

Teaching Pastor and Faculty MemberJesuit School of Theology at BerkeleyBerkeley, California

By Stefani Manowski

BALTIMORE (CNS) -- Hurricane Ivanhas forced U.S. Bishop Gordon D. Bennettto postpone indefinitely his intendedSept. 26 installation as bishop of Man-deville, Jamaica. (NJN went to press onSept. 24.)

The Jesuit bishop said he would takeover as the bishop of Mandeville Sept. 24but his first focus will now be to assessdamage to church properties from thehurricane and begin to raise funds andmake repairs.

"All of that is while still trying to pro-mote a pastoral agenda that meets thespiritual needs of the people," he said.

Ivan was a Category 5 hurricane whenit pummeled the Caribbean island nationwith 25-foot waves and sustained windsof 160 mph Sept. 11-12.

Bishop Bennett, a member of the Cal-ifornia province, who was wrapping upaffairs as an auxiliary of Baltimore whenIvan hit Jamaica, said the hurricane brings"a different circumstance than I was hop-ing for" at the beginning his new ministry.

He told the Catholic Review, Baltimorearchdiocesan newspaper, that he's beentold the roof of the Cathedral of St. Paul ofthe Cross in Mandeville sustained severedamage, as did many of the diocese'schurches and schools. The lack of hous-

ing in the diocese for priests, religious andmissionaries was worsened by damage toexisting convents and rectories, he said.

"There is debris strewn everywhere,"said Bishop Bennett. "It's just somethingwe have to deal with."

The hurricane knocked out electrici-ty in the diocese, and the lack of telephoneservice has made it difficult to keep intouch from Baltimore, he said.

He said he feels most badly for BishopPaul Michael Boyle, who just recentlyretired after 13 years as Mandeville's firstbishop. Bishop Boyle, 78, is a Detroitnative and was superior general of the Pas-sionist religious order before he was madea bishop.

"He spent his whole term as bishopbuilding these churches and convents andrectories," Bishop Bennett said. "To havethem evaporate in a matter of hours at theend of his tenure makes me very sad per-sonally because he worked so hard."

While his new diocese was experienc-ing the wrath of Ivan, the Baltimore Arch-diocese held a farewell prayer service forBishop Bennett Sept. 11 at the Cathedralof Mary Our Queen.

"Church of Baltimore, thank you foreverything," said Bishop Bennett, his voicewavering with emotion during his remarksin English and Spanish.

Hurricane forces postponementof bishop's installation in Jamaica


Papal Diplomacy and the Quest for Peace:The Vatican and International Organizations fromthe Early Years to the League of Nations

By Robert John Araujo SJ and John A. Lucal SJSapientia Press, Ann Arbor, Mich., 2003290 pp., paper, $24.95ISBN: 1-932589-01-5The first volume of a two-volume work on the rela-

tionship between the Holy See and the international order,this work is a survey of the peacemaking activities of theHoly See from the period 1870 through the collapse of theLeague of Nations in the 1930s. Fr. Araujo is professor oflaw at Gonzaga University, Spokane, Wash. Fr. Lucal is inpastoral ministry and Christian/Muslim dialogue inAnkara, Turkey.

A Way to the Desert: 101 Questions and Answers onRetreat, Prayer, and Discernment the Ignatian Way

By Ramon Maria Luza Bautista SJSt. Pauls Publishing, London, 2004223 pp., paper, 10.99 £A practical book featuring a series of questions and

answers on Ignatian spirituality: What is the nature andorigin of the Church’s tradition of retreats? What is an Igna-tian directed retreat? What is a preached retreat? What iscontemplation? What is discernment of spirits? How do Ipractice discernment? Fr. Bautista is the master of novicesof the Jesuits in Manila.

The Face of Friendship: A True Story of Hope andTransformation

By Bill Clarke SJNovalis, Ottawa, Ont., Canada, 2004256 pp., paper, $18.95ISBN: 2-89507-485-2A story about the author’s relationship with a former

trucker seriously deformed from a suicide attempt, thebook relates a true story of a dozen years on the IgnatiusFarm Community. The community was a residence for per-sons of various disabilities. Fr. Clarke now lives and worksat the Ignatius Jesuit Centre in Guelph, Ont., and has servedas chaplain in the International Federation of L’Arche.

Walking in the Spirit: A Reflection on JeronimoNadal’s Phrase ‘Contemplative Likewise in Action’

By Joseph F. Conwell SJInstitute of Jesuit Sources, St. Louis, 2004297 pp., paper, $21.95ISBN: 1-880810-52-3Taking the famous phrase of Jeronimo Nadal “simul in

actione contemplativus,” Fr. Conwell draws on Jesuit histo-ry, the Society’s Constitutions, and the Spiritual Exercisesto comment on the phrase. He includes a commentary oncontemplative action and prayer as developed by Nadal, achronology of Nadal’s life and writings, a quotation fromVatican II connecting the chapter’s contents with the Coun-cil teachings, and a prayer pause. Fr. Conwell is a profes-sor emeritus at Gonzaga University in Spokane.

The Spiritual Life: Recognizing the HolyBy Robert Fabing SJPaulist Press, New York, 2004137 pp., paper, $14.95ISBN: 0-8091-4209-0The author examines the spiritual life, “movement

toward God,” as an emotional journey toward self-knowl-edge in the company of God. The book includes spiritualand psychological resources, explanations of the problems

and stages of the spiritual journey, end-of-chapter ques-tions and bibliographies, as well as an overall bibliogra-phy. A spiritual director and licensed psychotherapist,Fabing is the founder and director of the Jesuit Institutefor Family Life Network in Los Altos, California.

A Model School: How Philadelphia’s Gesu School isRemaking Inner-City Education

By Jerrold K. FootlickVilliger Press, Philadelphia, 2004227 pages, cloth, $20.00ISBN: 0-9752825-0-6In 1993 Cardinal Anthony Bevilacqua merged the Jesuit

Gesu parish with portions of two other North Philadelphiaparishes and assigned Gesu School as the parish school forall three. The author chronicles the development of theschool as a model for a program that educates more than400 inner-city pre-kindergarten through eighth-graders.Footlick is a former senior editor of Newsweek.

The Mercurian Project: Forming Jesuit Culture 1573-1580

Edited by Thomas M. McCoog SJJesuit Historical Institute, Rome, and Institute of Jesuit Sources, St. Louis, 2004992 pp., $80 hardcover, $60 soft coverISBN: 1-880810-53-0 (IJS) cloth, 1-880810-54-9 paperISBN: 88-7041-355-1 (JHI) cloth, 88-7041-355-7 paperTwenty-nine scholars from 11 countries put into per-

spective the state of the Society of Jesus during the termof Father General Everard Mercurian. The book contains30 essays, 50 illustrations, bibliographies for each essayand a full index. The essays include a biography of Mer-curian, the congregation that elected him, his involvementwith the spirituality of the Exercises and Jesuit prayer, theJesuits in the Netherlands, Spain, France, Germany, Italy,Portugal, Brazil, China and Japan, Jesuit formation, thebirth of Jesuit casuistry, British religious exiles, Jesuit col-leges, art patronage, and relations with the older religiousorders.

Seeking God in All Things: Theology and SpiritualDirection

By William Reiser SJLiturgical Press, Collegeville, Minn., 2004172 pp., paper, $19.95ISBN: 0-8146-5166-6The practice of spiritual direction assumes a theology

of the Holy Spirit, a theology of revelation and of theChurch, and a theology of prayer. This work explores thesethemes as the underpinnings of spiritual direction andexamines what makes the Christian religious experiencedistinctive. Fr. Reiser is professor of theology at Holy CrossCollege, Worcester, Mass.

Roman Catholic Political PhilosophyBy James V. Schall SJLexington Books, Lanham, Md., 2004224 pp., cloth, $65.00ISBN: 0-7391-0745-3The work examines the non-contradictory relationship

between Roman Catholicism and political philosophy,between revelation and reason. The author contends thatpolitical philosophy asks certain questions about humanpurpose and destiny that require revelation as a naturalcomplement to important questions about God, humanbeings, and the world. Fr. Schall is professor in the Depart-ment of Government at Georgetown University.

B O O K S

By Julie Bourbon

An early summer Tuesday night ofinterleague play at Yankee Stadium ismuch more than a baseball game whenyou’re sitting with Fr. Jim DiGiacomo(NYK). It’s a history lesson, a sportsman’sparadise of trivial tidbits and brusheswith greatness, a chatty subway ride fromMidtown to the game’s most hallowedshrine and back again. On a cool clearnight, the lemonade is sweet, the Yankeesare victorious, the world is as it shouldbe. It was a heck of a good time.

DiGiacomo, who turns 80 in Novem-ber, fairly springs up theramps and escalators, inwhite sneakers and glasseswith a colored lens over hisleft eye, the one that waslost to glaucoma duringsurgery six years ago. Herequires neither beer norpretzels during the game,having eaten at a Greekdiner before jumping on atrain with throngs of otherfans to watch the Yankeesnarrowly defeat the Col-orado Rockies this night.

As a younger man,DiGiacomo was a naturalathlete, playing golf andsoftball as well as a meangame of ping-pong. He wasraised in Brooklyn andgraduated from the lateBrooklyn Prep. For 45 years, until hisretirement in 2003, he taught at Jesuitschools in Brooklyn, the Bronx and Man-hattan, as well as Boston, Chicago andmore. DiGiacomo the sports enthusiastand DiGiacomo the priest-educator havelong co-existed.

When he was 10 years old, DiGiaco-mo’s 14-year-old brother Vinny told himhe had to pull for a baseball team. In thatstrange world of rules that children maketo govern their complicated loyalties,Vinny told his little brother that hecouldn’t have the Giants, who played atthat time at the Polo Grounds in Brook-lyn. Vinny already had the Giants.

Young Jim was stumped. “I said‘Who’s in first place?’” he recalled. Thatspot, of course, belonged to the Giants,who belonged to Vinny. “I said ‘Who’s insecond place?’” And that was the begin-ning of a lifelong attachment to the hap-less Chicago Cubs, who have brokenDiGiacomo’s heart more than once sincethat day 70 years ago.

In his modest room at AmericaHouse, DiGiacomo keeps a Cubs beachtowel, ready to be unfurled and hung onthe door in the event that they win anoth-

er Pennant race or the ultimate prize ofthe World Series. The towel remains fold-ed on a shelf.

He does not discriminate against theother professional sports and loves bas-ketball, football, hockey and tennis,which he took up at age 49. “I didn’t getany good, but I enjoyed the action,” hesaid. DiGiacomo lives and dies with theKnicks. And horse racing? “I like to playthe horses,” he says in a shrugging waythat suggests he knows a good deal morethan you do about placing bets.

He has dined with Yogi Berra; FayeVincent and Joe Garagiola have visited

America House. Vinny, now long dead,would be jealous. Things might haveturned out differently, though.

“I’m in that generation, if I hadn’tgone to the seminary, I’d have died onOmaha Beach,” DiGiacomo said. On aretreat his senior year in high school, hegot the idea that he might like to becomea Jesuit but remembers thinking “I thinkI ought to go to war first.” It came downto a choice between the Navy and theseminary. He turned up hypoglycemic –low blood sugar – and entered the Soci-ety, instead.

In another context, DiGiacomo’s dec-orating style might be called bachelorchic: stacks of Sport Magazines from thelate 1940s, a Chicago Cubs MonopolyGame on a shelf, the Belmont racetracksummer 2004 schedule lying handilyabout for quick consultation, the posterof the great Seabiscuit on the bathroomdoor and a 1958 Sports Illustrated withTed Williams on the cover. He holds it upfor inspection and says, with a wink,“Like any good priest, I have relics.”

But if this room is an homage to hislove of sports, it is also a tribute to hislove of God, and probably not in that

order. While the sports souvenirs are theimmediate eye catchers, they are out-numbered by the stacks of religiousbooks and memorabilia – on the floor,the walls, the dresser – from his morethan 60 years in the Society. A large blackand white photo of the dinner after hecelebrated his first Mass in 1956 com-mands attention: the ladies in their fit-ted dresses and cat eye glasses, the menwith slicked back hair and wide ties, thehandsome, young Fr. DiGiacomo, newlyordained and starting his life as a priest.

The photo might be book-ended by theNCEA plaque he received this past spring

“for extraordinary contri-butions to Catholic sec-ondary education throughthe power of the written andspoken word and above allas a teacher.”

As a teacher duringsome tumultuous years ofChurch history – the SecondVatican Council – DiGiaco-mo changed with the times.He had been teaching Latin,Greek and English butswitched to religious educa-tion, which he continuedfrom 1965 until his retire-ment.

“Teaching became verydifficult” at that time, hesaid. “It was a lightning rodfor all kinds of alienation.”That sense of religious and

cultural alienation seeped down to highschool age kids, his primary audience.

DiGiacomo did quite a bit of travelingduring his most active years, around theUnited States, Europe, Australia and NewZealand, lecturing and teaching adults toteach religion to young people. He has pub-lished multiple books and articles, on top-ics from morality to bioethics. “Religionhas to be more than a guilt trip,” he said.“I’m not prepared to send out young peo-ple who understand Christianity but don’tdo anything about it.”

He will tell you that it was never his jobto be successful, although he often was, butonly to be faithful, which he surely hasbeen.

On the subway, on the way home,DiGiacomo tells us that he saw SatchellPaige pitch against the Washington Sena-tors for the St. Louis Browns (now the Bal-timore Orioles) in spring 1953. He rideson, back to America House, paperbacknovel in his back pocket.

“I’m very well informed,” he says, refer-ring to the many teams he follows,although he might be talking about any-thing, from politics to religion. “And I havepassionate loyalties.”

Jesuit Relations


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Fr. Jim DiGiacomo enjoys a summer night in the stands at Yankee Stadium.Photo by Julie Bourbon

The Social Agendahttp://www.thesocialagenda.com/

This is an online version of acollection of texts published by thePontifical Council for Justice andPeace. It was an initiative of theCouncil’s late President, CardinalFrancois Xavier Nguyen Van Thuan,who writes in the Preface that weshould not take the availability ofsuch texts for granted.

Review for Religioushttp://www.reviewforreligious.org

The Review is published by theMissouri Province, but aims to coverall traditions. It includes a large partof one article from each issue, butalso includes some extras, mainlypapers on Ignatian spirituality byDavid L. Fleming SJ.

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