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Award for Jesuit Linguist




Indian Jesuit Fr Vijay D'Souza SJ - based in Oxford - has been awarded graduate funding by the Hans Rausing Endangered Languages Foundation. It will help him undertake three years of research on and documentation of the Hrusso Aka language of Arunachal Pradesh in North East India. Fr Vijay is a member of the Kohima Region of the Society of Jesus, an area known for its linguistic and cultural diversity: it is estimated that it is home to more than 200 distinct and indigenous cultures and languages. Kohima Jesuits work mainly in extremely remote areas and among some of the most neglected people in the country, running schools and parishes, a research centre and a centre for legal aid."Hrusso Aka is an endangered language of Arunachal Pradesh, a remote Indian state in the Himalayan foothills," Fr Vijay explains. "At present, it's spoken by only about 3,000 people, and more and more younger members of the Hrusso Aka tribe are switching over to Hindi. Hrusso Aka is staring at extinction in a matter of a couple of generations if the present trend continues."


courtesy : Jesuits Around the World: 

Vol. XIX, No. 13, July 23, 2015



26 Jul 2015 - 20:28

Father General has appointed:


 - Fr. Tomasz Kot (PMA) as Regional Assistant for Central and Eastern Europe and General Counselor. He replaces Fr Severin Leitner (ASR) who until his tragic death in a mountain climbing accident on June 7, 2015, was Regional Assistant for Central and Eastern Europe and General Counselor. Fr Kot will commence his service on October 1, 2015. He is currently the Provincial of Northern Poland and Mazovia Province (PMA). Earlier, he served as Scripture professor in our Theology Faculty at Bobolanum in Warsaw, as Secretary of the same Faculty, as Director of the publishing house, Rhetos and as Editor of Przeglad Powszechny (Universal Journal).



26 Jul 2015 - 20:20




It was shocking to receive the news this evening that Fr. Severin Leitner, the Regional Assistant and council member of Fr. General for Central and Eastern Europe, passed away while trekking on the Gran Sasso mountains in Aquila, Italy.  According to the message received, he fell off the mountain while reaching a height of 2800 meters. Details of the incident are awaited.

8 Jun 2015 - 19:56


CHINA: Millions Tune in to Life of Jesuit Painter


More than 360 million viewers in China tuned in for the premiere of a three-part documentary about the imperial painter, Giuseppe Castiglione SJ, by Xin Yage. Castiglione (1688-1766) was a Jesuit painter from Milan who became one of the greatest and most admired in the history of Chinese art. On the weekend of 10 April the documentary aired on Channel 10 of the giant Chinese National Television network and attracted a huge number of viewers. The documentary is a co-production of the Kuangchi Program Service in Taipei and Jiangsu TV. 'In view of the main character and theme, we knew it would be a success, but we did not expect that the number of viewers would be of these proportions', said the film's Jesuit producers, Frs Jerry Martinson SJ and Emilio Zanetti SJ. The film will air on other provincial networks during May and will be repeated on the national channel, before premiering in Europe later in the year, beginning with Italy on 30 September.

[  Jesuits Around the World: Vol. XIX, No. 10 ,        May 20, 2015]




1 Jun 2015 - 07:10



POSA'S PROGRAM: 2015-2016






July 20-22

 Bros Delegates Meet



July 23-24

JCSA Commissions Meet



July 25 (afternoon)

GB Meeting-ISI-B



August 3-15

 Theology of Spirituality

JDV, Pune.


Aug 14-16

 Restruct. Comm Meet

JDV, Pune


August 17


PG Block


Aug 28 – 20 Sept

 Presidents’ Meet



Sept 25-27

 POSA Consult

Jor Bagh: Delhi


Sept 30-4 Oct

 Formation Comm Meet



Oct 9 - 11

 Jigsa meet – Navjivan

O. Delhi


Oct 17-22

 SatyaNilayam Visitation



Oct 23 JHEASA Meet Bhubaneswar Confirmed

Oct 24-28




Oct 30-31

 Tertianship Visitation



Nov 3-13

 JCSA-GC Delegates

PG Block, Pune


Nov 14-16

 POSA Consult

PB Block, Pune


Nov 17-23

 Papal Sem -Visitation



Nov 24-27

 JDV Jubilee



Nov 30-3 Dec

 Tertianship visitation



Dec 4-6

 Tertianship Visitation

Kandy (Sri Lanka)


Dec 8-9

 POSA Consult

Jor Bagh Delhi


Dec 10-15

 ISI-D Visitation



Dec 17-18

 Jor Bagh Coms Meet

Jor Bagh Delhi


Jan 5-7

 Tertianship visitation



Jan 10-17 

 DNC Visitation



Jan 19-23

 JDV Visitation



Jan 24-30

 VJ Visitation



Feb 1-4

 CIP Meet



Feb 8-15

 Sadhana: Cour/Visitat



Feb 21-27




Feb 28

 POSA Consult



March 1-5

 ISI B-Visitation



March 7

 S.N. Senate Meeting



March 12 ISI Bangalore GB Meet Bangalore Confirmed

March 13-16

 Jor Bagh Visitation



March 17

 Jor Bagh Tempo Forte



March 18

 V.J. Senate Meeting





14 May 2015 - 20:52

Pope Francis prays with journalists on the papal flight en route to South Korea, August 14, 2014. Credit Alan Holdren/CNA

Kathmandu, Nepal, Apr 25, 2015 / 10:44 am (CNA/EWTN News).- Pope Francis is praying for the victims of a massive earthquake that shook Nepal and surrounding areas in Kathmandu Valley on Saturday morning, according to a report from Vatican Radio. 

The earthquake measured a 7.9 on the Richter Scale and wreaked havoc on the densely populated area, where officials fear the death toll could surpass 1,000, and the number of injured could be more than 1,700, according to reports from BBC. 

The epicenter of the quake was 80 km northwest of the country’s capital, Kathmandu, where the quake toppled a 100-year -old temple, split roads, and destroyed houses and buildings.

Tremors could be felt as far away as New Dehli in India, and aftershocks continued to shake the area for hours after the initial quake.

Vatican Radio spoke with Fr Pius Perumana, an aid worker from Caritas Nepal in Kathmandu, who said emergency workers were still searching for survivors in the city where many of the tightly-packed houses have collapsed.

 “I managed to reach Kathmandu, though the roads were blocked…they are still searching for survivors. The reports are still coming in…The picture is not very clear,” he said.

The toppled Dharahara Tower is a national monument built in the 1800’s by Nepalese royalty. At least 50 people are feared trapped inside the collapsed structure, according to officials.

The quake is also reported to have caused avalanches in the Mount Everest region of the Himalayas at the peak of climbing season. At least 8 people were killed in the resulting avalanches, and more are still missing.

There are also reports of damages to the airport in Kathmandu, which could hinder initial relief efforts.

This is the second-worst earthquake in Nepal since 1934, when an 8.0 magnitude earthquake all but destroyed the cities of Kathmandu, Bhaktapur and Patan.


26 Apr 2015 - 21:43

George Pattery,sj

Temples are being constructed for Godse. The assumption behind this ‘pseudo-religious project’ seems to be that murders are safe in temples!  Such reasoning by his followers confirms that he murdered a man who claimed that non-violence is divine. By murdering the divine, one becomes divine! Hundreds are being killed in the name of religion. Religion seems to be the biggest enemy of God! We have come full circle of a sickening cycle.

Dissent is not allowed; ‘India’s Daughter’ is to be banned; ‘ghar wapasi’ is to be imposed; land is to be portioned off to patriarchy; media is to be owned by the corporates; change of faith is not allowed  without DSP’s permission; churches can exist only with police protection; judges can be bought; thousands can be murdered and no ‘court’ evidence is available. There is only one voice: majoritarianism – name it Hindutva; only one space: 56 inch chest. All this in India! India is NOT a fascist country, mind you: Refer the Constitutions!

The Holy Week began with a dissent voice against the religious majoritarianism of the time; against the political space of the time. The lone voice of Calvary found itself in the space of the wood of the cross - with the connivance of the religious and the political powers of that time.

Be the dissenting voice and occupy the space of the cross, with the certainty that the lone voice will be audible to all, and the space of the tomb is everywhere – the Lord is risen! Malalas and India’s Daughters are the messengers that the Lord is risen! Godses and majoritarianisms should not last more than five years and traverse more than 56 inches. That is the challenge of the empty tomb!

We Jesuits are especially mandated to be on the frontiers! Where are the frontiers today? Let us leave aside the security of our establishments if need be, search for the frontier people among immigrants, refugees, war torn and terrorist controlled peoples, among the so called terrorists and anti-nationals, among the dissenting voices, among the ones who are struggling to eke out a living, the sinful, the infidels, the disabled of all kinds - the crucified of this world are looking for a voice and space through us. Let us rejoice in the privilege of belonging to a minority with them!

The enemy is within; the sinner abides in me. Every time I create and demonize the other, I am manufacturing a terrorist. Instead, the logic of the paschal way is to embrace the other, to the point of conflict-ridden self-dissolution, knowing fully well that it is the genuine way to self-transcendence and flourishing of oneself. The tomb is empty; that our God is everywhere. Our task is to discover the everywhere-God in all things and in everyone. Easter means God for all and everywhere!


6 Apr 2015 - 06:35


Secretariat, 225, Jor Bagh, New Delhi 110003

A Guide to know more about Jesuit Education

Jesuits always met a need. Europe entered the modern world almost overnight in the early 16th century. The voyages of exploration to the Americas and the Indies, the Protestant revolt, and Gutenberg's printing press changed people's understanding of the globe, redistributed wealth, and turned Europe into a battleground of ideas. A prosperous middle class wanted an education that would prepare their sons for the opportunities of this new world that was unfolding around them at a dizzying pace.

When Jesuits began their schools, two models were available. One was the medieval university, where students prepared for professions such as law, the clergy, and teaching by studying the sciences, mathematics, logic, philosophy, and theology. The other model was the Renaissance humanistic academy, which had a curriculum based on Greek and Latin poetry, drama, oratory, and history. The goal of the university was the training of the mind through the pursuit of speculative truth; the goal of the humanists was character formation, making students better human beings and civic leaders. Jesuit schools were unique in combining these two educational ideals.

Perhaps the most important reason for the success of the early Jesuit schools was a set of qualities that Jesuits aspired to themselves and which they consciously set out to develop in their students:

  • Self-knowledge and discipline,
  • Attentiveness to their own experience and to others',
  • Trust in God's direction of their lives,
  • Respect for intellect and reason as tools for discovering truth, Skill in discerning the right course of action,
  • A conviction that talents and knowledge were gifts to be used to help others,
  • Flexibility and pragmatism in problem solving,
  • Large-hearted ambition, and
  • A desire to find God working in all things.

These qualities were the product of the distinctive spirituality that the early Jesuits had learned from Ignatius and that Ignatius had learned from his own experience. Jesuits hoped, in turn, to form their students in the same spiritual vision, so that their graduates would be prepared to live meaningful lives as leaders in government, the professions, and the Church.


How does this spiritual vision get translated into an educational vision? The early Jesuits struggled to describe what they called "our way of proceeding." Their accounts varied but it seems that they thought of their distinctive spirituality as a three-part process. It begins with paying attention to experience, moves to reflecting on its meaning, and ends in deciding how to act. Jesuit education, then, can be described in terms of three key movements:

1. Be Attentive

We learn by organizing our experience and appropriating it in the increasingly complex psychological structures by which we engage and make sense of our world. From infancy, learning is an active process but in our early years it happens without our being aware of it. Once we become adolescents, though, whether we will continue to learn is largely a choice we make.

Conscious learning begins by choosing to pay attention to our experience -- our experience of our own inner lives and of the people and the world around us. When we do this, we notice a mixture of light and dark, ideas and feelings, things that give us joy and things that sadden us. It is a rich tapestry and it grows more complex the more we let it register on our awareness.

 Ignatius was convinced that God deals directly with us in our experience. This conviction rested on his profound realization that God is "working" in everything that exists. (This is why the spirit of Jesuit education is often described as "finding God in all things"). So, our intimate thoughts and feelings, our desires and our fears, our responses to the people and things around us are not just the accidental ebb and flow of our inner lives but rather the privileged moments through which God creates and sustains a unique relationship with each of us.

How do I pay attention? By observing, wondering, opening myself to what is new, allowing the reality of people and things to enter my consciousness on its own terms.

This is why Jesuit schools have traditionally emphasized liberal education, a core curriculum, and the arts and the humanities -- studies that can enlarge our understanding of what it means to be human and make us more sympathetic to experiences different from our own. This happens outside the classroom too -- for example, in service programs, when we enter into the lives of others. Referring to students engaged in working with the poor, Peter Hans Kolvenbach, the current leader of Jesuits across the world, has said "When the heart is touched by direct experience, the mind may be challenged to change." The key movement that begins this process of learning and change is paying attention.

2. Be Reflective

The outcome of paying attention to our experience may be a complex variety of images, unrelated insights, feelings that lead in contradictory directions. To connect the parts of our experience into a whole, we need to examine data, test evidence, clarify relationships, understand causes and implications, weigh options in light of their possible consequences. We need, that is, to see the patterns in our experience and grasp their significance.Reflection is the way we discover and compose the meaning of our experience.

Figuring out our experience can be an inward-looking activity -- identifying our gifts and the future they point us towards or confronting the prejudices, fears, and shortcomings that prevent us from being the kind of people we want to be -- but it can also mean looking outward -- at the questions that philosophy and theology pose to us, at subjects like biology and finance and economics and the different ways they organize and interpret the world and help us understand ourselves. In either direction, the goal is the freedom that comes from knowing ourselves, understanding the world, and finding the direction that God is disclosing for our lives in and through our experience.

Reflection is a kind of reality-testing. It takes time and care. Ultimately, it is the work of intelligence, which is why Jesuit education has always emphasized intellectual excellence. There is no substitute for using the minds God gave us, to understand our experience and discover its meaning.

3. Be Loving

Being attentive is largely about us and how God is working in us through our experience. Being reflective moves our gaze outward, measuring our experience against the accumulated wisdom of the world. Being loving requires that we look even more closely at the world around us. It asks the question: How are we going to act in this world?

In part, this is a question about what we are going to do with the knowledge and self-understanding and freedom that we have appropriated by reflection. How shall we act in ways that are consistent with this new self and what it knows and values?

But we can't move very far in the direction of answering this question without discovering that it is not only a question about how our lives can be authentic. It is also a question about our relationship to the world around us and what the world needs us to do. We are not solitary creatures. From the womb, we live in relationships with others, grow up in cultural, social, and political institutions that others have created for us. To be human is to find our place in these relationships and these institutions, to take responsibility for them, to contribute to nurturing and improving them, to give something back.

We can understand this in quite secular terms if we choose to, but through the eyes of faith there is an even more compelling reason for thinking and living this way. Ignatius ends his Spiritual Exercises with a consideration of love. For him growing in love is the whole point of the spiritual life. He suggests two principles to help us understand love. One is that love shows itself more by deeds than by words. Action is what counts, not talk and promises. This is why Jesuit education is incomplete unless it produces men and women who will do something with their gifts.

More profoundly, Ignatius says that love consists in communication. One who loves communicates what he or she has with another. Thus, lovers desire each other's good, give what they have to one another, share themselves.

 It is easy to see this communication in two people in love. For Ignatius, however, love was most dramatically evident in the relationship that God has with human beings. Two examples of this are central in the Exercises. First, God creates the world and gives life to everything in it. People and things come into existence because God communicates God's own self to them. And God continues working in each person and thing in its own specific reality and at every moment. God keeps wanting to be in relationship with us, even when we fail to respond. Second, surpassing even the gift of creation is the gift God has given us in the person of Jesus. God's taking on our human nature in order to heal our brokenness is the ultimate evidence of God's love for us. Jesus' life and death are, for Ignatius, the model of how to love in return.

If every human being is so loved by God, then our loving relationships do not stop with the special people we choose to love, or with our families, or with the social class or ethnic group we belong to. We are potentially in love with the whole world.

So, for Jesuit education, it is not enough to live authentically in the world. We have to participate in the transformation of the world (the Hebrew phrase tikkun olam conveys the same idea, of mending or repairing the world). For more than four hundred years, it has been said that Jesuit education educated "the whole person." Today, we live with an increasingly global sense of what it means to be human. A person can't be considered "whole" without an educated solidarity with other human beings in their hopes and fears and especially in their needs. We can't pay attention to our experience and reflect on it without realizing how our own lives are connected with the dreams of all those with whom we share the journey of human existence, and therefore with the economic, political, and social realities that support or frustrate their dreams. This is why Jesuit education is so often said to produce "men and women for others."

The habit of discerning

Jesuit education, we have said, is a process that has three key parts, being attentivebeing reflective, and being loving. It results in the kind of good decision-making that Ignatius called "discernment." The goal of Jesuit education is to produce men and women for whom discernment is a habit.

We can think of discernment as the lifelong project of exploring our experience, naming its meaning, and living in a way that translates this meaning into action. We can also think of this process as something we focus on with special intensity at particular moments in our lives -- during the four years of college, for example, or when we have to make important decisions and want to do so freely and with a sense of what God is calling us to. At these times, we might be especially conscious of using spiritual exercises to help us negotiate the process. But we can also think of these three movements as the intertwined dynamics of daily life, the moment-by-moment activity of becoming fully human.

Arguably, it is the daily exercise of discernment that grounds the other kinds of spiritual growth -- the regular practice of attentiveness, reflection, and choosing through which our lives take on a meaningful direction. In fact, Ignatius thought that the most useful kind of prayer is to spend a few minutes each day deepening our awareness of how God works in the events of the day and how we respond, a practice he called an examen. I begin by calling to mind that God is involved in shaping the direction of my life and I ask for light about this. Then, I review the events of the day, especially those where my feelings have been most engaged, positively or negatively. I notice the patterns and the emerging insights about which experiences lead me towards God and which lead away. And I end by looking ahead to tomorrow and asking to live with a growing sense of God's trust in my future.

For Ignatius, a key element of discerning is the exercise of imagination. In doing the examen, he suggests we use our imaginations to elicit the feelings that have pulled us one way or another during the day and to picture how we might live differently tomorrow. In the Exercises, when he is advising us how to pray, he urges us to take a passage from the Gospels and imagine ourselves present in the scene, listening to the words of the people there, experiencing their feelings, and he asks us to elicit our own feelings in response. And, in the account of his very earliest spiritual experiences, he tells us that, while he was recovering from his wounds, he used to lie on his bed by the open window of his room and contemplate the stars, lost in reveries about the great deeds he would accomplish, at first for the princess he was in love with, and then for Jesus. Even in old age, when he spent his days sitting at a desk in Rome administering the affairs of the Society, he would go to the roof of the Jesuit residence in the evening and look at the stars in order to see his life as God saw it. Finding images that embody our dreams can be a lifelong form of prayer.

In the practice of discerning, we grow in being able to imagine how we are going to live our lives. We discover our vocations.The novelist and theologian Frederick Buechner describes vocation as "the place where your deep gladness and the world's deep hunger meet." When we arrive at this place, and understand the fit between who we are and what the world needs of us, Ignatius urges us to be unafraid to live with the consequences of this realization, to respond with generosity and magnanimity because this is the way we can love as God loves. Jesuit tradition uses the Latin word magis or "more" to sum up this ideal, a life lived in response to the question: How can I be more, do more, give more? Jesuit education is complete when its graduates embody this vision of life and work.

Sunny Jacob SJ
JEA Secretary
[Zonal Co-ordinators Meet
At 225, Jorbagh, New Delhi 110003
26th March 2015]
25 Mar 2015 - 06:00

We, the Members of JCSA, gathered at Vinayalaya, Mumbai (23-28th Feb 2015), were privileged to listen to the testimony of faith and courage, of struggles/suffering and pain of our dear Fr. Alexis Premkumar,s.j., released by the abductors (22nd Feb, 2015) and brought to us by the active involvement of the PMO and the External Affairs Ministry of the Govt of India.  

We thank the Govt of India for taking keen interest in the release and safe arrival of Fr. Prem. We thank in a special way the Jesuit team which has been at work on this mission ever since Prem was abducted some eight and half months ago. In particular we thank Fr. Peter Balleis, s.j. JRS Director, Michael Gallagher,s.j., Fr. Orville de Silva, s.j., Ms. Sylvia Kopler and their team for their untiring efforts in negotiating with the abductors in the most delicate way in spite of the risks involved.

JCSA  places on record our deep appreciation for the constant and hard work of Fr. Stan Fernandes,s.j. (JRS Country director) and Fr. Edward Mudavassery,s.j. (former Provincial of S. Asia) who regularly monitored the rescue work and conducted dialogue with Prem’s family on a regular basis and shared information. Fr.Edward continued to do this work even after he relinquished office; we appreciate very much his availability for this labour of ‘love’.

We thank in a special way ISI Jesuit community in New Delhi, especially Fr. Joe Xavier,s.j. (Director, ISI) and Fr.Joy Karayampuram,s.j. (Superior of ISI and official spokesperson for JRS on Prem) and the community members for their untiring efforts and prayer for Prem’s release.

We are well aware of the fact that JCSA family in South Asia has been deeply concerned with , and was constantly praying for Prem. Besides, Prem’s family members and many more friends and well-wishes were offering their prayers. We thank each of them for their solidarity and support.

May the good Lord continue to bless us all, along with Prem, to carry forward his mission of love and justice for all. JCSA will continue to support the efforts of JRS in Afghanistan and considers it a frontier mission of the Assistancy.

With immense gratitude to all of you and with abiding hope in the Lord,

Fr. George Pattery, SJ
Provincial of South Asia &
President of the Jesuit Conference of South Asia

9 Mar 2015 - 13:11
Dear Zonal Coordinators of PCE
This is to inform you about an urgent meeting of all the Zonal Co-ordinators of PCE's. 
After consulting the POSA we have decided to have the Zonal Coordinator's of PCE's meet here in our office at Jor Bagh. This is an urgent meeting.
Date: 26th March 2015
Time: 9 am to 1. p.m. 
Place: 225, Jor Bagh (Jesuit Residence)
Kindly come on 25th by evening. You can leave back on 26th itself. Kindly participate this important meeting without fail. In case you are unable to attend, kindly substitute with another PCE only.
The agenda of the meeting:
1. Jesuit Legacy programmes in our schools: its progress
2. Sharing of the SIPEI priorities
3. Web site for JEA
4. Evaluation of our schools.
5. Burning Issues in our schools;
6. Any other issues of importance.
Looking forward to meet you all here on the 25th.  
Kindly acknowledge the reception of this letter. 
With warm regards,
Secy, JEA
15 Feb 2015 - 07:23