Forming Women and Men for and with others Forming Women and Men of Competence, Conscience and Compassion Who is most deserving of our care? Promoting a.

Slides:



Advertisements
Similar presentations
Guidelines for Redemptorist Youth and vocation ministry C.Ss.R
Advertisements

Vision, Mission, Identity and Branding David Schoen Congregational Vitality and Discipleship Ministry.
Becoming More Intentionally Focused on Leader Development: A Universitys First Steps Presentation to Colleagues in Jesuit Business Education (CJBE) July.
********** Indicators of Spiritual Awakening in the Church and Culture.
Robert K Martin. Self Others Community Self – Desire / Vision Others – Desire / Vision Community – Desire / Vision.
Jesuit Education: Embracing the New Frontiers A Continuous Pilgrimage Jose Mesa SJ Secretary for Secondary Education.
Transforming Leadership, Transforming Lives! Presents What is a Missional Church?
Michael T. Dreznick, Ph.D. Associate Professor of Psychology Our Lady of the Lake College
Global CHE (Community Health Evangelism) Network.
"Good master, what must I do to inherit eternal life?" Young people, believing in Jesus and the challenge of discipleship today.
“Love is the fulfillment of the law” (Rom 13:10).
Education for Discipleship Brownwood District Training January 31, 2010.
Seven Principles of Parish Life. What do you hope and pray for when you think of your parish?
GOING TO MISSION A LIFE CHANGING EXPERIENCE. MISSION IS A PROCESS We go from what we know We go to some place completely different We see our world differently.
The Distinctive Role of the Catholic Trustee Agents of a New Evangelization?
Weekly Theme W/C 28 th May 2012 “What do you need to make you happy?”
Together with his companions, he discerned God’s call to service in the plight of young people.
How do you ‘feed’ the world?. The Eucharist is the source and summit of the Christian life. In the blessed Eucharist is contained the whole spiritual.
Responding to the ever new call of God hidden in our cherished educational heritage.
Introducing the Pastoral Spiral
Introducing the Pastoral Spiral Sandie Cornish. © Sandie Cornish, Australian Jesuits, January What is the Pastoral Spiral? A pastoral theology method.
Person-Centered Morality Chapter 7 What is morality’s main concern? People Whose example is morality based on? Jesus Centered on neighbors and ourselves.
The Salvation Army and Social Justice Karen Shakespeare January 2010.
Pope Francis Who is he?. March 14, 2013.
Letter for the Feast of the Sacred Heart  God gives us the means necessary for living and carrying out our mission  The economy is a basic dimension.
Norms, Part VII, Chapter 4 and 5. Chapter 4: The Ministries by Which the Society Fulfills Its Mission Missionary service Interreligious dialogue.
One Church What More Can We Do?.
PREFERENTIAL OPTION FOR THE POOR Prepared by: E. M. JAMILLA UST Institute of Religion.
Christian Ethics. Jesus: His Life and Teaching Born into poverty and obscurity Gathered a large group of followers- and opponents Was executed by crucifixion-
Introducing the Pastoral Spiral Sandie Cornish. © Sandie Cornish, Australian Jesuits, January 2007, revised October What is the Pastoral Spiral?
Session 2. What does the Catholic Church say about Diversity?
Discerning Spiritual Receptivity
Major Themes of Catholic Social Teaching in the light of migration issues This project is developed by the Margaret Beaufort Institute of Theology funded.
Growth in Christ The Spiritual Exercises of Saint Ignatius Loyola An Introduction.
YEARN, LEARN AND DISCERN Youth Ministers: CHOSEN BY CHRIST.
LESSON 4 – THE CHURCH’S ROLE IN WORLD EVANGELIZATION The Lausanne Covenant Copyright © 2009 All Rights Reserved.
Josephite Spirituality
Lisa Reiter Saint Louis University.  Understanding “Charism”  Bernard loved the hills,  Benedict the valleys  Francis the towns  Ignatius the great.
A Contemporary Vision for Catholic Education
An Ignatian Approach to
Major Themes of Catholic Social Teaching. Respect for the Dignity of Every Human Being  Human person’s dignity derives from the fact that each person.
Let us reflect for a moment and recall that we are in the presence of God … LISTEN! Notice the sounds around you - small sounds, perhaps a bird, a distant.
GOING TO MISSION A LIFE CHANGING EXPERIENCE. MISSION IS A PROCESS We go from what we know We go to some place completely different We see our world differently.
why do we exist? to encourage one another daily to follow in the way of Jesus.
Catholic Education in a Changing Hong Kong Diocese of Hong Kong Priests Rel.Brothers Sisters Cat. Population , ,798.
Commitments for Time, Talents and Treasure Trying to raise just north of $1,000,000.
Catholic Social Teaching
CLC + Social Justice. General principles (40 years old) We are particularly aware of the pressing need to work for justice through a preferential option.
St.Thomas the Apostle known for his incredulity, but after his experience of the Risen Saviour exclaimed “My Lord and my God”. He sowed the seed.
Spirituality of Service History, Context and Vision Dino Entac Director of Resident Ministry + Student Housing Office Loyola Marymount University Los Angeles.
Becoming an Intentionally Intercultural Church
Workshop 106 Pedro Arrupe and the Spiritual Exercise
How do we engage high school students in a faith that does justice? Ann Magovern Ignatian Solidarity Network © A. Magovern February.
Specialized Ministries in the Local Church Adapted from a manuscript by: Larry G. Hess Part I.
ON BEING A JESUIT IN GUJARAT TODAY. A Reflection  on the changed and changing socio-economic- political reality in Gujarat today &  our response as.
Advocacy As Evangelism Kathryn Freeman Director of Public Policy Christian Life Commission.
Catholic Social Teaching and the and the Franciscan Life.
PASCHAL MYSTERY & OUR LIFE Living as a disciple Following the model of Jesus Suffering Accept suffering keep faith in God.
Transforming Our Culture… Living Our Rule ®. Cultural Beliefs.
Spiritual Sickness (Some signs/ The cure). The format of today’s study  There will be some questions for you to consider.  Try your best to answer these.
Chaplaincy Sunday 2016 All people, all places A NOTE ABOUT USING THESE SLIDES These slides relate to the responsive parts of the suggested Chaplaincy Sunday.
THEOLOGY OF THE BODY CHAPTER SEVEN – FREE, TOTAL, FAITHFUL & FRUITFUL.
Mary Reynolds, rsm Executive Director Mercy International Association Catherine McAuley A Woman Who Made Mercy a Verb.
YCS SPIRITUALITY.
Service Rooted in Justice and Love
Social Justice God calls society to follow the moral judgments of God to ensure the rights of individuals and groups within a larger society.
Person-Centered Morality
Catechesis for Justice February 27, 2013
The goodness or evil of human acts (deciding between Good and Evil)
In October 2017, delegates from the 83 Jesuit provinces worldwide, representing 2,320 Jesuit schools with 2,197,000 students on six continents, gathered.
Presentation transcript:

Forming Women and Men for and with others Forming Women and Men of Competence, Conscience and Compassion Who is most deserving of our care? Promoting a Faith that Does Justice

Forming Women and Men for and with others Forming Women and Men of Competence, Conscience and Compassion Who is most deserving of our care? Promoting a Faith that Does Justice Fr. Arrupe to Jesuit Alumni Jesuit Gen Congregation 32 Jesuit Gen Congregation 32 Jesuit Gen Congregation 34 Jesuit Gen Congregation 34 Fr. Kolvenbach at Santa Clara Fr. Kolvenbach at Santa Clara Fr. Kolvenbach on the pedagogy involved. U.S. Jesuit Provincials Strategic Discernment Process

Pedro Arrupe, S.J. Pedro Arrupe, S.J. Superior General of the Society of Jesus Women and Men for Others Women and Men for Others Union of Jesuit Alumni, Valencia Spain, 1973 Today our prime educational objective must be to form men-and-women-for- others; men and women who will live not for themselves but for God and his Christ - for the God-man who lived and died for all the world; men and women who cannot even conceive of love of God which does not include love for the least of their neighbors; men and women completely convinced that love of God which does not issue in justice for others is a farce.

Pedro Arrupe, S.J. Women and Men for Others First, let me ask this question: Have we Jesuits educated you for justice? You and I know what many of your Jesuit teachers will answer to that question. They will answer, in all sincerity and humility: No, we have not. If the terms "justice" and "education for justice" carry all the depth of meaning which the Church gives them today, we have not educated you for justice.

Pedro Arrupe, S.J. Women and Men for Others What is more, I think you will agree with this self-evaluation, and with the same sincerity and humility acknowledge that you have not been trained for the kind of action for justice and witness to justice which the Church now demands of us. What does this mean? It means that we have work ahead of us. We must help each other to repair this lack in us, and above all make sure that in the future the education imparted in Jesuit schools will be equal to the demands of justice in the world.

Pedro Arrupe, S.J. Women and Men for Others First, a basic attitude of respect for all people which forbids us ever to use them as instruments for our own profit.

Pedro Arrupe, S.J. Women and Men for Others Second, a firm resolve never to profit from, or allow ourselves to be suborned by, positions of power deriving from privilege, for to do so, even passively, is equivalent to active oppression. To be drugged by the comforts of privilege is to become contributors to injustice as silent beneficiaries of the fruits of injustice.

Pedro Arrupe, S.J. Women and Men for Others Third, an attitude not simply of refusal but of counterattack against injustice; a decision to work with others toward the dismantling of unjust social structures so that the weak, the oppressed, the marginalized of this world may be set free.

The 32 nd General Congregation of the Society of Jesus The 32 nd General Congregation of the Society of Jesus December 2nd, March 7th, 1975 Decree 4: Our Mission Today: The Service of Faith and the Promotion of Justice 1. To the many requests received from all parts of the Society for clear decisions and definite guidelines concerning our mission today, the 32nd General Congregation responds as follows. is the service of faith, of which the promotion of justice is an absolute requirement 2. The mission of the Society of Jesus today is the service of faith, of which the promotion of justice is an absolute requirement. For reconciliation with God demands the reconciliation of people with one another. 3. In one form or another, this has always been the mission of the Society; but it gains new meaning and urgency in the light of the needs and aspirations of the men and women of our time, and it is in that light that we examine it anew.

The 34th General Congregation of the Society of Jesus December 5 to March 22, 1995 Decree 3: Our Mission and Justice Therefore we want to renew our commitment to the promotion of justice as an integral part of our mission. Our experience has shown us that our promotion of justice both flows from faith and brings us back to an ever deeper faith. So we intend to journey on towards ever fuller integration of the promotion of justice into our lives of faith, in the company of the poor and many others who live and work for the coming of Gods Kingdom.

Since Saint Ignatius wanted love to be expressed not only in words but also in deeds, the Congregation committed the Society to the promotion of justice as a concrete, radical but proportionate response to an unjustly suffering world. Fostering the virtue of justice in people was not enough. Only a substantive justice can bring about the kinds of structural and attitudinal changes that are needed to uproot those sinful oppressive injustices that are a scandal against humanity and God. Peter-Hans Kolvenbach, S.J. Superior General of the Society of Jesus Santa Clara University, October 2000 The Service of Faith and the Promotion of Justice in American Jesuit Higher Education

Injustice is rooted in a spiritual problem, and its solution requires a spiritual conversion of each ones heart and a cultural conversion of our global society so that humankind, with all the powerful means at its disposal, might exercise the will to change the sinful structures afflicting our world. Peter-Hans Kolvenbach, S.J. The Service of Faith and the Promotion of Justice in American Jesuit Higher Education

Within the complex time and place we are in, and in the light of the recent General Congregations, I want to spell out several ideal characteristics, as manifest in three in who our students become in what our faculty doin how our universities proceed complementary dimensions of Jesuit higher education: in who our students become, in what our faculty do, and in how our universities proceed. When I speak of ideals, some are easy to meet, others remain persistently challenging, but together they serve to orient our schools and, in the long run, to identify them. Peter-Hans Kolvenbach, S.J. The Service of Faith and the Promotion of Justice in American Jesuit Higher Education

Tomorrows whole person must have, in brief, a well educated solidarity For four hundred and fifty years, Jesuit education has sought to educate the whole person intellectually and professionally, psychologically, morally and spiritually. But in the emerging global reality, with its great possibilities and deep contradictions, the whole person is different from the whole person of the Counter-Reformation, the Industrial Revolution, or the twentieth century. Tomorrows whole person cannot be whole without an educated awareness of society and culture with which to contribute socially, generously, in the real world. Tomorrows whole person must have, in brief, a well educated solidarity. Peter-Hans Kolvenbach, S.J. The Service of Faith and the Promotion of Justice in American Jesuit Higher Education

They should learn to perceive, think, judge, choose, and act for Students, in the course of their formation, must let the gritty reality of this world into their lives, so they can learn to feel it, think about it critically, respond to its suffering, and engage it constructively. They should learn to perceive, think, judge, choose, and act for the rights of others, especially the disadvantaged and the oppressed. the rights of others, especially the disadvantaged and the oppressed. Campus ministry does much to foment such intelligent, responsible, and active compassion, compassion that deserves the name solidarity. Peter-Hans Kolvenbach, S.J. The Service of Faith and the Promotion of Justice in American Jesuit Higher Education

For now, the activities they engage in, even with much good effect, are for their formation. But the measure of Jesuit universities is not what our students do but who they become and the adult Christian responsibility they will exercise in the future towards their neighbor and their world. For now, the activities they engage in, even with much good effect, are for their formation. This does not make the university a training camp for social activists. Rather, the students need close involvement with the poor and the marginal now, in order to learn about reality and become adults of solidarity in the future. Peter-Hans Kolvenbach, S.J. The Service of Faith and the Promotion of Justice in American Jesuit Higher Education

Their mission is tirelessly to seek the truth and to form each student into a whole person of solidarity who will take responsibility for the If the measure and purpose of our universities lies in what the students become, then the faculty are at the heart of our universities. Their mission is tirelessly to seek the truth and to form each student into a whole person of solidarity who will take responsibility for the real world. Peter-Hans Kolvenbach, S.J. The Service of Faith and the Promotion of Justice in American Jesuit Higher Education

When researching and teaching, where and with whom is my heart? So our professors commitment to faith and justice entails a most significant shift in viewpoint and choice of values. Adopting the point of view of those who suffer injustice, our professors seek the truth and share their search and its results with our students. A legitimate question, even if it does not sound academic, is for each professor to ask, When researching and teaching, where and with whom is my heart? To expect our professors to make such an explicit option and speak about it is obviously not easy; it entails risks. But I do believe that this is what Jesuit educators have publicly stated, in Church and in society, to be our defining commitment. Peter-Hans Kolvenbach, S.J. The Service of Faith and the Promotion of Justice in American Jesuit Higher Education

the lifelong pursuit of competence, conscience, and compassionate commitment The Jesuit tradition of Ignatian Pedagogy is a process by which teachers accompany learners in the lifelong pursuit of competence, conscience, and compassionate commitment. Such an Ignatian pedagogical paradigm can help teachers and learners to focus their work in a manner that is academically sound and at the same time formative of persons for others. Peter-Hans Kolvenbach, S.J. 2005Jesuit Education and Ignatian Pedagogy 2005

In this light, how can we ignore the fact that those most in need of our solidarity are those who suffer painful hardships? Their misery seems almost inescapable. Many are trapped in poverty. So limited are their opportunities, their poverty has become structurally entrenched. Their lives are severely diminished; their hopes are crushed by a persistent and oppressive poverty that denies to all but the boldest the basics of human dignity and the opportunity to live happy and fulfilled lives. The U.S. Provincials A Meditation on our Response to the Call of Christ 2006

Perhaps the most pressing and painful examples are forced migrants forced migrants (refugees, migrant workers, the undocumented); inner city populations inner city populations (racial minorities, the elderly, the homeless, the persistently poor); indigenous peoples at home and abroad indigenous peoples at home and abroad; and the globally destitute and the globally destitute, more than 800 million people who go to bed hungry each night. The U.S. Provincials A Meditation on our Response to the Call of Christ 2006

These groups represent all those whom poverty relegates to the very margins of society where their dignity is ignored, their rights are violated, their humanity is degraded, and their hopes are shattered. Solidarity with them is not a matter of politics. It is part of our solidarity with Christ and the expression of our love for God. The U.S. Provincials A Meditation on our Response to the Call of Christ 2006

In higher education, when we do scholarship and research that lifts the human spirit and heals the human body, when we provide an environment where love and service to others are fostered in our students, when we nurture them in their faith life and in the greatest traditions of Christian Humanism and train them to be scientists, doctors, teachers and businesspersons of integrity, The U.S. Provincials A Meditation on our Response to the Call of Christ 2006

when we engage our benefactors or alumni to build not only a better university but a better world, when we stand openly in solidarity with the poor, the marginalized, and the voiceless, we are working in solidarity with the least and with all when our students travel to Central America or Africa to see a hidden face of Christ, when national and international realities are critically examined with an advocates eye for the downtrodden, when our faculties reach out to China or send libraries to Africa, we are working in solidarity with the least and with all. The U.S. Provincials A Meditation on our Response to the Call of Christ 2006

Forming Women and Men for and with others Forming Women and Men of Competence, Conscience and Compassion Who is most deserving of our care? Promoting a Faith that Does Justice