This Christmas issue, with five excellent articles, comes to you on the feast of the first-called apostle, St. Andrew.
My dear friends,
We are happy to release this issue of INI, dated Oct-Dec ’24, on the feast of St. Andrew, the ‘first-called’ apostle.
This issue carries excellent articles written by five Jesuit writers, whose earlier articles in INI and Jivan have been much appreciated.
Fio Mascarenhas asks if the facts revealed to us by biblical and historical research and theology should affect the traditional beliefs that we recall and celebrate in Christmas.
Joseph Lobo reminds us of the original intention of St. Ignatius when he launched the Society’s well-known educational apostolate and asks if the saint’s intention is served by what our educational institutions are actually able to do today.
Xavier Savarimuthu poses a crucial question to all Jesuits in higher education: “As education tumbles into a vortex of digital facades, AI-driven shortcuts, and fractured values, we must ask: Is this the progress we envisioned?” But he also talks about the opportunities offered by the amazing technological progress.
S.M. John Kennedy reminds us of the urgency of the climate problem. He warns us of the dangers that await us if our leaders do not act now to address the serious ecological challenges.
Stanislaus Alla shares with us what is revealed in an interesting book he read recently. Written by a Jailor who worked in the (in)famous Tihar Jail, the book lets us know about what happens to the prisoners, some of whom are innocent. The sufferings of these prisoners remind Stan of John the Baptist and Jesus who too were jailed before being executed.
We will have to celebrate Christmas this year with foreboding anxieties about what will happen to the people of war-weary Ukraine, the innocent Israeli civilians still held hostage by Hamas, and the hapless victims of the retaliatory attacks by Israel in Gaza and Lebanon. With Donald Trump as the President-elect of the U.S. and Vladimir Putin as the unchallenged ruler of Russia and the alarming rise in temperatures and the number of right-wing dictators, we don’t know what will happen to our world. But in celebrating the arrival of the God-Child into our world we are celebrating hope for our world too. A hope-filled Christmas, therefore, and a peace-filled 2025!
In his article, Parthasarathi, SJ offers a list of proposals – based on his own experience – for effective and sustainable youth ministry.
By Parthasarathi, SJ
Until I completed my study of philosophy, I had never thought of youth or youth ministry seriously. After I completed two years of philosophy, I was thrown into the world of youth and soon I found it was a world of creative tension.
When I started my journey with the youth in 2013, I realized that fostering hope in the younger generation is crucially important. As an advisor of Tamil Nadu AICUF (All India Catholic University Federation), I planned the programs and asked the youth leaders to execute them as I expected. This went on for about six months, and then I pondered on my experience.
I was surprised to realize that instead of serving the youth, I treated them like my employees. They did what I asked them to do. I experienced an inner emptiness. I learnt nothing. Then I requested the state president of T.N. AICUF to plan and lead the team for the next six months, while I just watched and shared my opinions when asked for. They did wonderfully well and I could see that many of the youth blossomed into leaders. Their talents emerged and surprised me. I encouraged them to question and analyze every situation.
I had my own ideas of a moral and ethical life. Then I read about the concept of deconstruction, originally developed by philosopher Jacques Derrida. It involves breaking down ideas, texts, or systems to reveal their underlying assumptions and contradictions. Finally, youth reconstructed the idea of youth in me. Their optimism, resilience, openness, and readiness to face challenges inspired me very much.
By listening to them keenly I learnt a number of lessons needed for my life and mission. I have realized that listening is a prerequisite for youth ministry. Instead of expecting youth to listen to us, we need to listen to them, without any prejudices. By listening to them you create a space where they can build hope and faith in life. We need not preach, teach, or give lectures to empower them. All we need to do is to listen patiently to their aspirations, desires, concerns and sorrows. I have learned that listening is also an important grace that every individual, especially everyone who wants to serve the youth, needs to develop.
Listening is a powerful tool in youth ministry to foster emotional and spiritual growth and maturity in youth.
“Listening is an art that requires attention over talent, spirit over ego, and others over self,” said Dean Jackson. Listening is a powerful tool in youth ministry to foster emotional and spiritual growth and maturity in youth. Only after listening to them you can tell them what they need to hear. Only then you encourage them in a meaningful way to do what they can, and to actualize their hidden potential creatively.
Another thing that helps us realize the value of listening is the sacrament of reconciliation. Just by listening to the penitent actively and without any judgement we can play a role in healing the wounded soul.
A nun shared with me that her younger sister quit the Catholic Church and is now going to a Protestant church because she found no one in the Catholic Church who would listen to her agony. All of us, priests and religious, should realize that just because we are too busy and too self-centered to really listen to those who want to talk to us, we may be losing them for ever.
We should keep asking ourselves if our ears are open to the cry of the poor and the struggles of our youth. Youth are searching. They question, they argue, because that is how they gain knowledge, how they come to understand. They explore, experiment, want to experience, and only then they will practice it. This period in their lives is a time of a journey of discovery of self and the world. Every youth is a powerhouse. They can use this power to create or to destroy.
As youth ministers we are just co-passengers. If we would provide them space and encouragement needed for growth, they would let us enter their lives. Youth animators need to be genuine and generous. We must understand that we can’t reap the fruit of our labour immediately. Working for and with youth is a long-term investment.
Teaching young people to navigate their emotions and develop empathy is crucial for maintaining hope in the face of complex realities.
Based on my experience, let me offer some concrete proposals for sustainable, effective youth ministry:
1. Provide safe spaces for disagreement and questioning: Youth need areas where they may voice their doubts, pose questions, and disagree with conventional wisdom without fear of retaliation or condemnation.
2. Encourage media literacy: In an age of information overload and misinformation, teaching young people to deconstruct media messages is crucial. This skill enables them to navigate the digital landscape critically.
3. Emphasize the power of counter-narrative: Deconstructing and reconstructing narratives can be a powerful tool for fostering hope. Young people can learn to craft counter-narratives that inspire positive action.
4. Facilitate intergenerational dialogue: Bringing together youth and older generations for discussions about social issues and personal experiences can provide valuable perspectives on how ideas and systems have evolved.
5. Engage in practical problem-solving: Applying deconstructed ideas to real-world problems allows young people to see the tangible impact of their critical thinking and to look for solutions to their own personal problems as well as global issues like climate change. Help them cultivate a mindset that embraces possibility and sees challenges as opportunities for growth and positive change.
6. Foster emotional intelligence: Teaching young people to navigate their emotions and develop empathy is crucial for maintaining hope in the face of complex realities.
As the whole Society of Jesus is undergoing the process of Reimagining and Restructuring, we need to reimagine and restructure this important ministry too. Every Jesuit is a potential Youth Influencer. Let us create a hope-filled future for our youth by listening to them and accompanying them.
Fr Parthasarathi, SJ, (CEN) is the province coordinator of youth ministry and State Advisor for T.N. AICUF. He can be contacted at sarathisj@gmail.com.
In his article, Prabath Sanjeeva Fernando, SJ, reminds us we need to choose every day whom we want to fight for – which wolf to feed.
By Prabath Sanjeeva Fernando, SJ
‘A Meditation on the Two Standards’ is one of the most profound meditations in the Spiritual Exercises of St. Ignatius of Loyola. A “standard” refers to a flag, symbolizing a broader spiritual significance. This unique meditation, situated in the second week, the fourth day of the Spiritual Exercises, presents two flags: one representing Christ Jesus, and the other representing Lucifer.
This concept highlights the stark disparity between benevolence and malignancy. This meditation is designed to help individuals discern between the forces of good and evil in their lives, guiding them towards thanksgiving, life-giving, and faith-growing choices that align with their spiritual values and the teachings of Christ. Further, the exercise invites the individual to know intimately, love convincingly, and make deliberate and committed choices in following Jesus, and embracing a life marked by, ‘in everything to love and to serve’.
Two flags, two leaders:
A. Christ – Eternal Leader: – Leadership of Service: Christ, as the leader under the standard of good, calls people to follow Him through a life of humility, love, and service. He emphasizes and advocates servant leadership. -Virtuous Living: Followers of Christ are called to embody values such as justice, freedom, and love; virtues such as faith, hope, and charity. They are encouraged to live selflessly, placing the needs of others before their own, and seeking to build a just and compassionate society.
B.) Satan – Mortal Enemy: – Leadership of Deception: In contrast, Satan, under the standard of evil, uses deception and false promises to lure followers. He promotes vices such as pride, greed, and the pursuit of power and material wealth. – Virtual Temptations: Followers of Satan are tempted to prioritize self-interest and the acquisition of worldly possessions. These temptations lead to actions that harm others and create divisions within society.
Pauline tug-of-war:
St. Paul’s struggle with dualism is a profound exploration of the human condition, emphasizing the tension between sin and righteousness, flesh and spirit, and the old and new selves. His teachings provide a framework for understanding the complexities of spiritual growth and the transformative power of faith in Christ.
A.) Flesh vs. Spirit: – Flesh (Sarx): In Pauline theology, ‘flesh’ often represents human nature in its fallen state, prone to sin and weakness. It signifies a life driven by earthly desires and selfish inclinations.- Spirit (Pneuma): In contrast, ‘spirit’ represents the renewed human nature that is aligned with God’s will. It signifies a life led by the fruits of the Holy Spirit such as peace, joy, and self-control.
Moreover, Romans chapter 7 is a relatable depiction of the human condition and the moral struggle that every believer experiences. Paul’s honesty about his struggles with sin offers comfort and encouragement, reminding believers that they are not alone in their battles and that victory is found in Christ. Further, Paul presents the tug-of-war between good and evil, the subtleness that prevails in choosing benevolence over malignancy.
St. Paul’s struggle with dualism is a profound exploration of the human condition, emphasizing the tension between sin and righteousness, flesh and spirit, and the old and new selves.
The Two Towers:
At this juncture, I wish to draw inspiration from the film adaptation of J.R.R. Tolkien’s The Two Towers, directed by the celebrated filmmaker Peter Jackson. In the movie, Frodo, a hobbit, embarks on a perilous journey to Mordor to destroy the ring of power created by the dark lord Sauron. The film vividly portrays the diabolic nature of evil, emphasizing the devil’s craftiness and ability to deceive.For Christians, discernment and vigilance are imperative to avoid succumbing to the deceptive devices of the Evil One.
Moreover, a significant moment in the story occurs when Gandalf and King Theoden confront Saruman at the tower of Orthanc. This dialogue exemplifies the message of Ephesians 6:11, which admonishes us to guard ourselves against the devil’s schemes. Scripture consistently exhorts believers to be alert because the forces of evil seek to deceive and ensnare. The deceptive nature of the evil one is quite subtle. Thus, we as Christians must remain ever vigilant and watchful to the tiny whispers of the Eternal King who continues to beckon us to be with Him.
The Combat:
Yet another perspective could be drawn from the native American parable of the Cherokee tribe. The parable offers a profound idea of this spiritual dichotomy.
‘An elder Cherokee teaches his grandson about an internal battle between two wolves. The first represents evil, anger, envy, greed, and ego. The second denotes good, joy, peace, love, and faith. When the grandson inquires which wolf will prevail, the elder responds, “The one you feed the most.” This parable highlights the importance of the choices we make and the values we cultivate within ourselves. It serves as a reminder that our inner conflicts and decisions shape our character and ultimately determine to overcome the evil and forces of darkness by adhering to the peaceful, benevolent, and loving plans of the King.
In the film adaptation of J.R.R. Tolkien’s The Two Towers, directed by the celebrated filmmaker Peter Jackson, a hobbit embarks on a perilous journey to Mordor to destroy the ring of power created by the dark lord Sauron.
The bi-polar:
Having seen how the two standards emerge as a powerful metaphor, let us now try to make it relevant to our times. Therefore, reimagining the meditation on Two Standards in today’s context can provide valuable insights into modern challenges and decision-making. The clear examen between the values of Christ and the vices of Satan can help individuals navigate complex ethical dilemmas, societal pressures, and personal struggles.
Bipolar disorder is a mental health condition. It is exemplified by a wide range of spectrum of mood changes. The benevolence gives birth to connectivity despite the vivid isolation offered by malignancy.
Connectivity and Isolation: – Connectivity: social media and digital platforms have connected people globally, allowing instant communication and community building. – Isolation: At the same time, these technologies can lead to social isolation, decreased face-to-face interactions, and mental health issues.
In today’s rapidly changing world, the lessons we draw from the ‘Two Standards’ remain profoundly relevant. The meditation is not just a historical exercise but an ongoing formative contemplation. The duos challenge us to consider the ethical implications of our actions, strive for justice and compassion, cultivate virtues that contribute to the common good, and prevail in benevolence.
As we face the dualistic nature of our inner and outer worlds, let us re-commit to feeding the ‘good wolf’ in the Spirit. Let us pledge to lead our lives under the banner of Jesus. Let us seize the benevolence of the transformative power of knowing, loving, and following Jesus comprehensively in the Ignatian way.
Prabath Sanjeeva Fernando, SJ (SRI), works at Loyola Campus-Wellawaya, Sri Lanka. He can be contacted at sanjsj@gmail.com.
Errol Fernandes, SJ says that the contemplation to obtain love is, in fact, contemplation to become aware of God’s love.
By Errol Fernandes, SJ
The final meditation in the Spiritual Exercises of St. Ignatius of Loyola is usually termed ‘The Contemplation to obtain Love.’ It is sometimes translated as ‘The Contemplation to attain love.’ The verbs “obtain” and “attain” are synonyms and mean ‘to get something or achieve something especially after great effort.’
From what Ignatius says in his explanation of this meditation, there is nothing about effort and nothing about achieving. The second prelude makes this abundantly clear. “It will be here to ask for interior knowledge of so great good received, in order that being entirely grateful, I may be able in all to love and serve His Divine Majesty”. It is, therefore, about becoming aware or mindful about what God keeps giving and gives generously. This is why I prefer to call this meditation as ‘The Contemplation to become aware/mindful/conscious of love.’
When you see it this way, it is clear that one makes no effort. Rather one opens one’s eyes, mind and heart to see, feel and experience. The proclamation of Jesus, the parables he told and the miracles he worked all point to one indisputable fact which is that Jesus revealed God as a God of unconditional love.
Accordingly, God does not expect humans to “do” anything to “obtain” or “attain” that love because it is given freely and gratuitously and without reserve. John puts it succinctly in his first letter when he says, “We love BECAUSE he first loved us” (1 Jn 4:19) and a few verses earlier “In this is love, not that we loved God but that he loved us… (1 Jn 4:10)
The four points made in this meditation have been linked with the four weeks. I see in them a beautiful summary of the four weeks and therefore an apt conclusion to the ‘formal’ retreat.
If in the first week of the Retreat we are invited to meditate on how we have been redeemed i.e. to move from creation to personal salvation, in the first point of the contemplation we are invited to see how God dwells in creation and find his love everywhere and in everything. The awareness of my sin and the fact that I am a sinner, and yet, loved by God humbles me to realise that though all have sinned and fallen short of the glory of God (Rom 3:23), like me they are loved by God and so are also redeemed.
Like the elder son in the parable of the Prodigal Father, they wanted a reward for “being good” (Lk 15:29). What was the use of being good and doing good if they would not be commended for it?
In the words of Teilhard de Chardin, “There is nothing that is only profane in all creation for those who know how to look”. It is with a heart filled with gratitude, that I offer back to God what God gives me. The generosity and magnanimity of God so fills my being that I cannot but proclaim my ‘Suscipe’ and say “Take Lord receive…..
In the second week, God enters creation in order to redeem it (Heb 1:1-2; Mt 1:21). God dwells in creation and within us. The second point of the Contemplation invites us to SEE God dwelling in the whole universe, in creatures, in things and in me. By becoming like us in all things, God has graced our humanity and made it sacred. I realise that I am saved not because of my merit or goodness. Rather I am saved because of the goodness of God. This experience moves me to becoming forgiving, loving and accepting BECAUSE God acts this way with me. Like the Psalmist, I too am able to proclaim “Great is your name Lord. Its majesty fills the earth” (Ps 8).
In the third week of the Exercises, we meditate on how God through Jesus “labours” in our world. The parables, sayings and miracles of Jesus are part of his Mission. This Mission statement is explicated by Jesus in his inaugural discourse in the synagogue at Nazareth (Lk 4:18-19). In these verses, Jesus has a one-point agenda. It is to save. No matter who the person is, no matter how far he/she may have gone from God, Jesus will bring them back if they let him (Jn 1:12).
However, not everyone was happy with Jesus’ way of proceeding. They wanted to ‘earn’, ‘merit’ and ‘obtain’ their salvation. Like the elder son in the parable of the Prodigal Father, they wanted a reward for “being good” (Lk 15:29). What was the use of being good and doing good if they would not be commended for it? When Jesus insisted that they did not need to earn God’s favour because it was given freely, when he proclaimed that their goodness flowed out of their being loved unconditionally by God, they could not accept this “good news”. They rebelled against this proclamation and decided that it was blasphemous. The penalty for blasphemy was death (Lev 24:16).
The call of the contemplation then is awareness of the love of God which is itself a gift of God. The awareness leads us to find God in all things and all things in God.
God did not send Jesus to die but to save (Jn 3:16). However, if salvation for the whole of creation could be obtained only by the death of Jesus, God would allow it because his love for the world was so great.
Taking a cue from the life, mission and death of Jesus, the third point of the contemplation invites us to fearlessness. It encourages us to do good with no expectation whatsoever. It summons us to be prepared to face the consequences like Jesus did and to never give up, but to keep on doing good.
In the fourth week, we realise that death is not the end. The 16th century poet John Donne summed it well, when he ended his sonnet on death in these words, “One short sleep past, we wake eternally and death shalt be no more; Death, thou shalt die.”
The resurrection of Jesus draws us to believe in a God who gives life. Thus, in the fourth and final point of the contemplation, we move from the work of God to God himself from whom every good gift comes (James 1:17). In this giver, there is no change. He and his love are constant. In the words of the German mystic, the challenge is to focus not so much on our action but on our being, because if our being is good, then our works would shine forth brightly. The call of the contemplation then is awareness of the love of God which is itself a gift of God. The awareness leads us to find God in all things and all things in God and to say, like Gerard Manley Hopkins, “The world is charged with the grandeur of God.”
Fr. Errol Fernandes, SJ (BOM) serves as the Superior and Chaplain at the Shrine of the Infant Jesus, Nashik Road, Maharashtra. He can be reached at errolsj@gmail.com.
Peter Francis, SJ sees NEP in a new light and affirms that it can bond with IPP.
By Peter Francis, SJ
Education, we all realize, is at a pivotal juncture, poised for transformation. Knowledge, skills, and competencies that are relevant today are likely to get largely irrelevant in the times to come. The jobs for which we are to prepare our students are not there yet. So, learning in this new interconnected context would have to get much more innovative, fast-paced, responsive, and experiential. That requires focus on acquiring and developing cognitive skills, in order to equip our students with future-focussed skills and knowledge and to work out a practicable methodology that enables learners to apply what they learn to unfamiliar situations. The challenge before us is to ensure that our educational institutions fit this route and rate of change.
This calls for a three-pronged approach – to assess what we need to retain two, what needs to be abandoned, and three, what should be reimagined.
Our institutions have a robust structure, a meticulous system, a committed cadre of teachers and a proven track record of reaching the unreached. This is part of our forte we need to retain. We also realize that we are to deal with not just inefficiency, not improving what we do, but making education future-focussed. The major concern is to identify the desired outcomes and an efficient way to deliver them.
This could happen through two models i.e. – NEP (New Education Policy) and IPP (Ignatian Pedagogical Paradigm). Some have affirmed that these two are incompatible, in fact counterproductive. There are, no doubt some proposals of NEP, such as the re-organising of the classes, the clustering of schools of the neighbourhood, mandatory teaching of extra languages etc. that are not wholesome. However, the kernel issues that ruffle our feathers are in the operational domain. There are excessive interference and control mechanisms constricting the local initiative and decision-making powers.
Clearly this is part of a larger agenda of weakening local and individual rights and concentrating all powers with the centre. Such attempts at extracting subservience with curtailed rights to individuals and institutions and even the state governments are part of a larger hegemonic plan to wrest control over coordinates. This attempt at curbing the voice of democracy is a diabolic plan that must be collectively addressed and stoutly resisted at a larger forum.
The major concern is to identify the desired outcomes and an efficient way to deliver them. This could happen through two models – NEP and IPP.
However, there is no denying that the overall vision of NEP is robust, lofty, and well-intentioned. It is an attempt at reengineering education aiming at transforming our nation into a vibrant knowledge society by providing high quality education to all. In summary, what NEP advocates is a new paradigm that shifts from getting learners to pass the exams to ensuring their holistic growth, resulting not in successful completion of lessons but in the development of successful learners.
This calls for abandoning the old static teaching style in favour of a more varied and dynamic teaching. The outcome aimed at is a mastery of learning, demonstrated by the learners’ ability to apply what they have learnt to unseen situations. Rote learning and memorizing are no longer to be the staple in schools. Knowledge can no longer be pigeonholed into silos, so inter-disciplinarity is the future. The teacher is not to be a delivery person, who ‘banks’ information in the ‘empty slates’ of the learners. Learning is stimulated and provoked.
Furthermore, NEP affirms, education is more than self-aggrandizement fostering good, thoughtful, well-rounded, and creative individuals, develop character, ethical and Constitutional values, intellectual curiosity, scientific temper, creativity, and spirit of service. Certainly, there can be nothing to object in these goals that in spirit and intention echo the statements of IPP.
Rejecting the insight NEP offers because one doesn’t trust the initiator is like throwing the baby with the bathwater and that can only be at our risk. We now need an operational platform that makes learning stick and operable, earn it rather than be presented pre-packaged and readymade information and knowledge. The IPP proposal of exposure, experience, reflection, evaluation, and action, when done proactively, purposefully, and effectively would seamlessly dovetail the vision of NEP with IPPs’ pedagogy.
The starting point in an Ignatian pedagogy is exposure. IPP begins with exposure, establishing the Context, an essentially pre-learning element igniting a metacognitive dance between the learner, the theme and the teacher making them learning ready. It helps raise their awareness about the theme, its relevance, the challenge it offers, the methodology to be pursued, their confidence in achieving the goal etc. This stage makes the abstract ideas of the text come alive. Once ignited with a compelling need to learn, the learners actively and co-operatively engage in their learning.
The next stage is Experience, an immersion in context through firsthand learning, case studies, real life issues, field visits and the like. The learner is led to grapple with a problem, or issue to be solved and lingers on interacting with peers and experience the blossoming of understanding, application, analysis, synthesis, and evaluation. The process sensitizes students to the details of expert performance as the basis for incremental adjustments to be made in their own thinking and performance.
There is no denying that the overall vision of NEP is robust, lofty, and well-intentioned. It is an attempt at reengineering education aiming at transforming our nation into a vibrant knowledge society by providing high quality education to all.
This stage is accompanied by Reflection which helps learners deepen their experience and get a good grasp and critical understanding, making them capable of transferring what they learn to near natural situations. Research affirms that learning is enhanced when content is contextualized, and learners work on authentic situations such as the ones to which the knowledge will ultimately be applied. The process gently manoeuvres learners into the driver’s seat and then gets the instructors out of the way. Learning routines get thinking rich and as the caregiver hands over the lead role to the learner, providing only limited hints, refinements, and feedback, who practices by successively approximating smooth execution of the skill independently.
Over and above a cognitive grasp of the matter the learner is helped to focus on the affective aspects. They are encouraged to explore the significance of what they study and who and how they impact thus integrating their reflection, speech, and action to turn them out to be persons of competence, conscience, and compassion.
Evaluation or introspection, in Ignatian perception, is an ongoing process. The entire learning process is supervised by the expert caregiver, who acts as a guide by the side to the apprentice providing ‘just in time’ feedback. The mid-task engagement and assessment make possible improvement in the learners’ performance and helps them identify areas for growth. Building upon peer and expert feedback they organise what is learnt into patterns and chunks, developing, and maturing as it fosters decision and commitment. The teacher gingerly shifts the focus from assessment ‘of’ learning to assessment ‘for’ learning, keeping tab on higher-order skills such as analysis, application, and extension.
In this way, IPP helps make the educational process, lead the learner to human development based on a reflective experience that transforms the student and their environment.
In fine, IPP would fit snugly into NEP’s goals to give us a theoretical construct and an action plan to shape the future of our learners. The two models jointly help us move away from imparting mere ‘equipping skills’, that offers only ‘restricted competence to cope with certain clearly-defined tasks’ to training them in ‘enabling skills’ -helping them to cope with undefined future eventualities one may confront in real life. The type of learners NEP envisions, with skills required for their unknown future, IPP can deliver through a process of discovery, creativity, promoting lifelong learning and action for the greater good of all. Grounded in experience, accompanied by reflection replete with tasks, activities and exercises, built like muscle around the bone both NEP and IPP promote learning, reflection and action making us fit the future better.
NEP does bond with IPP!
Peter Francis, SJ(MDU) a former college principal, has been in the field of higher education for more than three decades. Currently, he is Director, Joseph’s Hub for Languages (JHL) at St. Joseph’s, Trichy, Tamil Nadu.
John Froz, SJ reminds us that while we celebrate our freedoms we can never take them for granted.
By John M. Froz, SJ
On 1 November 1950, Pope Pius XII declared that it is a dogma of the Church “that the Immaculate Mother of God, the ever-Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.” The Assumption of Mary is a truth of salvation history that requires our belief and assent. By believing and celebrating this truth on 15 August we are just imitating Christ in honoring His mother.
In the light of the Assumption of Mary, it is easy to pray her ‘Magnificat’ (Luke 1:46–55) with new meaning. In her glory she proclaims the greatness of the Lord and finds joy in God, her savior who has raised her to this exalted status. God has done marvels to her all her life and now she sees his latest marvel of assuming into heaven his lowly, loyal and courageous handmaid.
If we celebrate Mary’s total freedom from sin on the feast of the Immaculate Conception, we celebrate on 15 August the reward for her total freedom from sin – being freed from the consequences of death, which is the wages of sin.
On 15 August we celebrate also the political freedom our motherland won from the British occupation, which lasted for nearly 89 years – from 1858 till 1947. Earlier the East India Company that came from England for trade ended up seizing and occupying large parts of the Indian subcontinent. After Indians rebelled against the East India Company in 1857, the British government took over the administration from the Company in 1858. India became the British Raj.
God has done marvels to her all her life and now she sees his latest marvel of assuming into heaven his lowly, loyal and courageous handmaid.
The freedom that India won from colonial rule on 15 August 1947 did not come easily. Several innocent Indians had to pay a heavy price -which sometimes meant their very lives – to the British, who were paranoid about the least opposition to their colonial rule. Finally it took a great soul, a Mahatma, to win freedom with a uniquely new weapon that the British were never used to – non-violent resistance.
At that happy, long-awaited moment when India became free, Mahatma Gandhi said: “From 15 August we shall be delivered from the bondage of the British rule. But from midnight today, India will be partitioned too. While, therefore, tomorrow will be a day of rejoicing, it will be a day of sorrow as well. It will throw a heavy burden of responsibility upon us. Let us pray to God that He may give us strength to bear it.”
Jawaharlal Nehru, who became the first Prime Minister of India, hoisted for the first time the Indian national flag above the Lahori Gate of the Red Fort in Delhi. In his speech at the Red Fort he said, “We have gathered here on a historic occasion at this ancient fort to win back what was ours. This flag symbolizes democracy not only for India but for the whole world. India, Asia and the world must rejoice on this great day.”
The two feasts we celebrate on 15 August must make us think of the freedoms we enjoy, thanks to the Indian Constitution, which was drawn up by a team, headed by the legal luminary and champion of social justice, Dr. Ambedkar. But we should remember that we cannot take our rights for granted.
Human rights are universal and inviolable, because they are founded on human dignity which is inherent in humans who are created in the image of God.
The Catholic Church and its current leader Pope Francis continue to uphold the core principles of the Universal Declaration of Human Rights (UDHR). Human rights are universal and inviolable, because they are founded on human dignity which is inherent in humans who are created in the image of God.
Among the basic human rights is religious freedom. Wherever religious freedom is high, there is more economic prosperity, better health, and lower income inequality.
Pope Paul VI said, “The Church is dedicated to humanity, and in that respect, it is very important that the Church keeps protecting and promoting human rights…”
John M. Froz, SJ (BOM) serves at Mother of God Church, Palle, Vasai, India. He can be contacted at johnfroz@hotmail.com.
We feel happy and grateful that INI has completed three years of service and that it reaches readers in about 70 countries.
My dear friends,
This issue, dated July-September 2024, is something to celebrate and thank God for, as INI completes three years of service. We are happy to note that this online magazine is accessed by readers in about 70 countries.
We bring you this issue of INI on 15 August, when we celebrate joyfully the humble handmaid’s triumphal entry into heaven as well as the Independence that India won from the colonial rule of the British. As John Froz reminds us in his article, this festival of freedom should remind us that we can never take for granted the freedoms we enjoy now.
Peter Francis, who has spent decades in higher education and has a rich experience of working in several Jesuit institutions, offers a new, different perspective on the New Education Policy (NEP), brought in by the BJP-led central government in 2022. While many Jesuits are wary of it, Peter points out that it has several elements that align with our own Ignatian Pedagogical Paradigm (IPP). Should his view make us review our assessment of NEP?
This issue carries two excellent articles – one written by Errol Fernandes and the other by Prabath Sanjeeva Fernando – on two well-known meditations in Ignatius’s Spiritual Exercises. Errol’s article tells us that the contemplation to obtain love is, in fact, the contemplation to become aware of the love our God of love offers us day in and day out in various ways. Sanjay’s article reminds us that we don’t decide to work for the Eternal King or the Enemy just once in our lives. Every single day we need to choose the standard (flag) under which we want to fight and for whom. In the perennial internal battle within us between the good wolf and the bad wolf, if you want the good wolf to win, you need to feed it every day.
Parthasarathy, the youth ministry co-ordinator of the Chennai province, describes in his article, how he entered this ministry and how he gradually understood what exactly the youth look for in someone who aspires to guide them.
Enjoy reading and, if you like the articles, share them with your friends by sending them the link to INI.
Francis P. Xavier, SJ, presents the key points of the worldwide best-seller, Atomic Habits, by James Clear.
By Francis P. Xavier, SJ
Atomic Habits: An Easy and Proven Way to Build Good Habits and Break Bad Ones by James Clear, Random House, London, 2018.
When will it be possible to see the invisible, to hear the inaudible, and to do the impossible? When someone has cultivated the needed habits.
For example, you may think that it is impossible to write a book. But it is very easy to write one sentence a day. When that becomes a habit, then you could write a paragraph. After a few days, writing one thousand words would be possible. And this would take you to write a five-thousand-word article. Then, writing the book is not very far away (p.163).
Four Step Formula:
The book Atomic Habits by James Clear (2018) describes the process of achieving mastery or greatness. It follows a four step formula of cue, craving, response, and reward (p.9). An innate liking or desire, when noticed and consciously nurtured, becomes a craving, gearing up one to respond by efforts. The outcome is the reward. “Breakthrough moments are often the result of many previous actions (efforts), which build up the potential required to unleash a major change” (p.21).
It is achieved by building up habits: “Habits are like the atoms of our lives. Each one is a fundamental unit that contributes to your overall improvement. At first, these tiny routines seem insignificant, but soon they build on each other and fuel bigger wins that multiply to a degree that far outweighs the cost of the initial investment. They are both small and mighty.
This is the meaning of the phrase ‘atomic habits’ – a regular practice or routine that is not only small and easy to do, but also the source of incredible power, a component of the system of compound growth” (p.27).
“Habits are like the atoms of our lives. Each one is a fundamental unit that contributes to your overall improvement.”
Whatever you want to achieve or to build up a good habit, first make it clear and obvious (Cue), then make it attractive (Craving) so that you are getting more and more interested in it. By regular practice you make it easy (Response); and finally you are able to enjoy the outcome (Reward).
Making it obvious is just to make it a routine as a built-in event in daily life. If what you do becomes interesting and attractive, you would not feel the boredom of repetition. Repetition makes perfect. ‘A genius is not born, but is educated and trained’ (p.113).
Change of Habits:
At times we might need to change an existing habit. One habit can be replaced by another habit. Our attitude makes the difference here. If changing the habit might challenge our dear and near ones, it may not be attractive; but when changing the habit might make us a better fit in our surroundings, then change is very attractive (p.121). Often people enjoy approval, respect, and praise from others; and if the changed habit wins approval, respect, praise, then the change becomes easier. “We tend to adopt habits that are praised and approved by our culture because we have a strong desire to fit in and belong to the tribe. We tend to imitate the habits of three social groups: the close (family and friends), the many (the tribe), and the powerful (those with status and prestige)” (p.122).
Two- Minute Rule:
Much depends on one’s attitude: A person using a wheelchair, when asked whether it was difficult to be confined to the wheelchair, he replied, “I’m not confined to my wheelchair – I am liberated by it. If it wasn’t for my wheelchair, I would be bed-bound and never able to leave my house.” This shift in perspective completely transformed how he lived each day (p.131).
‘The Two-Minute Rule’ is to start with an easy, doable part and make progress, as you make it a habit. Once repeated practice makes it a routine, you could get along with the difficult part of the same habit. Here is an example: “Running a marathon is very hard. Walking ten thousand steps is moderately difficult. But walking ten minutes is easy. And putting on your running shoes is very easy. Your goal might be to run a marathon, but your gateway habit is to put on your running shoes. That’s how you follow the Two-Minute Rule” (p.163).
What makes the habit lasting or permanent is to make the habit satisfying. We tend to repeat a practice that makes us feel satisfying. Feeling of pleasure, even minor ones like washing one’s hand with soap that smells nice and lathers well, might signal to the brain: ‘This feels good; and so do this again.’ Pleasure or a sense of satisfaction teaches our brain that a behavior is worth remembering and repeating (p.185). Auto suggestion picks up momentum.
Scientific behavioural research shows that the environment we create for ourselves or the surroundings we are in could make us or break us. In a research, scientists played a loud noise in the nursing ward, some babies turned toward it while others turned away. The researchers tracked these children through life. They found that the babies who turned toward the noise tended to grow up more extroverts; while those who turned away were more introverts.
Situations could make all the difference from being merely good to being truly great: “People who are high in agreeableness are kind, considerate, and warm. They also tend to have higher levels of oxytocin, a hormone that plays an important role in social bonding, increases trust, and acts as a natural antidepressant.
At times we might need to change an existing habit. One habit can be replaced by another habit.
Good to Great:
J. Collins in his book, Good to Great (2001), explains how one can move from good to great. Once you become great you can remain with enduring greatness. In building up atomic habits the secret of gaining mastery is in becoming endlessly ‘fascinated by doing the same thing over and over’ (p.236). Thus the simple formula James Clear suggests is: habits + deliberate practice = mastery (p.240).
In order to achieve great things the initial investment is interest; repeating what you have started is the recurring investment. Then, enjoying the repetitive practice is to pick up momentum of expertise, till it becomes a second habit leading to excellence in one’s habit. The desire becomes feeling; the feeling brings in interest; interest shapes up as attitude; attitude becomes habit; and habit becomes mastery, bringing in success.
Some might think the modern technology might help in this process. Technology might serve as an accelerator (like instruments in the lab experiment) but it may not create any momentum in the progress. Computers, telecommunication gadgets, robotics, Internet etc can only help us to do better. But no technology can bring in lasting and meaning discipline to gain mastery over the hard and brutal reality one faces in life (J. Collins, Good to Great, p.161).
The atomic habit has its origin like the trickle of water droplets from the glaciers on the mountain. But as the droplets gather and constantly flow down from the mountain they build up into a rivulet, which then becomes a river. Atomic habits are similar to that: You start small, but keep going making it a routine till you attain the critical point or the break through moment to achieve great things in life. The book, Atomic Habits, gives us a glimpse into the life of the author, James Clear, who was devastated by a life-threatening baseball accident. But he achieved a remarkable recovery. He did this not by any dramatic miracle but through small bite-sized daily habits. In this book, he breaks down great success into tiny and doable daily habits, leading to success in all areas of one’s life. All you need to keep in mind is to keep the goal ever in sight; do not give up on the face of minor and temporary difficulties and challenges; keep going till difficult things become easy and the easy ones become part of your life.
Francis P. Xavier, SJ (CEN)is now Program Director, DACA, Madurai, Tamil Nadu, India. He can be contacted at francisx@gmail.com.
Jerry Rosario, SJ, talks about an innovative and much needed apostolate he has been engaged in for the past few years.
By Jerry Rosario, SJ
Out of pastoral concern:
We cannot leave the political scenario just to the politicians. It is obvious that politics affects every aspect of our lives. As priests and religious we cannot be a part of party politics. But if we are good, caring pastors we need to create awareness among people about their civic duties, the first of which is to vote and vote wisely. As good shepherds who care deeply for their flock, we need to make them aware of all that is at stake. Since many politicians hide their agenda and pretend to be messiahs, as pastors we cannot allow our people to be taken for a ride.
It is this line of thought that kept disturbing me. The question was: What can I do? This finally led me to what can be called an ‘apostolate of awareness’ – helping our people become aware of all that is at stake before any general election.
Of course, this was ‘magis.’ This will be an additional ministry which I will have to carry out, along with all the other myriad ministries of mine, which I carry out with the blessings of the Jesuit superiors. With their approval, I’ve begun doing this for a few years now.
Before the parliamentary elections I offer my critical reading of the socio-political context and a creative reading of the possible scenario that could emerge. What helps me in this is action-oriented conversation with various religious groups and secular movements.
What we can do:
We know the famous sentence in President John F. Kennedy’s inaugural address: “Ask not what your country can do for you – ask what you can do for your country.” I have always been inspired by those words. Pope Francis goes to that extent of saying that we commit the sin of Pilate when we wash away our hands from our political responsibilities. It will be a definitive sin of omission. We fail terribly as pastors when we fail to raise our voice against the dehumanising policies and programmes of the powers that be. Again, we lose our very humanity when we are not ready to extend our hand of solidarity to our voiceless sisters and brothers who are ruthlessly attacked and paraded naked, as it happened in Manipur in May 2023.
We should never ever forget that we all together make up the nation and not just those who are elected to power for a prescribed period of time. Those who occupy the seat of power are obliged to be at the service of the citizens, as per our Constitution. We have not elected them to boss over us but to minister to all citizens, especially to those at the sociological and geographical peripheries.
If we are good, caring pastors we need to create awareness among people about their civic duties, the first of which is to vote and vote wisely.
Whenever anything contradictory to what is guaranteed by our Constitution occurs, we have a prophetic task of calling a spade a spade. This, I think, is the way to actualize what Jesus had emphasized: ‘Give to God what has to be given to God. And give to Caesar to what has to be given to Caesar’ (Mk.12:17).
Still, for too many of us, politics is a dirty game. Precisely because of that, it becomes a must for us to get in. The reason is simple: We have to purify it. We have to perfect it. We have to humanise it. We have to evangelise it. We have to do all we can to ensure the Gospel–Justice of Jesus for all. We thus have to make God’s reign come true in all the sectors of human life, including the political sector. Therefore there is no excuse for us.
Another thing that needs to be clarified is: being political can be viewed from both the perspectives of the powerful and of the powerless. It is so unfortunate that politics is commonly approached only in terms of the power of the powerful. Indeed, profoundly speaking, the power of the powerless and the poorest is much more important than that of the powerful and the richest. This is, in essence, ‘people-politics.’ It is indeed different from ‘party politics’.
The poorest are numerous in the Southern Hemisphere. As per the Human Development Index (HDI) 37 % of the Indian population live below the poverty-line (BPL).
Sadly the poorest are not aware of their power – the power of numbers. They are not aware that their ‘number itself is power’. It is referred to as the greatest but untapped power. The question is, ‘how to tap this power of numbers?’
Searches & researches: True, at the collegiate-level, I had done some studies on Rural Political Administration. For the Master’s thesis in Theology, I had focussed on ‘Political Jesusology’. For the doctoral research, I chose to study the life and service of a political leader of Tamil Nadu, who, as an individual, managed to create a people’s revolution against the hegemony of class, caste and man-made hierarchical system. It is called ‘Dravidiam’. He is universally known as ‘Periyar’ (the great one). His original name is E.V. Ramasamy, shortened by some to just EVR (1879-1973).
He fascinated me as a contemporary prophetic voice that warned people against inhuman practices sanctioned by traditionalised religion of Hinduism, swimming against the oppressive tides of his time. He thought out of the box, vigorously attacking superstitions and casteism. I saw Jesus accomplishing the same with a unique manifestation of his people politics. He taught people to transcend the ritualistic and rubric testament of the Old Covenant. Periyar’s example of making people aware of how they are exploited is, I guess, one of the things that led me to this ‘awareness apostolate.’
“Ask not what your country can do for you – ask what you can do for your country.”
If we support divisive politics, secularism and socialism will be sacrificed. Pluralism will be done away with. ‘Unity in Diversity’ will become a casualty. The beauty of India will then be lost for ever.
First attempt:
In 2004 a small group was constituted by the Diocese of Coimbatore in western Tamil Nadu, to conscientise the voters with political analysis and possible guidelines for action. This political awareness-group had 3 laymen and 2 priests, including me. Among them, I was assigned to be the main resource person cum key speaker at the awareness gatherings held at parishes, associations, NGOs, secular groups and grass root groups.
In the course of time, this group came up with a suggestion that I could put down the data, details and demands, so that they could be printed and distributed in all the districts and dioceses of Tamil Nadu. It was an instant success. Within a month, close to 10,000 copies were sold. That meant that so many groups had some substantial political deliberations. Not merely Christians of various denominations but much more, all people of goodwill from all religions, bought the booklet and used it for discussions. A large number of Hindu brothers and sisters had bought hundreds of copies. We felt encouraged by this political discernment.
I wanted to give a name for this movement. What spontaneously came to my mind was Manitham, a Tamil word, which means humanity. The prime intention is to build up a new humanity based on the sovereign, socialistic, secular Constitution of the Indian Republic in order to bring justice to one and all, through equality, liberty and fraternity.
Journey continues:
From then on, I have been getting ready a booklet before every Parliamentary or every State Assembly election. The booklet probes the five years that have gone by and achievements and failures of the government and all the political parties. We make sure that the price of the booklet is quite affordable. Usually it is Rs 5 to 10, depending upon the pages, which can range from 16 to 64. So far, 13 such booklets have been published. The latest one was released in March 2024, with all the crucial and critical data and details of the political analysis of the BJP-led NDA government that has ruled India for the past ten years. It does mention the commendable achievements of the NDA government.
The booklet, titled, Maanamudan, (With self respect), has sold 77,000 copies. It has been bought by individuals and institutes, secular units and religious circles, people’s movements and local political parties. As a sample of the feedback from readers, let me cite what a reader wrote recently: “I just completed reading the booklet, Maanamudan. We all wonder how you managed to gather all those data and details from every nook and corner. We have, in our family, begun a meaningful deliberation, as your pages have opened our eyes and cleared a number of doubts. It is indeed a timely service.”
Thus the booklet provides the readers with all that they ought to know and remember so that they are able to make a wise, responsible decision about whom they should vote for. Ultimately each citizen is personally responsible to discern in the court of one’s own conscience and to decide whom to vote for. Nobody else can do that for the individual voter. Apart from providing a comprehensive and honest picture of the country or the State, it exhorts every reader to see the big picture and decide on who, in their considered opinion, will ensure that this great country remains a sovereign, secular, democratic, socialist country. Every one of us is called to contribute in their own unique way towards building ‘a new humanity and a new cosmos’ (Rev.21:01-07).This is the magnificent mission of God who loves his people. This awareness apostolate, I hope, is a tiny, tiny part of it.
Jerry Rosario, SJ (CEN) is a professor of theology, activist, animator, regular blood donor and writer. He is also a member of INI’s Editorial Board.
Based on his rich experience of working for the AICUF, Fr. K. Amal, SJ, comes up with a list of dos and don’ts for those who opt to work with youth.
Some Do’s and Don’ts
By K. Amal, SJ
My AICUF Experience: My experience of working with youth began when I was sent to work for a year for AICUF for my regency, a part of Jesuit formation. Later I volunteered to work as a ‘full-time advisor’ from April 1989 up to August 2003 – first at a regional and State level, and then in 1996 as the National Advisor. So totally my service in AICUF spanned 15 solid, youthful years. This was a significant part of my life and every time I recall those years, I begin to feel quite nostalgic.
This youth mission enabled me to discover more of myself – my innate strengths and talents. It helped me to build more abilities and learn new skills.
When I entered AICUF mission in 1980’s, the prevailing belief was that radical social change was imminent and our only duty was to prepare a group of youth who would precipitate this process and later to provide genuine leadership. This belief and expectation enabled us in AICUF to plunge into this youth mission without any personal agenda or vested interests.
What I gained: Working for AICUF helped me know some truly great men – known for their genuine compassion for the people, especially the poor, and belief in the power of youth. The three names that come to my mind immediately are Fr Pierre Ceyrac, Fr Paul Gueriviere and Fr Claude D’Souza. I learnt a great deal from them.
I learnt also that the laity’s role and contribution can be as significant and crucial as those of priests, because I could see concretely the contribution of laymen like Mr. S.J. Packiaraj and Mr. Bernard D’Sami to the movement.
This youth mission obviously gave me joy. Dealing with youth makes you young – feel youthful whatever your age. The energy and enthusiasm of the youth are contagious.
I benefitted from what I had to tell the youth. We taught them social analysis and so we had to be well-informed of all that happened in the world. We taught them leadership and so we had to be good leaders.
All youth have their own strengths, talents and special abilities. First have the eyes to see all that is good and beautiful and noble in them. Acknowledge them in private and in public.
Therefore, in the light of my own experience, let me share with you some dos and don’ts for all those who opt for this challenging but rewarding ‘youth mission.’ You may be a chaplain or adviser, animator or full-time worker who has opted to work with some youth movement or organization. Even as a Headmaster or a Correspondent in a school or a Principal or the Secretary of a college you will have to constantly deal with youth.
Do’s and don’ts: Based on my first hand experience in working with youth, let me list a few suggestions for all those who want to work with and for the youth.
Acknowledge their strengths and appreciate them: All youth have their own strengths, talents and special abilities. First have the eyes to see all that is good and beautiful and noble in them. Acknowledge them in private and in public. Whenever they do something worthwhile in studies, sports or extracurricular activities or for the movement, express your appreciation warmly and generously.
Accept them and care for them: We need to accept youth as they are. There may be things in their lives which worry us or puzzle us. But we need to accept them with all their baggage. Caring for youth is probably the most important requirement for a youth worker. If you care only about their grades and don’t bother about their health or economic problems, they won’t see you as someone who cares for them. Let them know that they are very precious to you.
Listen to them: If you don’t listen to youth, you can’t understand them. Develop a passion to listen to their day to day experiences whether they are good or bad. Don’t judge them while listening to them. Youth will easily find out if you are an active, patient listener or not. Encourage them to feel free and be spontaneous.
Stay with them and permit them to stay with you: Whenever possible spend time with them. Let them see how you live your life. When the disciples of John came to Jesus and asked him where he lived, Jesus simply said, “Come and see.” When the disciples going to Emmaus urged him to come and stay with them, Jesus accepted their invitation and went in to stay with them. Only when you are ready to spend time with them, you can understand their personality, their problems and their struggles. Stay with them in such a way that your presence gives them hope and makes them see that God is alive and present in their lives.
Working for and with our youth is vitally important simply because they are our future. We will ignore them at our peril.
Help them in all possible ways: Be ready to help them whenever they ask for any help. Sometimes they may be reluctant to ask for help. So don’t wait for them to come to you to ask for your help. Once you realize their needs, extend a helping hand. If they need monetary support, offer it discreetly. This will be your way of showing them that humans are always more important than money. By doing this you may be indirectly inspiring them to be generous. You may inspire them to help others when they are in a position to do so.
Avoid clericalism at all times: Pope Francis often talks about the need to give up all forms of clericalism and a clerical mindset. Clericalism emerges from the belief that you are superior to the others, simply because you are a priest. A clerical mindset may make a priest arrogant or aloof. There is no need whatever to hide the fact that you are a priest and an ordinary human at the same time. But act in such a way that they see that you are a priest for them, that you are there to serve them. They must see also that as a priest you belong to all, that you have no favourites, based on language or caste.
Avoid all pretenses: Avoid a ‘dichotomized life-style’ – a lifestyle that contradicts what you profess. Never project a false image of yourself. Remember that your deeds speak louder than your words. Learn to accept your failures and short-comings, and remain transparent. The youth may carry within them a bundle of contradictions. So when they see you as an integrated person, they will admire you. It gives you a ‘moral authority’ and ‘credibility’ and you will command respect from them. You will be in a position to demand from them the same accountability and transparency.
Delegate responsibility: Never hesitate to delegate responsibility to youth. Knowing their strengths and abilities will help you give the right job to the right person. You can entrust an entire work to one or more of them and the way they carry them out may come as a happy surprise. If they want your presence while planning, offer it to them. But after delegating a responsibility, don’t keep interfering. They will resent it.
Encourage them: Youth may lack confidence in themselves or their abilities. You need to give them confidence and encourage them. Sometimes you may have to push someone to the front or the stage so that they see what they are capable of. If your presence would give them the confidence they lack, be present. If you disappear from the scene, they may get panicky. Sometimes you may have to encourage them from behind the screen.
Practice empathy: Youth don’t want our sympathy. But they, like every human, look for empathy – feeling with them, being in their shoes. So whenever they puzzle or confuse you, put yourself in their place and try to understand what they may go through.
Be humble: Humility works wonders. Never be proud or arrogant. Although they may be much younger than you, show them respect. Never act like their boss. Try to be one of them, one among them.
Be ready to be challenged: We try to teach our youth to question anyone who wants to lead them. So be ready to be challenged.
Conclusion: Working for and with our youth is vitally important simply because they are our future. We will ignore them at our peril. This is why the Jesuits have done very well to include the youth mission as one of their UAPs (Universal Apostolic Preferences). So let us journey with them. Our God and our forefathers are sure to guide us.
A former National Advisor of the AICUF, Fr. K. Amal SJ is now the Secretary, St. Joseph’s College, Trichy, Tamil Nadu, India. He has been the Rector of Loyola College, Chennai and the Superior of Arul Anandar College, Karumathur, Tamil Nadu, India.
