Category: July-September 2024

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.

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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.

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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 16^th 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.”

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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!

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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…”

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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.

– M.A. Joe Antony, SJ