Category: July-September 2021

By Joseph Lobo, SJ

When St Ignatius of Loyola ventured into the apostolate of Education, his original intention was to form persons of moral character, who would influence society and culture with the spirit of the Gospel as “fires that kindle other fires”. In other words, Ignatius was aiming at transforming human society by transforming the human individual by the power of the Spirit of Jesus Christ. By this, he was intending to respond to the situation of moral degradation and related evils of his times. The other benefits of education were perhaps only of a secondary importance in his thinking, if at all they existed. 

Therefore, presupposing that this original intention of St Ignatius continues to exist in varying degrees even in today’s Jesuit Education of all types and at all levels, the question we have to ask is: how would it shape the concrete structures, processes, dynamics, content, outcome and goals of our education today?

For this, we need to become aware of a basic and most fundamental schema of a constructive learning process. It can be expressed as follows: ignorance – information – knowledge – wisdom – virtue. 

Since these are simultaneous processes with successive starting points, and continue to exist despite the progress, they can be more meaningfully represented as follows:

Ignorance|—————————————————————-

Information|———————————————————-

Knowledge|——————————————————-

Wisdom|——————————————————

Virtue|—————————————————-

Let me explain the schema and the terms: We begin with ignorance at our conception and begin to gather data through sense perception, intellectual processes and affective experiences. The data so gathered is recorded in various degrees as discrete pieces of information. We become informed persons.

How would the original intention of St Ignatius shape the concrete structures, processes, dynamics, content, outcome and goals of our educational apostolate today?

When these discrete pieces begin to be put together into certain patterns in a systematic and meaningful way, knowledge emerges. One can get stuck at the level of information, being very informative but least knowledgeable; not knowing how the discrete pieces of information are related. The reason may have been that the process of interiorization and integration did not take place. In fact many an ‘educated’ person are well-formed, but hardly knowledgeable. Rote learning and the blind use of internet search engines produce such persons en masse.

Knowledge gives rise to wisdom, when the acquired knowledge is used for the ‘promotion of life’ – to use a collective phrase that represents an ethical or moral way of using the knowledge. This transition from knowledge to wisdom necessarily consists of the crucial aspects of inspiration, interiorization and integration. A great scientist can have a lot of knowledge but can use it unwisely, if s/he were to invent or construct only lethal weapons. A very knowledgeable intellectual can hardly be called wise, if s/he were to use her/ his acumen to devise notoriously deceptive political and business strategies, exploitative economic and trade policies, disruptive public debates, and even dangerous religious and ‘spiritual’ discourses, because of ill-formed conscience. It could be alarming to note how many of such ‘knowledgeable’ persons sans compassion and conscience were educated in our institutions!

The Ignatian vision of education needs to be brought to the center of our educational apostolate, as it is the very rationale of all our apostolates.

When one behaves ‘wisely’ in a habitual manner – not merely occasionally – s/he can be said to be a ‘virtuous person’. If one acts ‘wisely’ only occasionally or selectively, s/he has not yet achieved the true virtue, because s/he lacks a discerning heart.

The Ignatian educational apostolate was meant primarily to produce ‘virtuous persons’ in this sense. Accordingly, such persons collectively could bring about an integral societal transformation. This schema, if used as a lens to look at the educational processes in different Jesuit educational institutions, gives us an inkling into what exactly we, along with our collaborators, are busy with. Are we truly producing ‘virtuous persons’? Are there effective structures, systems, processes and sizable number of convinced, committed and competent individuals to ensure such results in our institutions? To the extent these questions can be answered affirmatively, let us rejoice!

At the same time let us not duck the inconvenient question whether our students are not perhaps sadly stuck at some earlier stages of learning? Isn’t it true that very few of our students progress into later stages? Has it perhaps become impossible for our institutions to produce virtuous persons? What are the internal and external factors at the personal and structural levels that prevent this progress? Does the overall context of the day in the first place really tolerate a structure, a system or an institution that produces ‘virtuous persons’ of the Ignatian vision? Can such persons survive, function and flourish in the wider world once they leave our institutions? If they were to, what is the price that they may have to pay for ‘swimming against the currents’? Does our educational process create in them necessary sources of spiritual stamina that is necessary to live as virtuous persons?

It is from this Ignatian prism as explicated above that our success stories need to be evaluated. We may have pushed this issue to the peripheries. But the Ignatian vision of education needs to be brought to the center of our educational apostolate, as it is the very rationale of all our apostolates.

Fr. Joseph Lobo, SJ (KAR) is the former director of Karnataka Regional Theological Extension Center (Bangalore), former director of Human Resource Development Center (Bangalore). Currently he teaches systematic theology at Jnanadeepa Institute of Philosophy and Theology, Pune.

By Frazer Mascarenhas, SJ

I was privileged to be with Stan in the last month of his life and I found conversing with him very stimulating. First of all, he was embarrassed to be incurring expenditure in a “private hospital” and cited a previous Fr. General saying that extraordinary expenses on our health are not warranted for a Jesuit (this was in the Covid ICCU, while on 8 litres of oxygen). After I offered to transfer him to Breach Candy Hospital, where another of his co-accused had been admitted, he was more accepting of Holy Family Hospital.

His hearing aid was giving trouble and so we got him a new set of hearing aids from the Audiology Department, since the quality of life for him depended much on his ability to communicate. He complained that the doctor who did the fittings refused to inform him of the cost. When I said that they were a gift from my parishioners, he felt a little better. And he enquired whether it would be possible to gift his body to a medical college if he passed away, as he felt he should be of some use after death. I assured him that we have made arrangements for him to be in our Jesuit residence at Andheri on getting bail and that we could talk about it then. Unfortunately this was not to be. But his sensitivity to Jesuit values was striking.

Stan enjoyed company and was keen on getting news of the world and of his co-accused, especially those in Taloja. He actually sent for me a couple of times and I found it was just to chat, without anything serious to discuss. He was looking forward to being in a Jesuit community, though he was afraid his health would cause the community a problem. And he was interested in continuing to be of service to the tribals in Jharkhand.

Stan recounted to me how he had convinced his colleague at Bagaicha, P.M. Tony, to assist in doing a survey of tribal youth arrested in Jharkhand. That survey proved very powerful evidence in Court, in the case he had filed on their behalf. His legal petition was likely to be successful and Stan was due to appear in Court around the time he himself was arrested. His activism therefore had a solid basis of scholarship. The intellectual dimension was fully developed, as expected of every Jesuit. Unfortunately, this may often remain only in our Jesuit documents but not so for Stan.

I once pointed out to Stan that he had been given ample warning to desist from his justice work, since the first FIR had been filed 2 years before his actual arrest. Didn’t he realize that they were serious about eliminating him? He said he was fully aware but he felt he had to be ready to pay the price – whatever it might be. The release of about 3000 tribal youth was too important a task to give up. I found that very courageous and I’m afraid I would not have taken that option myself.

Prayer was something quite natural to Stan. I would make a short prayer with him just before I left every evening. A couple of times Stan indicated that he would like me to do so as I was preparing to leave. In one of my last conversations with him, when I told him that a particular person had asked me to tell him that he was praying for him, he responded with, “What is prayer, Frazer? It should not be telling God what to do but asking God to make us ready to accept what He wants for us”. Stan seemed to have been getting ready himself.

The Eucharist was also something he desired. I took him Holy Communion several times and on other days, the Sisters had arranged for a priest to bring Holy Communion to patients. On one Saturday I had promised to take him Communion the next day. However I forgot and did not mention Holy Communion during our conversation. But at one stage he said, “Okay Frazer, now you can give me Holy Communion”. I had to admit that I had forgotten to bring it. However I went back to Church and returned to hospital with the viaticum. He was quite grateful for this.

Finally, I was struck by the wide variety of people Stan had worked with, of all religious and cultural backgrounds. He called them all – his comrades. This was not an ideological term but one in which he showed equality in the common struggle for human dignity for all. I wonder if Pope Francis got his ideas of ‘social friendship’ from Stan!

We thank God for a wonderful human being, a good priest and an excellent Jesuit, that Stan was. His passing away was quite plainly an act of God. However it seemed to be meticulously planned by those who incarcerated him, who ill-treated him in jail by refusing him proper treatment even when Covid-like symptoms were visible in mid-May. It seems strange that even in the Government-run J.J. Hospital where he was taken for a check-up after a directive from the High Court, the RT-PCR Test was not done, although he complained of such symptoms. Professionalism seems to disappear in the face of some strange, invisible pressure from above. An 84 year old, with advanced Parkinson’s disease and several other ailments would need to have super-human strength to withstand such willful negligence. The spirit was willing! Alas, the body could not take it anymore. But you have completed your task, Stan! You have run the race. You have pointed the way to live life for others and to the full. It’s our turn now.

Dr. Frazer Mascarenhas, SJ  (BOM) has a Doctorate in Sociology from the University of Mumbai. He was the Principal of St. Xavier’s College Mumbai for 12 years. He retired in 2015. He was on a Sub-Committee for Higher Education of the National Knowledge Commission and on the Steering Committee for Higher Education of the Planning Commission for the 12th Plan. Presently he does community-building work as Parish Priest of St. Peter’s Church, Mumbai.

Twelve Jesuits from five Indian Provinces share their Corona experience and what the dreaded disease taught them.

Clifford Sequeira, SJ

A nerve-wracking near-death experience

By Clifford Sequeira, SJ

I tested positive for Covid-19 on 07 September 2020, and was hospitalized. A few days later I was additionally diagnosed with leptospirosis (rat fever) which leads to liver damage. My oxygen levels dropped suddenly and I was rushed to the ICU and put on high flow nasal oxygen. My lungs were severely damaged and I was told to be ready to go on the ventilator if things didn’t improve within 24 hours. I had only a 50 per cent chance of surviving. 

I gathered all my faith and tried to think positive. It was a nerve wracking near-death experience.

What I learnt from this experience is that prayers do work and God does answer our fervent prayers. Many well-wishers and my Jesuit community ensured I got the best treatment, and the nurses in ICU took tremendous care. I experienced an overwhelming abundance of love, care, concern, kindness, and generosity.

I truly believe that God has a purpose in keeping me alive.  This experience taught me to value life, to cherish and appreciate whatever we have, to be content. I have become more sensitive and compassionate towards those who suffer.  I praise God for his mercy.

Clifford Sequeira, SJ (KAR) is the Principal of St. Aloysius PU College, Mangalore. He is a former Principal of St. Joseph’s European School, Bangalore.

Deepak George, SJ

A powerful reminder to find meaning and joy in everything

By Deepak George, SJ

Whatever symptoms I had I dismissed them as the usual ‘cold and cough’. But they became worse and the test revealed I was Corona positive. Three things happened to me.

First, my ‘health ego’ was shattered.  I always believed that I am a strong and sturdy guy immune to viral and bacterial attacks. But now here I am with a positive antigen and RTPCR test results! For the first time I realized that my physical fitness and wellbeing could change in no time! 

Secondly, one evening as I was getting ready for a bath I suddenly experienced something strange. I couldn’t breathe properly for a minute!  I was frightened and anxious and I was about to faint and fall. But when I changed my attention from that fear everything became normal. I think it was nothing but an intense and morbid fit of fear and anxiety, which continued for a week. I realized I should take life in its stride and never give in to panic. We should divert our attention to something better and beautiful. We should remind ourselves that nothing really bad will happen to us without the knowledge and will of a Superior Power who plans everything for our ultimate good.     

Thirdly, as soon as I tested positive a strange and uneasy thought started haunting me. Am I really ready and willing to die? I thought to myself that I should have gone for a confession and prepared myself before going for the test.  "Watch therefore, for you know neither the day nor the hour". (Mathew 25: 13). I came out of my post Covid 19 quarantine almost like the way I come out of my annual eight-day retreat. All things considered, now  I  see this experience as a powerful reminder to find joy and meaning in everything, in the most ordinary and mundane and even the most painful realities of everyday life. This has made me realize that I should make use of every opportunity to reinvent myself and to rejuvenate myself in mind, body and spirit.

After all, it is in the simple, ordinary experiences one has to find meaning, joy and God.  There is no other way. 

Deepak George, SJ (KER) is the Province Development Director for the Jesuit Province of Kerala.

John Wilson, SJ

Gratitude and hope

By John Wilson, SJ

I was admitted with high fever and diagnosed corona positive. My immediate reaction was one of fear and uncertainty. I entered into a denial mode, thinking that the result was not correct. It could be a false positive. But reality sank in with more tests. Slowly I came to accept that I was affected by Corona and I needed treatment.

I am grateful to the Society of Jesus for providing me the best of care and treatment at the earliest. I am grateful to the frontline workers like Doctors and nurses, who played a vital role in my recovery. In spite of serious risks to their own health, using the PPE kit, they reached out joyfully and instilled hope in me. I was fortunate to be treated by such kind and compassionate people. Their mission and commitment made me reflect how I lead my life amidst fear and uncertainties. If they could risk their life for me, why can’t I reach out to the people who are in need and live amidst uncertainties?

Though corona weakened my body, I have come out stronger as a person. I feel that I can face uncertainties with hope and instill hope and faith in others. I am grateful to God for this experience. As a corona survivor, I strongly feel that the corona disease itself is not as dangerous as the feeling of fear, denial, loneliness and uncertainty. If the families and friends of the infected persons reassure them and support them emotionally, the recovery will be faster and the danger will be lesser.

John Wilson, SJ (MDU) is a professor of Electronics at St. Joseph’s College, Trichy. He is also the Director of St. Joseph’s Empowerment Centre.

Jose Mathew, SJ

Reminded of the red robe

By Jose Mathew, SJ

Being the founder and the director of THARA – a home for children found on streets – I have been living with children for nineteen years. There are about a hundred children here. I had taken all the measures to protect them during this pandemic   and, thank God, so far they are safe. But exactly one year ago, on  07  July 2020, I had mild symptoms  of Covid. Initially  I did not go to the hospital. Later I was admitted in a non-Covid  hospital. As soon as I was declared a Covid positive, I was given a  PPE kit. I was  reminded of the red robe  given to Jesus by Herod before sending him back to Pilate. They asked me to leave and get admitted immediately in a Covid hospital. It was around midnight. All faces turned away from me. No one dared to take me to another hospital –not even my Jesuit companion. In spite of my mental  preparedness I found myself that night physically exhausted and tense. I  felt cornered.   It was my superior, who, in spite of his ill-health, took me and admitted me in another hospital with compassion and understanding. I was in the hospital for five days. Piercing of needles and taking blood continued on all days. One day, at midnight I was terrified to see 15 persons from a joint family with severe Covid symptoms getting admitted. But on other days I was at ease and relaxed and I admired the caring staff. When I was discharged, I was so glad to see all the hundred children at THARA   welcoming me breaking a hundred coconuts. I keep thanking God who healed me.

Jose Mathew SJ (AND) is Director of Tender Home for Anawim Rest and Awakening society (THARA), Secunderabad.

Lancy D’Cruz, SJ

It’s the fear that kills!

By Lancy D’Cruz, SJ

I must state that I had taken much care to protect myself and those in the College (where I work), during the first wave. But with the advent of Holy Week and caution being thrown to the winds, the virus sneaked into our Jesuit community leading to one of the Fathers being quarantined. I suddenly began to believe that the symptoms were setting in. And so, I got myself quarantined in the residence.

Waiting for RT-PCR test was like waiting for an eternity and waiting for the result, was an even longer eternity! The moment when I saw the test result (on WhatsApp) was like falling into a black hole!! I didn’t know whether to laugh or to cry! But I knew one thing…. It’s not the virus; it’s the fear that actually kills!! And that is where I knew I had to be confident… trusting in a God who heals. I listened several times a day to “I am the God who Healeth thee” of Don Moen! And the next thing I knew, I was sharing this hopeand confidence with several others who were suffering!

Seventeen days in home quarantine was a long, long time. It was a deep spiritual experience. It freed me from the anxiety of the constant look at oxygen saturation and the screaming of ambulance sirens. Through the cage of my room, I could reach out to those in need of hope… and courage…..! Not me, but it was Him who reached out through me!

Lancelot D’Cruz, SJ (GUJ) completed his doctoral research in ethnobotany which inspired him to found ‘AadiAusadhi’ to promote the socio-economic development of the VasavaAdivasis and to protect  their traditional knowledge of medicinal plants. He is the coordinator and the founding member of the Gujarat Jesuit Ecology Mission. He is currently the Principal of St. Xavier’s College, Ahmedabad.

Melwin J. Pinto, SJ

The virus exposed us

By Melwin J. Pinto, SJ

Aches and ills have been a part of my life, as I have suffered many infirmities. So Covid 19 never seemed a threat. Given my co-morbidities, everyone considered me vulnerable when I got infected with Covid 19. However, I was quite oblivious to the fact that I may be a victim of the pandemic. I remained cool till the end despite the seriousness of the illness, even while I needed a respirator for over ten days in hospital. 

In all the while I came to terms with a sense of vulnerability, but also developed a spirit of resilience. I attribute my recovery to prayers of all who love me, the grace of God for sure and my never-say-die attitude. They say, we got exposed to the virus but it’s a greater truth that the virus exposed us. While we witnessed the dark side of a self-absorbed paranoia among many, there were several other wonderful human beings who stepped out of their secure comfort zones to reach out to the victims and those affected by the pandemic. In all my pain I felt loved. In turn I felt called to love. God was indeed present, not as a magician driving away the virus, but in the hearts of the Covid 19 warriors.

Melwin J. Pinto, SJ (KAR) was a school principal in Karnataka for 15 years. Later he worked for Vatican Communications in Rome for 5 years. After a brief period as a formator, he is presently the Rector of the St. Aloysius Institutions, Mangalore.

Pushparaj Gnanasamy, SJ

God has given me a second life

By Pushparaj Gnanasamy, SJ

My case must be rare. For reasons I still don’t understand, for two days last November I didn’t go down to the dining hall for meals. Nor did I take my usual medicines. Late in the evening of the second day two Jesuit officials of my community came up to my room and said they were taking me to the hospital for a check-up.

Even after they admitted me in AnnaiVelankanni Hospital, Palyamkottai, I was not fully aware of what was happening and the tests and scans they reportedly did. After eight days I realized I was seriously sick with Covid with lungs damaged nearly 90 per cent. I lived in fear and the future looked uncertain. I realized I needed to have hope. I kept saying, “Lord, I don’t know what’s happening to me. But I know you will always do what is best for me.” The way the doctors and nurses cared for me and the medicines they gave me intravenously must have healed me.

Even after I was discharged from AnnaiVelankanni Hospital, our Rector wanted to be doubly sure that I was fully cured and so sent me to the Apollo Hospital, Madurai. After four days at Apollo I returned to my community, St. Xavier’s but the confinement and care continued. Totally after 52 days  – 14 days in AnnaiVelankanni, 4 days at Apollo, Madurai and 34 days of post-hospital care at St.Xavier’s – I was able to resume normal life.

God has given me a second life and he must have a reason for it. It is my prayer that I should fulfill the purpose for which he rescued me from the jaws of Covid.

Pushparaj Gnanasamy, SJ (MDU) is Secretary, St. Xavier’s College of Education, Palayamkottai. A former college Principal and Secretary, he is the Founder-General Secretary of the Consortium of Christian Minority Educational Institutions.

Raj Irudaya, SJ

She assured me I’ll be healed

By Raj Irudaya, SJ

My Corona experience has been traumatic and at the same time graced. It has been traumatic because of the pain, anxieties, helplessness, flooding of medicines into my body, absence of personal contact with near and dear ones, impending danger to life, seeing under my nose the deaths of those near my bed in the ICU, etc.

But it has also been a graced experience for me as I felt deeply the power of the grace of God. I fall short of adequate words to express the powerful, compassionate and ever-loving hand of God that touched me and healed me and graciously brought me back to life again. While I was fighting for my life during a critical phase of my illness, I deeply experienced the never-failing and ever-abiding presence of God who strengthened and poured hope into me. I felt I was comfortably lying at the feet of the Sacred Heart of Jesus and of our Mother Mary who kept on assuring me that I would be healed. The incessant prayers of my Jesuit companions, relatives and friends must have stormed the heavens pleading for my recovery. The very thought of so many praying for me made me strong.  The limitless care and concern my mother Society showed me is ever green in me. God’s care and love for me became visible and tangible through the doctors, nurses and health workers who attended on me with utmost care and concern. They were like walking angels that God sent. These angels brought home to me the healing grace of God through their dedicated service. May God bless them all abundantly!

Raj Irudaya, SJ (CEN) is the Superior and Professor of Scripture at Arul Kadal, Jesuit Regional Theology Centre, Chennai. He is the Secretary of Indian Theological Association. Formerly he was the Assistancy Delegate for Formation.

Sahayaraj J. Stanley, SJ

A new learning curve

By Sahayaraj J. Stanley, SJ

Daniel O’Leary, in one of his articles, writes, “The cherry tree was asked, “Speak to us of God,” and the cherry tree blossomed!” I was asked, “Speak to us of Covid,” and I blossom thinking of all those who cared for me when I was down with Covid. What I would always cherish is the number of calls and enquiries that my people made. God, in his own loving, compassionate way, reminded me that I am not alone in this life’s long path. It was a moment where the preciousness, as well as the precarious nature of life, was presented to me as a live show!

I cried thinking of all the people whom I had hurt. I thanked the Lord for all the special gifts that he had showered on me. I could see how Grace was lighting up my path through various personalities through their wit and wisdom, loving me all along! It was ‘love’ beckoning to me throughout, and showing that relationships were both a challenge and a promise. Though I felt comforted and consoled, the physical pain, mental agony and the utter loneliness are still lingering in me! Covid was indeed a new learning curve!

Sahayaraj Stanley, SJ (CEN) is the Director of Studies & Ministries at Arul Kadal, Regional Theologate, Chennai. He teaches Moral Theology.

Salvin Augustine, SJ

A new learning curve

By Salvin Augustine, SJ

When I tested covid 19 positive I was the principal of AKJM School, Kanjirapally. Pre-Covid: Although I was afraid of getting infected, I had to meet many people as the principal of the school. We tried to stay home, wear masks in public places, and trying to stay at least six feet away from others. Crazily, I thought that I should not be the first person in the community to be infected, that I shouldn’t be the cause for another person getting infected. But, in spite of all my precautions, the virus won, although I was not its first victim. Covid: As soon as I tested positive, I closed my door and remained confined to my room. My ‘desert experience’ began. I switched off my mobile. I planned to read some books but could not do so in the beginning.  I had severe fever and headache in the first few days. I experienced deep desolation and frustration and I felt lonely. I started praying Psalm 91 and the rosary and spent 45 minutes in meditation. Gradually I became courageous and confident. I felt close to Jesus. Once my fear and sadness vanished and I gained mental strength, I could defeat Covid. I tested negative after 15 days. Post Covid: Even after I tested negative, I was feeling very weak and could not sleep. I realized that the sick bed can be a great teacher. Some of the lessons I learned are: Health is the most important factor in our life. Depend on God for everything. Take maximum steps not to transmit the disease to others. Pray regularly. Anything can happen at any time. Be humble enough to accept God’s plan. I believe that I will never forget my Covid experience and what it taught me.

Salvin Augustine, SJ (KER) is the Director, TUDI (Tribal Unity Development Initiatives) Wayanad, PCF, Province Coordinator for Formation, Administrator and teacher, Sarvodaya Higher Secondary School, Eachome, Wayanad and Former Principal, AKJM Higher Secondary School, Kanjirappally, Kottayam (2015-2021). Recently Published a book, Jesuit Education, in Malayalam by Yatra Publication.

Sunil Macwan, SJ

It has left a transformative imprint

By Sunil Macwan, SJ

The unforgettable experience of testing positive for the dreaded COVID-19 on Easter Sunday, enduring a two-week home quarantine, and, eventually, recovering from the illness has left a transformative imprint on me.

The first week of the home quarantine assailed me with fatigue and fear, leading to a sense of failure. So I decided to request some close friends for prayers. Two of them – an American couple – roped in many others and soon friends and strangers alike in the USA, Sweden, Spain, Australia, and India were praying for me. As a remarkable fruit of their prayers, one morning, I suddenly felt a deep communion with God, regained my hope of defeating the disease, and, above all, found the strength to accept the possibility of succumbing to the pandemic. Intercessory prayers inspired me to say a loving ‘amen’ to God’s will with regard to my health.

Moreover, the prayers of others also led me to pray ardently for friends and acquaintances seriously affected by the pandemic. Consequently, when someone recovered, I screamed a joyful ‘Praise the Lord’, and when someone passed away, I uttered a tearful ‘amen’. The moment of reaching out to others in my darkest hour opened my eyes to the truth of Dante’s verse, “In His will is our peace”.

Sunil Macwan, SJ (GUJ) is a Jesuit priest of Gujarat Province. He holds a doctorate in Postcolonial English Literature from Marquette University, USA. Currently, he is an Assistant Professor of English at St. Xavier’s College, Ahmedabad. His areas of interest include literature, critical theory, and cultural studies. He also writes articles on various literary, sociopolitical, and spiritual topics in both print and electronic media.

Vijaya Bhaskar Rao, SJ

I got it twice!

By Vijaya Bhaskar Rao, SJ

Although I had no symptoms, I was detected with Covid-19 for the first time on 22 July 2020.  I was under medication for 15 days as advised by the doctor. That weakened my body. I got Covid-19 for the second time on 26 September 2020 with all its deadly symptoms. Doctor advised me to get admitted in the hospital immediately since my oxygen level was going down below normal.

I got admitted in hospital. Covid-19 treatment began with all steroids and anti-biotics began. But and RTPCR test done after five days came up positive again. But the doctor assured me not to worry much. So I got discharged on the sixth day, but I isolated myself for three weeks in my room.

I was frightened when the oxygen level was going down. I thought I would die. But at the same time, I felt I was not ready to die. After two days, a thought flashed through my mind, ‘How will I die unless it is part of God’s plan for me?’ This thought gave me a lot of strength. After getting discharged from the hospital, the first three weeks were terrible, with a completed drained body. Due to lack of energy, I was unable to walk and unable to sit for long even while eating. But the doctor advised me to walk every hour at least for two to three minutes. And I did follow his advice. And I had to manage cleaning my room and washing my clothes by myself. Being unable to sleep for three weeks  was another great struggle.

It took almost two months to fully recover and resume normal life. After three months, I could feel an enormous amount of energy in my body. My confidence level increased. And I was not yet all frightened during the second wave. What really helped me besides all other things was my readiness to accept God’s will for me’ and my own ‘will power’ to get up and walk. At the end I feel happy that I got Covid-19. And I feel grateful to God for allowing me to go through the experience of Covid-19 for it has improved my physical health, emotional strength and spiritual vigour.

N. Vijaya Bhaskar Rao, SJ (AND) is an advocate, practicing in both Telangana and Andhra Pradesh. He also directs retreats for the religious.

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How they see it and how it has affected them

By William Sequeira, SJ

“For everything there is a season and a time for every matter under heaven” proclaims the Book of Ecclesiastes. (Eccl. 3/1). If that is true, then there is a time for a pandemic too.

As of now, we are fully aware how Covid-19 has impacted the entire globe and turned the world topsy turvy. Since its inception the entire human community has found itself vulnerable to an invisible enemy. An enemy that does not make distinction between nations and cultures, rich and poor, educated, and uneducated, beggars and corporates, employed and unemployed, sellers and buyers. Suddenly, everyone is found to be going through anxiety, uncertainty, and fear. Children are frightened, adults are scared, senior citizens are terrorized. The entire family-unit has become an abode of tension and stress not knowing how to cope in this world of new-normal which is in fact abnormal!

When the first wave ceased and the second began, the effect has been lethal. If one thought that the pandemic has not touched me or touched my family the second wave assured that its effects are felt practically by everyone regardless of boarders. Millions contracted the virus world-wide. Nearly four million have lost their lives. The world is anxiously watching to know if a third wave would strike and if it would attack children. The fear is in the air. Families with infants have become tense and worried. Many a youth are disturbed.

One of the Universal Apostolic Preferences of the Society of Jesus for the years spanning from 2019 to 2029 is walking with the youth. If we Jesuits are going to accompany the youth, we must know their plight in this situation of the pandemic, their coping mechanisms, their understanding of it, and their struggles at this point of time.

Youth is a time of dreaming, imagining big things:  education, a brilliant career, fat salaries, marriage, enjoyment, achievement and so on. With the onset and the subsequent domination by the pandemic, the youth find themselves in the doldrums, not knowing how to proceed, how to cope with the new normal.

Yet youth have an inner drive. They are charged with innate energy. For the bright and the well off, Covid – 19 has come as a blessing. Many have taken to online learning, joined crash courses, and picked up new skills. Besides, they have been experimenting with different creative ideas, like eating home-cooked food, cultivating kitchen gardens, doing yoga, exercising, watching movies, playing computer games, engaging in artwork, drawing, painting etc. Some have found solace and comfort in meditation, pranayama, and various forms of prayer.

In contrast, life has been very hard for the poverty-stricken unlettered youth, deprived of opportunities, especially those belonging to the unorganized sector. Their life has been one of misery and despair. Their dreams have been shattered. Their plans have gone with the wind. Many have become victims of depression. Some have taken to crime to eke out a living.  Some have taken to smoking, drinking, drugs, gambling, and watching pornography. Unemployed youth are a common sight. Thus, the situation of youth from poor families has become pathetic.

It is quite intriguing to know how the youth understand this pandemic. An informal survey of their perception of this pandemic is very revealing:

1. A bio-war: Just as we have wars across the globe where one country attacks another, this “man-made” pandemic is a biological war among power mongers/rulers to show their supremacy over other countries.
2. A David and Goliath standoff:  David, a small boy, killed the mighty Goliath. Likewise, a tiny organism has managed to vanquish the world.
3. A Storm-cloud: Even though the storm clouds disappear in the course of time, they make the weather depressive for the moment. So too the dark clouds of this  pandemic have brought about darkness and gloom all around and affected every sphere of life (Fratelli Tutti). The covid situation has exposed today’s India. The misrule has caused a down swing both in GDP as well as in employment. This, in turn, has affected intensely the youth who were hoping to find jobs. 
4. A freedom fighter:  As each individual fights for one’s rights, the Corona Virus is fighting for the rights of nature. Human selfishness and greed have turned this planet into a garbage dump.(Laudato Si) The earth has suffered much by reckless human behaviour and habits. Now the Nature, through the mediation of the virus, is trying to fight back the damage that has been inflicted on it.
5. An eye opener: COVID-19 has conscientized us, as to how we are destroying our planet earth, ‘our common home’ by callous practices such as deforestation, pollution, unbridled development, and overconsumption. It has challenged our greedy behaviour and lifestyle. It has given us a clarion call to create a new world of harmony between humans, other forms of life, the earth and the divine.
6. A U-turn:  The arrogance and greed of the rich and powerful have reached the end of the dark tunnel with no light in sight. They have accumulated more than they need whereas the poor have nothing to eat. At this juncture, the virus has come to command us to return to the basics, to restart a life of sharing and caring and shun monopoly and hoarding.
7. A death knell: This pandemic is a death knell, which is warning us about some bigger fatal disaster yet to strike us. During the first wave experts warned us that if the spread of virus continues, a huge section of the population will perish, and it has come true. This Covid is a wakeup call to mend ways and change our lifestyles or else to be prepared for a major catastrophe.
8. A relationship maker or breaker: Due to the physical distancing people have either knit together or become strangers. If in some families there has been greater peace and harmony due to closer bonding, in many others, there is a spurt in domestic violence. This in turn has driven many a youth into depression.
9. A teacher:  The pandemic has taught that life is real wealth. It has conveyed the value of life. It has instructed us to love and care for each other. It has broken the walls between the rich and the poor and driven home the lesson that all human beings are equal and precious. It has instilled the desire to spend time in silence and prayer.
10. Call to conversion: The pandemic has made humans realize that life is precious and at the same time it is fragile. We cannot take life for granted. From moment to moment we are in the hands of God. Suddenly, people have become conscious of breath and breathing, the supreme elixir of life. Thus, many have turned to God the creator, the author of life, who breathes and sustains life
11. Shortness of life: Suddenly many a youth have come to this realization that humans are mortal, death is near at the door, no one can be certain how long they will live. Therefore, they seem to understand the need to live life to the full no matter the challenges involved, making the best of the life we have, and giving back to others and our world what life has bequeathed to us with graciousness.
12. Karma/ Fate: Some youth believe that the root cause of pandemic is Karma – the inevitable after-effect of the way humans have lived against which there is no remedy.

One must accept it for what it is, and reconcile and live with it.

Carl Jung, the eminent psychologist, says, “Every human life contains a potential. If that potential is not fulfilled, that life is wasted”. This applies very much to the young. They are at the start of life and are full of potential, containing a myriad talents and gifts and at the point of actualizing it. They require all the support and the guidance from the elders and their mentors. Tragically many youth are misguided in today’s India by political powers, taking them astray and ruining their future. Therefore accompanying our youth and giving them right guidance and direction is an important challenge for us, Jesuits.

Pope Francis imparts very moving advice to the youth of today: “Young people are naturally attracted by an infinite horizon opening up before them. Whatever you do, do not become the sorry sight of an abandoned vehicle. Don’t be parked cars but dream freely and make good decisions. Take risks even if it means making mistakes. Don’t go through life anesthetized or approach the world like tourists. Make the most of these years of your youth. Don’t observe life from a balcony. Don’t confuse happiness with an armchair or live your life behind a screen. Give yourself over to the best of life. Open the door of the cage, go and fly. Please don’t take an early retirement”. (Christus Vivit)

Pope Francis resonates well with the youth and gives them practical advice replete with images with the hope that young will rise up in these Covid times and confront the challenges head on. It is our task to make our youth listen to his words, and become the persons they are meant to be by the Giver of all life.

Fr. William Sequeira, SJ (KAR) has been a Jesuit formator all his life. He has served as Director of Pre-Novices, Novices, and Juniors. He served also as the Rector of Mount St. Joseph and Director of Dhyanashrama Retreat House. For the past few years he has been a Tertian Instructor.

Doing the Deeds to Make Our Words Credible

By Rudi Heredia, SJ

From the Great Flood in Noah’s time to the ten plagues of Pharao’s Egypt, from the terrible wars that built up and brought down great empires and civilizations, from climate change and continental environmental degradations that brought famines, floods and fires, natural disasters and human engendered ones, all these have been embedded in our history. The present pandemic is one more, this time on a global scale.

Human responses to such social disasters have been as varied as their societies and cultures and the search for a meaning, both personal and collective, when such tragedies strike has been a constant in human life. What can such injustice and suffering mean in the context of a divine Providence? Religious believers have interpreted this as a punishment from God, as Gandhi did the 1934 Bihar earthquake as a punishment for caste. This other-worldly response was quite unconvincing to rationalists and atheists and even very problematic to believers.

Moreover, such disasters often precipitate a poplar response to charismatic demagogues with simplified analysis and instant solutions. However, their mass appeal and their authoritarian regimes have left underlying issues unresolved and compound an already bad situation.  

Moreover, addressing such traumas with scientific expertise has its limitations. For as Max Weber argued, science was about instrumental rationality, not value rationality and hence unequal to the problem of finding meaning. Not that science should be ignored, but by itself it cannot give a comprehensive and meaningful vision to human life. The present Covid pandemic forces us to confront these head on: “what’s it all about”: why us, why me, why now,… How do we respond to these continuing social traumas? How do we prepare ourselvesto face the next one?

To begin will numbers as a reality check on which to base a viable response to this present pandemic: the most reliable statistics, come from a highly regarded data journalist, Rukmini S. Her seminal work in many states has been widely reported. In an interview with Karan Thapar for the Wire on 10 July this year, she claimed that the most reliable estimate of total COVID-19 deaths in the country since the start of the pandemic in March 2020 is 2.5 million. She used three separate estimates premised on three different ways of calculation to come up with this figure.

During the second wave, between February-March and May-June best estimate of COVID-19 deaths this year, are probably around 1.5 million. Shockingly, the official figure as of 10 July is a mere 407,145. This is more than a gross under estimation. Many deaths in remote areas of the country go unreported and in many cases even in urbanised India, the cause of death has been deliberately omitted although this is a statutory requirement.

Yet the pavements crowded with funeral pyres and the bodies floating in the Ganga negate the official narrative regarding Covid deaths. People have watched their near and dear ones die gasping for breath because oxygen cylinders and ventilators were unavailable. These shearing images can’t be wished away. Some state governments’ response was a complicit denial and filing FIRs on those who dared to report or complain about the deficiencies as being anti-national!

Even after the Court finally intervened this continued for a while, until the Central Government also intervened. Surely we need some honesty and transparency in this matter if we are to show a minimal respect for the dead. Official denial of the scale of this tragedy is a vain attempt to hide the incompetence of governments devoid of any compassion but intoxicate with their own hubris.

After the empty boasts of stemming the first wave with an abrupt and cruel lockdown, giving  people just four hours’ notice, there was little sign of preparedness for the devastating second wave. This catastrophe has been caused by the arrogance and incompetence of the government and its political leadership, which allowed religious melas and elections rallies to proceed unhindered. No one can belie the spread effect these had on the Covid virus.

Moreover, the structures of inequality and injustice, of prejudice and discrimination that cause the social impact of any negative change to weigh more heavily on those with the least resources to buffer it. Thus while the Covid pandemic was a global disaster, the affluent countries were better able to cope than the poorer ones with more limited resources. And among these and within them it is always the marginalised who are the worst off in such a disaster.

A study by the Azim Premji Institute in Bengaluru estimated that some 230 million fell below the poverty line since the pandemic struck India in 2020.  These added to the millions already there, some 20.9 percent, or 273 million according to the World Bank data, April 2020. These are all part of the marginalised population of our country, the most vulnerable to any socio-economic set back: the Schedule Castes and Tribes, the OBCs, and others in the informal sector of the economy, self -employed or daily wage earners. If the statistics given by Rukmini S. were to be subdivided by such categories these marginalised would be grossly over-represented.

We need to take to heart the indelible images of the hundreds of thousands of people, who had lost everything in the cities to which they had migrated to find work, walking hundreds of miles, after the first lockdown, carrying their meagre belongings, hoping to reach their  rural homes. There was no alternative means of travel, no trains or buses. A petition in the Supreme Court on 15 May 2021 to direct the government to provide some assistance to these migrant labourers after months of government inaction, was not entertained. Many senior lawyers remarked on this as a failure of the Court and so later it did take notice of the migrants’ plight, but to no real effect.

A global disaster like a pandemic doesn’t by itself make for a level playing field. Justice, however, demands that we provide the have-nots access to the means of empowerment: the social and physical infrastructure, the technology and information, the care services and security to help them help themselves, and thus to better their life options and bargaining power.  They can then better enable to face such social disasters. This is more effectively done as a cooperative effort together, respecting differences and diversity. Only then will it bring structural not merely positional change, a circulation of elites with new ones displacing the older ones and so reiterating the cycle.

Further we must demythologise the religious nationalism that has engendered a divisive hate politics that marginalises the minorities. Such majoritarianism hollows out our democracy, making ineffective all countervailing institutions, like the judiciary, universities, trade unions, making them appendages of an incompetent authoritarian state, focused only on perpetuating its power and suppressing dissent, dismissive of any compassion for Gandhiji’s last and least.

A just society no longer seems to be the first priority of our ruling elite. Since Independence these have pursued a hidden agenda focused on growth in a none-too-subtle, self-serving, self-justifying manner. Little wonder our society is riddled with corruption and self-promoting political leaders who pay mere lip service to the imperative of good governance.

In this scenario of internal colonialism, where do we position ourselves?If we are to commit ourselves to an option for the poor and the promotion of justice,then we must be a committed to their liberation from injustice and repression, not to promote any partisan ideology or a fundamentalist faith or even institutional power.We need a viable agenda and pursue it with discerning prudence and vigorous courage.

Highly stratified and divided societies are prone to populist politics and charismatic demagogues with over-simplified answers and instant solutions.For when our society is stratified into haves and have-nots, the powerful and powerless, the elite and the subaltern, then the exploitation of the consequent inequalities intensifies, and perpetuates these divisions. To reverse this drift we must confront some hard questions.

How do we incarnate and renew our vision and mission for the future that is crashing in on us? How can we come together to become prophetic witnesses to a community of sharing and caring, focused on the common good of all but especially the marginalised poor? Do we want to be a happy people or would we rather be a powerful nation – an inclusive and tolerant society or just a rich and affluent one? Do we want our multicultural and pluri-religious heritage to be displaced by majoritarianism and extremism, our political secularism by  religio-nationalism? 

Out response to the crises and challenges confronting us today must becomethe prophetic agenda for our contribution. This paper raises questions to help the readers to construct their own agenda, hoping that then they will then be better able and more seriously committed to owning it.

But first we must do the deeds that will make our words and witness credible.

Fr. Rudi Heredia, SJ is an author and researcher. He can be reached at: rudiheredia@gmail.com.

By Cedric Prakash, SJ

We live in a world today which is broken and fragmented; where divisiveness and discrimination rule the roost; where xenophobia and jingoism polarise ethnicities and religions, classes and castes; where exclusion and exploitation are no longer empty jargon but the painful reality of millions. We have divisions between ideological groups: the left and the right; the progressives and the conservatives. In the Catholic Church, there are traditionalists (who are for a pre-Vatican II Church) as opposed to those who welcome the changes brought by Vatican II. Our world today cries out for healing and peace, based on justice and truth; this, however, will be achieved only if there is reconciliation at all levels.

Reconciliation is defined as “the process of two people or groups in a conflict agreeing to make amends or come to a truce.” There is much more to reconciliation than a textbook definition which could theoretically be relegated to an ‘agreement’ between two warring groups or even a ‘handshake’ after two little boys have quarrelled on an inconsequential matter. Reconciliation is essentially an attitude, a way of proceeding, a radical action, a conversion, a transformative experience, a movement. It is vibrant and leads to the betterment of and for all; it is the way one perceives reality in a given context and how one responds to that, given the inherent conflicts

What then are the challenges to reconciliation which emerge from the dangerously polarised world of today? To understand these challenges, one needs to look at certain pre-conditions which include:

1. Reconciliation never condones or absolves any wrongdoing.

The classic case in recent times is that of George Floyd in the United States. A white police officer pressed his knee now on the defenceless Floyd till life ebbed out of the latter. It brought to the fore the racial divide in the U.S. of how the blacks are, by and large, still treated in a society which professes equality. No amount of hand-holding or ‘forgive and forget’ will ensure healing if the systemic problem is not addressed and condemned at every level.

2. Reconciliation envisages an environment which not only calls out the wrong but where effective sanctions exist – official and unofficial- to address the wrong.

In India, gender discrimination is mainstreamed: women are harassed everywhere and in every way; domestic violence is on the increase; women have unequal opportunities for employment and are paid less than men. Existing legislation remains toothless, if there is no attitudinal change in a highly patriarchal society which is permissively ignores female foeticide

3. Reconciliation is never actualized, in a selective, one- sided approach which is enveloped in hypocrisy.

The Catholic Church in the United States is currently polarised as to whether President Joe Biden (a devout Catholic) should be publicly allowed to receive the Eucharist – given the official stand of the Democratic Party, which supports the right to choose. The proponents of this position make a case that abortion is not permitted by the Church; strangely enough, these very vociferous ‘Catholics’ see absolutely nothing wrong if their society promotes a ‘culture of death’ in other spheres: the military industrial complex which produces deadly weapons ; the abuse of  guns which kill  innocent people; nuclear proliferation; continuation of the death penalty in some States; the way illegal immigrants are treated; the consumption patterns of the average American which negatively impacts climate with disastrous consequences to the lives and livelihood of the poor  across the globe.

4. Reconciliation necessitates a transparent and consistent search for truth and justice  on the part of the perpetrator and the powerful

Conflicts never take place in a vacuum. Neither do injustices. It is, therefore, incumbent on those in power or the actual perpetrator, to take the first step towards healing. This does not mean that the suffering of the victim will disappear; but it does help. Some years ago, the then Prime Minister of Australia, Kevin Rudd dedicated a day in his country as ‘the National Day to Say Sorry’. In doing so, he wanted every Australian citizen to acknowledge the harm they had done to generations of aborigines in Australia.  That act began a journey of healing; merely saying “sorry” does not wipe away centuries of injustice but when it comes from those in power it does help the process of reconciliation.

5. Reconciliation needs a heart of forgiveness on the part of the victim.

One can never forget the pain and suffering one has gone through; for healing, one needs to ‘let go’ of the resentment and the revenge which gnaws at the heart of the victim. Whilst the due process of law and justice needs to take place, (so that crimes are not repeated), the one who has suffered also needs to internalise (however difficult) an attitude of forgiveness in order to move on.

In this Ignatian Year, dedicated to the 500^th anniversary of the conversion of St Ignatius, one needs to look into the challenges in internalising and radiating reconciliation in our polarised world of today. GC 36 in ‘Companions in a Mission of Reconciliation and Justice’ states, “we recognize the signs of God’s work, of the great ministry of reconciliation God has begun in Christ, fulfilled in the Kingdom of justice, peace and the integrity of creation. GC 35 recognized this mission. The letter of Father General Adolfo Nicolás on reconciliation and the teaching of Pope Francis have given this vision greater depth, placing faith, justice, and solidarity with the poor and the excluded as central elements of the mission of reconciliation. Rather than ask what we should do, we seek to understand how God invites us – and so many people of good will – to share in that great work.” (D.1 #3). Earlier GC 32 was unequivocal stating, “the mission of the Society of Jesus today is the service of faith, of which the promotion of justice is an absolute requirement. For reconciliation with God demands the reconciliation of people with one another”. (D.4 #2)

GC 35 spells out these challengesthat“as servants of Christ’s mission we are invited to assist him as he sets right our relationships with God, with other human beings, and with creation.” “Our world is the theater of a battle between good and evil,” the Holy Father reminded us: and so, we again place ourselves before the Lord in the meditation on the Two Standards. There are powerful negative forces in the world, but we are also aware of God’s presence permeating this world, inspiring persons of all cultures and religions to promote reconciliation and peace. The world where we work is one of sin and of grace”. (D.3#18)

The challenges to promote this ‘great ministry of reconciliation’ in our world which is one of sin and grace include:

• To begin with oneself

Beginning with his own conversion- the cannonball movement, St Ignatius shows us that reconciliation begins with oneself. In the parable of the Prodigal Son, we have the dynamic of realisation, remorse, repentance, restoration and reconciliation. The Church gives us the Sacrament of Reconciliation. Fifty years ago (June 1971), the Synod of Bishops in the document ‘Justice in the World’ said,”in the face of the present-day situation of the world, marked as it is by the grave sin of injustice, we recognize both our responsibility and our inability to overcome it by our own strength. Such a situation urges us to listen with a humble and open heart to the word of God, as he shows us new paths toward action in the cause of justice in the world…while the Church is bound to give witness to justice, she recognizes that anyone who ventures to speak to people about justice must first be just in their eyes. Hence we must undertake an examination of the modes of acting and of the possessions and the life style found within the Church herself.”

• To take sides

In the Spiritual Exercises, the exercitant is invited to take sides. Our stand must be visible and vocal: on the side of God, his suffering people and our common home. It cannot be otherwise. This is easier said than done; to live the gospel without compromise is a difficult mission. Fr Stan Swamy did so all his life and had to pay the price. Only when we make it clear on whose side we are, we will be able to begin the movement towards reconciliation.

• To be inclusive

The reality which grips India today impinges on the rights and freedoms of all citizens: the migrant workers and farmers; the incarcerated under the draconian Unlawful Activities Prevention Act (UAPA) and citizens reported to be under surveillance. One can no longer indulge in the “sin” of diplomatic niceties and correctness. Jesus never did so.  We have to get out of our comfort zones typified by our ‘compound walls’. We need to make common cause with like-minded people and movements of our times – to collaborate with all women and men of goodwill.

• To engage in advocacy

Reconciliation is also a matter of being aware of facts, of the truth. It means maintaining public relations, interacting with the media and leveraging with decision-makers who can determine policy. GC 35, “urges all Jesuits and all partners engaged in the same mission, particularly the universities and research centers, to promote studies and practices focusing on the causes of poverty and the question of the environment’s improvement. We should find ways in which our experiences with refugees and the displaced on one hand, and people who work for the protection of the environment on the other hand, could interact with those institutions, so that research results and advocacy have effective practical benefits for society and the environment. Advocacy and research should serve the poor and those who work for the protection of the environment.”(D.3 #35)

• To be prophetic

Reconciliation is a call to play a prophetic role in today’s ‘dark times’ plagued by growing communalism, casteism, corruption, consumerism and criminalization of society.  In order “to announce the good news”, one has“to denounce what is wrong.”  We have been complicit by our silence. Prophets take a stand – we have to do likewise! We need to encourage prophetic voices and to create prophetic approaches, to respond to the reality around us.

Reconciliation then is both a possibility and a must. In Evangelii Gaudium, Pope Francis provides us with a cue, “Peace in society cannot be understood as pacification or the mere absence of violence resulting from the domination of one part of society over others. Nor does true peace act as a pretext for justifying a social structure, which silences or appeases the poor, so that the more affluent can placidly support their lifestyle, while others have to make do as they can. Demands involving the distribution of wealth, concern for the poor and human rights cannot be suppressed under the guise of creating a consensus on paper or a transient peace for a contented minority. The dignity of the human person and the common good rank higher than the comfort of those who refuse to renounce their privileges. When these values are threatened, a prophetic voice must be raised.” (# 218)

Fr. Cedric Prakash, SJ (GUJ) is a well-known human rights, reconciliation and peace activist. He is a writer who writes regularly for Catholic and secular magazines. A recipient of several international and national awards, Cedric is currently engaged in Advocacy work.

By Michael Amaladoss, SJ

People, experiencing the pandemic – the number of people dying all across the world, with no sure remedy in sight – may be tempted to ask this question.  This question, of course, betrays a particular vision of God. God is seen to be the Creator and Master of the universe.  He is managing everything. If this is so, why isn’t God doing something to control the pandemic?

Before trying to answer this question, I would like to evoke another moment in history when the same question could have been asked. Almost 2000 years ago, outside Jerusalem in Judea, on a small hillock, three people were hanging on crosses and dying. One of them was Jesus, who was proclaiming the arrival of the Kingdom of God. But there he is hanging on the cross. One could very well ask: “Where is God here on Calvary?” People, who believe that Jesus is divine, could very well ask further: “Why is God hanging on a cross?” The disciples may not have been full believers yet. But at least Mary knew who Jesus was. She remembers the words of the angel at the annunciation. And she could very well ask the question: Why is God hanging on a cross?Jesus, of course, rises again and shows himself to Mary and his disciples. But even then the question would not go away.

It is true that God created the world. But God created the humans as free persons.  They were not automatons whom God could manipulate, as dolls in a show for children. They were free beings who could do what they wanted. We know from the story in the book of Genesis that the first humans chose precisely to do what they wanted – eat the forbidden fruit -, not what God wanted. We know what happened.They were driven away from the garden. They had to work for their food, suffer and die. Actually, in the very first generation, Cain killed Abel. History has been a story of conflicts, wars and murders. Where is God in all this?

Actually, it will be helpful to consider what kind of world God has created.  He did not make a perfect cosmic machine that runs to order according to a pre-determined plan.  Science tells us that the world has evolved following a big bang. The planet earth slowly cools down. Plants and other living beings emerge on the land and the sea. Finally the humans also come into being.  Scientists still discuss whether there was only one original couple (in Africa?) from whom the whole human race evolves or there were many couples in many places. We still do not know whether there are other living beings, even intelligent ones in other stars and planets of the world. At the moment we occasionally hear about Mars and the possibility of finding water and perhaps forms of life there.  We cannot either affirm or deny it. The humans too evolve and spread across the earth.  God is not micro-managing all this process of evolution. God lets things evolve according to natural laws.

Once God has created living human beings with intelligence and freedom, God does not interfere with their evolution and development either.  The humans evolve, spread across the universeand create their many languages and cultures. They have the earth and all its resources at their disposal. The humans are free to use them. But unfortunately they are also free to abuse them.  So at the moment we see the humans destroying creation in various ways. They are even planning to migrate to other planets like Mars. Some would say that, over the centuries, the earth may become so unlivable that the humans will have to migrate to other planets like Mars.

God has not, however, left the humans totally to themselves. As late as a few thousand years ago, he sent leaders like Moses and the Prophets and finally God’s own Son Jesus Christ. Their goal is not to bring about some miraculous transformation. Talking only about Jesus Christ, whom we believe to be God-become-human, he proclaimed the coming of the Kingdom of God.  This will not be a miraculous intervention of God.  The Kingdom that Jesus proclaimed is to be a community of freedom, fellowship and justice. By establishing the Church, Jesus showed that such a community is possible. The only commandment that Jesus gave was to love each other as He loves them. This love has to be shown, as He himself did, in serving, sharing and self-giving. The early community was commissioned to do this and had some success. We read in the Acts of the Apostles: “All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people.” (Acts 2:44-46)

But such practice did not last long. Even within the, so called, Christian world there have been divisions, conflicts and wars.  In the 16^th century when routes were discovered to Asia and the Americas from Europe, the Christian countries in Europe colonized the rest of the world, exploited the people there and in the name of culture and science, destroyed creation too. Great numbers of people lost their lives, not only by natural calamities like the pandemics, but also by wars and famines. There have been plagues in the past too in which thousands of people lost their lives.  Some of these pandemics may have come out of nature, of course abused by the humans. Others may have been human made. We hear of many saints who lost their lives assisting the people who were suffering from some form of the plague. One such saint that comes to my mind immediately is St. Aloysius Gonzaga. Mother Theresa and her sisters help many people suffering in that manner. There have been many others, known and unknown.

We are now living in the midst of a pandemic – the Corona pandemic – that has been affecting and killing thousands of people across the world, now going beyond a million. Let me now come back to our question. Where is God in this pandemic? The first thing that we have to be clear about is the origin of the pandemic.  The source of this pandemic is said to be some virus affecting bats in a lab in Wuhan in China.  But now scientists exploring the case have said that this virus, which may have had its origin in bats, has been manipulated by scientists there and enabled to attack the humans.  Probably this may have been planned as a weapon in a situation of war. But it got out of hand, infected the people working in the laboratory in Wuhan and through them affected other people and has now spread across the whole world and affected millions, killing at the moment at least a million persons. It remains an unanswered question whether it spread among the humans by mistake or it was done consciously. So this is not a God-created virus, but something man-made. But, whatever be the source of the virus, when there are people dying in thousands, where is God?

God is not miraculously intervening, killing the virus and healing the people in miraculous ways.This is not the way God functions in the world God has created where there are free humans.  God leaves it to the humans to seek to do the needful. The humans have got busy. Some, like the medical personnel, doctors and nurses, have cared for the sick and some of them have lost their lives in the process. Others, who are scientists, have sought to analyze the virus and discover medicines for it.  Governments across the world have been inoculating their people with these injections to protect them. They have also adopted methods like lockdowns and have advised people to use masks, keep social distancing and wash hands. That some people in some areas do not observe these precautions is one reason why the virus is still active. But it has been controlled in other places where the people have been observing the restrictive protocols.  The governments have also tried to vaccinate as many people as possible in the countries across the world. Some poor countries are even give the vaccine free of cost or at cheaper rates.  On the other hand, some private hospitals are making money by charging the patients exorbitantly.

So we can conclude now. God has not caused this pandemic. But now that this pandemic is there where is God and what is God doing? God is handling the problem in the usual way. God is present and active in and through the humans: the doctors, nurses and other care givers, some of whom have nobly sacrificed their lives in the process; the scientists who have worked hard to discover the vaccines; the companies that produce them and the government that is vaccinating the people as many and as soon as possible and finally the many people who are praying.  So God is there helping us, free humans, to help ourselves. Hopefully, we will be free of the virus shortly!

Fr. Michael Amaladoss, SJ (CEN) is an internationally known theologian, who has authored several books and articles. He has served as Principal and Rector of Vidyajyoti, Delhi and Jnanadeepa Vidyapeeth, Pune. As a General Assistant, he served at the Jesuit General Curia, Rome for twelve years. A trained Carnatic musician, Amal has composed music for a number of popular Tamil hymns.