A very kind note from my favorite priest! See Pics!
Hello Mike
Recently I was home in India to celebrate 25 years of my priestly ordination. 1/4 of those 25 years in spent with you all in Hollywood, a wonderful 1/4 and so I hope you have a piece of this cake and share in my joys.
All my brothers and sisters came and with them, the cousins, nephews and nieces and neighbors that I grew up with we were 250 wonderful people
And we did celebrate!
Thank you for being a part of my life
I cherish it immensely,
e c sebastian SJ (Jesuit) Current assignment, Treasurer of Nepal.
My Backyard!
with my daughter Angelina, who was Baptized alone during our RCIA retreat at Loyola Marymount.
RCIA PARTY! 2006
Our RCIA class with Cynthia; the anointment of the sick, She beat the Cancer.
God Bless him, he is very missed. But is doing a wonderful job in Katmandu, Nepal. The only Catholic, in a mandatory Hindu country. But sometimes you just have to call in The Jesuits. The Jesuits are a CatholicSaint Ignatius of Loyola, was a knight before becoming a priest. They started the University system, Ignatius of Loyola, They educated the highest courts in Europe, developed the Scientific Method. 16 craters on the moon are named after Jesuits, religious (soldiers of Christ) because the founder, Jesuit
priests and brothers are engaged in
ministries in 112 nations on six continents.They are best known in the fields of
education (schools, colleges, universities, seminaries, theological faculties),
intellectualmissionary work and direct evangelization,
social justice and
human rights activities, interreligious dialogue, and other 'frontier' ministry. research, and cultural pursuits.
Ignatius was chosen as the first superior-general. He sent his companions as missionaries around Europe to create schools, colleges, and seminaries. It takes 16 years of college to become a Jesuit 8 years of Philosophy and then "after" 8 years of Theology. It was the Jesuits who kicked the renaissance into high gear. First, they founded schools throughout Europe. Jesuit teachers were rigorously trained in both classical studies and theology. For it was them along with the Irish monks who saved all but 2 Greek manuscripts from the dark ages, if not for them all of Greek and roman history, philosophy and art would have been lost so the world. Ignatius and the early Jesuits did recognize, though, that the hierarchical Church was in dire need of reform, and some of their greatest struggles were against corruption, venality, and spiritual lassitude within the Roman Catholic Church. Ignatius's insistence on an extremely high level of academic preparation for ministry, for instance, was a deliberate response to the relatively poor education of much of the clergy of his time, and the Jesuit vow against "ambitioning prelacies" was a deliberate effort to prevent greed for money or power invading Jesuit circles.
As a result, in spite of their loyalty, Ignatius and his successors often tangled with the pope and the Roman Curia. Over the 450 years since its founding, the Society has both been called the papal "elite troops" and been forced into suppression. St. Ignatius and the Jesuits who followed him believed that the reform of the Church had to begin with the conversion of an individual's heart. One of the main tools the Jesuits have used to bring about this conversion has been the Ignatian retreat, called the Spiritual Exercises. (From which all 12-step programs owe their steps) In Bill Wilson's own words:
"Then Father Ed and his Jesuit partners commenced to ask me questions. They wanted to know about the recently published A.A. book and especially about AA's Twelve Steps. My new Jesuit friends pointed to a chart that hung on the wall. They explained that this was a comparison between the Spiritual Exercises of St. Ignatius and the Twelve Steps of Alcoholics Anonymous, that, in principle, this correspondence was amazingly exact. I believe they also made the somewhat startling statement that spiritual principles set forth in our Twelve Steps appear in the same order that they do in the Ignatius Exercises. There seems no doubt that this singular and exact identification with the Ignatius Exercises has done much to make the close and fruitful relation that we now enjoy with the Catholic Church." (The 'Blue Book', Vol.12, 1960)
By the time of Ignatius' death in 1556, the Jesuits were already operating a network of 74 colleges on three continents. A precursor to liberal education, the Jesuit plan of studies incorporated the Classical teachings of Renaissance humanism into the Scholastic structure of Catholic thought. Under the notion that God can be encountered through created things and especially art, they encouraged the use of ceremony and decoration in Catholic ritual and devotion. Perhaps as a result of this appreciation for art, coupled with their spiritual practice of "finding God in all things", many early Jesuits distinguished themselves in the visual and performing arts as well as in music. The Society today is characterized by its ministries in the fields of missionary work, human rights, social justice and, most notably, higher education. It operates colleges and universities in various countries around the world and is particularly active in the Philippines and India. In the United States alone, it maintains over 50 colleges, universities and high schools. A typical conception of the mission of a Jesuit school will often contain such concepts as proposing Christ as the model of human life, the pursuit of excellence in teaching and learning and life-long spiritual and intellectual growth. In Latin America, Liberal Jesuits have had significant influence in the development of liberation theology, a movement which has been highly controversial. Under Superior General Pedro Arrupe, social justice and the preferential option for the poor emerged as dominant themes of the work of the Jesuits. On November 16, 1989, six Jesuit priests (Ignacio Ellacuria, Segundo Montes, Ignacio Martin-Baro, Joaquin López y López, Juan Ramon Moreno, and Amado López); their housekeeper, Elba Ramos; and her daughter, Celia Marisela Ramos, were murdered by the Salvadoran military on the campus of the University of Central America in San Salvador, El Salvador, because they had been labeled as subversives by the government. The assassinations galvanized the Society's peace and justice movements, including annual protests at the Western Hemisphere Institute for Security CooperationFort Benning, Georgia, United States, where the assassins were trained under US government sponsorship."
Noam Chomsky wrote in
The Crucifixion of EL SALVADOR:
In February 1980, the Archbishop of EI Salvador, Oscar Romero, sent a letter to President Carter in which he begged him not to send military aid to the junta that ran the country. He said such aid would be used to "sharpen injustice and repression against the people's organizations" which were struggling "for respect for their most basic human rights" (hardly news to Washington, needless to say).
A few weeks later, Archbishop Romero was assassinated while saying a mass. The neo-Nazi
Roberto d'Aubuisson is generally assumed to be responsible for this assassination (among countless other atrocities). D'Aubuisson was "leader for-life" of the ARENA party, which now governs El Salvador; members of the party, like current Salvadoran president Alfredo Cristiani, had to take a blood oath of loyalty to him.
Thousands of peasants and urban poor took part in a commemorative mass a decade later, along with many foreign bishops, but the US was notable by its absence. The Salvadoran Church formally proposed Romero for sainthood.
All of this passed with scarcely a mention in the country that funded and trained Romero's assassins. The New York Times, the "newspaper of record," published no editorial on the assassination when it occurred or in the years that followed, and no editorial or news report on the commemoration.
On March 7, 1980, two weeks before the assassination, a state of siege had been instituted in El Salvador, and the war against the population began in force (with continued US support and involvement). The first major attack was a big massacre at the Rio Sumpul, a coordinated military operation of the Honduran and Salvadoran armies in which at least 600 people were butchered. Infants were cut to pieces with machetes, and women were tortured and drowned. Pieces of bodies were found in the river for days afterwards. There were church observers, so the information came out immediately, but the mainstream US media didn't think it was worth reporting.
Peasants were the main victims of this war, along with labor organizers, students, priests or anyone suspected of working for the interests of the people. In Carter's last year, 1980, the death toll reached about 10,000, rising to about 13,000 for 1981 as the Reaganites took command.
In October 1980, the new archbishop condemned the "war of extermination and genocide against a defenseless civilian population" waged by the security forces. Two months later they were hailed for their "valiant service alongside the people against subversion" by the favorite US "moderate," Jose Napoleon Duarte, as he was appointed civilian president of the junta.
The role of the "moderate" Duarte was to provide a fig leaf for the military rulers and ensure them a continuing flow of US funding after the armed forces had raped and murdered four churchwomen from the US. That had aroused some protest here; slaughtering Salvadorans is one thing, but raping and killing American nuns is a definite PR mistake. The media evaded and downplayed the story, following the lead of the Carter Administration and its investigative commission.
The incoming Reaganites went much further, seeking to justify the atrocity, notably Secretary of State Alexander Haig and UN Ambassador Jeane Kirkpatrick. But it was still deemed worthwhile to have a show trial a few years later, while exculpating the murderous junta-and, of course, the paymaster.
The independent newspapers in El Salvador, which might have reported these atrocities, had
been destroyed. Although they were mainstream and pro-business, they were still too undisciplined for the military's taste. The problem was taken care of in 1980-81, when the editor of one was murdered by the security forces; the other fled into exile. As usual, these events were considered too insignificant to merit more than a few words in US newspapers.
In November 1989, six Jesuit priests, their cook and her daughter, were murdered by the army. That same week, at least 28 other Salvadoran civilians were murdered, including the head of a major union, the leader of the organization of university women, nine members of an Indian farming cooperative and ten university students.
The news wires carried a story by AP correspondent Douglas Grant Mine, reporting how soldiers had entered a working-class neighborhood in the capital city of San Salvador, captured six men, added a 14-year-old boy for good measure, then lined them all up against a wall and shot them. They "were not priests or human rights campaigners," Mine wrote, "so their deaths have gone largely unnoticed"-as did his story.
The Jesuits were murdered by the Atlacatl Battalion, an elite unit created, trained and equipped by the United States. It was formed in March 1981, when fifteen specialists in counterinsurgency were sent to El Salvador from the US Army School of Special Forces. From the start, the Battalion was engaged in mass murder. A US trainer described its soldiers as "particularly ferocious....We've always had a hard time getting them to take prisoners instead of ears."
Ignatian spirituality
Like all Catholic spirituality, the spirituality practiced by the Jesuits, called Ignatian spirituality, is based on the Catholic faith and the gospels. Aside from the "Constitutions," "The Letters," and "Autobiography," Ignatian spirituality draws most specially from St. Ignatius' "Spiritual Exercises," whose purpose is "to conquer oneself and to regulate one's life in such a way that no decision is made under the influence of any inordinate attachment." In other words, the Exercises are intended, in Ignatius' view, to give the exercitant (the person undertaking them) a greater degree of freedom from his or her own likes, dislikes, comforts, wants, needs, drives, appetites and passions that they may choose based solely on what they discern God's will is for them. In the words of Kolvenbach, the Exercises try to "unite two apparently incompatible realities: exercises and spiritual." It invites to "unlimited generosity" in contemplating God, yet going down to the level of many details.
Ignatian spirituality (see any connection to the 12 steps?)
Ignatian spirituality can be described as an active attentiveness to God joined with a prompt responsiveness to God, who is ever active in people's lives. Though it includes many forms of prayer, discernment, and apostolic service, it is the interior dispositions of attentiveness and responsiveness that are ultimately crucial. The result is that Ignatian spirituality has a remarkable 'nowness,' or Zen, both in its attentiveness to God and in its desire to respond to what God is asking of the person now.
The Ignatian ideal has the following characteristics:
Self-awareness
Ignatius recommends the twice daily examen. This is a guided method of prayerfully reviewing the events of a day to awaken an inner sensitivity to one's own actions, desires, and spiritual state through each moment reviewed. The goals are to see where God is challenging the person to change and growth, where God is calling the person to deeper reflection (this is particularly apt when discerning whether one has a jesuit vocation in life), and where sinful or imperfect attitudes or blind spots are. The general examen, often at the end of the day, is, as the name implies, a general review. The particular examen, often in the middle of the day, focuses on a particular fault identified by the person to be worked on over some days or weeks.
Spiritual direction (sponsorship?)
Meditation and contemplation, and for instance the aforementioned examen, are best guided, Ignatius says, by an experienced person. Jesuits, and those following Ignatian spirituality, meet with their spiritual director (traditionally a priest, though in recent years many laypersons have undertaken this role) on a regular basis (weekly or monthly) to discuss the fruits of their prayer life and be offered guidance. Ignatius sees the director as someone who can rein in impulsiveness or excesses, goad the complacent, and keep people honest with themselves. If the director is a priest, spiritual direction may or may not be connected with the Sacrament of Penance. Ignatius counseled frequent use of sacrament and while some directors see them as integrally linked, others hold them to be Effective love
The founder of the Society of Jesus put effective love (love shown in deeds) above affective love (love based on nice feelings). He usually ended his most important letters with "I implore God to grant us all the grace to know His holy will and to accomplish it perfectly." True and perfect love demands sacrifice, the abandonment of tastes and personal preferences, and the perfect renunciation of self. This can be taken together with the prayer for generosity, which asks for teaching to be generous, to serve God as God deserves without counting any cost or seeking any reward except knowing that one is doing God's will.
Detachment
Where Francis of Assisi's concept of poverty emphasized the spiritual benefits of simplicity and dependency, Ignatius emphasized detachment, or "indifference." For Ignatius, whether one was rich or poor, healthy or sick, in an assignment one enjoyed or one didn't, was comfortable in a culture or not, etc., should be a matter of spiritual indifference—a modern phrasing might put it as serene acceptance. Hence, a Jesuit (or one following Ignatian spirituality), placed in a comfortable, wealthy neighborhood should continue to live the Gospel life without anxiety or possessiveness, and if plucked instantly from that situation to be placed in a poor area and subjected to hardships should simply cheerfully accept that as well, without a sense of loss or being deprived. Prayers, efforts at self-conquest, and reflection
Ignatius's little book, the Spiritual Exercises is a fruit of months of prayer, and it is through prayer that one gets to understand Ignatian Spirituality. Jesuits stress the need to take time to reflect and to pray because prayer is at the foundation of Jesus's life. Prayer, in Ignatian spirituality, does not dispense from "helping oneself," a phrase frequently used by Ignatius. Upon his recovery from battle wounds, St. Ignatius of Loyola hung his military accoutrements before the image of the Virgin of Montserrat. Then he led a period of asceticism to found the Society of Jesus. Finding God in All Things
The vision that Ignatius places at the beginning of the Exercises keeps sight of both the Creator and the creature, the One and the other swept along in the same movement of love. In it, God offers himself to humankind in an absolute way through the Son, and humankind responds in an absolute way by a total self-donation. There is no longer sacred or profane, natural or supernatural, mortification or prayer - because it is one and the same Spirit who brings it about that the Christian will "love God in all things - and all things in God." Hence, Jesuits have always been active in the graphic and dramatic arts, literature and the sciences.
Examen of Consciousness
The Examen of Consciousness is a simple prayer directed toward developing a spiritual sensitivity to the special ways God approaches, invites, and calls. Ignatius recommends that the examen be done at least twice, and suggests five points of prayer:
- Recalling that one is in the holy presence of God
- Thanking God for all the blessings one has received
- Examining how one has lived his day
- Asking God for forgiveness
- Resolution and offering a prayer of hopeful recommitment
It is important, however, that the person feels free to structure the Examen in a way that is most helpful to him. There is no right way to do it; nor is there a need to go through all of the five points each time. A person might, for instance, find himself spending the entire time on only one or two points. The basic rule is: Go wherever God draws you. And this touches upon an important point: the Examen of Consciousness is primarily a time of prayer; it is a "being with God." It focuses on one's consciousness of God, not necessarily one's conscience regarding sins and mistakes.
Discernment
Discernment is rooted in the understanding that God is ever at work in one's life, "inviting, directing, guiding and drawing" one "into the fullness of life." Its central action is reflection on the ordinary events of one's life. It presupposes an ability to reflect on the ordinary events of one's life, a habit of personal prayer, self-knowledge, knowledge of one's deepest desires and openness to God's direction and guidance. Discernment is a prayerful 'pondering' or 'mulling over' the choices a person wishes to consider. In his discernment, the person's focus should be on a quiet attentiveness to God and sensing rather than thinking. His goal is to understand the choices in his heart: to see them, as it were, as God might see them. In one sense, there is no limit to how long he might wish to continue in this. Discernment is a repetitive process, yet as the person continues, some choices should of their own accord fall by the wayside while others should gain clarity and focus. It is a process that should move inexorably toward a decision.
Service and humility
Ignatius emphasized the active expression of God's love in life and the need to be self-forgetful in humility. Part of Jesuit formation is the undertaking of service specifically to the poor and sick in the most humble ways: Ignatius wanted Jesuits in training to serve part of their time as novices and in tertianship (see Formation below) as the equivalent of orderlies in hospitals, for instance, emptying bed pans and washing patients, to learn humility and loving service. Jesuit educational institutions often adopt mottoes and mission statements that include the idea of making students "men for others," and the like. Jesuit missions have generally included medical clinics, schools and agricultural development projects as ways to serve the poor or needy while preaching the Gospel.
One of the happiest days of my life, becoming a Lay Jesuit, Becoming head Catechist and facilitator to Adults converting to the faith. Under Father Sebastian!
