Categories
Features Formation Fund

The women in Ignatius’ young life

A reflection on how the women surrounding St. Ignatius played a significant role and brought him closer to Mama Mary.

by Francis Xin, SJ

According to Oscar Wilde, “Every sinner has a future, and every saint has a past.” The same is true for Saint Ignatius of Loyola.

The Early Days Of Ignatius

Ignatius, originally known as Iñigo Lopez de Onaz y Loyola, was born in 1491 to a noble Basque family in northern Spain, near the town of Azpetia, in the Basque province of Quipuzcoa, in the old kingdom of Castile. He was the youngest of thirteen children. Iñigo never had much contact with his mother, Dona Marina, who may have died shortly after his birth. Consequently, Ignatius was turned over to a wet-nurse, Maria Garin, and spent his first years in her modest home rather than his father’s nearby castle, Casa Torre Loyola.

Each day, Maria would have taken baby Inigo up to Loyola. In time, the boy Iñigo went to the family’s Casa Torre and lived there until he was about 16 years of age. During those days, Dona Magdalena de Araoz, who was both his sister-in-law and the one who had taken the place of his mother, tried to describe for him what the fortress of Arevalo was like. Initially, Ignatius’ father steered him toward a church career. While still a young lad, he was tutored as a cleric, but when he seemed to show little interest in becoming a priest, his father sent him to Velazquez’s court at Arevalo where he served as a page and courtier from 1506 to 1517.

In August 1517, Ignatius was accepted as a courtier serving the Duke of Najera. He spent three years as a gentleman of the viceroy-duke’s household, and during most of this time, he remained in Pamplona. Later on, he joined the forces of the Duke, and became in charge of its defense.

In the spring of 1521, an invasion took place with the French occupying the city of Pamplona in Navarre. The Spanish garrison in the citadel stubbornly held out. Ignatius was foremost among the defenders and was severely wounded in the French bombardment of the citadel on May 20, 1521.

The Women In His Life

You may notice how the significant roles of women shaped the life of Ignatius. These women allowed Ignatius to experience motherly love while growing up. While very little is mentioned and written about the earlier years of St. Ignatius, I was led to contemplate and imagine how these encounters were like.

In Spain today, there is a simple chapel near the house of the mother of St. Ignatius, Dona Marina. As we know, his mother died very early. In the life of Ignatius, he had no mention of her at all. We cannot find any documentation of the relationship between them. Therefore, when he saw this chapel, he must have felt surprised or maybe even experienced anxiety. As I thought more about it, I was reminded of a song that goes:

”In the world only Mama’s dear, Child having Mama’s like a treasure, Close to Mama’s bosom, How happy you can’t tell; In the world only Mama’s dear, Motherless child is like a straw, Away from Mama’s bosom, Happiness nowhere to.find.

If Ignatius had a chance, perhaps he would have expressed his gratitude to his mother. He would have thanked her for the gift of life. If he could, he would have come close to her, looked at her with affection, and wiped away her tears of guilt for not being able to take care of him. In addition, as he knelt beside her, he would have shared how he was not deprived of experiencing motherly love through the women around him.

My contemplation takes me further to imagining how Maria Garin took on the role of a mother to Ignatius. As he was crying for food, his nursing mother, Maria Garin, ran to him and carried him to breastfeed him. As he started to walk, she followed him patiently to prevent him from falling down. At night, she spent time with him until he fell asleep.

The following day, she brought him up to Loyola and allowed him to enjoy the time with his friends and companions.As Iñigo ran, he probably stopped and looked up to his mother in heaven with a big smile, as if to tell her, “Please be happy for me. Though it is sad that you are not with me, your love is very much present in my childhood:’

Another female in Iñigo life was his sister-in-law, Dona Magdalena. She brought books to him and taught him to read and write. Though sometimes his naughtiness upset her, she remained patient enough and held his hand in teaching him. On another occasion, he approached her and asked her about the characters from the books he was reading, while she teased him, which made them laugh together. He remembered vividly how she spent most of their time together telling him the story of courtly life before he left for Velazquez’s court at Arevalo. He recalled how she did her best to help him prepare for the unknown life in the future.

As he served as a page at Arevalo Castle, he was amazed by everything surrounding him. He enjoyed accompanying his master on his travels and was loved by the hostess, Dona Maria. She treated him like her own son, and supported him to pursue his desires and dreams. She listened to his struggles and passions, and encouraged him to face challenges. In his ups and downs, she stayed beside him and accompanied him. When Dona Maria’s husband passed away, even if she was in pain and needed company, she chose to let Iñigo go to pursue the bright future ahead of him.

At this point, I would like to imagine that Inigo noticed his emotions and tried to calm himself. He stood up, looked at his mother, and embraced her with much affection. No words were spoken but tears were enough to express how blessed he felt. As he finished his recollection of experiences, the young Iñigo led his mother to the statue of Mother Mary in the same Chapel. Tears once more flowed as they both gazed at the Blessed Virgin.

Here before him was another Mother whom he knew more intimately through the women of his earlier years. Iñigo thought that it was through his mother, Maria Garin, Dona Magdalena, and Dona Maria that he as able to develop a relationship with the Blessed Mother. All this time, he was never deprived o fhte expereinc of tenderness, care, and love of a mother with the many mothers that came along his way. On top of it all, he had an Eternal Mother who looked after him. Without a doubt in his mind, the Blessed Mother petitioned with her-that he be placed under the banner of the corss, and enjoy the companionship with our Lord, Jesus Christ. Tears were not enough to express the gratitude welling from his heart.

The Legacy Of Women

In his book Ignatius of Loyola: The Pilgrim Saint, Cornelius Michael Buckley asserts that, “The primordial bonding between Iñigo and his mother, or rather the nonexistence of such a bonding, suggests the absence of the protective, liberating, fostering maternal presence that would have given him early direction, basic confidence, and would have opened up new objectives for him.” Ignatius may not have experienced the love from his own mother, but maternal love was never absent in his early life. He was well taken cared of by a nursing mother, Maria Garin, in his infancy; he grew up well under the care of his sister-in-law, Dona Magdalena in his younger years; and he was well supported to pursue his dreams by his hostess, Dona Maria, in his adolescence. All the affection he received was for his relationship with his unseen biological mother, Dona Marina, and with Mother Mary.

The Women In Our Lives

As I look back, my trust in Mama Mary as a religious was also fostered by my personal experiences with women in my life. When my mother was busy with her work to support our family, my maternal grandmother invited me to have my meals with her. When my father got sick and had to stay in the hospital with my mother who took care of him, my aunt was there to ask me to live with her in the meantime. When my high school teacher, Ms. Song, learned that I was having a hard time continuing my studies, she voluntarily supported me. When I expressed my desire to apply for a religious life, though my mother felt the pain of separation, she still opened her arms to let me pursue my desire. Right now, even if I am far from all of them who have been constant sources of consolation in my life, their love remains with me. Their selflessness and generosity reflect the same virtues of Mama Mary. Whenever I see the statue of Mama Mary, I know that she is here with me – just like my grandmother, my aunt, my teacher, and my biological mother – constantly nurturing and supporting me.

image-2 The women in Ignatius' young life

2022, April. The Women in Ignatius’ Young Life. Windhover, Vol 1, pp 6-9.

Categories
Features

Baptism of Jesus

The  Word  And  A  Reflection  and  Prayer

January 10, 2021

Baptism-of-Jesus1 Baptism of Jesus
From Google Images.

The Gospel according to Mark 1. 7 – 11

The  Word

7 And this is what he [John the Baptizer] proclaimed: “One mightier than I is coming after me. I am not worthy to stoop and loosen the thongs of his sandals.

8 I have baptized you with water; he will baptize you with the holy Spirit.”

9 It happened in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John.

10 On coming up out of the water he saw the heavens being torn open and the Spirit, like a dove, descending upon him.

10 On coming up out of the water he saw the heavens being torn open and the Spirit, like a dove, descending upon him.

11 And a voice came from the heavens, “You are my beloved Son; with you I am well pleased.”

Take some time and imagine yourself to be one of the spectators in the picture.

What do you see? What do you hear? What do you feel? This is the Beloved Son of God – filled with the Spirit.

A  REFLECTION  and  PRAYER

Ritual cleansing of one sin in a flowing stream or river is not uncommon. For sure, John the Baptizer was one of the many who is continually, like the prophets, calling the people back to God. Quite significant in this gospel reading today is that Jesus enters fully into the human situation, he will be baptized although he is without sin. John understood this, but Jesus said it is to fulfill all that has been written.

Our reflection today will focus on the gift of the Spirit as symbolized by the dove coming down upon Jesus. What did this mean for Jesus – and, in the same way, what does it mean for you and me?

Can I take a few moments for some important observation? This week – the last week of the Christmas Season – the Gospels at Holy Mass are focused on the early activities of Jesus – preaching and healing. But there is one special gospel story this week that set the tone for a good part of the gospel story. It concerned the visit to his own town of Nazareth and his activity in the synagogue on the Sabbath.

Please be patient to read this carefully – Luke’s Gospel Chapter 4, verses 16-22

Jesus visits Nazareth  after his baptism and ministry in Galilee

16 He came to Nazareth, where he had grown up, and went according to his custom into the synagogue on the Sabbath day. He stood up to read

17 and was handed a scroll of the prophet Isaiah.  He unrolled the scroll and found the passage where it was written:

18 The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor.

He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed, go free,

19 and to proclaim a year acceptable to the Lord.”

20 Rolling up the scroll, he handed it back to the attendant and sat down, and the eyes of all in the synagogue looked intently at him.

21 He said to them, “Today this scripture passage is fulfilled in your hearing.”

22 And all spoke highly of him and were amazed at the gracious words that came from his mouth. They also asked, “Isn’t this the son of Joseph?”

Can we ask for this same gift of the Holy Spirit? Do we want this gift – healing and comfort for others sharing with those in need

forgiveness given that those who have hurt us – much to ask for – we are believers, we want the same Holy Spirit that Jesus received.

Father, give to us the Spirit of Jesus – that we may help renew the face of the earth.

Pray this prayer often today and every day of this week

Father Bill Kreutz, SJ, Loyola House of Studies, Scripture from the New American Bible                  

Categories
Fund for the Elderly and Infirm

Helping Aging and Infirm Jesuits

No Jesuit is ever without a mission. The men in the Jesuit Health and Wellness Center (JHWC) are missioned to pray for the Society of Jesus and all of God’s people. These men are our prayer warriors, our constant intercessors both for the mission of the Province and especially for all our benefactors, our partners in mission.

Aged and infirm Jesuits have spent long years as teachers in our Ateneos, as parish priests, retreat directors, and counselors.  Now they need care themselves.

From formation until death, the Philippine Province assumes costs of training, living, health and medical expenses of our priests.

On average, there are 25-27 men in the JHWC. Cost of care are as follows:

Per Month, PHPPer Year, PHP
Monthly medicine costs 529,000 6,348,000
Total cost of the JHWC1,505,00018,060,000
Figures as of 2016.
Excludes diagnostic charges and professional fees.

Your support for their continued wellbeing is welcome. Click here to make a donation.

Categories
About Us

Philippine Jesuit Aid Association

The mission continues.

Our aim is to invite men and women to become our partners in the mission entrusted to us and help support that mission with their prayers and generosity especially in the following areas:

1 Recruitment, training, and commissioning of a new generation of Jesuits

Philosophy, theology, communications – these are but some of the fields in which our young men need training. Aside from academic formation, future workers in the vineyard must also be given opportunities for spiritual growth. Investing in the next generation of ministers is investing in the Church.

2 Apostolic Works that Require subsidy, especially work for – and with the poor

Nabag-o-Jesus-Nazareno Philippine Jesuit Aid Association
Jesus Nazareno, Nabag-o, Bukidnon

The Philippine Province is engaged in rural parishes, parish schools and Indigenous Peoples (IPs). One example is our work in the island of Culion. Although Culion is no longer a leper colony, the Society is still engaged in educating the people of the island, many of whom are children of former lepers. The Province also sustains other mission parishes in Bukidnon, Mindanao, and many other social centers and retreat houses.

3 Caring for Aged and Infirm Jesuits

dsc_1142ed_27236248100_o-1024x688 Philippine Jesuit Aid Association
ONe of our aging priests being helped by care givers.

Jesuit priests and brothers who have grown old working long years in the educational, social, parish apostolates, or in retreat work and who are now in the Jesuit Health and Wellness Center deserve, in a special way, our care and compassion. With you as our partners in mission, we ensure that these men receive adequate medical care. https://www.youtube.com/watch?v=v4Kn5eIom1k

4 Building up the Church in the Philippines

lst-facade Philippine Jesuit Aid Association
Loyola School of Theology

The Philippine Province maintains and staffs two seminaries: San Jose Seminary on the campus of the Ateneo de Manila University in Quezon City, serving the Philippine Church nationally; and St. John Theological Seminary in Cagayan de Oro City serving mainly the dioceses in Mindanao.

Partners in Mission

We appeal to you to continue as our Partners supporting our common mission with prayers and with generosity. Please contact the PJAA to learn more about our work and to find our how you can support the Philippine Jesuits.

Categories
Fund for Apostolic Works

Helping the Bukidnon Mission District

BMD-JRH-PJAA-Profile-8-19-page-2-1-300x401 Helping the Bukidnon Mission District

Please support the mission works of the Jesuits in Mindanao.  To learn more, click the link below.  Donations in the Philippines can be coursed through the Philippine Jesuit Aid Association (PJAA).

Helping the Bukidnon Mission District

Categories
Fund for Apostolic Works

Our Lady of Mediatrix of All Grace Parish, Bukidnon

There are 5 chapels under the Our Lady of Mediatrix of All Grace Parish , Bukidnon, which need help in repair and improvement:

 Jesus Nazareno, Nabag-o
 San Lorenzo Ruiz, Nalumusan
 Santo Nino, Mahawan
 St. Francis of Assisi, Pangian
 The Nativity of Mary, Purok 6 Silae

The chapels in Purok 6 Silae and Nabag-o  all need renovations which consist of making parts of the chapel concrete.
The communities of Nalumusan and Nabag-o are among the least accessible (cannot be reached by four wheel vehicle) and the poorest of the 29 chapels we serve.
To donate, click here
Categories
Features Formation Fund

Stages in Jesuit Formation

The Sculpting Process

A Jesuit goes through a long and rigorous process prior to ordination.  Here is a repost of an article written by Fr. Venancio S. Calpotura, SJ.

Vow-Day-224x150 Stages in Jesuit Formation
Stages in Jesuit formation

 

Please click here to read the article stages-in-jesuit-formation

Categories
Features

Lord, Teach Us to Pray by Salvador Wee, S.J.

Reprinted from Windhover, July 2011.  In the light of recent events; the bloody dispersal of farmers in Kidapawan, drought in Mindanao and the coming national elections, the article is worth a re-read.

Prayer is contact or communion with God. We reach out to God and slow down to review our deepest desires in life. Through prayer we tap into an infinite source of faith, hope, love and strength. We develop a sense of God and we communicate and dialogue with God.

Ignatius6-224x150 Lord, Teach Us to Pray  by Salvador Wee, S.J.Prayer becomes a one-sided monologue when we always think of formulations, petitions or thanksgiving. True prayer is silencing the self to listen and learn from God. Our prayers are too scripted and wordy. We focus on our efforts rather than on God’s action. Anthony de Mello said, “The final barrier between us and God is our concept of God . . . Where the self is, God is not.”

For many, prayer is simply a pious practice or obligatory duty. After a while, these practices become a dry routine, a self-cultivating hobby or an opiate isolating us from reality. If the right fruits are not present, it means the spirit of God is not there, and what we consider as prayer may not be prayer at all.

  1. Burghardt described prayer as “a long, loving look at the real.” Prayer that is real should disturb us and make us aware of the presence or absence of God’s goodness in us. Prayer is contact with God. We are transformed and we reorient our lives when we encounter God. The more spiritual we are, the less materialistic we become. This is why true prayer is for adults only, those who are spiritually mature. It takes maturity to outgrow one’s selfishness and superficiality.

Jesus did not give us complicated instructions about prayer. He told his disciples not to be like the pagans who use too many words when praying (Mt 6:5-8). He taught his disciples to pray to a God who is not distant but who is a loving and compassionate Father.

In the Lord’s Prayer, Jesus did not give us a formula to memorize and recite. The prayer is a preamble, synthesis or guiding life-principle that proclaims God’s goodness, providence, compassion and forgiveness in our lives. It is a call to do what is right and just and to treat others the way God treats us.

Part of the teaching of Jesus about prayer (Luke 11:1-13) says, “Ask and you will receive, seek and you shall find.” We focus on the asking and seeking part, but we ignore the concluding summary that says, “How much more, then, will the Father in heaven give the Holy Spirit to those who ask him.” The correct prayer attitude is to seek God’s guiding spirit.

More than teaching us how to pray, Jesus showed us what prayer is. His actions spoke more than his words. This is why “prayer is not something you do; prayer is something that happens to you.” Today we say prayer is not a noun; it is a verb, an action word. We also say God is a verb, not a noun.


PJPS-100x150 Lord, Teach Us to Pray  by Salvador Wee, S.J.Many pray the way Jesus told us not to pray. We use plenty of words and make our practices indispensable. In the Beatitudes, Jesus said that the pure of heart will see God. We cloud the transparency of God’s goodness and truth when we clutter our prayer with too many beliefs and rituals. We distract and deceive ourselves with more form rather than substance. We focus on human tradition and ignore God’s spirit.

Genuine spirituality focuses on the spirit of God rather than on what we do. Religiosity without true spirituality clings to plenty of externals. The more real the spirit, the more free we are to understand God‘s ways. Our comfortable practices can become obstacles blocking our conversion and renewal.

St. Ignatius of Loyola (patron of retreats) taught us to find God in all things and be active contemplatives. We find God not only in our piety but also in our daily lives, through ordinary and natural ways. All our contrived and artificial efforts may be in vain, because “God is above and beyond all our ways and means and methods.” We cannot control or manipulate God.

Because we do not understand what we do or say, we turn prayer into a recitation of meaningless words or a perpetuation of obsolete practices. We imagine the infinite creator of the universe at our beck and call, ready to listen to our petitions and grant our requests. We believe God listens to our prayers, and so we pray for safety or good health. When tragedies happen we say our faith is weak or it’s God’s will. We refuse to accept the truth and change our beliefs, and we never acknowledge our wrong ideas of God and prayer.

If God is truly everywhere, we do not need to rely on our contrived methods to be with God. All we have to do is drop our preconceived ideas of God and prayer. Prayer is a means, not an end. It is said that “we do not give ourselves to prayer. We give ourselves to God… We must pray the way we can, not the way we cannot.” The steps and methods help us to approach God, but they can also be obstacles to God.

There are paradoxes in prayer. There are those who always pray but are not really praying, and there are good and spiritual people who do not appear to pray. This is one reason why Jesus taught us not to judge by appearances.

Prayer should be like breathing, which is natural and effortless. The more we are conscious of our breathing and the more effort we exert, the more difficult it becomes. The more contrived prayer is, the more mechanical and unnatural it becomes. Ideally, our prayer should be as natural as breathing. This is contemplation in action. This is finding God in all things.

Prayer is also like marriage. Once past the honeymoon period of the novitiate or the retreat, real prayer involves our day-to-day attitudes, behavior and dealings with others. Faith and life are integrated in real prayer.

True prayer is selfless and realistic. Our behavior, lifestyle, priorities, attitudes and decisions reveal the kind of prayer we have. God’s correct spirit produces the right results. True prayer enables us to discern what is from God and what is not. Discernment helps us in deciding what is right and just.

There are pious and prayerful people who remain ungodly and self-centered. We can be praying outwardly but not spiritually. We may pray always and still remain insensitive to God and the rest of reality. This is false prayer. It fulfills some obligation or practice but has no real spirit in it. We do not always worship in spirit and in truth.

Real prayer produces the right fruits, because it has the right spirit – God’s spirit. The fruits of God’s spirit are love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control (Galatians 5:22). Together with justice and mercy, they form the essence of true religion and real prayer. They show us that God is real and present in our daily lives – personally, institutionally, culturally and socially.

Windhover-March-2010-Cover-copy-116x150 Lord, Teach Us to Pray  by Salvador Wee, S.J.

 

Categories
Features

Making Sense of Peace Amid Complexities in Western Mindanao: The Ateneo Peace and Culture Institute Experience

(Written by Ms. Cecile B. Simbajon and Fr. Antonio F. Moreno SJ, This article initially appeared in The Windhover, 2010)

The Promotion of Peace

We have heard it said time and again that peace is elusive.  Indeed it is not only elusive but can be perceived as divisive by others who have different notions of peace.  The promotion of peace is a campaign to address very complex issues often connected with poverty, marginalization and cultural profiling.  In several hotspots of Mindanao, conflict areas have deep historical roots spanning from the Spanish and American occupation down to the current marginalization of peoples by the national and local government.  The deep ethnic cleavages within and among the settlers, indigenous and the Bangsamoro peoples, and experiences of political, economic and social exclusion, weak and in some cases absence of governance, the prevalence of local bossism and warlordism in several areas have all contributed to the complexity of the problem.


Session-with-the-Subanon-Women-discussing-Peace-and-Development_May-2008-200x150 Making Sense of Peace Amid Complexities in Western Mindanao:   The Ateneo Peace and Culture Institute ExperienceOur work for peace is not simply oriented to promote and preserve tranquility, that is, the absence of war or armed conflict.  In persistently conflict-laden societies in Mindanao, however, the mere absence of war can be a great success.  Cessation of armed hostilities can save lives even when people continue to live in fear.  Nonetheless, our understanding of peace goes beyond simply the cessation of conflict.  Peace is comprehensive, development-oriented, culturally embedded and constructed by manifold sectors and communities within society.


In an effort to respond to the many challenges to promote peace and culture, in 1991, then Ateneo de Zamboanga (AdZ), under the leadership of Fr William H Kreutz SJ, established the Institute of Cultural Studies for Western Mindanao (ICSWM).  This was AdZ’s way of assisting the people of Western Mindanao to work for peace in a multicultural and multireligious society.  Peace promotion was geared toward cultural understanding and dialogue.  ICSWM aimed to bring about harmonious and peaceful relationships by helping people overcome the ignorance, prejudices and animosities of the past through cultural regeneration and intercultural dialogue.   We realized that the work of peace championed by ICSWM needed to be complemented with a task that focused on peace advocacy, peace education and interventions that address issues that breed violence and armed conflict.  Thus the Ateneo Peace Institute (API) was created in 1999.

API initially assumed the following goals:  1) to coordinate, develop, implement and monitor peace education programs in all levels of instruction and formation in the curricular and co-curricular areas; 2) to link with and assist other schools, both private and public, in similar or related peace education and formation efforts; 3)  to offer programs and activities related to developing a culture of peace in various government offices, non-government agencies, church and mosque communities, military and other non-school entities; 4) to engage in research activities related to the school’s peace  activities beyond the school; 5)  to develop persons to be peace advocates who will have the expertise to actively assist in conflict management and conflict resolution activities among those who seek such aid; and 5) to actively bring the Ateneo to linkages and network with other like-oriented organizations and groups.

Through the years, both ICSWM and API worked for peace in different streams, although many a time they would be working collaboratively.  Both institutes would be tapped to instill a culture of peace on campus, generate activities and programs around peace education, network with other organized groups in the city and the region to address burning issues on peace and development, convene major stakeholders and attempt to forge consensus on matters concerning peace, security and the peace process.

In 2009, ICSWM and API were merged to form the Ateneo Peace and Culture Institute (APCI) to make it clear that the work of peace cannot be dissociated from culture.  Under the engaging leadership of Ms Cecile B Simbajon, APCI has upscaled its operation and clarified its location in the task of peace building and conflict resolution.  APCI was a key player in the integration of peace in our curriculum from Grade One to Fourth year college.  This peace curriculum has been shared in different conferences for Catholic Schools in Mindanao and beyond.  APCI’s main focus is the generation of a culture of peace on campus and beyond.  To this end, a culture of peace survey is nearly completed to assess areas of success which we can celebrate and shortcomings which we can embrace and learn from.

APCI convened numerous fora and roundtable discussion sessions among key leaders of Zamboanga City to discuss a wide range of issues including the contentious Memo of Agreement on Ancestral Domain between the government and the Moro Islamic Liberation Front (MILF), kidnap-for-ransom (KFR) concerns, peace process in Mindanao, and the armed conflict in Basilan and Sulu.  APCI has been our lead group for fostering a consciousness of peace (e.g., Week of Peace, interfaith assemblies for peace).  Local and national peace groups and movements, the local church, local government units, business groups and civil society organizations have made sought the assistance of APCI on peace and development issues.  Many individuals, national and international agencies have likewise approached APCI for consultations and partnerships.  APCI at one point hosted the Mindanao Emergency Response Network (MERN) for relief operations in our region.

Zamboanga City-based Interreligious Solidarity Movement for Peace gave a “Special Peace Citation” to APCI on 20 November 2009 “(f)or offering meaning time and generous services to the cause of harmony and solidarity among the different multicultural peoples in Zamboanga City and Mindanao;  for its untiring support and outstanding advocacy for peace amidst the conflicts and violence in the region.”  The Philippine Star in its 20 December 2009 front page issue featured APCI along with the Center for Peace and Development of the Western Mindanao State Universities as “centers (that) help heal Mindanao.”  These citations do not simply appear to APCI as “recognitions” but more as challenges to translate its commitment to work for peace into real substantive actions that have profound impact on our society.

We are all eternal beginners in the work of peace.  Peace is elusive, but this doesn’t give us an excuse to disengage, but a challenge to pursue.  This is our experience here in Western Mindanao: wage peace and hope will follow.

Balyan-Gilinan-is-presiding-the-Sinulambi-Ritual-for-the-Buklog-Festival_December-2009-1-211x150 Making Sense of Peace Amid Complexities in Western Mindanao:   The Ateneo Peace and Culture Institute Experience

Categories
Features Fund for Apostolic Works

Philippine Jesuit Prison Service, Inc.

Wherever they are assigned, Jesuit priests cannot do the work alone.  In most places where they serve, the people have very little money to put in the collection box.  We appeal to our friends to join the Philippine province of the Society of Jesus in their mission with prayers and through generous contributions to their apostolic works.

The Philippine Jesuit Prison Service Foundation, Inc. (PJPS)

scholars-and-volunteers-225x150 Philippine Jesuit Prison Service, Inc.
Children of prison inmates, beneficiaries of scholarship grants, pose with PJPS volunteers.

The PJPS is a community of Jesuit and lay volunteers who share in the mission of Christ through prison ministry.  The PJPS does this by;

a) Providing sustainable programs that assist in the total rehabilitation of inmates and their families.
b) Building a community of spiritually mature volunteers, collaborators, and benefactors who are committed to share their person, time and resources to the prison ministry.
c) Promoting prison awareness and advocating active involvement of the free society towards restorative justice and other prison reforms.
d) Gathering, developing and judiously administering resources to ensure institutional stability and viability.

Lumbo-Eli-224x150 Philippine Jesuit Prison Service, Inc.
Fr. Eli Lumbo, SJ is the Executive Director of the Phlippine Jesuit Prison Service, Inc.

We asked Fr. Eli Lumbo, SJ, PJPS Executive Director, some questions:

1.  How many children has PJPS sponsored in Grade School and High School to date?

To date we have graduated 96 grade school scholars and 100 high school.  The scholarship program started in 1994.  In the past 5 or so years we have between 30-38 scholars each in grade school and high school.  Each year we have around 100 scholars total, including vocational/college.

2.  How much is the average cost of sponsorship per child?

Grade school       – P15,000
High school         – P25,000
College/vocational     – P35,000
Please note that the amount includes tuition and fees, allowances (transpo, school supplies, uniform, etc) field trip, retreat/recollection, formation sessions, general assemblies, etc.

3.  How many children does PJPS plan to sponsor?

100 children per year.  We put a cap for this as we want to be able to monitor them well.  Monitoring includes school visits, home visits, one on one conversations, formation sessions.  We just have five full time staff in the office.  We do not have the personnel to do the home visits and monitoring of over a hundred scholars.

4.  Who have given to PJPS? 

Private individuals ,  Ateneo Grade school,  Enfants du Mekong Foundation, Quiapo Church , Corporations  and the Metro Bank Foundation