Over the next few editions, Province Express will publish a series of reflections looking in
more depth at the documents produced by the 35th General Congregation. In this
edition, we explore the decree on mission, titled ‘Challenges to our Mission
today: Sent to the Frontiers'. In part two of Fr
Lyons' reflection-click here for part one-he explores how the Jesuit mission to
the frontiers places them in relation to the rest of the church, in particular
where Jesuit ministries should be located.
In general the
work of forming good Christian people-Gospel-centred, well informed, prayerful,
worshipping together-belongs primarily to the diocese. Forming the lay faithful
to be mature and active members of the Church belongs to the lay faithful
themselves, and to their ordained ministers, under the guidance of the bishop.
But should not
Jesuits be involved too, in supporting the diocese? Does not the Formula of the
Jesuit Institute emphasise spiritual ministries, especially preaching and
hearing confessions, giving catechetical instruction and so on? And does not
celebrating the Eucharist provide the central inspiration of a Jesuit's life?
Certainly active
participation in Christian and Catholic life is essential to the Jesuits.
However, the contemporary context-a world where traditionally Christian
countries are now largely secularised, and where other world religions are
strong and active-makes the Jesuits' commitment to the wider world and to
dialogue with people of other faiths, and of no recognisable faith, more
essential than ever. This is an important service to the Catholic Church as a
whole, a core work the Jesuits and their colleagues are equipped to undertake.
In practice, when
Jesuits now take on parishes in countries such as Australia, a special focus falls on
those at the margins as well as those seeking to enter or return to the Church.
Jesuit pastors are called to develop a Catholic community with a mission beyond
itself: to people in developing countries, to Muslim people and to secularised
people in the First World, engaging in
spiritual conversation with all comers, especially individuals and groups in
the throes of decision-making.
The recent General
Congregation has again underlined the importance of the Spiritual Exercises in
preparing the Jesuits, and those who work with them, for presence and
conversation beyond the Church. Spiritual guides have moved away from
devotional readings of the Spiritual Exercises to decidedly functional ones.
Those who experience the Exercises are expected to make a contribution
afterwards to building up the Kingdom within and beyond the Church.
Activities beyond
the Church, especially where the aim is mediation or reconciliation, still
provoke questions about where Jesuits' loyalties really lie. Ignatius insisted
on solid formation-spiritual, relational and intellectual-before sending his
men into territory beyond the normal supports of Church life. He was convinced
that it was God's desire to bring into existence a body of priests and brothers
capable of such activities.
Watching the
Society of Jesus develop quickly, Ignatius came to see the limitations of his
first desire, that his companions be educated itinerant preachers, begging each
day for food and refusing a secure base for their ministry. He came to accept
that churches, even with pastoral responsibility attached, offered more
promise. Later still, he was persuaded that colleges, which combined the roles of
Jesuit seminaries and high schools, could be employed as bridgeheads from which
to launch missions into cities and towns. Only a minority of Jesuits based in
the colleges ever taught class. The majority sallied forth to lecture and
preach, or supported the burgeoning arts and sciences. Ignatius' vision of men
whose workplace was at the frontiers of faith and culture found expression in
such developments.
In Reformation
times Jesuits engaged in conversation with heretics, hoping a change of heart
might occur within the mysterious realms of interpersonal encounter. They
created space at the frontiers for people who needed it, offering opportunities
for searchers and agnostics to continue exploring what faith might mean.
Instruction in Christian orthodoxy was made available if requested, but the
Jesuits' most valuable gift was allowing people space and time to discern where
to move next.
Re-imagining frontiers
Even in Australia,
with its wide open spaces, politicians have often worked on the assumption that
a border is like a fence, a thin line on a map. In Africa, on the other hand,
where frontiers are notoriously porous and problematic, people of imagination
suggest that the most creative way to manage borders is to broaden them out-to
establish them as zones of exchange, free trade, conversation, negotiation,
even hospitality. To Jesuits and their partners in ministry, such proposals
should be instantly attractive.
In the 21st
century we easily accept that God's activity extends far beyond the bounds of
Church, and that Church is intended less to be a spiritual home for Christians
than the salt, yeast and a shining light for the wider world. Now educated
Catholic people, Jesuits among them, experience the borderline between Church
and the world running through us.
Placing the Jesuits
Ideally, Jesuit
communities are located close to cross-border encounters-close to a university
to promote a crossover between religion and intellectual life, close to Muslim
communities to engage in interfaith dialogue, and so on. Much prized is a
rhythm of venturing out, then withdrawing for reflection, prayer and time with
fellow Jesuits and friends. A person living at the edges tends to become
isolated and eccentric. Jesuits need to develop depth in relationships with one
another, learning how to share from the heart, and be open to challenge,
especially regarding their apostolic activities. They also need supportive and
critical friends.
Jesuits have been
entrusted by the Church and by history with a specialist role, one that makes
them neither better nor worse than any others, but one for which their
spirituality and formation equip them. If they are not found at borders and
frontiers-where sacred meets secular, tradition encounters discovery, and
atheism meets faith-quite simply, they are not be where they belong.