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Jesuit School of Theology of Santa Clara University (Berkeley campus) Volume 8, Number 2, Fall 2013 Bridging Theology and the Cultures of the World

Called to the Frontier:

Vatican II and Mission

Also Inside: Alumni Leaders in Education

Instituto Hispano at 25

Sabbatical Program at 40

Bridge Vol. 8, No. 2, Fall 2013

Jesuit School of Theology of Santa Clara University (Berkeley campus) Bridging Theology and the Cultures of the World

Contents Vatican II & Mission . . . . . . . . . . . . . 8 Alumni Leaders in Education . . . . . 12 Sabbatical Program at 40 . . . . . . . . 20


Editor’s Note . . . . . . . . . . . . . . . . . . 2 Dean’s Message . . . . . . . . . . . . . . . . 3 Profiles in Ministry . . . . . . . . . . . . 4, 5 Faculty News . . . . . . . . . . . . . . . . . 17 Alumni Updates . . . . . . . . . . . . . . . 19

The Bridge is the semi-annual magazine of the Jesuit School of Theology. The Jesuit School is a theological school faithful to the intellectual tradition and the apostolic priority of the Society of Jesus: reverent and critical service of the faith that does justice. The Jesuit School achieves its mission through the academic, pastoral and personal formation of Jesuits and other candi­dates for ministry, ordained and lay, in the Roman Catholic Church. The Development Department produces the Bridge. Editor: Catherine M. Kelly


E d i t o r’ s


Instituto Hispano at 25 . . . . . . . . . . 6

Preparation for ministry in a global church is the theme of this issue. Professor Eduardo Fernández, S.J. examines the impact of Vatican II on the church’s understanding of mission, and in a separate article, celebrates the 25th anniversary of the Instituto Hispano, which prepares students for ministry with the Latino population in the U.S. Five alumni who lead educational institutions — Jim Fleming, S.J. (M.Div. 1994), Philip G. Judge, S.J. (M.Div. 1992, S.T.M. 1994), Swebert D. Silva, S.J. (N.D. 2006), Rita Cutarelli (M.Div. 1996), and Joseph Carver, S.J. (M.Div. 2009, S.T.L. 2009, M.T.S. 2009) — reflect on on how the Jesuit School of Theology (JST) prepared them for their ministry as leaders and how they view their roles in forming the next generation of men and women for others. Two new graduates, Julia Sauter (M.A. 2013) and William Noe, S.J. (S.T.L. 2013), wrote the Profile in Ministry columns, sharing how context informed their studies and ministerial experiences at JST. Finally, the sabbatical program commemorates 40 years of Keeping Holy the Sabbath with a photo essay. Enjoy!


Catherine M. Kelly (M.Div. 2006) Editor

BOARD OF DIRECTORS William J. Barkett Thomas E. Bertelsen, Jr. Betsy L. Bliss Louis M. Castruccio Allan F. Deck, S.J. Jacqueline Doud Rev. Virgilio P. Elizondo Michael E. Engh, S.J. Katherine R. Enright Sr. Maureen A. Fay, O.P. John D. Feerick Leo Hindery, Jr. Loretta Holstein

Mark Lewis, S.J. Most Rev. Robert W. McElroy John P. McGarry, S.J. Edison H. Miyawaki, M.D. John Nicolai Stanley Raggio D. Paul Regan J. David Schemel Hon. Peter J. Siggins Martin J. Skrip Thomas H. Smolich, S.J. Michael Tyrrell, S.J. Very Rev. Michael F. Weiler, S.J.

Jesuit School of Theology 1735 LeRoy Avenue, Berkeley, CA 94709 Tel: 510-549-5000,


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COVER: Hekima College chapel, Nairobi, Kenya. Photo by Eduardo C. Fernández, S.J.

d e a n ’ S M E SSA G E The mission of a theologian includes a good deal of “looking back”

Charles Barry, SCU

at the past as well as “looking forward” to the future. The Bridge continues our retrospective on key themes of Vatican II with Professor Eduardo Fernández, S.J.’s essay on the Council’s contribution to the field of missiology. We need not peer backward as far as five decades to be inspired. Looking back just a few months, our school’s May 25 commencement exercises provided a fitting culmination of our splendid academic year. JST awarded a total of 56 theology degrees across all our programs, and the graduates present sported some of the broadest smiles you will ever see. We were especially delighted to host Sr. Dianne Bergant, C.S.A., a renowned scripture scholar, as the recipient of our honorary Doctor of Divinity degree this year. Sr. Dianne’s challenging address to our graduates felicitously complemented the thoughtful and moving reflection that new M.Div. alumna, Sr. Evelyn Wong, V.D.M.F. offered. By great coincidence, our festive graduation events on Holy Hill in Berkeley unfolded just hours after the episcopal ordination of Michael C. Barber, S.J., as the new ordinary of the Oakland diocese, in which our school resides. We wish Bishop Barber all the best, and expect to work closely with him in the coming years. I never thought I would be mentioning the name of two Jesuits (Pope Francis and now my local bishop Michael) in the Eucharistic Prayer during Mass! Speaking of bishops, among the three students who received the Doctor of Sacred Theology degree at graduation this year was Archbishop Peter Loy Chong. Shortly after the mid-September defense of his dissertation (on the topic of constructing a contextual theology appropriate for his native Fiji), upon returning to his homeland last fall the gentleman we knew simply as “Father Peter” was named the next Archbishop of Suva, Fiji. His episcopal ordination was June 8, two weeks to the day after he was “hooded” at the JST commencement. Our faculty had the unexpected honor of recognizing the academic accomplishments of an archbishop-elect among our graduates on May 25. The faculty and administration of JST are very proud of the accomplishments of all our new graduates, and we wish them great success in their future ministries. As the two Profiles in Ministry in this Bridge will readily confirm, the dedication of all our alumni to the service of Church and world is an inspiration to us all. As a community with a constant forward thrust, JST eagerly welcomes this fall dozens of newly arriving students bringing fresh energy to our community of learning. Among them is our first cohort of Asian women religious participating in the “Women of Wisdom and Action” initiative supported by a generous grant from the Luce Foundation. The arrival of these sisters further enriches our community as JST grows into its mission of preparing “men and women for others” for learned ministry in our Church and world. Thank you for being our partner in this mission! Thomas Massaro, S.J. Dean

BRIDGE fall 2013



in Ministry

Flourishing on Our Own Terms: Liberation Theology and Spirituality for a Disability ContexT Julia Sauter (M.A. 2013) If you wish to continue studying theology with contextual sensitivity and academic rigor, you need to go to the Jesuits. Let’s prepare your application to JST!


jesuit school of theology

Laura Lee Photography

So my undergraduate program director at Mt. St. Mary’s College in Los Angeles advised me. Thus began my journey as a Master of Arts student affiliated with the Jesuit School of Theology of Santa Clara University ( JST). I arrived knowing that I wanted to develop theological material in the area of ethics and disability. I also wanted my writing to be accessible, empowering and useful. While there was some literature available on disability from a theological perspective, as a person with a physical disability, I realized much of it was missing a critical component: our voices. I knew I had a valuable perspective to offer. After a year of further development in ethics, my area of specialization, I began to develop my thesis. My thesis opens with a chapter on Ableism, which describes the unique forms of oppression and marginalization that people with disabilities face in daily life. This awakens the consciousness of the reader who may not be aware of the situation. The second and third chapters develop applications of Gustavo Gutierrez’s liberation theology and spirituality for a disability context. I use virtue ethics to identify virtues in Gutierrez’s theology that may be helpful for people with disabilities in their discernment process and their quest for liberation. The virtues help to answer questions such as, “Is this new acquaintance respectful of my needs and unique strategies for living? Would this work environment provide the liberating support I need and the opportunity to share my gifts and talents?” The final chapter contains applications of liberation spirituality, which seek to empower people who often experience rejection or manipulation of their identities and ways of life. It provides a source of strength for those who experience bullying in schools, invasive questioning and staring by curious strangers, the loneliness associated with the lack of friends, the frustration of being unable to reach your full potential because of a lack of support, and more. Disability is also a joy-filled experience, and individuals with disabilities are resilient and resourceful survivors

rather than passive and pitiful objects of care. I seek above all to expose my readers to the understanding that disability is neither entirely positive nor negative, but some of both. We have unique gifts and talents that our world desperately needs, and our disabilities play a vital role in the development of these gifts and talents. I also hope that my work empowers people with disabilities to be proud of who they are and inspired to begin exploring these concepts within themselves. In the future, I aspire to be an administrator or program-coordinator for a non-profit, academic affairs office or ethics institute. Some of my disability-related skills involve problem solving, organization, and listening. I look forward to utilizing these skills in managing projects and initiatives, and I would especially enjoy mentoring students or adults who need a listening ear. Ideally, I would lecture, lead workshops and publish on the topics of disability and other social justice issues. These dreams would not be possible without the opportunity of a Jesuit education focused on preparing me for a faith that does justice. I am extremely grateful for my foundational ethics courses with Dr. Lisa Fullam and Fr. Bill O’Neill, S.J. I will never forget Fr. Bill’s amazing month-long lecture series on just war theory, exceptional lecture notes, or my first, and hopefully only, oral exam. Dr. Fullam assigned disability theology material and gave me the opportunity to share my knowledge with my peers, advancing my ability to explain it to others. I have also discovered that I have a hidden passion for spirituality, and I enjoyed engaging that interest in classes with Clare Ronzani and Fr. Frank McAloon, S.J. I also had the honor of being a part of Fr. John Donahue, S.J’s last formal teaching engagement after continued on page 19…


Rev. William A. Noe, S.J. (S.T.L. 2013) What makes all pious things pious? — paraphrase of Socrates in Plato’s Euthyphro

Barbara Reis

When I began to study philosophy in September 2005, it took me a while to catch on. In my first semester, one of the first texts I read was Plato’s Euthyphro, in which Socrates and his dialogue partner seek to define piety. When Socrates asks him for a definition of piety, Euthyphro responds by giving examples of pious acts, in effect answering that piety is doing pious acts. “Amen, brother!” I said, as I read. Disagreeing with Euthyphro (and me), Plato’s Socrates responds, “I did not ask you to give me two or three examples of piety, but to explain the general idea which makes all pious things to be pious.” I immediately understood why people would want to kill Socrates! It was going to be a long semester. More than five years later, in January 2011, I moved from Oruro, Bolivia — where I had been working in a technical school — to Berkeley, to complete a Licentiate in Sacred Theology at the Jesuit School of Theology of Santa Clara University. I have focused my studies on issues of missiology and interreligious dialogue. In my first weeks of study, I frequently recalled Euthyphro’s refreshingly concrete response to Socrates’ question, and Socrates’ own maddening insistence on abstraction. No less maddeningly, I suppose, I insisted on specification. Hearing in an ethics course that the image of God in the human person is revealed in his or her intellect and will, I immediately thought of my good friend, Paula, who lives with a profound mental disability. “What about God’s image in her?” I challenged. “Is it defective?” Of course not! The traditional explanation of how a person is in the image of God had arisen from one situation, and my objection from another. I had discovered the importance of context in theology. In one course called, “Globalization and Inculturation,” with the help of our professor, Rev. T. Howland Sanks, S.J., my classmates and I explored the complexity of cultures, which constitute the inescapable context for Christian life. With Fr. Sanks, I learned to think about the significance of context for theological reflection and Christian mission. Later, Dr. Herbert Anderson of the Pacific Lutheran Theological Seminary led a seminar on “Pastoral and Practical Theology,” in which we immersed ourselves in particular contexts in order to theologize from them. With Dr. Anderson, I reread some of the texts from Fr. Sanks’ course, but how different they were! With Dr. Anderson,

I was learning to think within different contexts. From these complementary experiences, I learned that as a student of theology, I wanted to situate myself where cultures meet. In such places, both thinking within contexts and thinking about context are important. Since September 2011, I have been part of the ministry team at St. Patrick Church in West Oakland. The congregation of St. Patrick is quite diverse. It includes many African-American families, many Latin American families from several different countries, and others who have found a welcome there. The parish is exactly what I wanted. It has helped me to learn how to plant my theology in the ground of the life I share with others. Within weeks of my arrival at St. Patrick, we formed a small group of parishioners. “We want to study the Bible,” one said. “I want to know how to use the Bible,” said another. Since our first meeting, we have been trying to listen to scripture and to our life together — in stereo, as it were. “How do the two stories illuminate one another?” we ask. “Escuchamos balazos en el barrio — we hear gunshots in the neighborhood,” one Latina shared. And in November 2011, seven people were shot within blocks of the church. One of them, a little boy, was killed. I was to preach the following Sunday, and within the readings this phrase laid waiting: “Proclaim to Jerusalem that her guilt is expiated, that she has received from the hand of the Lord double for all her sins” (Is 40:2). In my other ear, from the newspaper, I heard the dying boy’s father say, “I’m not a bad person….” Whatever the circumstances of that father’s life, it was unthinkable that his son’s death might be just punishment “from the hand of the Lord.” How, then, would I preach that reading? One thing was clear: I would have to preach from within the context of a neighborhood afflicted with senseless violence. But sadness is not the entire story. The people of St. Patrick know how to celebrate. Whether it is the 10:00 a.m.

in Ministry

A Truce with Socrates?

continued on page 19… BRIDGE fall 2013


Instituto Hispano

Celebrates 25th Anniversary

Rev. Eduardo C. Fernández, S.J., S.T.D. Professor of Pastoral Theology and Ministry

Instituto Hispano Today

Slightly before 8:00 a.m. on Monday, July 15, 2013, an unofficial procession appeared on Holy Hill in Berkeley. A group of students — Latino pastoral workers from 14 states and 23 dioceses such as Anchorage, Santa Fe, Boise, San Jose, and Oakland — followed a young, Mexican-American, 20-something woman in a wheelchair, from the Jesuit School of Theology of Santa Clara University ( JST) down the street to the extra-large classroom at fellow Graduate Theological Union member school, Church Divinity School of the Pacific. In no time, the 61 students (a record class size), among them several permanent deacons, two women religious, a parish priest recruited by one of his parishioners, and many lay persons, had organized the classroom; opened their notebooks, laptops, or iPads; and smiled. They were ready to begin an intensive two-week series of courses taught completely in Spanish. Classes included Pauline Letters, Vatican II, Sacraments, God and Trinity, Ecclesiology, Violence and Reconciliation, Pastoral Planning, and Ignatian Spirituality. Their instructors, most of whom teach in institutions of higher education, hailed from Mexico, Spain, and the United States.

The Vision

Twenty-five years ago, Instituto Hispano founder and then-JSTB faculty member, Father Allan Figueroa Deck, S.J., envisioned creating an institute to provide pastoral agents with quality continuing theological education and offer an “ambiente casero”, a warm, welcoming, home environment, where they could creatively study, pray, network, and recreate together. This dream has taken root in beautiful Berkeley with the hard work of later directors Allan Ramirez; Gloria Loya, P.B.V.M.; Jill Marshall; Paulina Espinosa; and Cecilia Titizano. The Instituto Hispano has become an integral part of JST. The tender seedling has matured and is providing spiritual and theological shade where these children of God can find refreshment and in some cases, retooling, before returning to the Lord’s vineyard.

Photos this page: Olga Flores proudly displaying her Certificate in Hispanic Theological and Pastoral Studies; Instituto Hispano founder, Rev. Allan Figueroa Deck, S.J. Facing page: top to bottom: Jaime Alvaro performing during the fiesta; Instituto participants, Angelica Leon and Rosa Villalobos; award recipient, Rev. Virgilio Elizondo; 25th anniversary cake. All photos by Torrey Elsner.


jesuit school of theology

Our Students

Many followers of Jesus have gathered under this solid tree’s shade. The students and their professors meet for three, two-week intensive sessions during summers in a retreat-like setting. As their teachers quickly perceive, the students bring to the sessions very pertinent, pastoral issues from their ministries where they often serve as youth ministry coordinators, directors of Hispanic/Latino ministries for many dioceses (many of whom have their bishop’s ear in matters Hispanic), in faith formation for children and adults, prison and hospital chaplains, retreat and liturgical ministries, or leaders in the numerous lay religious movements, such as Cursillo or Charismatic Renewal, which are now a vibrant part of the Church. Most of the participants are first- or second-generation immigrants from Mexico, El Salvador, Guatemala, Peru, Colombia, and previously, Puerto Rico. Thus, they represent the various diverse Latin American nationalities which help make up the U.S. Church. Ranging in age from their 20’s to their 60’s, given the Instituto’s dialogical pedagogy, these zealous workers in the Lord’s vineyard are able to share their vast experience, and at the same time, learn about the wider Church’s tradition and practice. Current statistics report that the majority of U.S. Catholics under the age of 18 are now Latino. Daily Eucharists — which the Instituto participants prepare — together with shared meals and recreation in the evenings and the weekends draw them together. Almost all of the students require some kind of financial aid. Some students work full time for their local parish. All of the students make significant sacrifices to pursue their ministerial formation. Most save throughout the year in order to attend; some study during their vacation time and give up some of the valuable time they would otherwise spend with their families. While various benefactors, including foundations, have responded generously to help provide scholarships for the students, financial resources are still quite limited.

Our Alumni

In addition the ecclesial ministry most of the Instituto graduates now provide nationally, some have pursued further studies in theology. Several have obtained a Master of Divinity (M.Div.) at JST, for example, and one Mexican-American woman earned a Licentiate in Sacred Theology (S.T.L.). In addition, one is now assisting publishing houses in providing bilingual educational resources for religious formation.

Significant Advances

JST’s recent affiliation with Santa Clara University is helping create the possibility of building a bridge whereby students can finish their bachelor’s degrees and continue on for a master’s degree. This year the Instituto took a significant step forward when it introduced a “wrap-around” hybrid course whereby students could take a course for credit through Santa Clara University, partly online, with Dr. Nicanor Sarmiento, O.M.I., a specialist in Teología India, who earned his doctorate at the Graduate Theological Union. Given the immense need for theological formation in such rural dioceses as Monterrey, Fresno, and Santa Rosa, JST is in dialogue with several dioceses to explore the possibilities of such places as additional Instituto venues or virtual classrooms.

Anniversary Celebration

This year’s anniversary festivities featured a closing Eucharist, festive meal, and the presentation of the first Allan Figueroa Deck, S.J. Award for outstanding contributions to Hispanic theology and ecclesial leadership formation. The noted theologian and pastoralist, Father Virgilio Elizondo, considered the father of U.S. Hispanic theology and a long-time JST board member, received the award. Instituto students crowded around Fr. Elizondo after the festivities, and scurried to find one of his books for him to sign. Many were near tears, in the presence of a legendary Mexican-American priest, theologian and ecclesial leader who has figured prominently in their formation for ministry. If the 61 participants in the 2013 Instituto Hispano are any sign of the vitality of the U.S. Church in the upcoming years, we have many reasons to be not only confident, but also grateful for the Spirit’s copious blessings.

BRIDGE fall 2013



jesuit school of theology

Contemporary Missiology in Light of Vatican II Rev. Eduardo C. Fernández, S.J., S.T.D. Professor of Pastoral Theology and Ministry

Holy Child, who sees our world, our missions new and far, protect our zealous missioners and be their guiding star. Oh, grant that we thy children, by sacrifice and prayer, may help to spread thy kingdom to pagans everywhere! WIth the Second Vatican Council, the Church’s

understanding of mission evolved greatly since children first sang this pre-Vatican II Holy Childhood Missionary Society song. We Mexican-Americans growing up on the U.S. border were well aware that high-spirited women and men from Ireland, Spain, France, the Philippines, Mexico, Missouri and Louisiana, had “left everything” to minister to us, part of the large, immigrant U.S. Catholic Church. We heard about valiant missionaries expelled from China or Vietnam and met those working with “primitive” indigenous peoples in Chihuahua. I remember Jesuit Brother Roberto Rey, a fine painter, unrolling his portrait canvases of the proud Tarahumara people among whom he worked. His work reminded me that mission was not one-directional, that is, from those in more Christian, developed countries who volunteered to serve those in non-Christian, poor ones, but actually one, whether we acknowledged it or not, in which we all could benefit from the rich religious and cultural exchanges which were occurring. While in Nairobi in the summer of 2012 for an international Jesuit conference which included the Jesuit General, Adolfo Nicolás, and elected delegates from

every province in the world (known as “Procurators”), we not only had a chance to experience vibrant liturgies but also meet many young Jesuits and hear how the Church is growing today, predominantly in the global south. Places like Africa or India that used to receive missionaries from North Atlantic countries are now sending them. Today

Photos opposite page, clockwise from top center: Images of inculturation: girls receiving a blessing, St. Mary Magdalene Church, Palanan, Isabela, Philippines; Madonna and Child painting, church sacristy, Bali, Indonesia; Father General receiving the gifts at a Mass at the Procurators’ General Congregation 2012, Nairobi, Kenya — the face of JST doctorate student, Maltese Jesuit Father Joe Cassar visible off dancer’s left shoulder; the all-foreign-born ecclesiastical doctorate proseminar students and author at far right at JST in spring 2013; wooden Madonna and Child, Franciscan Sisters convent, Bali, Indonesia; young man holding painting of the Call of the Disciples, at Sunday Eucharist, Taipei, Taiwan; Viva Cristo Rey — victorious Christ at the Santa Ana de Guadalupe Martyrs’ Shrine, Jalisco, Mexico. This page: African folkloric dancers at the Bomas of Kenya performance, Nairobi, Kenya. All photos by author.

BRIDGE fall 2013


Photos this page top to bottom: Father General dressed as Masaai elder at the closing Mass of the Procurators’ Congregation, July 15, 2013, Mwangaza Retreat House chapel; indigenous dancing as worship in front of the shrine of Our Lady of San Juan de los Lagos, Jalisco, Mexico, on the feast of the Blessed Mother. Facing page: at St. Joseph the Worker in Nairobi, Kenya, a little girl’s full and active participation in the Eucharistic liturgy as a dancer and member of the Pontifical Childhood Missionary Society is joyfully contributing to building up the body of Christ all over the globe. All photos by author.

India has the most Jesuits and Indonesia has the most Divine Word Fathers. The number of international priests and sisters now serving in parishes and schools in the U.S., which once contributed greatly to international missions, demonstrates that we have come full circle. These years, 2012–2015, mark the 50th anniversary of Pope John XXIII’s calling of the Second Vatican Council. Papa Giovanni, shortly after he was elected pope in 1958, charged the assembly, which consisted of the most nationally representative body of bishops ever, with three tasks: 1) updating the Church in relation to the modern world (the Italian word, aggiornamento, becoming the key phrase); 2) overcoming the scandal of a seriously divided Christianity by fostering closer relations with Protestants and Orthodox Christians; and 3) addressing the global reality of poverty. The last of the 16, largely innovative documents the Council produced was the Decree on the Church’s Missionary Activity, often cited as Ad Gentes, from the Latin text’s introduction which speaks of going “to the peoples” — those who have not yet heard the Good News of the Gospel proclaimed. The writing committee for the final version included Johannes Schutte, Superior General of the Divine Word


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Fathers, four bishops and various periti (expert, consultative theologians), among them the prominent Dominican ecclesiologist, Yves Congar. We cannot view this historic decree in isolation from the other Council documents, especially Gaudium et Spes, the Pastoral Constitution of the Church in the Modern World. Taken together, the Council marked a major shift from “missions” (a geographical designation) to “mission” (a more theological one). These documents reframed the pursuit: the question was no longer “What is the Church?”, that is, a primarily, clearly defined institutional thrust but rather one of greater respect for the mystery and sacramental reality which is the Church; that is, a concern for “Why the Church?”, humbly acknowledging that it was not sufficient for the juridical Church simply to be established in a certain area. The deeper question or quest became “What is the quality of this presence?” Like Jesus, should not the Church be more concerned about how it can cooperate with God’s bringing about the Reign of God rather than its own distorted self-image as the reign of God? The Catholic Church’s acknowledgement that it is not, in fact, the mystical body of Christ, but rather subsists within it, made great strides in ecumenical relations with other Christians. Vatican II courageously addressed questions concerning salvation which had plagued the Church for centuries: Is there salvation outside of the Church? If so, why is there urgency to convert others to Christianity? The Council acknowledged the salvific quality of other faith traditions, highlighting the importance of following one’s conscience and the presence of the Spirit outside of the walls of the juridical Church. This openness led to asking: “Might true dialogue between faith traditions be mutually beneficial even if it does not lead to conversion to Christianity?” As New Testament scripture scholars often note, Jesus proclaimed the Kingdom or Reign of God. Over time, we not only forgot the Kingdom, preaching simply Jesus, but gradually fell into stressing primarily the Church, a Church no longer focused on the Kingdom. Even in the Old Testament, God reveals Godself to a people in order for it to share that revelation with the wider human community, not hoard it. A Church truly in

the Spirit of Jesus is one that is in touch with the “joys and the hopes, the griefs and the anxieties” of modernday people, “especially those who are poor or in any way afflicted”. (Gaudium et Spes #1) According to the Council, the Church comes into existence, not for her own sake, but for that of all peoples. As the opening of Ad Gentes clearly states, the Church was divinely sent to all nations to be the “universal sacrament of salvation.” “Acting out of the innermost requirements of her own catholicity and in obedience to her Founder’s mandate (cf. Mk. 16:16), she strives to proclaim the Gospel to all” (Ad Gentes #1). The Council’s rediscovery of the local church was critical to integrating the particular or local church with that of the larger, world reality. Mainly because of the presence of so many native bishops, together with a catholicity which strived for unity, not uniformity, amidst diversity, the Council elevated the diversity of gifts found in the smaller, local churches, gifts which, given the world’s growing interconnectedness, could now benefit the entire world. A Church attempting to free itself from historic ties with colonialism sought now instead to foster a spirit of mutual respect between peoples and nations, a Church open to dialogue with the modern world, not one bent on condemning it. In fact, various regions of this larger, world Church, have now profoundly influenced the ways Christians see themselves in relation to the modern world. While Latin America has given us liberation theology, a theology whose insistence on the need for reading the signs of the times many contemporary, contextual theologies have embraced, Africa has highlighted the need for a deeper inculturation of the Gospel. Finally, Asian Christians today, sensitive to the religious pluralism which characterizes

most of their communities, are pioneering an interreligious theology which is the fruit of greater understanding and cooperation between peoples of different cultures and faith traditions. At JST and the Graduate Theological Union, we are graced with the presence of many international students. Like the bishops who gathered in Rome 50 years ago, we are able to hear about the limitless contexts which comprise the world Church today. This kind of awareness, one fostered by student immersions to Mexico, El Salvador, Guatemala, Nepal, India, and Indonesia, allows both student and professor to engage in a more realistic dialogue about what it means to live the Gospel in our contemporary times. The significant developments in contextual theologies demonstrate that we never do theology in a cultural, political, economic, or philosophical vacuum. Invaluable insights from the social sciences provide tools for reading and interpreting Vatican II’s “signs of the times.” These types of constructive lenses allow us to revisit the history of Christianity, and discover how these factors interplayed over the centuries to shape our communities, for better or worse.  Such experiential opportunities stemming from immersion experiences, and graced times to study, discuss, and pray together, connect theology to actual people and their faith stories. If theology is in fact the second step, one in which we reflect on what we have lived, then such greater human experiences of God’s active presence in the world inevitably shape the kinds of ethical choices which we as Christians undertake. Students, in their attempts to tackle the difficult challenges of true liberation, inculturation, and interreligious dialogue, have edified me, not only with the professorial and textual sources they combine, but also by the integration of their own lived experience, often one of great solidarity with those who suffer, plus their own insights gleaned from agonizing prayer. Whether they were writing about the Rwandan massacres, the Mexican drug wars, or the role of women in the Asian bishops’ formulation of ecclesial documents, their words embody the quest for what it means to work for the Reign of God amidst challenging  circumstances, and thus, impart this grace-filled tradition. Thanks to these kinds of intercultural religious exchanges, a new understanding of world Church, one in which there is a growing awareness of our exchange of gifts, is flourishing.   Eduardo C. Fernández, S.J., who earned a doctorate in Missiology at the Pontifical Gregorian University in Rome and studied Latin American Studies at the University of Texas at Austin, graduated from JSTB in 1991. He is currently Professor of Pastoral Theology and Ministry. He was four years old when Pope John XXIII convoked the Second Vatican Council.

BRIDGE fall 2013


JST Alumni

Leaders in Education Catherine M. Kelly (M.Div. 2006), Editor

What do the following institutions have in common? Boston College; Boston Nativity Preparatory School; Fordham University; College of the Holy Cross; Gonzaga College of Arts & Science for Women, Kathampallam, Tamil Nadu State, India; John Carroll University; Leopards Hill Jesuit Secondary School, Lusaka, Zambia; Loyola University — Chicago; Mercy High School, San Francisco; University of Notre Dame; Regis High School, New York; St. Aloysius College, Mangalore, India; St. Anne’s College of Engineering & Technology, Anguchettipalayam, Cuddalore Dt, South India; University of San Francisco; Santa Clara University; University of Scranton; Seattle Nativity School; and Wheeling Jesuit University. Jesuit School of Theology alumni lead them. This list illustrates the reach and impact our graduates have on education in the U.S. and internationally. In 1973, former Superior General of the Society of Jesus, Pedro Arrupe, S.J., addressed alumni of Jesuit schools in Europe, challenging them to be men and women for others: Today our primary educational objective must be to form men-and-women-for-others; men and women who will live not for themselves but for God and for his Christ — for the God-human who lived and died for all the world; men and women who cannot conceive of love of God which does not include love for the least of one’s neighbors; men and women completely convinced that love of God which does not issue in justice for others is a farce. (Men and Women for Others) With this objective in mind, I interviewed five of our alumni leaders about how JST prepared them for their current ministry of leading a middle school, high school or university; and how they view their role in preparing the next generation of men and women for others. Their responses clearly identify the challenges and incomparable inspiration they find in pursuing their vocations.

JST is proud to claim these alumni:

W illiam P. L eahy, S.J. (M.Div. 1978) — President, Boston College; John C. Wronski, S.J. (S.T.L. 2004) — President, Boston Nativity Preparatory School; Joseph M. McShane, S.J. (M.Div. 1977, S.T.M. 1977) — President, Fordham University; 12

jesuit school of theology

Jim Fleming, S.J. (M.Div. 1994)

President of Wheeling Jesuit University since July 1, 2013 How do you see your role in forming the next generation of men and women for others? Our mission is to encourage students to have intelligently informed serious conversation about important topics in a moral context. In 2010, Father General Adolfo Nicolás, S.J. pointed out the importance of imagination in Jesuit education. Imagination is not fantasy but imagining what could be and accepting the current reality. We have more than 45 community service partners so our students see another reality. I hope that after four years in a place where we are always asking the ethical questions, it will be hard for students not to continue to address the moral component in conversations after graduation. Learning is a contact sport: you have to be in contact with the world in order to learn. St. Ignatius would agree. Learning is the process of becoming who you are becoming. Through learning there is an ontological change: you become a different being. If you do not, you have not learned.

C&S Photography

How did JST contribute to your preparation for your ministry as president of a Jesuit university? Living on Holy Hill, there is a way in which three years of the Master of Divinity creates an environment of intellectually challenging and morally stimulating conversation. In my new job, I see my role as priest more than ever. People call me “Father President” and what is important to benefactors is that I am a priest. My last three formal years of formation as a priest were at JST. It was a great environment for learning what it means to be a Christian and a Catholic in the world, studying alongside holy people who have a different call than priesthood. Jesuits are an apostolic order: we are not about status but about the work. My formation as a priest was critical to understanding this. No matter what I do, I will always be a priest. Upon ordination, there was an ontological, indelible change. As president, being a priest is more important than having a Ph.D. I still use my Bible with notes from my classes with Jack Boyle, S. J. at JST when I preach. I took several spirituality classes with George Murphy, S.J. and Jane Ferdon, O.P. Wheeling Jesuit (WJU) is the youngest, smallest, poorest Jesuit school. The place has a clear sense that we should be advocates for the poor on a regular basis. WJU sponsors 25 universities to do service learning immersion trips which allow students to learn about mining and fracking, and experience poverty and then participate in a three-day retreat reflecting on their experience and the person of Christ. Eighty percent of our WJU students do community service. Questions I focus on are what can a university bring to the community? What does a Jesuit Catholic university bring? With our relationships we can bring speakers like Fr. Greg Boyle, S.J. from Los Angeles and Sr. Helen Pritchard from Ohio to engage students and community in conversations on critical topics.

Learning is a contact sport: you have to be in contact with the world in order to learn. St. Ignatius would agree.

Philip L. Boroughs, S.J. (S.T.L. 1986) — President, College of the Holy Cross; Sr. Noel Rani, F.S.A.G. (N.D. 2013) — Secretary (Dean), Gonzaga College; Robert L. Niehoff, S.J. (M.Div. 1984, S.T.M. 1984) — President, John Carroll University; BRIDGE fall 2013


Philip G. Judge, S.J. (M.Div. 1992, S.T.M. 1994) President of Regis High School, New York since 2005

Harisch Studios

At JST I learned how to bring spirituality and a theological eye to forming the next generation.

How did your JST education prepare you for your role as president at Regis? I took a course in educational leadership at Jesuit institutions which taught me the spiritual knowledge I needed to be a leader in an apostolic role. At JST I learned how to bring spirituality and a theological eye to forming the next generation. What role do you play and what vision do you have for preparing the next generation of men for others? I still teach a couple classes. I have a leadership and formational role for adults, ensuring good modeling for teachers and that we continue to be Ignatian-inspired and faithful Catholics in the contemporary age.

How do you do that? Through preaching, what I write in the alumni magazine, updates at faculty meetings, how we talk. I help us stay focused on our mission which is much more energizing than grading papers! Anything else you think our readers should know? The quality of thoughtful education for educational leadership that the Jesuit theologates are providing is second to none. This work is invaluable. It is important for the church generally and for the Jesuits.

Swebert D. Silva, S.J. (N.D. 2006)

Principal of St. Aloysius College (Autonomous), Mangalore, India I did a sabbatical program under Bruce Lescher in 2006. It helped me a great deal to look at my own working style, its suppositions and the necessity of taking regular breaks from the hectic work schedule. I have become a little wiser after my break in Berkeley. St. Aloysius College has about 5,000 students. We offer undergraduate, postgraduate and research programs in sciences, arts, commerce, management, social work, and information technology (IT). We face many obstacles to impart quality education to our young people [such as]…funding…since the students come from an economically poor background. In spite of this dilemma, we are doing very well. The college is considered one of the best in this region.

India is a land of many religions. Plurality of religious beliefs makes life not that easy. The majority Hindu religion tries to dominate the other minor religions. In this situation, our leadership must find ways and means to inculcate “secular” values in all our students. It is not enough to just tolerate other religions but accept them and live in harmony. Leading an institution of higher learning is always a challenging task.… To impart quality education in spite of daunting odds is possible only with divine help. We are meeting this challenge very well with the support of our God.

Josephine Shamwana-Lungu (N.D. 2013) — Principal, Leopards Hill Jesuit Secondary School; Michael J. Garanzini, S.J. (S.T.M. 1981) — President & CEO, Loyola University — Chicago; Rita Cutarelli (M.Div. 1996) — Associate Principal, Mercy High School; John I. Jenkins, C.S.C. (M.Div. 1988, S.T.L. 1988) — President, University of Notre Dame; 14

jesuit school of theology

Rita Cutarelli (M.Div. 1996)

Associate Principal for Mission & Campus Life Mercy High School, San Francisco How did JST help prepare you for your current ministry? The M.Div. helped me to view my educational ministry through a particular lens. The interplay between theological study, reflection, and action, has formed my approach to understanding the larger context of Catholic education. It is easy for many Catholic high schools to lose sight of their mission and identity; they operate out of fear or a sense of elitism rather than being rooted in Gospel values. It can be easy to talk about mission, but it is a different story to actually live it by making difficult decisions about budget, enrollment, as well as hiring and firing of faculty and staff. In addition, as complex theological and ecclesial issues arise — as they always do in Catholic schools and in our larger society — my M.Div. has equipped me to respond to questions and concerns from faculty, staff, parents, students, and alumnae. My education at JST has helped me to be a reflective practitioner who is rooted both in the larger social/global context and in my faith. How do you view your role in preparing the next generation of women for others? As the most diverse, all-girls Catholic high school in the San Francisco Bay Area, Mercy High School follows the example of our founder, Venerable Catherine McAuley, and focuses on educating young women who make a difference in the world. Though we often ignore the reality, there still exists in our society a blatant and vicious sexism that seeks to denigrate women and routinely sexualizes young girls. And this reality is even more egregious for women of color. The multibillion dollar global industry of human trafficking — and primarily sex trafficking — the criminalization of girls’ education, and the lack of representation of women in US public office and in leadership of large corporations — all point to the need for a focus on education and empowerment of young women. As a Mercy educator, my role is to ensure that we offer a real world education to young women from diverse socio-economic, social, and racial/cultural backgrounds so that they come to an understanding and appreciation of each other, and thus live out the Mercy mission to make a difference in the world.

My education at JST has helped me to be a reflective practitioner who is rooted both in the larger social/global context and in my faith.

Philip G. Judge, S.J. (M.Div. 1992, S.T.M. 1994) — President, Regis High School; Swebert D. Silva, S.J.(N.D. 2006) — Principal, St. Aloysius College; Sr. Xavier Maria Thangam, S.A.T. (N.D. 2013) — Secretary (Dean), St. Anne’s College; Stephen A. Privett, S.J. (M.Div. 1972) — President, University of San Francisco; BRIDGE fall 2013


“Impelling Spirit”, St. Ignatius the Pilgrim, Guelph, Ontario. Photo by Joseph Carver, S.J.

Joseph Carver, S.J. (M.Div. 2009, S.T.L. 2009, M.T.S. 2009) Founding President, Seattle Nativity School

Claudia Ramirez

We welcomed our first class of students in September. The mission of the Seattle Nativity School is to break the cycle of poverty through education. We are nurturing hope in the lives of our students, their families and communities by using the five Jesuit criteria of the profile of education to educate the whole person: Loving, Committed to Doing Justice, Intellectually Competent, Spiritually Alive, Open to Growth. These five criteria allow countless students around the world to discover the gift that lies within them. Witnessing students arrive at this place is an incandescent moment. They begin to understand the connection between who they are and what the world needs of them. They begin to realize their talents, amidst the world’s needs. Most importantly they begin to take the next step, responding with generosity and magnanimity because that is the way God always loves. Jesuit education, no matter the age group or level, is not complete until its graduates embody this vision of life and work. Ignatius urges us to move ahead unafraid, embracing the consequences of this realization. W.B. Yeats writes “education must never be about filling a pail but the lighting of a fire” and Jesuit education in our most recent documents is about a “fire that kindles others’ fires.” The motto of our school is “In Vita Spes est, in Spe Vita est” (“In life there is hope, in hope there is life”). A key characteristic of hope is joy — a joy that comes from being alive — set aflame by learning. Jesuit education is not complete until we have followed Ignatius’ advice, until we have set the world on fire! The long term solution to poverty and communities that struggle is education. The need is everywhere — the time is now!

Jesuit education is a “fire that kindles others’ fires.” 

Michael Engh, S.J. (M.Div. 1982) — President, Santa Clara University; Kevin P. Quinn, S.J. (M.Div. 1985) — President, University of Scranton; Joseph Carver, S.J. (M.Div. 2009, S.T.L. 2009, M.T.S. 2009) — President, Seattle Nativity School; James J. Fleming, S.J. (M.Div. 1994) — President, Wheeling Jesuit University. T h i s li s t i s i llu s t rat i v e rat h er t h a n co m p reh en s i v e.


jesuit school of theology

FACULTY Professor of Religion and Society, recently delivered a lecture at Stanford University titled, “Dilemmas of Faithful Citizenship: Official Teachings and the Lived Religion of American Catholics” and also recently reviewed Robert Wuthnow’s The God Problem: Expressing Faith and Being Reasonable (California, 2012) for The Christian Century. He has begun research for a new book project on atheists in the U.S. tentatively titled, “The Varieties of Irreligious Experience.” Along with interviewing more than 100 people and surveying about 500 more, he has begun some field work. He attended the 50th anniversary conference for the American Atheists in Austin, TX; he spent some time in California’s “gold country” with Camp Quest, a humanist summer camp for children; and he just returned from a visit at the Los Angeles Center for Inquiry. 

Dr. Thomas Cattoi, Associate Professor of Christology and Cultures, taught a two-week course on Patristic Spirituality at the Catholic University of Ukraine in Lviv, where he also offered a lecture on the role of sacred images across different spiritual practices. During the spring semester, he completed work on the 2009 Local Ecclesiologies conference proceedings, which Solstice Press published as Many Tongues, One Spirit: Local Ecclesiologies in Dialogue. He also completed the chapter on Maximos the Confessor and the liturgy for the Oxford University Handbook of Maximos the Confessor. Prof. Cattoi read a paper on the notion of anhypostasis in the Christology of John Damascene at the annual meeting of the North American Patristic Society in Chicago; he also chaired a session on multiple religious belonging at the annual meeting of the Catholic Theological

Society of America in Miami, where he is now trying to establish a new interest group focusing on BuddhistCatholic dialogue. He offered a seminar on Christian Mysticism for the Ph.D. program in Mythological Studies at the Pacifica Graduate Institute in Santa Barbara. Prof. Cattoi will be on sabbatical in academic year 2013–14, working on a volume on the relationship between Patristic and comparative theology. Rev. Eduardo C. Fernandez, S.J.,

Professor of Pastoral Theology and Ministry, helped facilitate a Lenten day of recollection at St. Boniface’s Parish in San Francisco on February 15, and gave workshops on sacraments as rites of passage at the Los Angeles Religious Education Congress. He also mentored two doctoral students, Lauren Guerra and Jennifer Owens, in a course on feminist theology for the spring semester as part of a Newhall Fellowship. He continues to work with the Wabash Institute for the Teaching and Learning of Theology and Religion in preparing Latino/a doctoral students and pre-tenure professors and traveled to Chile in August for a meeting of Latin American Jesuit theologians. He taught in JST’s Instituto Hispano in July and presented a lecture on the history of the Jesuits in the El Paso Diocese in May as part of his home diocese’s centennial celebration. He has been involved in helping to start an ecclesiastical doctoral program in missiology as part of the S.T.D. offerings. Dr. Gina Hens-Piazza, Associate

Professor of Old Testament Studies, reviewed Ellen van Wolde, Reframing Biblical Studies: When Language and Text Meet Culture, Cognition, and Context (Winona Lake, IN: Eisenbrauns, 2009) for Biblical Interpretation, vol. 21, issue 4, 2013. She attended the Catholic

Biblical Association annual meeting (August 3–6) in Spokane and presented a paper, “The Major Importance of Minor Characters”, at Gonzaga University, Spokane, WA. She delivered a lecture and video presentation for a women’s celebration of the Feast of Mary Magdalene at St. Perpetua Church, Lafayette, CA for East Bay parishes, July 22, 2013.


Dr. Jerome P. Baggett,

Rev. Paul Janowiak, S.J., Associate Professor of Liturgical and Sacramental Theology, taught Liturgical and Sacramental Theology, and Liturgical Spirituality at the School of Theology and Ministry at Seattle University in the spring. He presented evenings of renewal at two Seattle-area parishes on the reform of the liturgy after Vatican II and the role of the worshiping assembly as active participants in the sacred mysteries. He also presented a series of presentations to Jesuit communities in Oregon and for the superiors of the New York Province of Jesuits. The spring 2013 Bridge published his essay entitled, “Ever Ancient, Ever New: Vatican II and the Liturgy.” National Public Radio interviewed him live in July regarding the pope’s trip to Brazil and the renewed face of the papacy under the leadership of Pope Francis. Four journals, including Worship, Theological Studies, Questions Liturgiques, and Pastoral Liturgy, favorably reviewed his book, Standing Together in the Community of God. Rev. Thomas Massaro, S.J.,

Dean and Professor of Moral Theology, published “Hope for a More Just Future: Wisdom from Catholic Social Teaching,” Hope: Promise, Possibility and Fulfillment, eds. Richard Lennan and Nancy Pineda-Madrid (Paulist Press, October 2013); and “An Oddly Satisfying Sacred Text: ‘Go Forth BRIDGE fall 2013



NEWS and Teach: The Characteristics of Jesuit Education,’” Explore: Journal of the Ignatian Center at Santa Clara University, vol.16 (Spring 2013), 32–35. Rev. George Murphy, S.J.,

Director of Spiritual Formation, and

Sr. Jane Ferdon, O.P. directed

the Spiritual Direction Summer Practicum for the 22nd time. Participants came from Thailand, Ireland, Hungary and various parts of the U.S. A crucial part of the program is offering “at home” retreats to women at the Federal Correctional Institution in Dublin, CA. Rev. Bill O’Neill, S.J., Associate Professor of Social Ethics, offered a paper on the ethics of sentencing policy and co-authored a paper on the criminalization of migration at the annual Society of Christian Ethics meeting. He spoke on the ethics of restorative justice at the Catholic Theological Society meeting in June. He likewise offered keynote addresses on scripture and ethics and Catholic social teaching at the Provincial Assembly of the Viatorian Community in Chicago. Rev. Hung Pham, S.J., Associate Professor of Ignatian Spirituality, attended the Jesuit Ecumenical Conference in Tampa, FL in July and gave a paper entitled, “Wisely Ignorant: Way of Proceeding in the Work of Reform among Early Jesuits”. He offered four sessions on Introduction to Ignatian Spirituality in the Instituto Hispano in July. He directed retreats for the Pallottine Sisters and their lay associates in Punta Gorda and Belize City, Belize, July 31–August 15.


jesuit school of theology

Sr. Julia Prinz, V.D.M.F., Adjunct Lecturer & Coordinator of the Luce Grant “Women of Wisdom & Action: Leadership & the Church of Tomorrow” published “Nepantla, Mestizo and Amphibolous: Care Across Cultures,” in Bloomsbury Guide to Christian Pastoral Care, eds. Bernadette Flannergan, Sharon Thornton (Bloomsbury Publishing: London, Berlin, New York and Sydney, 2013). Sr. Sandra Schneiders, I.H.M., Professor Emerita of New Testament and Spirituality, in February: received the Monika K. Hellwig Award for Outstanding Contributions to Catholic Intellectual Life from the Association of Catholic Colleges and Universities, and gave a video interview for the series “The Spirit of Vatican II” of the Vatican II Project of the Sisters of the Holy Names of Jesus and Mary. She gave the following lectures: “Ministry Into, To, and For the Future: Women Religious Imagining Together” to Leadership Conference of Women Religious Region 15, March 12, Orange County, CA; inaugural lecture in honor of Mary Milligan, R.S.H.M.: “The Resurrection: Did It Really Happen and Why Does That Matter?”, April 4, Loyola Marymount University, Los Angeles, CA; a panel lecture on biblical interpretation for 50th anniversary of Vatican II: “Biblical Hermeneutics Since 1950”, June 6-9, Miami, FL; Mary of Magdala public lecture: “Encountering the Risen Jesus: Mary Magdalene as Prototype”, July 20, Boston College, Boston, MA; and lectures on the Vow of Celibacy for the Life Commitment Program of the U.S. Religious Formation Conference, July 30, Santa Cruz, CA. She gave a seminar on Religious Life, “God So Loved the World….”, June 17–21, Loyola Marymount University,

Los Angeles, CA; and taught a course, “Religious Life: Vocation in and for the People of God”, Boston College Summer Institute, Boston, MA, July 15-20. She participated in the annual convention of the Catholic Biblical Association, August 3–6, Spokane, WA. She published four books: The Resurrection: Did It Really Happen and Why Does That Matter? (Los Angeles: Marymount Institute Press, 2013); Buying the

Field: Catholic Religious Life in Mission to the World. (Religious Life in the New Millennium), vol. 3. (New York/Mahwah, NJ: Paulist Press, 2013); Prophets in Their Own Country: Women Religious Bearing Witness to the Gospel in a Troubled Church. Maryknoll, NY: Orbis, 2011. Claretian Publications republished it in the Philippines, 2013. Catholic Press Association awarded it first place in gender issues category, 2012; and Jesus Risen in Our Midst: Essays on the Resurrection of Jesus in the Fourth Gospel. (Collegeville, MN: Liturgical Press, 2013. [Forthcoming October 15, 2013]).

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an illustrious career in biblical education. His course on social justice themes in biblical texts provided a solid biblical foundation for my work in ethics. I will always remember listening to him read aloud from the biblical texts in the original languages at the beginning of each session, and his excitement over my work. I look forward to carrying the knowledge and tools they have taught me into my vocation, attempting to achieve excellence in all that I do while remembering the need for careful discernment and contextual awareness, whether I am reading a paper at a conference, managing daily affairs in an office setting, or mentoring a student. If readers would like to continue the conversation with the author, please email her at

Mass with its Gospel choir, or “Las Mañanitas” — a Mexican birthday song — which mariachis and hundreds of parishioners sing to serenade Mary, Nuestra Señora de Guadalupe, there is a lot of joy. Being at St. Patrick in these moments is like stepping into the mystery of Christ’s resurrection, and experiencing it from inside! If Jesus’ story is also our story, at least this much makes sense: that our life would include deep sorrow and intense gladness — tristeza y alegría. At St. Patrick, I have experienced joy in many different ways. And yet, I notice something common. They are all experiences of joy. So, Socrates’ question comes back to me, modified: “What is it that makes all joyful things to be joyful?” I do not yet have an answer, but I am coming to appreciate the question. I would like a truce with Socrates.


Paul G. Schervish (M.Div. 1975),

professor of sociology at Boston College and director of its Center on Wealth and Philanthropy, received the 2013 Distinguished Career Award from the Altruism, Morality and Social Solidarity Section of the American Sociological Association.

vice president as the institution’s 10th president, effective July 1, 2013.

REV. Gerdenio Sonny Manuel, S.J. (M.Div. 1979)

recently published Living Celibacy: Healthy Pathways for Priests (Paulist Press, November 1, 2012). 1980s Sr. Theresa Lardner, O.P.

(I.S.W. 1988–89). Our Blauvelt Dominican Sister, Theresa (Tecie) Lardner, died May 20, 2013, in the Infirmary of the Dominican Sisters of Blauvelt. 1990s Rev. James J. Fleming, S.J., Ph.D. (M.Div. 1994), the board

of trustees of Wheeling Jesuit University appointed then-executive

Rev. Timothy P. Kesicki, S.J.

(M.Div. 1994) The Superior General of the Society of Jesus, Fr. Adolfo Nicolás, S.J., appointed Fr. Kesicki as president of the U.S. Jesuit Conference. Currently the provincial of the Chicago-Detroit Province, he will assume his new role on August 1, 2014. Carol Anne Lies (M.T.S. 1996)

died on June 7, 2013 at 65. She was a passionate advocate for peace and social justice.




Please send your news (e.g., new ministry, publication, promotion, celebration of marriage or significant anniversary of ordination, vows or entering religious life, birth of child, retirement, travels, etc.) for publication in the Bridge to Thank you!

Gina Carnazzo (M.T.S. 2010) I

am doing fabulously because I was just hired at St. John Vianney Parish School. It’s in my hometown, Kailua, Hawaii, 1.5 miles from my home, so I can ride my bike to work! I’ll be teaching religion and English to 6th, 7th, and 8th graders. It’s a sweet little school with great people and darling kids and I’m just thrilled. Kristin Casey (M.A. 2011) I am happy to return to my alma mater, JST, as the Associate Director of Enrollment Management. People interested in learning more about our many degree and non-degree programs should contact me at (510) 549-5013 or Correction

In the spring 2013 issue, the Bridge erroneously listed new Archbishop of Suva, Fiji, Peter Loy Chong (S.T.D. 2013), as a Jesuit. He is a member of the diocesan clergy.

BRIDGE fall 2013


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Bridge Fall 2013  
Bridge Fall 2013  

Bridge is the alumni magazine of the Jesuit School of Theology of Santa Clara University