The first Jesuit to serve as the chaplain to the House, Fr. Conroy says when he was young his plan was to be a U.S. senator. When Fr. Conroy’s provincial asked him to apply for the chaplain position, Fr. Conroy says, “God didn’t forget my bucket list.”

In this Ignatian News Network video, Fr. Conroy talks about his unique ministry.

Fr. Luedtke came to the close-knit school of 150 young men at the invitation of his provincial, Jesuit Father Tim Kesicki. “He offered me the opportunity to go to a school that directly impacts the city of Detroit and those young men who find themselves most in need of what we can offer here as Jesuits and as Catholics, and that’s a great opportunity for me,” Fr. Luedtke says.

“When I walk into school I’m really filled with a sense of hope — not only for the possibilities of the day, but hope for these young men and the faculty and staff,” he says.

Fr. Luedtke is impressed that three alumni have already come back to work on staff at Loyola High. “Their presence and care for our young men really makes a difference,” he says.

“This school is a gem in Detroit because it’s made it — it’s made it 20 solid years in the city. It shows the rest of the city that if we commit to what’s good for the city and good for our young people and we invest in it, that good things can come out of the schools,” says Fr. Luedtke.

Learn more about Loyola High School by watching the Ignatian News Network video below.

In April 2012, encouraged by the call made by the Society’s 35th General Congregation to promote international networking, a group of 26 Jesuits and 7 lay partners from 10 countries gathered at Boston College to discuss the issue.

“I think of all of these graduates of schools, of parishioners, of lay people working in Jesuit institutions and of all the students, and if those folks felt they were part of a broader network, it seems to me that there’s a really incredible opportunity to get a lot done,” says conference participant Chris Lowney from Jesuit Commons, one of the most promising new examples of Jesuit collaborative efforts at a global stage.

As a result of the conference, a final document has been released and is available on a newly launched website, www.jesuitnetworking.org. The initiative has also opened channels for a global conversation on the topic through social media, including Facebook and Twitter. All Jesuits and collaborators are invited to join those platforms to explore future emerging collaborative networks.

“It’s very important that we collaborate and integrate our common mission and work together,” says Jesuit Father Xavier Jeyaraj, who serves in the Jesuit Curia in Rome and attended the conference.

Watch the video below to learn more about the networking initiative and hear from conference participants.

Jesuit Artist-in-Residence Father Robert VerEecke performing (above center). Photo by Boston College Magazine.

Jesuit Father Robert VerEecke, the longtime pastor of St. Ignatius Parish at Boston College, is also a dancer, a choreographer and the Jesuit Artist-in-Residence at Boston College, earning him the nickname “the dancing priest.”

Fr. VerEecke also founded the Boston Liturgical Dance Ensemble in 1980 to perform in church venues, and each Christmas the troupe produces a show. For 28 years, that show was “A Dancer’s Christmas,” a holiday tradition in Boston until 2008. For the past four years Fr. VerEecke’s ensemble has been performing “Christmas Reflections,” which includes an almost 80-member cast of professional dancers, Boston College students, alumni and others. The story reflects on the meaning of the season through Luke’s Gospel.

Fr. VerEecke was recently interviewed by the Boston Globe about his calling to the priesthood and to dance. The interview is below, along with a video of Fr. VerEecke discussing “Christmas Reflections” that shows the dancers in action.

Q. Are you a priest who happens to be a choreographer, or are the two inextricably combined?

A. They’re inextricably combined. When I think of Catholic ritual, there’s so much movement and choreography. What makes ritual work for people is a sense of flow and movement integrity. I work with young Jesuits and try to help them understand that sense of the larger picture. It’s such a passion, for me there is no separation between religious expression and movement expression. It always comes together quite spontaneously. It’s when I’m most alive.

Q. What happened when you were called to the priesthood at age 18?

A. I entered the Jesuits thinking I’d never have a chance to do anything artistically. Then in 1970, the Jesuits organized an artist institute and they had a track to study ballet, and I took that. When I started taking class, it was an epiphany. It gave me the vocabulary for choreographing, but the advantage of not having early training was that I was never set in a particular language of moving, so my choreography tends to be more from within. I feel free to use whatever comes.

Q. I know with all the “Nutcracker”s this time of year there was intense competition to get performers for “A Dancer’s Christmas.” Was that part of why you stopped the production after 2008?

A. The challenge was always mounting such a big production and trying to replace people every year without a huge budget, particularly male dancers. But the real issue is that I was very aesthetically pleased with the work that had evolved, so I said this is the last year. It had become absolutely perfect for me. It had reached its apex.

Q. But the very next year you were back with “Christmas Reflections” How did that come about?

A. There were all these children who were heartbroken that “A Dancer’s Christmas” was ending, and it got to me. We were all crying — one of my nicknames is Sobby Bobby. I just couldn’t say this is the end, so I said I’d try to think of what else we do, not on the same scale. “Christmas Reflections” is like “A Dancer’s Christmas” in miniature, like one of those little [snow] globes, very delicate and charming.

Q. “A Dancer’s Christmas” used pageantry, modern dance, ballet, and folk dance to tell the Christmas story from three historical periods. How different is the new show?

A. The pieces are shorter. It uses a lot of familiar Christmas music. The three-act format is still very similar. This first is scriptural, the second has the playfulness, the third has some of the repertory of the third act of “A Dancer’s Christmas.” One of the new pieces we added, which is a lot of fun, is “The Twelve Days of Christmas,” with the dancers representing all the characters. A local championship Irish dancer, Helen O’Dwyer, a BC alum, was a dancer for a number of years in “A Dancer’s Christmas.” I asked her if she thought her school might want to participate, and now there are 30 to 40 Irish dancers. We have a guest artist, Jamaican contemporary dancer Steven Cornwall, portraying Joseph, and he’s a spectacular dancer. He brings a beauty and strength that is very powerful to watch.

Q. You’ve always maintained that “A Dancer’s Christmas” created a unique sense of family and community among the performers. Have you been able to re-create that?

A. It’s what’s kind of magical about it, because people put a lot into it, and the story draws people in. A lot of people listen or sing these songs, especially more traditional carols, but they never had a chance to dance to them, and it can be powerful for them. “Silent Night” is the final number, with children joining adults in the end, and there’s something quite moving about seeing it all unfold.

Q. At the core, what do these shows mean to you and perhaps to the others who come to them year after year? What is the takeaway message?

A. It’s about the profound sense of joy that is available to all of us in the Christmas season, no matter how we celebrate it. From a religious point of view, it’s about God loving us so much that he wants to dance with us. These days there’s so much negative about God and salvation. My image is that God is enmeshed in the flesh of Jesus. He wants to have arms and legs so he can dance with us.

In our culture, “we don’t like waiting, we like instantaneous gratification,” Fr. Gillick says. So he offers several tips in the video below on how we can have an Advent that will make Christmas special.

One suggestion Fr. Gillick has is to wait to decorate the tree. “Put the Christmas tree up during Advent but don’t decorate it, indicating that there’s going to be life coming. It’s coming, but it’s not here yet,” he says.

According to Fr. Gillick, “All the scriptures of Advent are not about having, but about wanting and longing, hungering and thirsting.”

He suggests using symbols of “emptiness” such as a putting out an empty bowl or waiting to place Jesus in the Nativity scene.

“If you enjoy not having, then you’ll know what Advent is and you’ll have a full Christmas that will last longer than Christmas day,” Fr. Gillick says.

Jesuit Father James Martin offered this reflection on “The mystery of pain, the solace of faith” in the New York Daily News after the tragic Newtown school shooting on Dec. 14:

I write these lines within hours of hearing about the horrific shootings in Connecticut, and I write them from a retreat house in New England, a place of prayer. I also write them at the invitation of this newspaper.

The question on so many minds and in so many hearts is: Why?

It is an age-old question, one that believers have been asking, struggling with, raging at, and weeping over, for many centuries. Why would God allow something like this to happen? It is what theologians and saints have called the “mystery of evil.” It was asked in another form recently, in the wake of Hurricane Sandy, when many lost their lives.

In this case, however, and in all cases involving children — especially the violent deaths of children — the question takes on even more poignancy and greater urgency.

As a believer I need to say this: There is no satisfactory or adequate answer to that question. It is, to use another ancient phrase, a mystery. That word is often used as way of avoiding complex problems, but in this case it is true, and the thoughtful believer knows this in his or her heart: There is no answer that will take away our grief or fully explain how a good God could permit this.

Anyone who tells you that he or she has an answer to that question (for example: it is a punishment for our sins; it is the result of a vengeful God; it proves there is no God; or it demonstrates meaninglessness in the universe) does not offer a real answer. For no answer will satisfy in the wake of such agony.

Yet, as a believer, I also need to say this: That it is a mystery does not mean that there aren’t perspectives that can help the believing person in times of tragedy and sadness. For me, there are two things have helped me in facing tragedy:

First, as a Christian, I believe that violence, suffering and death are never the last word. God promises us eternal life, and will give us that life just as he gave it to his Son, who also died a violent death. “Eternal rest grant unto them, O Lord, and let perpetual light shine upon them,” is the prayer spoken at Catholic funerals. God, I believe, has already granted all those who were killed eternal rest and perpetual light.

This does not take away our sorrow, but it can offer us hope for those who have gone before us. It also offers us the hope of being reunited with our loved ones in the fullness of time.

The second thing, or person, I turn to is Jesus. We do not have a God who is removed from our sufferings. When Jesus went to the tomb of his good friend Lazarus, whom Jesus would soon raise from the dead, he wept. Why? Because he loved Lazarus, as he loved Lazarus’s sisters, Mary and Martha.

Jesus understands what sorrow is. Jesus understands pain. Jesus, I believe, weeps with us. Our God is not an intellectual abstraction or a philosophical theory, ours is a God who has lived a human life. This helps me during times of sadness. Jesus is with us in our pain, not standing far off.

The two perspectives are really one. The God who weeps with us also promises us eternal life. And the God who promises us eternal life weeps with us. For our part, we can work to end violence, to console those who remain and to build a more loving society.

For those who are not Christian but who are believers, like my Jewish and Muslim brothers and sisters, I would not presume to offer a perspective, but I might still say that we all believe in a God who loves us, who is love, and who therefore weeps with us. On this we might begin to find some common understanding. For those who are not believers, I might say that in the wake of such horrendous tragedies, our hearts are called to compassion, to support the families and friends of the victims; and our sense of morality impels us to work for an end to such appalling violence.

There may not be answers that will satisfy, but for the believer there is God, who is sorrowful with us, who offers us eternal life, and who moves us, through our hearts, to build a more loving and compassionate society.

—New York Daily News; image via Regis University

Targeted at priests and men considering a vocation to the priesthood, the book is also geared for the families of those men and for anyone seeking a richer understanding of celibacy and its potential to help experience God in “vital, dynamic ways,” according to Fr. Manuel, currently a professor of psychology at the University of San Francisco.

“I wrote the book because the life of a priest and our celibacy is not widely understood by the public, and what is understood, unfortunately, is the mistaken assumption that emerged after the clergy crisis, that priests are either dysfunctional and that if they aren’t, the life would make them so,” says Fr. Manuel. “People haven’t been talking about this aspect of our life and they haven’t talked about it in a way that is accessible and understandable. If we keep being told that our way of life is odd, we will begin internalizing that.”

In writing the book, Fr. Manuel says he relied very much on his own experiences and on firsthand accounts of priests he encountered through his work as a spiritual director. He says that “celibacy is a gift, but it’s also a choice that God graces. It’s a reciprocal relationship, just like in a marriage. It grows out of all of your own personal history and depth into a new possibility and future; that’s the same dynamic in celibacy, where you are introduced to the whole horizon of God. We have to choose our life – whether you are in a marriage or living celibate.”

Trained at Harvard Medical School and Duke University with a specialty in mental illness and community psychology, Fr. Manuel offers five pathways that promote healthy celibacy. The pathways describe how celibacy is experienced and enacted, some of the opportunities and struggles and how the experience of celibacy can enrich priestly life and ministry.

“I titled the book ‘Living Celibacy’ because it’s a way of life, and rather than seeing celibacy as a void, it’s an opportunity to open oneself up to new relationships,” says Fr. Manuel. “In a marriage you have a child and grow a family, you are cooperating in a new creation. By being celibate, you are invited into people’s lives and you get to witness how the sacred emerges in ordinary human experiences. And you basically name the holy for them – that’s the sacramental moment.”

Fr. Manuel says he hopes people read and react to the book and that it “helps them understand what this life is about and how it is a viable life that can help people find God, find their deepest desires and live in community.”

“Living Celibacy: Healthy Pathways for Priests” is available from Paulist Press and amazon.com.

Here is Fr. Henninger’s op-ed from The Wall Street Journal:

I remember as a young boy watching the black-and-white “Alfred Hitchcock Presents” on TV and being enthralled from the start by the simple nine-stroke line-drawing caricature of the famed movie director’s rotund profile. The mischievous theme music set the mood as Hitchcock appeared in silhouette from the right edge of the screen, and then walked into the center replacing the caricature. “Good evening.” There followed his droll introductions, so unlike anything else on television.

Such childhood emotions came over me again when in early 1980 I entered his home in Bel Air to see him dozing in a chair in a corner of his living room, dressed in jet-black pajamas.

At the time, I was a graduate student in philosophy at UCLA, and I was (and remain) a Jesuit priest. A fellow priest, Tom Sullivan, who knew Hitchcock, said one Thursday that the next day he was going over to hear Hitchcock’s confession. Tom asked whether on Saturday afternoon I would accompany him to celebrate a Mass in Hitchcock’s house.

I was dumbfounded, but of course said yes. On that Saturday, when we found Hitchcock asleep in the living room, Tom gently shook him. Hitchcock awoke, looked up and kissed Tom’s hand, thanking him.

Tom said, “Hitch, this is Mark Henninger, a young priest from Cleveland.”

“Cleveland?” Hitchcock said. “Disgraceful!”

After we chatted for a while, we all crossed from the living room through a breezeway to his study, and there, with his wife, Alma, we celebrated a quiet Mass. Across from me were the bound volumes of his movie scripts, “The Birds,” “Psycho,” “North by Northwest” and others—a great distraction. Hitchcock had been away from the church for some time, and he answered the responses in Latin the old way. But the most remarkable sight was that after receiving communion, he silently cried, tears rolling down his huge cheeks.

Tom and I returned a number of times, always on Saturday afternoons, sometimes together, but I remember once going by myself. I’m somewhat tongue-tied around famous people and found it a bit awkward to chitchat with Alfred Hitchcock, but we did, enjoyably, in his living room. At one point he said, “Let’s have Mass.”

He was 81 years old and had difficulty moving, so I helped him get up and assisted him across the breezeway. As we slowly walked, I felt I had to say something to break the silence, and the best I could come up with was, “Well, Mr. Hitchcock, have you seen any good movies lately?” He paused and said emphatically, “No, I haven’t. When I made movies they were about people, not robots. Robots are boring. Come on, let’s have Mass.” He died soon after these visits, and his funeral Mass was at Good Shepherd Catholic Church in Beverly Hills.

Alfred Hitchcock has returned to the news lately, thanks to an apparently unflattering portrait of him in a new Hollywood production. Some of his biographers have not been kind, either. Religion, too, is much in the news, also often presented in an unflattering light, because clashing beliefs are at issue in wars and terrorism. The violence provokes some people to reject religion altogether. For many who experience religion only in this way—at second hand, in the media, from afar—such a reaction is to a degree understandable.

What they miss is that religion is an intensely personal affair. St. Augustine wrote: “Magnum mysterium mihi”—I am a great mystery to myself. Why exactly Hitchcock asked Tom Sullivan to visit him is not clear to us and perhaps was not completely clear to him. But something whispered in his heart, and the visits answered a profound human desire, a real human need. Who of us is without such needs and desires?

Some people find these late-in-life turns to religion suspect, a sign of weakness or of one’s “losing it.” But nothing focuses the mind as much as death. There is a long tradition going back to ancient times of memento mori, remember death. Why? I suspect that in facing death one may at last see soberly, whether clearly or not, truths missed for years, what is finally worth one’s attention.

Weighing one’s life with its share of wounds suffered and inflicted in such a perspective, and seeking reconciliation with an experienced and forgiving God, strikes me as profoundly human. Hitchcock’s extraordinary reaction to receiving communion was the face of real humanity and religion, far away from headlines . . . or today’s filmmakers and biographers.

One of Hitchcock’s biographers, Donald Spoto, has written that Hitchcock let it be known that he “rejected suggestions that he allow a priest . . . to come for a visit, or celebrate a quiet, informal ritual at the house for his comfort.” That in the movie director’s final days he deliberately and successfully led outsiders to believe precisely the opposite of what happened is pure Hitchcock.

—The Wall Street Journal

A digital guru with a growing legion of 4,000 Twitter followers, Fr.  Ballecer operates his own website, The Tech Stop, which he calls a “site with a soul.”  He also hosts “This Week in Enterprise Tech” (TWiET) on the online tech network TWiT.

Fr. Ballecer, who wears a Roman collar and identifies himself as a Jesuit on the show, says it’s been amazing to read the comments in the chat room from different episodes. There’s been a shift from “Why is there a priest on the tech network?” to the same people saying, “Fr. Robert actually knows what he’s talking about.”

So how did this self-proclaimed geek from Fremont, Calif. end up becoming a priest?

“My vocation story was a little less light from the heavens and a little more gradual leading me up to the inescapable conclusion that this is the only life I’d be happy in,” says Fr. Ballecer.

A first generation Philippine American, Fr. Ballecer was focused on making his mark in business and had already started a computer consulting firm by the time he was an undergrad at Santa Clara University in Santa Clara, Calif.  But he quickly realized it wasn’t what he wanted to do for the rest of his life.

A Jesuit priest at Santa Clara helped him recognize his calling. “The Jesuits I saw on campus were some of the happiest people I’ve ever met. They were some of the most brilliant people I’d ever met,” says Fr. Ballecer. “They seemed to have what I wanted — a satisfaction in life. That’s what set me on the track to join.”

After two years of doing retreats and spiritual direction while a student at Santa Clara, Fr. Ballecer says there were “angst ridden” days where he fought against his calling to join the Society of Jesus. “I was fighting myself, thinking why would I want to do this? I’ve worked all my life to get out of poverty and now I want to take a vow of poverty?”

Once Fr. Ballecer joined the Jesuits, he said that his experience in the novitiate cemented that this was the life he wanted to live.

A Jesuit and a Techie

Before becoming the National Director for Vocation Promotion three years ago, Fr. Ballecer was assigned to parishes in California and Hawaii, and he’s also served in China, the Philippines and Bolivia. In addition to his ministries, he’s stayed active in the tech world, with projects such as “Gadget,” an online show he’s run as a hobby for the past five years, which has received over 14 million YouTube views.

Fr. Ballecer’s tech expertise is a perfect fit for vocation promotion with the Millennial Generation (age 28 and younger).

At last count his office has created over 600 hours of You Tube content — from interviews with Jesuits to videos from World Youth Day to his tech content.  “The strategy has been to say anything that shows priests and Jesuits doing things that others might be interested in — that’s vocation promotion and that’s what we want to show,” explains Fr. Ballecer.

One of his projects was a video series called “Path to Priesthood,” which followed Jesuit Radmar Jao from his deaconate ordination to his priestly ordination. The popular series was picked up by CatholicTV.

Pursue Your Passion and Your Vocation

Fr. Ballecer says that the Society wants to encourage more Jesuits to show their competence in venues that will reach out to the Millennial Generation. “We want to reach out to people who are looking for something to believe in,” he says.

“I’ve been using the weekly online show as a forum to say ‘Look I’m a priest and I’m a man of faith, but at the same time I have a sense of humor and I’m very competent about my subject material. I’m willing to listen to all different ideas.’ ”

One of Fr. Ballecer’s first vocation promotion projects was “Jesuits Revealed,” a video series of interviews with Jesuits from around the country with different areas of expertise.

“We have these three-minute vignettes into the life of Jesuits and if you watched enough of them you could find someone who believed like you, who grew up like you, who had the same interests as you. It’s reinforcing that a life of faith and a life of the priesthood is not what you think it is,” Fr. Ballecer says.

One of the things Fr. Ballecer tells vocation promoters to look for is the aha moment.

“The aha moment is anything that you do, anything that you say, anything that makes someone say, ‘I didn’t know that about faith or I didn’t know that about religious life.’ It’s where old, preconceived notions are emptied out and you get an understanding that you didn’t have before. I think all vocation promotion is built on that aha moment.”

For anyone considering a Jesuit vocation who may not think they fit the right mold, Fr. Ballecer says, “We’re not calling for what you think a priest is. We’re asking who you are, and we’re saying we can use that in the priesthood.”

Jesuit Father Walter Ciszek’s life is being celebrated during National Jesuit Vocation Month, and the Ignatian News Network (INN) has released a new video to highlight his story. “Father Walter Ciszek: A Jesuit at the Frontiers” gives an overview of Fr. Cizsek’s life, from his youth to his time in prison and labor camps in the Soviet Union to his release, which was orchestrated by Robert F. Kennedy and President John F. Kennedy. INN did extensive archival research to produce the video, which includes an interview with Jesuit Father Daniel Flaherty, Fr. Ciszek’s co-author on two books about his life.

“If there was one thing Walter prided himself on, it was being tough, so he always wanted to do the harder thing. If you could do it, he could do it better,” says Fr. Flaherty of Fr. Ciszek, whose service on the frontier of Russia still inspires Jesuit vocations today.