Jesuit Father Jeff Putthoff (right) with a cross planted for a Camden, N.J., homicide victim.

Jesuit Father Jeff Putthoff ministers in Camden, N.J., a city that experienced a record-breaking number of homicides in 2012. “I have learned that poverty is not pretty, nor is it romantic. The traumatic experiences of violence, abuse and endemic poverty deeply wound the people of Camden,” says Fr. Putthoff.

Fr. Putthoff founded and runs Hopeworks ‘N Camden, which trains youth in technology and helps them get back to school and away from the violence that plagues their hometown.

Among the 67 killed in Camden in 2012, 34 were younger than age 30; 11 were teenagers; one was 2 years old and another was 6 years old. Fr. Putthoff was one of the organizers of a new group, Stop the Trauma, Violence and Murder, which has a Facebook page documenting both the ongoing violence in the city and activities to bring attention to the problem, including painting and planting of crosses for victims.

“Camden is a place that is very bloody and disfigured, and it bothers us fundamentally to look at it because if we acknowledge it as disfigured, then we have to do something about it,” Fr. Putthoff told the National Catholic Reporter. “The alternative, what most do, is avert our gaze and find ways to justify it. We either make it invisible or we blame people for it.”

Fr. Putthoff and the staff of Hopeworks understand that changing lives go beyond teaching new skills. It also means they must help the youth to see possibilities that would have been previously unimaginable.

Fr. Putthoff  said that even many from the program who “succeeded,” by moving on to college or to good jobs, often sabotaged that success by acting out inappropriately under stressful circumstances.

“What’s important is recognizing that even if we had no crosses, we’d still be saying, ‘Stop the trauma,’ because people are living an existence that is only about survival and not thriving,” Fr. Putthoff said. “They learn a whole set of behaviors to help them survive, but lamentably, those behaviors don’t help them thrive.”

The Hopeworks staff is currently undergoing a two-year training program to be certified in “trauma-informed delivery of services.”

“We believe that we’re operating more and more out of a model of trauma where our youth basically have a form of PTSD and their survival mechanism doesn’t allow them to actually move forward,” Fr. Putthoff said.

For more on Fr. Putthoff’s ministry in Camden, visit the National Catholic Reporter and the Jesuit Curia’s Social Justice blog.

“In the same way the [Connecticut] governor said, ‘A great evil visited this community today,’ well, actually, armed mental illness visited your community that day. This is what keeps us from addressing actual issues,” said Fr. Boyle, who has worked with gang members in Los Angeles since 1988 through his Homeboy Industries ministry, which is the largest gang intervention, rehabilitation and re-entry program in the U.S.

“When we take our views lower, we know we need to address guns and we need to address mental illness,” Fr. Boyle said. “The elephant in the room is mental health, which is something I see more and more with the gang population with whom I work.”

Fr. Boyle also told the National Catholic Reporter that the nation’s mental health care system is in desperate need of rehabilitation. According to Fr. Boyle, because of national, state and local government budget cuts made in recent years, today’s health care system is essentially the same as it was in 1850.

Fr. Boyle said mental health facilities have one bed for every 7,000 patients, and as a result the nation’s prisons, skid rows and homeless shelters are filled with the mentally ill.

“The largest mental health facility in the world is the Los Angeles county jail,” Fr. Boyle said. “These are examples that show we are not actually dealing with the real issues.”

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

Now Fr. Morris, who is celebrating his 50^th year as a priest, is working on his memoirs in the infirmary at the Jesuit House at Gonzaga University. He sees a country as dedicated to war as ever.

“I think we’re making progress toward doing ourselves in,” Fr. Morris told The Spokesman-Review.

Fr. Morris’ driving question is: “How do we put peace into the center of church thinking?”

“If the church spent as much time on peace issues as it does on birth control and abortion, we could have peace,” he said.

In the 1970s, Fr. Morris became drawn to the peace protesters who had gathered around the Trident nuclear submarine base in Bangor, Wash. He developed the idea of a pilgrimage and found about a dozen others who were willing to give it a try.

The group set off on April 9, 1982, with walkers ranging in age from 20 to 67. They walked about 20 miles a day, slept where they could, ate simple food and gave presentations on peace. They walked to Washington, D.C., and then flew to Ireland to conclude the walk.

They arrived in Bethlehem on Christmas Eve, 1983, and everyone who started the pilgrimage finished.

“I was glad we were there and we were done,” Fr. Morris said. “I was tired of walking.”

Read more about Fr. Morris at The Spokesman-Review.

Fr. Sheehan recently spoke to Boston’s Catholic newspaper, The Pilot, about proposed legalized physician-assisted suicide in Massachusetts, which he considers a failure to meet the needs of the dying.

“I would like to see that people receive an approach that attends to their suffering in all its dimensions from the beginning of a serious illness,” Fr. Sheehan said.  He said those dimensions include attention to spiritual needs as well as mental and physical needs.

A medical educator trained in internal medicine and geriatrics and an expert in palliative care, Fr. Sheehan currently serves as the provincial of the New England Province of the Society of Jesus.

“This is a place where St. Ignatius said, ‘Love needs to be shown in deeds not words.’ The care and our whole way we approach people as they face the end of life is an issue that needs further attention. A distorted way to attend to it is what has come out of this assisted suicide [movement], but the underlying fears, concerns and discomfort about what the end of life might mean is real whether or not you agree or disagree,” Fr. Sheehan said.

Fr. Sheehan believes fear is a large contributor to attitudes that push people to choose to end their own lives, adding that the healthcare system can address these fears, provided caregivers make a sustained effort to maintain high standards of treatment in the system and in society.

“There is a bottom line that we have the fifth commandment ‘Though shalt not kill,’ and the killing of innocent life is considered intrinsically evil, that is, it is always wrong. And so to take the life, or to provide the means for a person to kill himself is considered an intrinsically evil act, because it violates first the life of the person. Second, it is a larger assault against what it means for human dignity,” Fr. Sheehan said.

Read the full story at The Pilot.

“It’s easy to think the military is a bunch of macho guys who want to grab a gun and go off and kill people,” Fr. McGregor said before leaving for his assignment. “But there are so many thoughtful people. They genuinely want to defend the country and help people. They recognize a bigger responsibility. My question always is, who is standing to help them?”

Fr. McGregor will spend six months in his first overseas assignment. He’ll likely serve at a Mideast air base, offering counsel, comfort and education to all, plus sacraments to Catholics.

A longtime teacher, Fr. McGregor heard of the need for Catholic chaplains and was intrigued. Through discernment, his desire to become a chaplain emerged. Until leaving for the Middle East, he was posted for a year at Minot Air Force Base in North Dakota.

“It can sometimes be an intense ministry. Something can happen rather quickly. Here, you work right in the moment with the person in front of you,” he said.

“War should never be a popular thing,” Fr. McGregor said. “There is always a spiritual cost to war. A lot of people have a weight on them surrounding family. But when you’re a chaplain, they believe in your role to help them.”

Read more about Fr. McGregor at the Oregon Catholic Sentinel.

“Gun control is a pro-life issue. Pray for the families of the victims in Colorado, and for an end to the taking of life by violence.”

That post sparked a debate on Fr. Martin’s Facebook page that USA Today’s Faith & Reason blog reported on later that day, in a post titled “Would Jesus pack heat? Is gun control a God issue?”

On July 22, Fr. Martin expanded on his views in a post on America magazine’s blog. Fr. Martin stated that he is a religious person, not a political person, and that he believes gun control is a religious issue:

“It is as much of a ‘life issue’ or a ‘pro-life issue,’ as some religious people say, as is abortion, euthanasia or the death penalty (all of which I am against), and programs that provide the poor with the same access to basic human needs as the wealthy (which I am for). There is a ‘consistent ethic of life’ that views all these issues as linked, because they are.”

Fr. Martin wrote that he prays for the victims, but suggested that “our revulsion over these crimes, and our sympathy for victims, may be more than an invitation to prayer. Such deep emotions may be one way that God encourages us to act.”

Fr. Martin said religious people should meditate on “the connection between the more traditional ‘life issues’ and the overdue need for stricter gun control.”

Raised in New Orleans to devout Catholic parents, Father Miller decided at the age of 16 to follow in the footsteps of his older brother and join the Jesuits.  In all, six of his seven siblings would become Jesuit priests or nuns.

When he was missioned to Sri Lanka in 1948 at the age of 23, Father Miller traveled by train to New York and then boarded a ship for the long voyage to South Asia, finally arriving at the Jesuit mission in Batticaloa.

Before Father Miler’s arrival, Jesuit missionaries had come in waves to Sri Lanka. Although French missionaries had traditionally been sent to the country, in the 1930s, the Vatican called upon Americans from French Louisiana to help out with the Jesuit schools in eastern Sri Lanka.

“We didn’t volunteer for a few weeks, a month or a year. It was for life,” Father Miller said about his 60 years of service to the people of Batticaloa as educator, priest, protector and witness.

Through the years, Father Miller taught physics, English and history, and coached the soccer team at St. Michael’s College, a boys’ school founded in 1873.  He worked actively to build bridges between communities and documented the unrest in Sri Lanka that claimed thousands of lives.  Many people simply disappeared during the Sri Lankan Civil War and a 1980s insurrection; one of those still missing is Father Miller’s friend and colleague, Jesuit Father Eugene John Hebert.  Father Hebert, who was known for his human rights work, disappeared in August of 1990.

In 2009, unsure whether he would stay in the United States, Father Miller returned to his native New Orleans. Once there, he realized that his true home was in Batticaloa, and he quickly returned.

In this video piece, Father Miller talks with great love about his home in Batticaloa.

The warlord and his ruthless guerrilla group are responsible for a 26-year campaign of terror in Uganda that has been marked by child abductions and widespread killings. Last year, President Obama dispatched 100 U.S. troops — mostly Army Special Forces — to Central Africa to advise regional forces in their hunt for Kony.

The group running the Kony 2012 campaign is holding a nationwide event today – Friday, April 20 —  titled “Cover the Night,” where supporters are encouraged to spread the word of Kony 2012 around their local communities.

The Society of Jesus, the largest religious order of Roman Catholic priests and brothers in the world, has worked in Uganda for more than 40 years.  The Society’s Jesuit Refugee Service (JRS) has conducted peace-building workshops, run schools and economic development projects and ministered to refugees in Uganda. In 2005, the Jesuits of the Eastern Africa Province began planning for a secondary school in northern Uganda, the Ocer Campion Jesuit College in Gulu. The co-educational high school admitted its first students in early 2010 and is already having a tremendously positive impact in a region devastated by over 20 years of civil war. The school will grow to a capacity of 1,200 students and includes agricultural and vocational training as well as rigorous academic formation in the Jesuit tradition, religious formation and peace education.

In this podcast, Jesuit Father Agbonkhianmeghe E. Orobator, the Jesuit provincial of Eastern Africa, speaks with National Jesuit News about the Jesuit’s work in Uganda, the progress that’s been made, the work that still needs to be done and how young people can get involved.

Waiting for him were his brothers, Walter, Alex, Robert and their families, including Walter’s 10-year-old daughter, Mary Jo, who would later chronicle the dramatic story that linked her father and uncle, a story documented in hundreds of letters written by the two men over more than 50 years.

The letters illustrate the history of China, from the Japanese occupation in World War II to the Communist takeover; they also reveal the devotion of brothers, a connection that endured despite distance and deprivation.

Aug. 2, 1952 – From Charles to Walter: Today is my 23rd anniversary as a Jesuit. It doesn’t seem that long since the family was all together. We certainly had some good times and lots of fun around the table. Dad was especially encouraging when I raised the vocation question with him, and he talked Mom out of the idea I was too young. The trip to Los Gatos was a step light-hearted enough for me, but I’m sure Mom and Dad felt deeply the first splintering of the family. Fortunately, though, there’s never been any real separation of our hearts.

In 1941, Charles sailed for Peking, where he studied Chinese for two years before the Japanese placed him and 29 colleagues under house arrest in Shanghai until the end of World War II. “He was able to send me letters via the Red Cross,” said Walter.

Upon his release, Charles taught theology in Shanghai until July 1946, when he returned to the U.S. to study journalism at Marquette University. He moved back to Shanghai in 1949, where he was appointed the superior of the Jesuit School of Theology in Shanghai, making him the highest-ranking American Jesuit in the Shanghai Jesuit Mission. He worked with Jesuit scholastics until his arrest by the Communists in 1953, when he was led away from his room at gunpoint, accused of “ideological sabotage” for giving harmful guidance to his students.

Dec. 1, 1950 – From Charles to his Jesuit superiors: Under present circumstances, the laity have a more than usually large part to fulfill in keeping the flame of faith and joy of Catholic life aglow in the hearts of Catholic families. Sometimes the Blessed Sacrament is brought from the mission centers to families in the countryside by devout lay people. The religious instruction of children has to be done in small groups, often by parents or zealous lay folk. The practice of gathering together for night prayers and the rosary is encouraged in the many places where priests cannot visit. In the cities, more intense study and exercise of the faith is necessary to counteract the torrent of atheistic propaganda, which official outlets pour out on us.

He spent the next four years being moved from one prison to the next – five in all. He shared one of those cells with 15 prisoners, all of whom had to take turns lying down to sleep. His third cell, which he shared with five others, was five and a half feet by eight feet. “We couldn’t stretch out full length at night, but were jammed head to toe, so that if one man moved, we all woke up,” Charles wrote in 1960 about his ordeal.

He was given so little to eat, including one ounce of meat once a week, that the six-foot-tall priest weighed only 107 pounds by the time he was released. He endured lengthy interrogations, sometimes seven hours at a stretch. “The real anguish was how they tried to use you to destroy your own worth, to accuse yourself of crimes you had not done.”

During his years in prison, the State Department and the Society of Jesus worked to earn release for him and his brother Jesuits. In 1955, they struck a deal with the Communist Party, but it wasn’t until June 15, 1957, that Charles finally left prison. “They said my attitude wasn’t positive,” he noted in a 1979 interview.

He returned to the U.S. by ship to give him time to recuperate. When he arrived in the Bay Area, he was greeted by all the McCarthy families and by reporters ready to tell his story to a public eager for news from the heart of the Cold War. He spent the next two years at the Los Gatos seminary as spiritual director, regaining his health and working with Jesuit novices.

Despite his more than six years as a captive of both the Japanese and Communists in China, Fr. McCarthy chose to return to Asia in 1959, this time to the Philippines where he worked with Jesuit seminarians. He stayed in the Philippines until his death in 1991.

For more on Fr. McCarthy’s amazing story be sure to check out “Church Militant: Bishop Kung and Catholic Resistance in Communist Shanghai” by Jesuit Father Paul Mariani.

To read more of Fr. McCarthy’s letters, check out the full version of this article which originally appeared in Genesis, the Alumni Quarterly of St. Ignatius College Prep in San Francisco. To download the full article and magazine, please click here.