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.

The iconic downtown church dates to 1922, and in the last few months the building has gone through a transformation that’s included restoring the bell tower, painting the facade with new colors, revitalizing the interior and adding the emblem of the Society of Jesus. “We needed to modernize and attract new Catholics who have moved to the area,” says Fr. Alvarez.

Because the church is so close to the ocean, the salt residue and humidity had taken a toll on the building’s frame with cracks and other forms of dangerous deterioration, according to Jesuit Father Eduardo Barrios.

Today, there are three Jesuit priests working at the parish, which has seen growth and diversification of its parishioners, particularly following an influx of young professionals to the area.

“It now has a fresher look while maintaining its original beauty,” says parishioner Alberto Carrillo of the renovated church. “It’s very inviting if you are Catholic.”

To reaffirm the Gesu’s Jesuit identity, the IHS emblem — derived from the first three letters of the Greek name of Jesus and featured in the Society’s crest — has been emphasized throughout the church. IHS is welded to the bars on doors and windows and is also painted on the panels containing the Creed along the Stations of the Cross.

Read the full article and see more images at the Miami Herald website.

Jesuit Father Bob Fabing has been ministering to families for over 40 years. The multi-talented Fr. Fabing is also a composer of liturgical music, a poet, an author and the founder and director of the Jesuit Institute for Family Life International Network (JIFLiNet.com), a worldwide organization of some 80 institutes providing marriage counseling and family therapy in the U.S., Central America, Europe, Asia and Africa.

Fr. Fabing’s family counseling ministry began in 1961, a year after he joined the Society of Jesus. “Christ called me to stand with the afflicted suffering mothers, fathers and children in homes in need of peace,” Fr. Fabing says.

His call to be with suffering families was as strong and as unrelenting as his vocation to the Society of Jesus. “I joined the Society of Jesus as I couldn’t live with myself anymore resisting Christ,” he explains. “I finally said ‘yes’!”

In addition, Fr. Fabing is the founder of the 30-Day Retreat Program in the Spiritual Exercises of St. Ignatius Loyola at the Jesuit Retreat Center in Los Altos, Calif., where he lives.

Fr. Fabing has published several books, including a new book of poetry, “With Roses for All.” He says, “Poetry is absorbing. Poetry is engaging. Poetry reaches into the ability of play. Poetry calls out to human freedom by speaking  to heart and mind together at the same moment unraveling human nature before one has the time to stop its invasion.

“What good could come from that?”Fr.  Fabing asks. “The gift of realizing that one is made for more than work. The gift of experiencing oneself as interacting with the world of beauty. The gift of being restored to the person you always knew you were.”

Fr. Fabing says working on these calls each day – marriage counseling, spiritual direction and music – keeps him balanced.

For more, find him on the web at JIFLiNet.com, JRClosaltos.org, YouTube,  Facebook, LinkedIn, ocp.org, iTunes, amazon.com and Kaufmannpublishing.com.

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

“People are fascinated with a priest that works with businesspeople on ethics,” Fr. Oliva told the Las Vegas Review-Journal.

Through his Ethics in the Marketplace ministry, Fr. Oliva offers talks, seminars and individual sessions to businesspeople who are trying to sort through dilemmas they encounter in the office, such as how to lay off people out of necessity or handle a contract dispute.

“My experience is there are not a lot of people you can talk to about this stuff,” Fr. Oliva said. “You don’t want to talk to your boss. You can’t talk to a pastor because he is overwhelmed with other things. You don’t want to take it home and make it a big problem.” That’s where Fr. Oliva, a Jesuit with a background in business, steps in to help.

When Fr. Oliva graduated from Santa Clara University in 1961 with a B.A. marketing and business, he had job offers at three family-owned businesses. Instead he chose to enter the Jesuits. He later received an MBA, but most of his work as a Jesuit was in parish or native ministry until ten years ago.

In 2002, he founded Spirituality at Work, which is now Ethics in the Marketplace, after reading a Fortune magazine article on religion in the workplace.

Fr. Oliva ended up in the Las Vegas area after answering a call to help out with a shortage of priests on a part-time basis in 2008 and is now there full time. “My provincial (Jesuit superior) says I’m our missionary in Nevada,” he says.

Since coming to Vegas, Fr. Oliva hasn’t had much contact with business on the Las Vegas Strip. “When I first came here, I reached out by sending letters to Strip executives and never heard back from anybody,” Fr. Oliva says.

“I hope my being here will draw people closer to God and help them be better people in the workplace. I hope that what I have to offer helps to deal with serious issues both personal and work-related,” says Fr. Oliva of his goals.

Read the full interview with Fr. Oliva at the Las Vegas Review-Journal website.

Jesuit Father Daniel Hendrickson

Two Jesuits recently returned to their respective alma maters in roles much different from their previous ones as students. Jesuit Father Daniel Hendrickson (’93) has returned to Marquette University in Milwaukee as associate vice president in the Office of the Executive Vice President, and Jesuit Father Dan White (’90) is back at Saint Louis University as pastor of St. Francis Xavier College Church, where he was ordained in 2001.

For Fr. Hendrickson one difference is he’s living at the Jesuit Residence this time. However, he wouldn’t mind returning to a dorm. He said that if the opportunity presents itself, he would like to serve as a residence hall chaplain.

“Being a resident back in McCormick (his freshman dorm) — my college buddies would love it. If that happens, they have to come visit,” Fr. Hendrickson said.

Fr. Hendrickson’s new job includes participating in the university’s reaffirmation of the accreditation process by the Higher Learning Commission. His previous job at Marquette? A lifeguard at the rec center while he was a student.

Before returning to Marquette, Fr. Hendrickson taught at two high schools and three universities, including Creighton University in Omaha and Fordham University in New York.

“I hope I can be as encouraging, supportive and inspirational as the faculty, staff and Jesuits were during my time,” Fr. Hendrickson said. “It would be terrific to be able to impact the lives of students the way I was impacted. Marquette has always been filled with tremendous mentors in its faculty and the Jesuit community. So if someday, somehow I could be someone like that to someone else — that would be a great honor and privilege.”

Jesuit Father Dan White

Fr. Dan White is back in St. Louis after spending time working in Louisiana, Belize and Australia, and he’s excited about his new job as pastor. “I love that the parish and the university are so well integrated,” he said.

“The College Church is a unique blend of so many ministries and people,” said Fr. White. “It’s a chapel and parish rooted in a university campus. The masses draw SLU students, faculty and staff along with members of the religious community, the neighborhood and beyond. Our members come from about 70 different zip codes.”

Fr. White has found it can be a challenge to engage the post-undergraduate demographic of young people.

“Culture has changed a lot,” said Fr. White.  “We need to see how to bring faith into a culture that is not as committed to institutions and is suspicious of authority.”

While the campus has expanded since he was a student, Fr. White appreciates that some things haven’t changed. “I love that it is still an urban campus, connected to the city. It is a very civically engaged place. The Jesuits have always been that way,” he said.

Fr. White also appreciates the changes he has noticed. “I have found that the university is much more intentional about being a Jesuit university. The mission of the school is more prominent,” he said.

For more on Fr. Hendrickson visit the Marquette Tribune; for more on Fr. White visit The University News.

By Thomas M. Simisky

Thomas M. Simisky, a Jesuit scholastic in his third year of theology studies at the Boston College School of Theology and Ministry, wrote the following reflection about his connection to Jesuit Father Walter Ciszek and his own service in Russia.

“Well, I’m not really a monk.  I’m a member of the Society of Jesus.  This is kind of a pilgrimage, encountering God as St. Ignatius might.” Thus began many conversations in Siberia this past summer when people struggled to figure me out.

Russia is overwhelmingly Orthodox, which means people are familiar with married priests and celibate monks living in monasteries. Religious life in our Western tradition is hard to grasp. The fact that I lived vowed life in community pointed towards monastic life.  However, I spent my days working with Russia’s poorest populations and my weekends socializing with friends. Plus, I smiled too much.

So the question kept arising: What was I doing in Russia and why did I even want to be there? After Jesus and Ignatius of Loyola, Walter Ciszek gets the credit.

Reading His Story

During the first year of my novitiate in Syracuse, our Novice Master asked us to choose an inspiring Jesuit saint. I came across Walter Ciszek, SJ, and immediately felt a connection.  Fr. Ciszek described himself as a tough, stubborn Pole and an unlikely candidate for priesthood. As a former Marine artillery officer, I still had many of my own rough edges.  Though not a canonized saint, he fulfilled my criteria of holiness. He clearly possessed the missionary zeal that I hoped to emulate in my Jesuit life.

I appreciated his direct style, especially the quotation: “Man was created to praise, reverence, and serve God in this world and to be happy with him forever in the next. That is the fact of the matter; you believe it or you don’t — and that is the end of it.” These words have inspired me at various times when I find myself getting down about something. I hear Ciszek’s advice as: “Tom, quit complaining. Get grateful. Put the focus back on Christ.”

After the novitiate, I spent three years in Bolivia and Chile studying philosophy. There I met a couple of Chilean Jesuits who had been missioned to Russia. I was fascinated by their stories. Later, I taught theology at Cheverus High School in Maine. Just for fun, I signed up for Russian classes through Portland’s adult education program. (Yes, Maine winters are long and one needs hobbies.)

During my second year of teaching, I discussed some chapters of “He Leadeth Me” with my senior theology classes. His story also intrigued many of my students. The consensus seemed to be, if he can find God in Soviet gulags, we should be able to find God in our lives.

Meeting the People He Loved

I am currently in my third year of theology studies at Boston College School of Theology and Ministry and progressing toward priestly ordination. When I arrived, I asked to continue my Russian studies with a private tutor and to do apostolic work there during the summers.

Jesuit Thomas Simisky with Missionaries of Charity sisters.

My first summer was spent in Moscow in 2011. There I volunteered in an orphanage run by the Missionaries of Charity (Mother Theresa sisters) for children with severe disabilities.  I also helped organize books in the St. Thomas Institute library, a Jesuit school that grants bachelor’s degrees in religious studies.

On Sundays, I would attend different masses and be amazed by the enthusiasm of the Catholic community. There are only three Catholic churches in Moscow, each holding masses in various languages (Russian, Polish, French, German, Lithuanian, Spanish and English).  Every mass was standing room only and very international, the beauty of our Catholic faith.

This past summer was spent in Novosibirsk. There, the Society of Jesus runs a retreat house, as well as a pre-seminary for candidates who will move on to the diocesan seminary in St. Petersburg or the Jesuit novitiate in Poland. My task was to work with street alcoholics living at the Missionaries of Charity home. I taught a daily spirituality class in Russian to 15-20 adults whom the sisters had rescued from the streets. The rest of my day would be spent in pastoral conversations and simple housecleaning.

Another privileged encounter with Christ was the “Maly Kovcheg” (Little Ark) summer camp for adults with disabilities. This is a L’Arche-inspired community of Catholic and Orthodox volunteers who have been working together for the past 11 years. While physically challenging in many ways —  transporting patients in a rural setting and the labor involved in setting up the camp — it was a place of overwhelming joy and gratitude.

What Kind of Jesuit?

So, I’m not a monk. I am a sinner, yet called to be a companion of Jesus as Ignatius was (General Congregation 32). St. Ignatius always referred to himself as the pilgrim and dreamed of going to the Holy Land to walk in Jesus’ footsteps.

Walter Ciszek found God in Russia, and I too have found it to be a holy land because of its people. Russians face many challenges today, much of which comes from its history and the devastating effects of alcoholism on so many families. But I am grateful to Fr. Ciszek’s spiritual guidance, pointing me East so that I too might share in the love he had for the Russian people.

Homeboy Industries helps former gang members learn skills to better their lives and provides jobs in its bakery, café and t-shirt store.

“G-DOG” was directed by Academy Award-winning documentarian Freida Mock and had its U.S. debut this past June at the Los Angeles Film Festival.

Mock says she was inspired to make the film after seeing Fr. Boyle’s book “Tattoos on the Heart.” She remembers thinking, “A priest, kids, gangs and love? What’s this all about?”

The film, which is slated for theatrical release next year, introduces audiences to Fr. Boyle and the homies he helps. It also depicts a tough year for Homeboy Industries, with the possibility that the businesses will have to close because of challenging economic times.

Variety’s review said, “In an era with a paucity of real heroes, a genuine one emerges in “G-Dog”: the inexhaustible Jesuit priest Greg Boyle, whose Homeboy Industries has saved countless lives in Los Angeles’ gang-plagued neighborhoods.”

For more, visit the film’s website, www.gdogthemovie.com, where you can meet the cast and view clips.

His idea resulted in Casa Romero, an urban, bilingual spiritual renewal center he founded in Milwaukee 11 years ago. Since then hundreds of families and young people have flocked to the center on their own journeys of self-reflection and discovery, reports the Milwaukee-Wisconsin Journal Sentinel.

The purpose of the center is to form and renew individuals and to strengthen families, thereby building community, according to Fr. Shields. One family program aims to deepen the bond between parents and teens through various activities that include sharing cultural and faith values. Another program is a bilingual retreat for teen girls and their moms.

The center has also expanded its programs to serve beyond the Latino community. There’s an “Urban Plunge” community service retreat for suburbanites and those from rural areas who want an urban experience.

Fr. Shields says the “Plunge” is becoming increasingly popular. “It’s an educational hands-on mission trip where individuals serve at the Saturday meal program at Gesu Church, visit with the homeless at Repairers of the Breach, or go to a homeless shelter,” he said.

“I think there’s a real concern in the heart of people,” Fr. Shields said. “They’re surprised when they meet homeless people and learn they’re ‘just like me’ and realize that they could be a couple of paychecks from that situation,” he said.

Casa Romero is housed in a former convent that had been vacant. The building was purchased for $100, and gifts and donations helped renovate it.

“There was no big plan,” Fr. Shields said. “We have no reason to exist, except by the grace of God.”

To read more about Fr. Shields and Casa Romero, visit the Milwaukee-Wisconsin Journal Sentinel website.

Jesuit Fathers Gregg Wood, Tom Provinsal, Ted Kestler and Chuck Peterson with Jesuit novice Christopher Kepler in Alaska

The Society of Jesus founded the Diocese of Fairbanks 125 years ago, and today that legacy continues in the work of Jesuits actively promoting vocations and developing native leadership in Alaska.

In the past, Jesuit priests would either live among native people or visit them frequently. Jesuit Fathers Tom Provinsal, Ted Kestler, Chuck Peterson and Gregg Wood agreed that today the priority of the Catholic Church in “bush villages,” remote native communities only accessible by plane or boat, is the promotion of vocations and catechetical formation and training of lay people.

“How do you combine what we call practical theology with theology?” questioned Fr. Kestler, who described himself as a “theologyholic.”

Members of Alaska’s indigenous communities learn by doing, he explained, whereas the church, influenced by Western culture, puts theory before practice.

“In the Catholic Church, there are some things you can’t teach by doing, but other things you can. We need to find a balance,” Fr. Kestler said.

Relationship building is key in the efforts of finding that equilibrium, the Jesuits concurred, but that is equally difficult when the ministers are absent from the communities they serve for long periods of time.

However, in the absence of priests, local leaders are becoming more independent in making decisions to address social issues, such as alcoholism and drug abuse, affecting their younger generations.

“What this says to me is that our best role is to be somewhat on the sidelines encouraging them to say, ‘yes, you can,’” said Fr. Wood.

Today, he said, native deacons are active participants in the church’s planning, together with the Jesuits and diocesan priests.

The priests are convinced that Eskimos have unique insight and methods of learning that could be very useful if they’re given more opportunities to actively participate in the church in leadership roles.

Thus, their efforts are being focused on the training and formation of those leaders.

“[In Alaska] we are on a frontier,” said Fr. Wood. “And people are going through tremendous changes and transitions in a very short span, and we are in that frontier with them.”

Read the full story at U.S. Catholic.