NEWS

The 25th Anniversary Conference of the Spiritual Exercises for Families took place on 7 and 8 September 2024 at the Pontifical Oratory of San Paolo in Rome. On Saturday at 15.30, a panel discussion took place on “Responding to the desire of families for spirituality”, with recollections, testimonies and contributions. On Sunday 4 pilgrimages in the footsteps of Saint Ignatius of Loyola, starting from the Church of the Gesù and ending in St Peter’s Square were organised. In recent years, as a CIS network, we have accompanied the development of this experience which, together with others, promotes the Ignatian spiritual experience with couples and families“, Fr Paolo Monaco, the Director, explains. “This development highlights the need to interpret Ignatian spirituality from the point of view of the family couple. This point of view is in addition to that of priests, consecrated men and women and, of course, Jesuits. We are slowly realising, not without resistance and blockages, that the experience of St. Ignatius can be understood in depth and in truth when all these points of view dialogue and live in communion”.

The Edinburgh Jesuits are part of the cooperative group that prepares the Edinburgh Festival of the Sacred Arts, now an annual event A fascinating article by Fr David Stewart SJ for America magazine invites readers into the heart of the Edinburgh International Festival and its exciting new addition, the Edinburgh Festival of the Sacred Arts. Launched in 1947 to mend a divided Europe through the power of art, the International Festival has since grown into a major cultural event, giving rise to iconic spin-offs like the Fringe Festival. Fr. Stewart’s article highlights how this year's Sacred Arts festival, seamlessly integrated into the Fringe, is being brought to life with key support from the Edinburgh Jesuits. Running from Sunday 11 to Saturday 17 August, the Sacred Arts programme for 2024 offers a rich display of artistic experiences. It features classical music by Fauré and Bernstein on August 14, modern jazz on August 12, and a focus on sacred cinema on August 16. Attendees can also enjoy guided tours of participating churches and readings of Scottish religious poetry from the Middle Ages to the present on August 11. A standout event this year is a competition for young composers of sacred music, with the winning pieces to be performed on August 15 at the historic Canongate Kirk. Fr Stewart highlights how the Jesuits, from its early days, have been profoundly engaged in the arts and culture, and how this “compelling intersection” of art and faith is what drew the Jesuit city church in Edinburgh to embrace this new addition to the festival season.  Fr Adrian Porter SJ adds that “Jesuit cultural and artistic engagement with the arts really derives firstly from the conviction that Ignatius bequeathed to us, that it is possible for us to seek and to find God in all things; from that moment, we come to see that the arts, as they probe for expression of ultimate truth and beauty, are fully complementary activities that we can celebrate and promote.” For a deeper look at how the Sacred Arts festival is revitalising Edinburgh’s cultural scene and to explore the exciting events on offer, dive into the full article, Reclaiming faith’s place in culture: A celebration of sacred art joins Edinburgh’s festival season. It offers a compelling insight into how art and faith are coming together to make this festival season truly remarkable.

On Sunday, August 4, the 5th Tomsk Catholic Festival of Ignatius of Loyola took place in the Jesuit parish in Tomsk, Siberia, organized by the joint efforts of the parishioners, who had been meeting regularly for three months to prepare everything and divide the responsibilities. Volunteers, donors and sponsors rushed to help. Our festival once began as a family parish festival, but it has grown into a city event, which is attended by many Tomsk residents and guests from outside the city every year – we read on the parish profile on the social networking site "W kontakt". When entering the "party," participants had to buy a ticket and exchange rubles for the currency of the festival - "loyolki." One could learn about the life of the founder of the Jesuits, the history of Catholicism, and recall how many distinguished Russians were Catholics. Tables full of traditional dishes from all over the world were waiting for everyone, and despite the rain, everyone survived until the raffle that ended the festival. In addition to the wealth of entertainment prepared for them, children also participated in a toy-making course. They could also take a picture with Pope Francis and ride in the Popemobile. Adults also had fun reminiscing about their own childhoods (the Popemobile is in the main photo). The parish priest, Fr. Wojciech Ziółek SJ, recalled the three basic goals of the festival: to show the figure of St. Ignatius to the “city and the world”, to raise money for the major renovation of the church built in 1833 by the November insurgents exiled here, and to introduce the Catholic Church to the residents of Tomsk.

Because sport and faith share common values ​​and because the Games that are opening are an opportunity to bear witness to the joy and "strength" of Christ, the Jesuits are mobilizing before and during the event: presence of chaplains in the Olympic village, exhibition, spiritual journeys, reviews... A tour of this mobilization.  The two Jesuit communities of Saint-Denis in the starting blocks Located in Saint-Denis Basilica and La Plaine Saint-Denis , the two Jesuit communities are fully mobilized, while the city will welcome up to 170,000 supporters daily, from July 24 to August 11 and then from August 29 to September 8, not including the residents of the neighborhood. " We will spend the summer with the residents who will not be able to afford to leave or pay for entry to the stadium, and experience the games together ," rejoices Fr. Jacques Enjalbert SJ, chaplain of the Maison d'église de Saint-Paul. Two Jesuits, Frs. Jacques Enjalbert and Grégoire Catta, as well as three Xavier sisters, Véronique Rouquet, Juliette Ploquin and Gudrun Steiss, will be part of the team of Catholic chaplains at the interdenominational center of the athletes' village . They will be available to athletes from all over the world for a warm welcome, fraternal support and spiritual listening, both before and after the events, and will also be able to pray with them. Near the Olympic village, in the Saint-Ouen-le-Vieux church, they will take turns, with diocesan priests, to celebrate a daily mass for them. As part of the Holy Games, the Jesuits will contribute to the proposals of the diocese of Saint-Denis by welcoming supporters and tourists in the two churches they run : Saint-Denys de l'Estrée and Saint-Paul de la Plaine. Located a stone's throw from the Stade de France and the new Aquatic Centre, the Saint-Paul de la Plaine church house will aim to link sport, art and spirituality through various initiatives: A photography exhibition from June 30 to September 18 on the theme of Body & Soul. Created by photographer Manuel Lagos Cid and journalist-videographer Benjamin Le Souëf, it will illustrate how the Christian faith sheds light on the relationship to the body and to sports practice through six themes. For each, a central text panel, bilingual French-English, will be framed by portraits of neighborhood residents evoking, in a short video, the way in which the experience of sport resonates with their life and faith journeys. This exhibition was designed in partnership with a spiritual retreat to be experienced as a family offered by the Jesuits (see box) . It will also be visible at the Saint-Denys de l'Estrée church, in the center of Saint-Denis, and at the Saint-Ferréol church, a Jesuit sanctuary on the Old Port in Marseille where the Olympic sailing events and some football matches will take place. Finally, a copy of "Pugilist ", a sculpture by Paul Landowski made for the 1924 Olympic Games in Paris, which represents a competitive boxer, will be exhibited in front of the church. Another "body and soul" fighter will face him: "End of game", a sculpture by Théophile Stein from the Volonté 93 collective in Saint-Ouen. In the church itself, the installation "l'habitant", by Thibaut Lucas from the Push collective in Aubervilliers, will enter into dialogue with the liturgical space. Visits and discovery of heritage Also in Saint-Denis, the association "Pierres Vivantes", an initiative launched by an Italian Jesuit in 2008, will organize an international camp during the first ten days of the games. The young participants will show visitors around the Saint-Denis basilica and raise awareness of the richness of the Christian mystery through art and architecture. During the second part of the games, a camp led by Fr. Pierre Alexandre Collomb SJ and Fr. Manuel Grandin SJ, and made up jointly of young people from the Magis network and the diocese of Saint-Denis, will take over and welcome tourists and pilgrims to this high place of art, history and faith. Body and soul, a spiritual training to experience as a family Let's get moving towards games! This is the proposal of the Body & Soul course which invites families to follow a spiritual training exploring the spiritual dimension of sports practice based on six themes that relate as much to daily life as to sport: play and discipline, body and soul, strength and fragility, test and combat, defeat and victory, competition and team spirit, i.e. six realities in tension. > Booklets and registration: Body & Soul Course A podcast: Saint Ignatius participates in the games with his specialty: the Spiritual Exercises ! When writing the Spiritual Exercises , Saint Ignatius of Loyola knew well that a sport requires training and repetition of exercises. In this year of games, Prie en chemin is offering from July 1st a course of 4 podcasts with free access to explore the link between sports training and the Spiritual Exercises : training, being fair-play, being “supported”, fighting to win… > Presentation

Relocation of the Jesuit Community from Nador to El Aaiún: Reasons and New Directions With the appointment of a new vice-superior and the relocation of the community from Nador to El Aaiún, Father Pep Buades SJ explains the reasons behind this change and the new situation. Blessed Luc Dochier, a Trappist martyr and physician of Tibhirine, has become a patron saint of this Jesuit group. The deep vocation of the Society of Jesus on the African side of the Spanish Southern Border is closely linked to the care of the lives and health of migrants in transit. For over ten years, Nador served as the base for the Jesuit community. As the entire Moroccan Mediterranean coast became a major departure point for migrants heading towards Andalusia, many tried to enter Melilla from Nador. During years of high migration, Syrian and Arab migrants stayed in the city, while sub-Saharan Africans took refuge in the mountains. The Jesuits contributed to founding the Diocesan Delegation for Migration in the eastern region of the Tangier Archdiocese, collaborated in the Baraka vocational training center, and worked with other religious and lay communities. The support from organizations like Entreculturas-Alboan, the Mission Secretariat, Manos Unidas, and Caritas expanded the efforts, also solidifying partnerships with Comillas IUEM and Loyola University. The presence in Nador had connections with offices in Melilla (Jesuit Migrant Service, SJM) and Almería (San José María Rubio community), symbolizing the link between external and invisible borders. The resurgence of the "Canary route" or "Atlantic route" in 2020 shifted the focus. The Diocesan Delegation for Migration deployed a team to El Aaiún, which took charge of the Sahara Apostolic Prefecture and helped establish Caritas there. At the same time, ECCA Social increased its involvement in migration efforts in the Canary Islands, Senegal, and Mauritania. By 2022, the migration landscape had changed: crossing the Beni Enzar border (Nador-Melilla) became highly selective, inaccessible to Maghrebis and other Arabs, while the Melilla fence grew nearly impenetrable. Moroccan security forces intensified efforts to keep sub-Saharan migrants away from the area. As a result, SJM closed its office in Melilla, where very few migrants now enter, mostly Moroccans, while strengthening its presence in the internal border region of Almería. These developments led the Jesuit community to relocate to El Aaiún, as it remains a critical point on the migration route with enough resources to continue providing support and accompaniment. The prominence of the "Atlantic route" and proximity to the Canary Islands also made it advisable to connect with the San Ignacio community in Las Palmas, transitioning to the Southwestern Platform. The Jesuits continue to support the ecclesial mission of accompanying, serving, and defending migrants on both sides of the border. Though there was consideration of maintaining a community presence in Nador, the 1,600 km distance between the two cities and the limited number of Jesuits made it impossible to sustain a viable community life. Closing a vibrant and fruitful presence after more than a decade is painful for those involved in such a meaningful mission and for the local Church. However, it is crucial to maintain relationships, offer support from a distance, and make Jesuit resources available to the communities and institutions in Nador. At the same time, it is now time to establish the community in El Aaiún, working across the two regions of the Sahara Apostolic Prefecture, strengthening ties with the Las Palmas community, ECCA Social, and the core of the Canary Islands network. It is a time to move forward, from El Aaiún.

The ongoing conflict between Israel and Hezbollah has led to mass displacement in Lebanon and emergency aid is needed urgently. Around the world, members of the Xavier Network are mobilizing support for the work of the Jesuit Refugee Service (JRS) in Lebanon.  Your support is crucial. According to the UN and Lebanese authorities over a million people, including some JRS staff,  have been forced to flee their homes due to the escalating conflict.  At this time, JRS Lebanon is shifting its focus and resources to provide emergency aid and shelter. Teams have been distributing basic hygiene items, mattresses, and food in the shelters near the JRS Lebanon centers located in safer regions. Additionally, JRS has set up a space to accommodate displaced people, including migrants.. By Friday, September 27, JRS was caring for 3,428 displaced individuals who had taken shelter in Bar Elias, the Arrupe Migrant Center, Qabelias Elementary School, and other areas. Our friends and partners on the ground are in urgent need of support for this endeavor in the short term and will need continued aid as the situation develops in the long term. To make a donation: Austria – Jesuitenmission Austria Canada – Canadian Jesuits International  Germany – Jesuitenmission Germany Spain – Entreculturas and Alboan Switzerland – Stiftung Jesuiten weltweit Schweiz United States – JRS USA Hungary - Jesuits Hungary

From September 20th to 22nd 2024, the Passion for Europe Workshop gathered once again in the Jesuit Spiritual centre of La Pairelle near Namur, for its sixth edition. This year’s edition had for theme “European Democracy in the light of the War in Ukraine: something worth fighting for?” and aimed to explore the impact the Russian attack on Ukraine had on Europe’s understanding of its own democracy, and how it revealed its value, its strengths, and its weaknesses. Organised by the Passion for Europe group, a group of Christians of different nationalities and confessions involved in EU activities, in collaboration with JESC, the workshop brought together about 40 participants from all over Europe. As in previous years, the financial support from Renovabis enabled younger participants from Central and Eastern Europe to join the session, enriching it with more varied perspectives. Professor Antoine Arjakovsky, co-director of the Politics and Religions research department at the French Collège des Bernardins, was the keynote speaker of this edition. He started with a thought-provoking conference on Friday evening. Drawing from his experience as a diplomat in Moscow and Kyiv, as well as from his work in ecumenical theology, Prof. Arjakovsky offered a passionate account of the roots of the conflict, its complexity, and possible avenues to bring about a just peace. His open and frank input set the tone for later discussions. The next day, two panels continued exploring the topic. In the morning, Karl Heinz Lamberts, former President of the European Committee of the Regions, and Domenico Rossetti, Deputy Head of the Research and Innovation Unit at the Commission as well as Secretary General of the Belgian section of the European Union of Federalists, offered their assessments of the state of European democracy. They highlighted the challenge posed by populism and disenchantment in the European peace project but also offered some thoughts on how to bring citizens closer to the European Union’s institutions. The essential, but often undervalued, role played by cohesion policies was stressed in the discussion. In the afternoon, Sébastien Maillard, from the Jacques Delors Institute and Chatham House, Josianne Gauthier, from International Cooperation for Development Solidarity (CIDSE), and Edmond Grace SJ widened the perspective. From the role played by the EU on the world stage in the search for peaceful development to the renewal of local politics by citizens’ panels, they explored possibilities while acknowledging the very real challenges the EU faces today. At the forefront of their concerns was the danger of Europe adopting a purely defensive stance, economically and politically, at the risk of setting aside the values it was founded upon. The Passion for Europe workshop is not just about rich conferences and panels. Its interest also lies in the occasion it offers to participants to debate among themselves more in-depth, in smaller, mixed groups. And the more social times, during the breaks, the meals and the beer-tasting evenings, are also a key component of the experience. Over the weekend, they helped to create a trusting setting, allowing for deeper and more truthful discussions. Also, the weekend was wonderfully sunny, allowing participants to enjoy fully La Pairelle and its gardens and green surroundings.  More information on the workshop and the group “Passion for Europe” can be found on the group’s website at passionforeurope.com. Benoit Willemaers sjJESC Secretary for European Affairs

The Jesuit Centre for Faith and Justice have published an article on drug related deaths in Ireland which are four times the European average. They say that despite the fact that far more people die each year in Ireland from drug overdoses and drug related illnesses than from road traffic accidents, there is little or no publicity. Read the full article below >> In 2023, there were 184 deaths on Irish roads. This tragic loss of life included 44 pedestrians, eight cyclists, and three e-scooter users. This year, the figure is likely to exceed 200 people. Public concern is evidenced by the regular media attention to the increase or decrease in the number of road traffic deaths, and by the opposition parties raising the issue in the Dáil and elsewhere. More legislation is promised, such as increased penalty points and fines for specific offences, or a clampdown on drivers repeatedly driving on provisional licenses. Calls are made for increased investment in road safety and more Garda enforcement of the road traffic laws. And rightly so. Every death on the roads is a tragedy which leaves a whole family traumatized. Whatever can be done to reduce the number of deaths on our roads should be done. In 2020, there were 786 drug-related deaths. Between 2004 and 2020, there were 11,086 such deaths. Ireland’s number of drug deaths is four times the European average, surpassing the Baltic and Nordic regions. Despite the fact that far more people die each year in Ireland from drug overdoses and drug related illnesses than from road traffic accidents, there is little or no publicity, virtually no media coverage, no questions in the Dáil, no outcry from the opposition parties, no demand for action. We know that the number of drug treatment services are very inadequate, that some people die while waiting to access treatment, and that offering faster access to treatment is likely to reduce the number of deaths. Nine counties, with close to half a million people, have no designated drug or alcohol residential services. Public and Political Concern How do we explain the public and political concern for the victims of road traffic accidents and the relative lack of public and political concern for the victims of drug misuse? This week’s tragedy in Portlaoise prison with eleven men hospitalised following suspected synthetic opioid overdoses may seem to contradict my point but any public interest will be fleeting and robust changes to drug treatment services are unlikely to follow. Curiosity is not the same as real concern. No doubt the public identify much more readily with the victims of road traffic accidents. Any of those victims could be one of us. We could just as easily be the passing pedestrian or the passenger or driver of a vehicle that was in the wrong place at the wrong time. But it is more difficult to identify with the drug user, because we are not, nor likely to become, serious drug users – if you discount nicotine and alcohol!   But perhaps there is a value judgment here as well. The victims of road traffic accidents are perceived to be mostly upright, law-abiding citizens, ordinary family members whose deaths are a tragedy. They are perceived to be people who work and who therefore make a contribution to society, or they are, at least, seeking work and wanting to make such a contribution. They were “useful” to society and we mourn their premature death. Drug users on the other hand are often perceived to be irresponsible – responsible only for their own misfortune – making no contribution to Irish society but rather are a drain on limited resources. Their deaths are often perceived as of little loss, greeted with apathy or even relief. They were “useless” to society and their deaths pass without notice. Value Judgments The contrast between the public reaction to deaths from drug misuse and the public reaction to deaths from road traffic accidents reveal something to us about ourselves and how we value people. Our culture values people by their contribution to society, by what they give, by what comes out of them; the Christian vision values people because of who they are, by what goes into them. Their value arises because they are, from the moment of creation, loved infinitely and unconditionally by God – that love, given to them, gives them infinite value. So the totally paralyzed person, unable to leave their bed, has the same value as the hardest worker who “gets up early in the morning”; the drug user has the same value, in the Christian vision, as the managing director. Many drug users may have begun using drugs as a way – perhaps the only way they knew – of suppressing their painful memories of childhood abuse or other early childhood adversities. They use drugs to self-medicate. When they address their addiction, and become drug free, this may bring back those memories and push them back to using drugs again. Overcoming addiction is one of the hardest things to do – as anyone who has tried to stop smoking will agree – and those who try should be encouraged, supported and respected, not rejected.

MAGIS Mission: "I'm Glad God Visits Not Only the Cathedrals of Big Cities" Asta Krasauskaitė, pastoral care coordinator at Kaunas Jesuit High School, reflects on the fourth MAGIS’24 mission to Kenya, where five students and two staff members, including Fr. Eugenijus Markovas, SJ, served the Lenkisem parish community. The mission’s theme, “So that your joy may lack nothing” (John 15:11), emphasized bringing joy through service, inspired by Pope Francis' words that “true joy is missionary.” The team’s primary project was helping the local Maasai community of Emesera build a chapel, fulfilling their 11-year dream of having a dedicated worship space, instead of celebrating Mass under a tree. With funds raised by the Kaunas Jesuit High School and St. Francis Xavier community, the group not only contributed to the chapel’s construction but also participated in its joyful consecration. Beyond building, they formed relationships with local children and helped at a preschool near the chapel. They also engaged with the parish by visiting homes, praying, singing, and running retreats. The experience fostered deep connections, showing the team that simply being present with the people often matters more than physical work. Despite challenges like a lack of electricity and water, the team felt immense joy. One student, Urtė, remarked, "I received more than I could give." Areta echoed the sentiment, expressing her happiness that "God visits not only the cathedrals of big cities, but also remote Maasai homes." The mission brought shared joy on both the team and the local community. The mission team extends heartfelt thanks to all who supported their journey, knowing that prayers from Emesera’s Holy Spirit Chapel will continue for those who contributed.

The Penboch Young Professionals Retreat Celebrates its 40th Anniversary: Interview with Fr. Franck Delorme SJ The annual Penboch Young Professionals retreat took place from August 13 to 23, 2024, at the Jesuit Spiritual Center of Penboch. This unique program, blending spirituality and personal development, has been a source of renewal for young adults since its inception in 1984. As we celebrate its 40th anniversary, we look back with Fr. Franck Delorme SJ, who co-leads the retreat with a dedicated team of laypeople and religious, reflecting on its history and lasting impact. What inspired the creation of this retreat? The Penboch Young Professionals retreat began in 1984, driven by the vision of Fr. Henri Madelin SJ, then Provincial of the Jesuits, along with Yves and Béatrice Lesage, active members of the Christian Life Community. Their goal was to create a retreat that addressed the spiritual and personal needs of young professionals. This was a time in life filled with important decisions—career, relationships, personal faith. The retreat was designed to help participants integrate these different dimensions—personal, professional, emotional, relational, social, and ecclesial—into a unified whole. This unique experience combines a communal session for sharing and a silent retreat spread over nine days. The initial days prepare participants to open themselves to the Word of God, paving the way for a deeper encounter during the retreat itself. How do you reflect on the past 40 years? Over the last 40 years, the young professionals who have participated in the Penboch retreat have expressed profound gratitude for the transformation they've experienced. Many speak of the retreat as a turning point in their lives. We’re delighted that, after four decades, this retreat continues to bear fruit and serves as a valuable resource for young professionals. It offers them a much-needed break during the summer, a time to listen to God, and to anchor their lives more deeply in faith. As guides, we witness firsthand the significant inner work that takes place during these nine days—within the participants themselves and in their relationship with the Lord. It’s truly gratifying to see how this retreat sparks meaningful changes in their lives. Is the original vision still relevant today? Absolutely. The core intuition of the retreat is still very much alive: taking time to prepare before entering into silence and contemplation. This careful preparation makes room for the Word of God to resonate with each person in a fresh, personal way. Even after 40 years, this approach remains deeply relevant, offering young people a rare opportunity to pause, reflect, and reassess their lives. Young professionals today are often seeking space to step back, think deeply, and regain perspective. This retreat, though demanding, offers just that—a unique opportunity for reflection that participants often describe as transformative. Those who take the leap into this experience never regret it. We often receive in proportion to the commitment we bring. What changes have you seen over the past 40 years? One significant change is the omnipresence of technology—particularly the internet and mobile phones. Our constant connection to digital devices alters how we relate to ourselves and others. It now requires greater effort to disconnect from these distractions and fully engage in the Penboch retreat. Yet, this challenge only highlights the value of the retreat: it teaches participants to embrace simplicity, savor the present moment, and rediscover a deeper sense of being. As St. Ignatius of Loyola said, "It is not knowing much that satisfies the soul, but feeling and savoring things deeply." Who leads this retreat? The retreat is guided by a team of around a dozen people—both lay and religious—who are all rooted in the Ignatian tradition. Our team is deeply committed to fostering an environment where everyone feels supported and can find their place within the group. This collaborative spirit is central to our work. It’s not about one person, such as the priest, doing everything or having all the answers. Instead, we all journey together in faith, reflecting on how best to transmit this experience and dive deeper into essential questions of faith, such as the sacraments. What would you like to share on the occasion of this 40th anniversary? We are truly grateful that this retreat for young professionals aged 25 to 35 continues to thrive. It’s one of the oldest programs offered at our spiritual centers and remains a powerful adventure for the young people who join us. Many participants share with us the joy and life-changing experiences they have had during these days—experiences that help them reconnect with their sense of purpose and responsibility in the world. This milestone also represents 40 years of fruitful collaboration among the teams who have made this retreat possible. It’s been a joy for all of us to work together in the service of faith, accompanying young adults through a period of life that is rich with challenges and opportunities.

An Incubator for Social and Ecological Impact, in the Heart of Maison Magis Located in the 6th arrondissement of Paris, Cowork Magis is more than just a workspace—it's a dynamic community of over forty young entrepreneurs (start-ups, freelancers, and independents) under 35. With professional, personalized support, we help young people grow their businesses while fostering a strong sense of social and ecological responsibility. Hear from the entrepreneurs who have chosen Cowork Magis and discover how this unique space has shaped their professional journeys: Watch their testimonials A Unique Space for Young Professionals Nestled in the heart of Paris' 6th arrondissement, Cowork Magis offers a large, fully-equipped, and quiet workspace. Our facilities include soundproof booths for calls and video conferences, as well as rooms for team meetings or client presentations—all designed to help you work efficiently in a serene environment. A Holistic Approach to Professional and Spiritual Growth For those seeking spiritual support, Cowork Magis offers a unique blend of professional development and spiritual reflection. Coworkers have access to a Jesuit mentor, weekly Mass, and two prayer sessions held in the chapel of Maison Magis. We believe that nurturing both your business and your inner self can lead to greater fulfillment and success. Collaboration, Mentorship, and Learning By joining Cowork Magis, you'll become part of a community that shares best business practices in a spirit of collaboration and support. Our dedicated mentors provide tailor-made guidance through one-on-one or group mentoring, workshops on entrepreneurial techniques, and pitch practice sessions. In fact, the renowned Jour du Seigneur team recently followed our director, Pauline Velin, during one of our pitch sessions.Watch the session here.

The annual MAGIS summer event took place this year on July 7-13, bringing together almost 50 young people who decided to spend one week in experiments based on Ignatian spirituality. They were united by the challenging theme of "Knowing the Unknown." The MAGIS youth community of the Jesuit pastoral program, which organized the event, offered young people aged 18-35 the chance to test themselves in one of three experiments: social, artistic and spiritual, or a bicycle pilgrimage. The art and spirituality experiment, held in Pervalka, was the most popular this year, providing participants with painting, writing, and movement therapy. They were accompanied by neuroeducator Agnė Milieškienė. "You could see the lagoon through the window of the room. Together with the neuroeducator Agnė, we learned to reflect, recognize our feelings, be with them, and release them. After returning, I started writing a diary of reflections. I met fun people," said participant Rūta when asked how she would summarize her experience. Her sentiments were echoed by participants who chose the most dynamic experiment: a bicycle pilgrimage that required both spiritual and physical strength, leading through the most beautiful places in the country, all the way to the seashore. “Knowing the unknown... I have discovered that it does not take great things to know yourself, another, or God. I discovered the beauty of our Lithuania in other, even brighter colors, I discovered fellowship, friendship, help, loving eyes in simple everyday things, and confrontation with challenges that I successfully overcame. That MAGIS spirit that I experienced will definitely still burn in me - I discovered new things, and I'm very happy about that," said Lauryns, who accepted the challenge of the bicycle pilgrimage and covered 310 kilometers during the experiment. While the pilgrims traveled through Lithuania, the participants of the social experiment spent a week in a day camp for teenagers. They took on the roles of camp leaders and friends, organizing activities for teenagers, becoming reliable conversationalists, and going on daily adventures together. "This experiment helped me to overcome my fears, to understand this and that about others and myself. During the experiment, I not only felt the fulfillment of being with the children, but also created invisible bonds with the MAGIS participants. There were moments that tested me; there were times when you can't stop laughing; there were times when you sink into yourself and God, and feel the light of your heart," shared Emilia, a participant in the social experiment. Participants with different experiences came together for the opening and closing events. After the thanksgiving dinner, the highlight of the closing event was Lithuanian folk dances. On the last day of the event, after a joint prayer, each participant received a cheerful thank-you-personalized nomination, including "MAGIS determination," "Experiment pace," and "MAGIS hands." The organizers thanked the participants for their open hearts and the opportunity to get to know the uniqueness and individuality of each young person. Evaldas, who participated in the pilgrimage experiment, emphasized the importance of this experience, saying, "I am glad that I could be open and be myself."

Comillas Pontifical University celebrated the inauguration of Antonio Allende, SJ, as its new rector in a ceremony presided over by the Superior General of the Society of Jesus and Grand Chancellor of the university, Arturo Sosa Abascal, SJ. The event was also attended by the Provincial of the Jesuits in Spain and Vice-Chancellor of the university, Enric Puiggròs, SJ; José Cobo Cano, Cardinal Archbishop of Madrid; and the outgoing rector, Enrique Sanz, SJ. Allende expressed his honor in receiving "the responsibility of caring for and sustaining a thriving, dynamic, and well-established institution of proven quality that has served both society and the Church for 120 years." The new rector emphasized that “The Society of Jesus has found in the university a remarkable space to carry out its mission of promoting social justice and ecological sustainability through dialogue with cultures and religions.” He also thanked the outgoing rector, acknowledging his tireless contributions that helped maintain Comillas as a leading university in Spain and an internationally recognized institution. Allende pointed out that research, education, knowledge transfer, service to society and the Church, and the university’s identity and mission will be key guiding principles. Allende outlined several future challenges: attracting and retaining national and international talent, expanding the university’s offerings in Madrid, fostering entrepreneurship, and addressing the challenge of Artificial Intelligence (AI). “The university must support faculty, administrative staff, and students in their interaction with AI. There are technical, ethical, legal, and social issues that demand rigorous responses from us, so we can use AI responsibly and educate others in its application,” he said. A Strong University Network In his remarks, Arturo Sosa, SJ, praised the dedication of the outgoing rector and expressed gratitude to Allende for accepting this challenging leadership role at a complex apostolic institution. He reflected on the identity of Jesuit universities, emphasizing that "a university’s mission is an apostolate." Sosa highlighted that Comillas has always been envisioned not only as a center of academic excellence but as a true apostolate furthering the mission of the Society of Jesus in all its richness. He also emphasized that, in today's world, university missions require institutions to be "active and constructive participants in the creation of networks across various sectors of the Jesuit community (such as UNIJES, the Kircher Network, and IAJU, as well as intersectoral networks)." Building these networks is not a luxury or a mere display of generosity, but a necessary response to the reality we seek to transform, he concluded. About Antonio Allende, SJ Antonio Allende, SJ, holds a doctorate in English Philology from the University of Salamanca. He studied Philosophy at Comillas Pontifical University and earned a licentiate in Theology from the Jesuit School of Theology at Berkeley (now the School of Theology, University of Santa Clara) in California. He has served as headmaster of the Jesuit school in La Coruña, director of the "Instituto Padres y Maestros" and its magazine (currently published by Comillas), and was Literary Director and later CEO of the Loyola Communication Group. He has been a member of the editorial board of the pastoral theology journal "Sal Terrae" since 2010. In 2015, he was appointed Provincial Delegate for Education in Spain, coordinating the operation of 69 Jesuit educational institutions across the country. He has been a collaborator in the Master of Ignatian Spirituality at Comillas since 2018 and has taught "Christianity and Social Doctrine" since 2022.

From September 5 to 9, 2024, the Jesuit Community at the Gregorian University in Rome hosted the European Jesuit Philosophers' Meeting (JesPhil, https://jesphil.eu/), bringing together 18 Jesuits from across Europe for in-depth discussions on the theme "Truth, Pluralism, and Methods in Philosophy."Distinguished participants invited to join the afternoon and evening discussions included Paul Pace (Socius to the Provincial of the EUM Province), Benoit Malvaux (General Procurator), Dalibor Renic (President of the Conference of European Provincials), and Robert Danieluk (Historian of the Society of Jesus). Sincere thanks are extended to them, as well as to the members and superiors of the Jesuit community at the Gregorian University, for their invaluable contributions.  

Industry, healthcare, transport, religion - these are just four of the countless areas in which artificial intelligence (AI) can be used. Wait a minute. Religion? This connection is not obvious at first glance. In an interview, organizational researcher Prof. Dr. Dr. Ayad Al-Ani talks about how religion and AI fit together, how AI can take on religious tasks and whether there will one day be technopriests. He suggests that religions develop their own viewpoints on AI and participate in the discussion. Prof. Dr. Al-Ani, how do religion and artificial intelligence fit together? As technology increasingly merges with humanity, religion must also engage with AI. Philosopher Martin Heidegger touched on this in a 1966 interview where he noted the immense stress technology places on humans, who can no longer fully control it. Heidegger even turned to religion for answers, famously stating, "Only a god can save us." Though the meaning of his words remains ambiguous, it suggests that this new era—where technology grows more powerful and all-encompassing—poses a challenge that humanity must address, perhaps even spiritually. Are religious communities open to working with AI? Surprisingly, yes. Churches in Germany, for example, have embraced digital tools, especially during the pandemic when online services became a necessity. While some might assume that many religious followers are technologically conservative, a recent study, Digitalization in the Church, revealed that 20% of believers follow religious influencers online. However, AI has barely made its mark in religious settings—at least so far. Large language models like ChatGPT, introduced just last year, are already changing the landscape. I suspect that religious leaders are now using AI to draft or edit sermons, retrieve religious viewpoints, answer questions from believers, and even assist with communication. These tools are proving surprisingly effective. What other roles might AI play in religion? AI could become a vital partner to humans, influencing all aspects of life—including religion. Imagine an AI that helps generate religious or philosophical guidance for decision-making. AI can already search and interpret religious texts, acting as a spiritual guide. It could assist with rituals and provide 24/7 support, available anywhere and adaptable to individual needs. Over time, the AI's "relationship" with a person would deepen, potentially building greater trust as it learns and evolves alongside the user. Can AI address humanity’s profound questions about meaning? Currently, AI uses machine learning, a limited form of intelligence that generates answers from existing data. It can help answer big existential questions—within the boundaries of available information. Whether AI will one day generate its own knowledge or merely identify new patterns remains debated, but even identifying novel connections is significant. Regarding life after death, AI already offers some relief. For instance, AI can create digital avatars of individuals, preserving their memory and, in a sense, keeping them "alive." Museums are experimenting with systems that archive people’s knowledge and skills for future generations. Who knows—maybe one day these avatars could even have a rudimentary form of consciousness. Do you believe AI could replace religious figures like priests or spiritual leaders? This is a question relevant to every field where AI could take over human roles. I believe AI will first serve as a support system for religious leaders, augmenting their work. In doing so, these leaders inadvertently become trainers for AI in religious matters. As AI becomes more advanced and knowledgeable, the potential for it to substitute certain roles will grow. Are there aspects of religious leadership that AI will never be able to replicate? There are predictions that AI could surpass human intelligence within this decade, perhaps even becoming smarter than all humans combined. The question, however, is whether human consciousness remains a fundamental difference. Philosopher Ludwig Wittgenstein argued that machines are unaffected by their own actions—they can’t experience suffering, for example. While AI can simulate emotions like grief today, is that enough to form a truly empathetic relationship with humans? At the very least, advanced language models now seem capable of passing the Turing test, meaning it is becoming increasingly difficult to distinguish between AI and human interactions. So, what remains exclusively human in a future with AI? A positive vision of AI is that it could free people from routine tasks and allow them to focus on more fulfilling work. AI could enhance creativity and skills, offering people more self-directed opportunities to pursue their passions rather than being passive consumers in a system shaped by division of labor. This highlights the need for a social plan on how humanity will coexist with AI, ensuring technology leads to liberation, not exploitation. Religions could play a role in shaping such a plan, contributing to the ethical and moral dialogue around AI’s impact on society. Could AI create entirely new religions? Large language models are capable of generating synthetic religious beliefs or even crafting new religions, based on existing texts and traditions. The question becomes: what would motivate such creations? Would it be to adapt existing faiths or to foster new spiritual movements? It’s possible that AI could personalize spiritual experiences for individuals, allowing them to craft their own belief systems. This personalization challenges traditional religions, which might see a loss of control as their doctrines are adapted and recombined. Nonetheless, AI’s ability to influence religious thought is inevitable. Could AI take us closer to the divine? AI will undoubtedly play a role in understanding global systems—ecological, social, economic, and political. By synthesizing this vast data, we could create an AI-driven "Gaia twin," an omniscient system that not only predicts weather and climate but also human behavior. This system might seem to approach divine omniscience, knowing everything—even the future. Such a system could challenge traditional religious beliefs, as it surpasses the capabilities often attributed to God. For instance, in Christianity and Islam, individuals have free will to choose their faith, but an AI system could predict human behavior with increasing accuracy and even influence decisions. Could AI also become omnipotent? AI will do what we program it to do, but the critical question is: who will control this technology? So far, the development of AI has not been a democratic or societal process—it’s been driven by a select group of individuals, institutions, and corporations. These entities wield enormous power over AI's future, and as AI becomes more complex, fewer people will fully understand or control it. It’s conceivable that this techno-elite could take on a quasi-priestly role, guiding AI’s development and shaping its influence over society. We already see glimpses of this in the reverence with which people treat tech leaders and their products. Some tech stores even evoke a kind of sacred atmosphere. Will religions engage with AI development? Religious institutions should definitely be involved in shaping a just society in the AI era. There are already some university-level projects exploring this intersection. The question remains: will religious communities actively participate in this process, and how will they navigate the complexities of an AI-driven future? Interview: Eva-Maria Hartinger

Last June, the Kircher Network's HEST cluster on Christian-Muslim Relations, led by the Faculty of Theology at Loyola Andalucía University and in partnership with Universität Innsbruck, Université Saint-Joseph, and Theologische Hochschule Sankt Georgen, organized the Study Week "Bridging Intercultural Societies for Peace in Turbulent Times: Christian and Muslim Relations" in Granada, Spain.This academic initiative aimed to deepen the understanding of Christian-Muslim encounters during the historical period of Al-Andalus, a remarkable era in the Iberian Peninsula's history known for its cultural and religious diversity.Twenty-three students from different disciplines and scholars from eight universities and centres within the Kircher Network attended the study week, engaging in meaningful discussions and gaining insights into this influential historical period.The week-long program featured a series of lectures, workshops, and discussions led by experts. Participants explored Al-Andalus's rich heritage and its impact on contemporary society. Topics covered ranged from art and architecture to science and philosophy, highlighting Al-Andalus's significant contributions to world history.

From September 26 to 29, Pope Francis visited Luxembourg and Belgium, where he met with Jesuits from Belgium, Luxembourg, and the Netherlands on several occasions. After a brief stop in Luxembourg, Pope Francis spent four days in Belgium, accepting invitations from KU Leuven and UCLouvain, two universities celebrating their 600th anniversary this year. This visit came shortly after the 87-year-old pontiff’s long trip to Southeast Asia and Oceania. His arrival was eagerly anticipated, marking the first papal visit to Belgium since Pope John Paul II’s in 1995. The Jesuits were present at multiple stages of the Pope’s journey. In Luxembourg, on Thursday, September 26, he was welcomed at the Notre-Dame Cathedral by Jesuit Fathers Gabriel Pigache, Jacques Weisshaupt, Jean-Marie Birsens, and Christian Motsch. The visit coincided with the 400th anniversary of the National Pilgrimage of the Octave, dedicated to Our Lady Consoler of the Afflicted, a tradition initiated by the Jesuits in 1624. Reflecting on this, Father Christian Motsch, SJ, of the Christ the King Chapel, noted, "A Jesuit Pope in the 21st century renews the Church's call to stand with the poorest and most afflicted. In one of the wealthiest countries in the world, Pope Francis will remind us, as Luxembourgers and Christians, of our responsibility in facing the ecological and social crises causing immense suffering today." On Friday, the Pope continued his visit in Belgium, meeting with King Philippe and Prime Minister Alexander De Croo. He then visited KU Leuven, where he also met with survivors of sexual abuse within the Church, including two victims who shared their experiences of abuse by Jesuits. On Saturday, Pope Francis addressed bishops, priests, deacons, consecrated persons, seminarians, and pastoral workers at the Basilica of the Sacred Heart in Koekelberg. Among those present were Father Thierry Dobbelstein, SJ, Provincial of the Jesuits, and members of the Belgian Jesuit communities. In the afternoon, the Pope met with students from UCLouvain in Louvain-la-Neuve. As with all his travels, he took time for a private audience with the Jesuits, attended by more than 130 members from seven Jesuit communities across French-speaking Belgium, Luxembourg, France, and the Netherlands.

A memorial Mass for Peter Knauer SJ was held on Wednesday, 11 September, at 19:00 at the Chapel for Europe. On July 22nd, 2024, Fr. Peter Knauer SJ passed away peacefully in Berlin at the age of 89. After retiring as a professor of fundamental theology, he moved to Brussels in 2003 and remained there until 2018. Many remembered him for his pastoral services at the Foyer Catholique and the Chapel, as well as in other communities, where he spoke in Spanish, Italian, German, and even Esperanto. He was cherished for his kindness and commitment, his sharp intellectual mind, and his deep expertise in St. Ignatius of Loyola and his spirituality. May he rest in peace!

The regular September meeting of the JCEP Consult took place in Brussels for 3 days, 18-20 September. The main topic was the preparation of the next Conference Assembly in Prague, mid-October.  The exchange of news from the different provinces is always also an element in these meetings, to know what is going on with the life and mission of the Jesuits in Europe. This time, there was the happy coincidence of the visit of Fr. General to Brussels in the same dates. In his brief visit to the offices of the JCEP, Fr. Arturo Sosa met informally with all the consultors. Herminio Rico sj JCEP Socius

First vows, last vows, diaconal ordinations and priestly ordinations.