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    <dcterms:title><![CDATA[Jesuits -- Periodicals]]></dcterms:title>
    <dcterms:title><![CDATA[Monasticism and religious orders -- Periodicals]]></dcterms:title>
    <dcterms:title><![CDATA[Billy]]></dcterms:title>
    <dcterms:title><![CDATA[City of Saint Louis (Mo.), http://www.geonames.org/4407084]]></dcterms:title>
    <dcterms:subject><![CDATA[Missouri Province of the Society of Jesus]]></dcterms:subject>
    <dcterms:creator><![CDATA[http://cdm17321.contentdm.oclc.org/utils/getthumbnail/collection/rfr/id/395]]></dcterms:creator>
    <dcterms:source><![CDATA[none]]></dcterms:source>
    <dcterms:date><![CDATA[re we seem afflicted and surrounded--in our bodies, in our nerves, in our minds--with the problem of evil, of doing evil and of submitting to it. There appears to be no human progress without some mysterious tribute in tears, in blood, in sin. But, in order for our hearts to bend Without revolt to this hard law of creation, is it not psychologically necessary that, along with the painful wear and tear of much human work, we also discover a positive value that makes it definitively acceptable, even transfigures it? Here is where the Christian revelation can transform suffering (provided it is accepted in the right spirit) into Lent/_E(t~te?" 2=003 Fleming ¬Ø Growing in Christ "Suffering must first be treated as an adversary to be defeated." Is this our attitude? an expression of love and a principle of union. Suffering must first be treated as an adversary to be defeated. We must combat suffering vigorously up to the end. But at the same time we must receive it rationally and full-heartedly insofar as it can center us on God, breaking us out of our egoism and compensating for our faults. Yes, dark and repressive suffering can be reconstructed by a humble patient into a supremely active principle of humanization and divinization. How do we go about making suffering into something that has an authentic goodness about it? Teilhard reflects on what he has seen in his sister. There is a continuing refinement of her critical sense, a better balanced appreciation of human values. There is in her an heroic concern to meet with a smile, and to bear to the end, all the things that the sick have to live with. There is an increasing sensitivity of heart to others‚Äô joys and sor-rows. There is in her a clear realization of how every reality finds both strength and simplicity within the divine omnipresence. And all of this shines out with a unique pacific power, an attractiveness, radiant like a halo. The Prayer "Take and Receive" I associate Teilhard‚Äôs reflections on suffering with St. Ignatius‚Äôs "Take and Receive" prayer in the Contemplation on the Love of God that he proposes at the end of his Spiritual Exercises. He calls this period of prayer a con-templation because he does not present anything new to think about. He suggests that we review impromptu, that we thus contemplate, our various relationships with God that the span of our retreat has shown us. Spirituality Review In the only prenote to a prayer exercise within the retreat, Ignatius wants to establish some clarity about love, important for appreciating and entering into this prayer period. The first prenote is that love ought to be expressed more in deeds than in words. Then the second prenote seems almost to contradict the first if we take note of Ignatius‚Äôs Spanish word comunicacidn. He says that love consists in "communication" between two parties. Often the English word used here is interchange or sharing. But the word communication perhaps better captures the paradox. Ignatius is pointing out that love is more than words, but love is mutual giving, including the communication back and forth of knowledge and affection we value and do not want to keep to ourselves. As a lover, then, God is not just giving us good things for us. God is always trying to communicate with us, and have us communicate in return. The first point of the Contemplation looks to the array of gifts through which God has been giving us love. The second point focuses on God‚Äôs desire for intimacy with us, leading him to enter his creation through incarnation and then sacramentally through Eucharist. The third point stresses the labor of God in communicating with us, giving us sunrises with constancy but also with endlessly creative surprises, keeping growing things growing with intricate leaves and blossoms to marvel at and fruit to eat, and, after being born among us, working with us at demanding jobs like carpentry, walking with us on tiring journeys, drinking companionably with us when we quench our thirst, being with us at our sickbeds, even dying in pain with us as we die in pain. The fourth point brings home the fact that there are no limits to God‚Äôs love]]></dcterms:date>
    <dcterms:date><![CDATA[the superabundance of his communication can be compared to rays shining down on us from the sun or waters gushing up from a fountain or spring. 23 Lent/Easter 2003 Fleming ¬Ø Growing in Christ To each of these points, Ignatius suggests that our response in prayer may find expression in "Take and Receive," a prayer of his own composition. While Ignatius does not demand that we follow the exact wording of his prayer, the kernel idea is important. If we contemplate God as Lover communicating with us in the four ways specified in this Contemplation, we find ourselves asking what we can give to God that God has not already given to us. When we examine Ignatius‚Äôs prayer, we see that he is very particular about what he thinks we might be able to use in our communicating with God. The first gift we might make to God (and remember that the notion of love for Ignatius means not "giving away" but "sharing") is "all our liberty." Liberty (libertas/libertad) is the wide-open potential that God has given us a share in, and the actualizing of this potential is liberality/generosity (liberalitas/liberalidad). It is our generosity we share in the very giving of "all our liberty." And the generosity is truly our gift, our way of communicating with God in love. With this foundational communication, the other gifts follow. "My memory," the memories I come up with or fail to come up with, are really "mine." They are unique to me, and I rejoice to share them with God. "My understanding" includes all my own ways of knowing little truths and big truths, any and all sorts of things--all this I want to share with God. "My entire will" means all my wants and desires as only I can feel and express them. That is what I want to share v~ith God. Summing up, I offer to God all of myself in the phrase "whatever I have and call my own." In other words, with the unique likeness to God that I have received, I want to love as God loves--communicating what I am and have, with no limits or boundaries, insofar as I am able. As Ignatius‚Äôs prayer "Take and Receive" makes clear, that relationship is "enough for me." Ultimately I believe that we find here the Ignatian response to human limitation, illness, suffering, aging, and diminishment. "Take and Receive" is our "sharing" prayer with God. A Prayer Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will, all I have and call nay own. You have given all to me. To you, Lord, I return it. Everything is yours]]></dcterms:date>
    <dcterms:date><![CDATA[do with it what you will. Give me only your love and your grace]]></dcterms:date>
    <dcterms:date><![CDATA[that is enough for me. --St. Ignatius Loyola For Personal Reflection and for Dialogue If we want to pray about this matter and seek dialogue in a faith-sharing group, we might look at the Ignatian exercise called the Contemplation on the Love of God in the Spiritual Exercises, and especially our response in the prayer Ignatius provides there, "Take and Receive." We might also consider St. Paul‚Äôs reflections shared with the Colossians (Col 1:24-29) about our sufferings "filling up" what is lacking in Jesus‚Äô sufferings. Let us ask: Is this "filling up" simply, but hugely, the case of our own loving "communication" (sharing) with Christ, simply a matter of love, of what love does? Lent/Easter 2003 the now MARY ELLEN DOUGHERTY Jailhouse Religion For more than twenty years, I have been teaching writing courses in prisons and jails. Most of my students have been lifers or long-term prisoners. They have lived hard lives. The streets have not been good to them. Nor, most of them acknowledge, have they been good to the streets. On one of my usual teaching days at the prison, I went from there to my home in West Baltimore, where I had an appointment with Ed Burns, a former city police detective. Ed was doing research on the drug culture in West Baltimore with his coauthor, David Simon, for their book The Corner. Their project was focused on my immediate neighborhood, and some of the men Ed knew in his detective days were now housed at the penitentiary. I was a likely person to be interviewed. Ed asked me if I had anybody from my West Baltimore neighborhood in my class. There were several. When I mentioned a name, Ed recog- Mary Ellen Dougherty SSND may be addressed at 1406 West Lombard Street]]></dcterms:date>
    <dcterms:date><![CDATA[Baltimore, Maryland 21223. nized itSmmediately, recalling the man‚Äôs criminal history. Though I knew that everything he told me was a matter of public record, I was reluctant to hear it. Michael was an erratic student, but an interesting one. He obviously lacked the fundamentals of education, but he was insightful, and, when in class, extremely attentive. When he missed a class, he was either at football practice or in lockup for some serious misdemeanor. He was large and curious and savvy. I never ask my students what their case histories are. Some volunteer to talk about the reasons for their incarceration, simply and candidly. Many make oblique references that leave me with impressions, but not facts. Others are markedly silent, and some, according to them, are simply not guilty. Michael was simply not guilty. (In fact, recent events proved that to be true. After twenty-six years in prison on a life sentence, he was released because an honest and astute judge realized that the evidence was contradictory and even false and that Michael could not have committed the crime for which he was incarcerated.) When I heard from Ed the stark facts about Michael‚Äôs life on the streets as Ed then knew the facts, I resisted, preferring to take my students as they were at the moment, not as they had been. I said that I knew Michael as a man intent on two things, football and learning to write, in that order. Ed shared an insight which I instinctively knew to be accurate, that Michael and many other prisoners like him have a gift for living in the moment. Although they may have life sentences, they do not project. They survive by paying attention to the present and living it as fully as the system and their ingenuity allow. They do what is in front of them to do, in Michael‚Äôs case play football and attend writing class. Paying attention is a ground rule for survival. Michael instinctively knew he would survive time in prison by being present to it. Lent/Easter 2003 Dougherty * Jailhouse Religion Living the Present Moment That insight gave me clarity about how prisoners bear the burden of their situation. Yet I continue to wonder. For years I have been reading and rereading a small classic written in the 18th century, Abandonment to Divine Providence by Jean-Pierre de Caussade SJ. His thesis, repeated on every page, is that the secret to a full spirituality issues from the grace of abandonment to God. The formula for abandonment is to live by what he calls "the sacrament of the present moment." Thich Nhat Hanh calls it "mindfulness." It struck me as a grand irony that my students in prison know instinctively how to practice the sacrament of the present moment while many of us, dedicated to cultivating the spiritual life, miss the moment. That "sacrament" also explained to me, at least partly, how my students behind bars manage to show up for life each day]]></dcterms:date>
    <dcterms:date><![CDATA[how they cope with locked gates, stone walls and barbed-wire fences, steel bars and watchtowers. Unsavory as the moment may be, they live in it. Those who manage to engage fully in the best that is available to them offset the ominous threats of despair that are inherent in the system. While some of them live unexamined lives, many do not. They know where they are, where they are going, and where they are not going. Within the limitations of the context, they choose life by choosing the present moment, unaware of the terminology but intuitively familiar with the principle. The wisest of inmates know that the most destructive belief they can adopt is that their lives have been put on hold. Implicit in that belief is the notion that there is no life in this moment or in many, many moments to come. To indulge in that notion is despair, lived out in depression or violence or, most lethal of all, apathy. I have found that serious criminals generally make serious students (which is why I prefer teaching lifers). Likewise, Spirituality Review inmates who are aware of the moment generally attend carefully to life. A Time for Prayer This is perhaps why prisoners are showing an increasing interest in meditation groups. The natural gift that experienced prisoners get--paying attention to the moment--enhances their capacity for meditation. In turn, the effects of meditation are attractive to other less-focused inmates. Across the United States, and particularly on the West Coast, chaplains and volunteers have had success in offering meditation opportunities to men and women in prison. Although these initiatives are often sponsored by various religious groups, the meditation sessions are generally nonsectarian. Even centering-prayer groups allow for great flexibility in their focus. The purpose of these endeavors is not to convert prisoners to a given faith, but to empower them to clarity and calm. Research has proven that meditation has a positive effect on the prison population with regard to violence, drug and alcohol abuse, and even recidivism. And, though meditation sessions are usually not attached to any given faith, they help prisoners develop their own interior selves. Many prisoners, especially long-term ones, have well-seasoned and disciplined hearts. They have learned, often through meditation, to put their heart into something greater than themselves. Jailhouse religion has been oversimplified and underestimated. When I entered a prison for the first time, I went in as a teacher. Now I go in as a learner. I learn each week about the stark or sometimes illusive distance between good and evil. I learn about the perceptive pulse of God in the flesh and bone and blood of desperate humanity. I learn over and over again to be amazed and ashamed. Prisoners have taught me how to pray and how to hope. Lent/Easter 2003 Dougberty ¬Ø Jailbouse Religion A Prayer The Lord is kind and merciful, slow to anger, and rich in compassion. Bless the Lord, O my soul]]></dcterms:date>
    <dcterms:date><![CDATA[and all my being bless his holy name. Bless the Lord, O my soul, and forget not all his benefits. He pardons all your iniquities, heals all your ills, redeems your life from destruction]]></dcterms:date>
    <dcterms:date><![CDATA[he crowns you with kindness and compassion. He will not always chide, nor does he keep his wrath forever. Not according to our sins does he deal with us, nor does herequite us according to our crimes. For as the heavens are high above the earth, so surpassing is his kindness toward those who fear him. As far as the east is from the west, so far has he put our transgressions from us. Psalm 103 For Personal Reflection and for Dialogue 1. Who has taught me how to pray and how to hope? 2. What were the occasions of such growth for me? Spirituality Review Do you have this book for your prayer aud reflection for the Lent and the Easter season? Priszns for a Christ-Life provides perspectives that allow us to see our following of Christ in different ways. We Christians are truly blessed in having Jesus as a prism for our privileged understanding of God and God‚Äôs dealings with our world. These brief reflections drawn from the Prisms articles of Review for Religious are meant to be an occasion for deepening one‚Äôs thought and prayer about some basic issues of Christian life. To help in this movement to prayer, a psalm selection or a scripture passage complements and concludes each reflection. 176 pages - $I 2 plus $2 mailing cost Other Books for Prayer and Reflection Praying as a Christian (2000) - 29 articles - 288 pp. - $12.95, plus $2 mailing cost Dwelling in the House of the Lord: Catholic Laity and Spiritual Tradition (2000) - 25 articles - 264pp. - $12.95 plus $2 mailing cost ¬Ø ~ Life through a Poet‚Äôs Eyes (1999)- a collection of poems (wire bound) - $9.95 plus $2 mailing cost To order these books, please see order form on the back. phone: (314) 977-7363 fax: (314) 977-7362 email: review@slu.edu Please make payment to: Review for Religious ¬Ø 3601 Lindell Boulevard St. Louis, MO 63108 We accept Master or Visa card, or checks in US funds on a US bank. ~ v i e w r religious 3601 Lindell Blvd.- St. Louis, Missouri 63108 - USA order form subscription rates [] ONE-YEAR SUBSCRIPTION Within the United States ............................. us$24 [] Outside the United States (Surface Mail) ...US$28 [] [] TWO-YEAR SUBSCRIPTION Within the United States ............................. us$40 [] Outside the United States (Surface Mail) ...us$48 [] Please note that mailing costs are included with subscription rates. [] a new subscription [] a restart of a lapsed subscription [] a renewal [] a missionary gift subscription (AirMail) us$43 [] ~ (Air Mail) us$84 [] SUBTOTAL NUMBER OF COPIES Above book list __ Prisms for a Christ-Life @ $12 __ Notes on the Spiritual Exercises of St. Ignatius of Loyola @ $10.95 __ Paths of Renewal for Religious @ $10.95 The Christian Ministry of Spiritual Direction @ $12.95 __ Ignatian Exercises: Contemporary Annotations @ $12.95 __ The Church and Consecrated Life @ $18.95 __ Life through a Poet‚Äôs Eyes @ $9.95 __ Praying as a Christian @$12.95 __ Dwelling in the House of the Lord @ $12.95 __ 1942-1994 Topical and Author INDEX @ $8 books add $2.50 for one copy, $1.50 for each additional book, for postage and handling. POSTAGE TOTAL ENCLOSED Please make payment to Review for Religious in US funds on a US bank. Prices good through December 2003. TOTAL N&amp;ME ADDRESS CITY STATFJPROVINCE POSTAL CODE COUNTRY Please charge my Q MasterCard 121 Visa Account CREDIT CARD NUMBER EXPIRATION DATE Review for Religious ¬Ø 3601 Lindell Boulevard " St. Louis, MO 63108 " USA PHONE: 314-977-7363 ¬Ø FAX: 314-977-7362 Email: review@slu.edu ¬Ø Website: www.reviewforreligious.org (over) Review for Religious,--A Quarterly Journal: (All prices inClude mailing costs.) UNITED STATES AND ITS TERRITORIES $24 for one-year subscription $40 for two-ye~ar subscription FOR ALL OTHER COUNTRIES (SURFACE MAIL) $28 for one-year sub~cripdon $48 for two-year subscription FOR ALL OTHER COUNTRIES (A1R MA!L) $43 for one-yea~ subscription $84 for two-year sUbscription SINGLE COPIES: $5 for one copy of Review for Religious $3 for one copy of Spirituality Review supplement Methods of Pa~yment All ~ch~cks and money orders should be made out to REVIEW,r FOR RELIGIOUS and paid in US~.currency‚Äôdrawn on US banks or their agents. MasterCard or Visa accepted. Please send all correspondence to: Review for Religious ¬Ø 3601 Lindell Boulevard ¬Ø St. Louis, MO 63~108-3393 FAX:314-977-7362 i E-MAIL: review@slu.edu ¬∞ Web site:www.reviewforrelig!ous.org New subscriptions will begin within ten to twelve weeks. Address changes require at least four weeks‚Äô .notice. Please send both ygur new address and your former address. Please include your subscription number‚Äôfor renewals and changes of address. The core of each issue of Review for Religious is available on cassettes to the visually~impaired free of charge Contact: Alfred E. Caruana sJ, Director Xavier Society for the Blind ¬Ø 154 E. 23rd Street ¬Ø New York, NY 10010 Telephone: 212-473-7800]]></dcterms:date>
    <dcterms:relation><![CDATA[Heartland Hub]]></dcterms:relation>
    <dcterms:references><![CDATA[full:001:http://cdm17321.contentdm.oclc.org/utils/getthumbnail/collection/rfr/id/395]]></dcterms:references>
    <dcterms:type><![CDATA[English]]></dcterms:type>
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