The Backdrop
Members of GC 35, gripped by the urgency ofavailability for universal mission in a globalized world, decided to take a fresh look at governance in the Society today. Moreover, it was clear that the new leadership elected at the GC would need revamped governance structures and clear guidelines to mobilize the entire Society of Jesus to respond adequately and rapidly to the changing signs of the times. In addition, an earlier Commission appointed by Fr Kolvenbach to study some juridical and governance matters had made significant and long reaching proposals that warranted study, approval and eventual legislation by GC 35. Lastly, some of the tools of the globalized world, e.g. digital information technology and an array of other user-friendly technologies need to be more fully integrated in modern governance.

While the topic of governance, in and of itself, appears to many as mundane and bereft of passion, yet the Coetus Praevius (Preparatory Commission for GC 35) recommended the topic as being "decree-worthy." Fifteen postulates from the world-wide Society addressed issues related to governance in the Society; strikingly, four of these originated from the fastest growing South Asian Assistancy ( Provinces of BOM, GOA, GUJ, PAT sent in postulates). Tied in with governance issues, the decree seeks to address new challenges relating to Jesuit leadership. Thus, the decree goes beyond the reforms of legalistic governmental structures; it urges Superiors to reclaim Ignatian values in their quest for leadership skills and management techniques. Knowledge of this rich backdrop will enable us to understand more deeply the structure and content of the decree.

Structure and Content of the Decree
The three principles enunciated at the very outset of the decree, namely, universality, flexibility and a re-articulation of Ignatian values act as the foundational pillars for the decree. Thereafter, concrete directions are offered for revamping governance structures at three levels, namely, General Governance, Province Governance and Local Governance.

The three principles focus succinctly on the threads that must run through any revamping of the Society's governance at all levels. First, an attitude of universality reminds the Jesuit of the universal mission of the Society and his expected availability for this mission. Given the "accelerated pace of globalization" and the multicultural reality we work in, the Society's government has to facilitate inter-Provincial collaboration at the international as well as national level. Second, flexibility would also mean "simplifying some structures and procedures of governance, using modern methods of communication… etc." Third, a re-articulation of Ignatian values would seek to bring a greater synch between modern management techniques and skills, and Jesuit traditions embedded in the Ignatian heritage.

While the three levels of governance, namely, General, Provincial and Local , are familiar to all Jesuits, the decree takes pains to highlight specific re-organizational directives at each level; these directives are expected to imbue our governance structures with Ignatian values and put a human face on a Jesuit bureaucracy which is in place only to serve the universal mission of the Society.

At the General level, the emphasis is three fold. Firstly, to do a comprehensive revision of the Formulae (norms & guidelines) that pertain to General Congregations, Congregations of Procurators and Province Congregations. Secondly, "to undertake a comprehensive review of the central governance of the Society, with a view to reorganization for the service of mission." The decree also emphasizes that such a reorganization is mandated so that "the General may have the most effective support for carrying out his responsibilities." Thirdly, since cooperation among Provinces and Regions is an undeniable necessity, a strengthening or even enlarging of the Conferences of Major Superiors (at present six in the Society; Jesuit Conference of South Asia [JCSA] is one of them ) is a step in the right direction. Given the geographical and cultural differences between Conferences, each Conference is to draw up its own statutes and have these approved by Fr General. The JCSA has its own statutes already in place and the Conference has been functioning effectively for several years now. However in the light of GC 35, some revisions will have to be introduced. The Conference President (in our case the POSA- Provincial of South Asia) is appointed by Fr General and has the faculties of a Major Superior.

At the Province level, there is a three fold emphasis. Firstly, it is emphasized that while we enter the Society through a specific Province, our vocation is to the universal Society. The Provinces are established for greater apostolic effectiveness and more effective governance. Essential in this governance is the manifestation of conscience to enable the Provincial to assign men to specific ministries after discerning carefully how the gifts of his men meet the needs of the Province as well as the universal Society. Secondly, Province planning and a participatory and discerning approach to decision-making is highlighted. Though the appropriate Superior makes the final decision, the process should take into account the opinions of the Province Commissions, various officials of the Province and Province members. Moreover, implementation and evaluation structures need to be put in place for effective Provincial governance. Thirdly, there is a strong reminder that leadership in the modern world demands knowledge and skills. Therefore, there has to be ongoing formation whereby Jesuits are schooled for leadership in the Society by providing them training in management and organizational skills. The decree also states that, " there is great value in using forms of apprenticeship and mentoring. In appropriate ways potential leaders can be identified and be put in situations where they can learn from an experienced and wise leader." Fourthly, the importance of good relations with the Bishop and the local Church is valued. All in the Province beginning with the Provincial but including local Superiors and Directors of Works are encouraged to foster good relationships with the hierarchy and the people of God.
At the Local level, the focus is on the vital role of the local Superior to facilitate and animate his community so that it is at the service of mission. The decree acknowledges the different challenges Local Superiors face, as for example, having a variety of "works" in a single community; bypassing of Local Superiors due to speedy access to Major Superiors via modern telecommunications; disregarding of the principle of subsidiarity; experiencing of frequent difficulties in relationships between Superiors and Directors of Works. The decree therefore makes a series of practical recommendations to strengthen the role of Local Superiors in the governance of the Society. Primary among these is the ongoing formation of Local Superiors, regular meetings with the Major Superior and impressing upon the Local Superior that his main responsibility is the animation of the local community.

Implications of the Decree for Jesuit Life
1. The GC correctly sensed the mood of the entire Society when it concluded that the 21st century Society needed an updated and modern set of decision-making structures in order to deliver the goods to a globalized world. It encouraged the use of modern technologies and management skills to better serve God's people. At the same time it acknowledged and affirmed the traditional Ignatian instruments for governance, namely, the manifestation of conscience, discernment of spirits, examination of conscience, seeking the greater good of souls, service with love etc. These have withstood the test of time and served the Society well over the centuries. Nevertheless these too need ongoing updates and fresh interpretations depending on new cultural and religious contexts. We are challenged to create a "fit" between between our Jesuit values and the modern values of speed, efficiency, productivity and the like so cherished by the global technological culture.

2. A comprehensive revamping of the Society's decision making structures from the upper echelons in Rome to the Local Superiors in the trenches, challenges every Jesuit to make his contribution to this project for better governance in the service of mission. Since governance touches individually all Jesuits, who, in turn, live in diverse socio-cultural milieus, there is a need to create more room for diversity in governance while remaining faithful to the foundational Jesuit experiences of the Spiritual Exercises. A plurality of structures through the various Conferences of Major Superiors will not only enrich the Society but will also encourage rapid responses to diverse situations that demand our services. This, of course, should not come at the cost of our "union of minds and hearts" so assiduously emphasized by St Ignatius. Assuredly, our union will be felt in the symbol of Fr General and his leadership of the entire Society. Furthermore, as emphasized in the decree, the union we deeply desire should flow rather from our universal mission than the uniformity of our government structures.

3. The universal mission of the Society has received fresh impetus in this decree. It is a timely challenge given the globalized world. However, the decree will remain a constant challenge to Provincials who have to balance the needs of the Province with the universal needs of the Society. Even our young men in the Novitiate will have to be conditioned to opt and respond to needs beyond their province. Additionally, the Society's universal needs today are frequently very specialized. These may sometimes demand rigorous new academic training and a near complete "re-tooling" of one's skills. Nowadays serving in another part of the world, away from the Province, need not be a life-long commitment (the old missionary ideal). Such time-bound commitments would demand new abilities for language, adaptation and flexibility. Also, there would have to be a readiness to return and re-adapt to the culture of the parent Province, once a mission is accomplished.

But the whole question of being missioned from a "developing world" to an "affluent" culture has not been addressed in the decree. Missionary traffic in the past has mostly been in the reverse direction, namely from the "affluent to the less affluent." Hence the less affluent countries have learnt to deal with these situations. But now new criteria would be necessary as the process is starting to reverse itself. There are lurking socio-cultural and identity problems at both ends of the spectrum which need to be addressed; up to now such problems are handled on an "ad hoc" basis between Provincials. Well-informed policy decisions need to be put in place if Provincials and individual Jesuits are to respond effectively to the universal mission of the Society. Gone are the days when "missionary zeal" alone was a sufficient criterion for being sent on a mission.

4. The vital role of the Local Superior in the governance of Jesuit communities has been strongly reinforced. Community life is not only for mission but is mission under the guidance of the Local Superior.

5. Finally, the decree is not merely about the mechanics of structures and hierarchies or even about management skills in governance. It is about a lot more; it is about transforming Jesuit Superiors into leaders, imbued with Ignatian values - men who inspire, love, animate, and give without counting the cost, in the best tradition of Ignatius.

Anthony da Silva , SJ, is the Provincial of Goa Province.

Introduction:
'A decree on governance? Well, that's not for me. It's for those who are called to the ministry of leadership in the Society - the General, provincials, local superiors and the Presidents of the various conferences.' On first reading, this decree may confirm such an impression. It is far more nuts and bolts than any of the other documents; it doesn't seem to have much to interest the ordinary Jesuit. But on reading it a second and third time, we will discover a lot in the decree for everyone, not in the details but in the principles and guidelines behind them, very important in helping "to give a body to the spirit."

This decree is the fruit of the combined effort of two committees, one appointed by Fr Kolvenbach to study some juridical matters and the other the drafting committee of GC35.

Why this decree?
Things have changed and continue to change much faster than we could ever imagine. We are living in a new world, a new Church and a new Jesuit context - globalized, more interconnected and inter dependent - and there was a felt need for revisiting our way of governance and its accompanying structures. The Ignatian charism has always been dynamic, always in search of newer ways and better articulation for God's greater glory. Globalization and the facility of travel and communication require change in our way of proceeding. Many problems today are of global nature requiring cooperation at a global level for global solutions - ecology, migration, displacement, terrorism, etc are just a few examples. "Our Jesuit spirituality and apostolic availability require flexibility and swiftness in responding to new challenges for a greater and more universal good". These were the words of Fr Kolvenbach to the provincials at Loyola as early as 1990.

The Coetus Praevius, after a thorough study of all the postulates of the Province Congregations pertaining to Governance and Leadership, recommended that GC35 prepare a decree on governance, making juridical decisions where necessary, for the improvement of the governance structure of the Society. The postulates requested a reconsideration of the composition of a General Congregation and its methodology, clarification on the authority and function of the Conferences of Major Superiors and their Moderators, on the crucial role of the local superiors and their relationship with the directors of works some of whom are lay people, etc. The GC also felt the need to include formation, evaluation and accountability in our governance structure for the greater effectiveness of our universal mission.

The content:
The intention of this decree is to "offer some concrete directions for the different levels and organs of our current structures of governance". So we have directions for the three levels of governance viz. General Governance, Province Governance and Local Governance. The introduction also mentions the three guiding principles, viz. that governance structures and ways of proceeding should flow from a perspective of greater universality; structures of governance should be streamlined, modernized and made more flexible; better articulation of Ignatian values and ways of proceeding in our life and work are required in the changed circumstances.

The GC has directed and authorized Fr General to revise and to develop mechanisms for more effective implementation and accountability at all levels. The document calls for developing a professional and comprehensive strategy to improve and speed up our internal and external communications to facilitate governance, foster cooperation and enhance the effectiveness of our universal mission (13). It calls for a comprehensive revision of the formula of a General Congregation (FCG) and of the formulae of the Congregation of the Procurators and of the Province Congregation. The revision should include the modus operandi of the preparation, composition, duration and communication of a General Congregation, especially in the work leading to the formulation of Relationes praeviae and the report De Statu Societatis. It also lays down the procedure to be followed for its approval and implementation. The document clarifies rather elaborately the role of the Conferences of Major Superiors, making it clear that they are not a new level of government but only a structural means to foster in all Jesuits a sense of universal mission.

Provincial governance: At the level of the Province Governance the decree makes it crystal clear that our vocation is to the universal Society; the provinces are established for greater apostolic effectiveness and for more specific articulation of our universal mission respecting the varied cultural, linguistic, national and regional traditions. The GC reiterates the importance of the account of conscience in the area of cura personalis and cura apostolica.

Local governance: At the level of the local governance, the decree enunciates the crucial role of the local superior for the quality of religious and community life, which in turn, reflects the apostolic vitality of the Jesuit community. The GC also emphasizes the importance of a healthy relationship between the superior and the directors of works, some of whom are non Jesuits and with works having their own Board of Governors for decision making. In such cases maintaining the Jesuit character of our works is often difficult and crucial.

GC and Conferences:
The preparation for the future GCs, especially the work leading to the formulation of the Relationes Praviae and the report De Statu Societatis, will be more professional with substantial contribution from the meetings of Major Superiors, of Presidents of Conferences, of electors of each assistancy or conferences and assemblies of various apostolic sectors (5) using the modern communication more effectively. Such a step will not only improve the quality of these documents but also help to reduce the expenses as well as the duration of a GC considerably. The composition of a GC will have more elected than ex officio members and will include an adequate number of Jesuit Brothers.

Universal in attitude and approach: Our attitude and approach to apostolates should be "universal". The mission of the Society is universal and our apostolic planning at all levels will have to be inclusive and in accordance with the need of the universal Society and should not be isolated. Provinces should set priorities, plan, identify and prepare men for local needs but always be available to the needs of the universal Society. Our apostolates are moving more and more toward institutionalization and opting for stability more than mobility. This has to be changed. The classic Ignatian aphorism, Quo universalius, eo divinius, expresses the criterion for the choice of ministries in the Society. Because of globalization and interdependence of nations the problems and solutions are to a large extent universal and therefore provincials are called to be co-provincials and share the responsibilities of inter provincial cooperation in sharing the resources of men and material. The decree makes it clear that "all other things being equal, the needs of Conferences' activities and works have priority over those of individual provinces" (20).

That is applicable for the provincials. What about the ordinary Jesuits? We need to make the spirit of the decree alive wherever we are; our attitude and approach to whatever ministry we are entrusted with must be universal. Some of us tend to narrow our vision to local matters and even in local matters, to particular groups. Let me explain with an example: if we are in charge of a parish, some tend to see only the Catholics - sometimes only the "good" Catholics in the parish. But we are really responsible for everyone, "to alienated Christians as well as to non-believers" (GC34, D.19, No.5), in our area. The same decree also calls for "networking with other Jesuit apostolic works as well as other ecclesial and civil organizations (6). We are also called to "respect varied cultural, linguistic, national and regional traditions" (GC35/D.5/ No.25). Thus our attitude and approach must always be universal. No wonder our pastors often ask for admissions in our educational institutions, carry the sick to hospitals, look for jobs for the unemployed, etc - all these not just for Catholics but for everyone in our area. We should also be more universal by getting interested in the other works of our companions and of the province.

Effective administration: Our administration will be more effective, flexible, participative and prophetic. We have several efficient administrators but few of them seem to be effective. Ignatian leadership is mainly charismatic and prophetic; it is participative and consultative, though not democratic; it is more dynamic than static, more flexible than rigid, more qualitative than quantitative. With the call to the various commissions, and in particular the Commission on Ministries, to be active and effective instruments in the apostolic planning, with more clarity on the relationship between the local superiors and the Directors of works, with the call for a comprehensive revision of our governance structures with subsidiarity and sufficient authority given to the local superiors, etc. our administration can only improve and make a difference.

Future leaders: The GC also asks us to identify potential leaders and to place them with effective and wise leaders for mentoring. But the important thing is not so much attending courses and acquiring skills, it is rather forming our attitudes and changing our approaches toward our collaborators and co-workers. Being a Jesuit does not make me a person who knows everything, or who has all the power. It should make me accepting, appreciative, and help me to positively encourage others' participation in the administration and delegate responsibilities. Then it will bear abundant fruit.

Accountability: In order to make our lives and works more transparent, accountable and communitarian, the decree repeatedly calls for review, evaluation and reorganization of our governance structures at all levels. It asks "the General to develop instruments and programs for assisting all those in governance to review the effective implementation of and accountability for their responsibilities" (15). It's not just for those in the ministry of leadership alone but all Jesuits share this equally. As the Decree on Identity, 'Fire that kindles other fires' so profoundly states, "We Jesuits find our identity not alone but in companionship: in companionship with the Lord, who calls and in companionship with others who share this call" (3). The mission is received not alone but in companionship. Our true identity ought to be manifested through the apostolate: our apostolates are visible forms of the Society, which express its invisible spiritual charism, at the same time determining the concrete life of every one of us. Throughout this document and especially in 29, it is stressed that "my work" isn't my work, but the work of the whole Society; Similarly, the donations I receive is not "my money" but money received for the works of the Society. So, the donations received are to be utilized for the works and not for personal use. The Society is asking us to separate the accounts of the community and the apostolate; depend on the community for our personal needs, be transparent and accountable for all that we receive for the apostolate.

Formation: To make our formation comprehensive, relevant and ongoing, the decree calls for a more integrated approach in order to inculcate the Ignatian principles of leadership and managerial skills. Our formation should aim at transforming our attitudes and approaches to respect all cultures, religions and territories.

Conclusion:
It is truly amazing to see how frequently the words, 'mission' and 'universal' have been used in this decree. The idea of 'mission' is like a leading thread in all the decrees of GC 35 and it is key to the understanding of this decree. The title of the decree "Governance at the service of universal mission" truly and correctly mirrors the orientation and purpose of this decree.

Peter Pappu, SJ, is the Provincial of Darjeeling Province.

BETWEEN US

He has made thousands literate
By Johnson Padiyara, SJ

On a typical day in India, roughly 290 million students attend classes. That is more than the total population of any country in the world except China, India and the US. Yet, ironically, almost 300 million people in India can't write their own name! But, now thanks to a Calcutta Jesuit - Fr Mongal Das, SJ, - there is hope. His innovative educational methodology known as STAG (Skills Targeted Academic Growth), is helping those thousands of disadvantaged students to become literate. STAG is the fruit of Fr Mongal's 40 years of experiments in imparting basic learning skills to tribals who are either dropouts or adult learners. It is a rapid method of learning based on cards and numerals.

STAG uses over 250 cards of different learning skills and every card is a module for learning. These cards are arranged sequentially from lower grade to the higher, with lessons written on each card in the regional language, mathematics, and English. At the completion of STAG (which normally takes 6 months) a child can readily be admitted to class 3 or 4.

For a greater part, STAG methodology is based on peer-teaching-learning. When a student masters the learning-skills of STAG, s/he is appointed to teach the entire class. Therefore, every child at some time or other becomes a teacher. The most striking feature of STAG that it's a joyful learning method that gives one self-confidence.

Fr Mongal, who started the Santal mission of Calcutta Province, began his priestly ministry, preaching the good news of Jesus through skits and street plays in the tribal villages of Bengal. His close encounter with the stark realities of poverty and illiteracy in the Santal villages posed a challenge to his vocation as a Jesuit. He soon resolved to work for the education of Santals. "The unuttered cry of the poor who are unable to benefit by the prosperity and the wealth of the nation, kept echoing in my mind, which led my conscience to move on to where God is calling me. Soon I realized, only education can liberate them from their poverty and wretchedness. This is how the seeds of STAG were sown in my mind," says Fr. Mongal with emotion. Many well known educators and NGOs who campaign against illiteracy in the tribal and the backward areas of our country, rightfully refer to Fr Mongal's methodology of STAG as the most coherent pedagogy for the oppressed of the 21st century.

STAG has been lauded by the UNICEF as the most powerful weapon to fight illiteracy in developing countries. In an effort to use it worldwide for its literacy campaign, UNICEF has now translated STAG methodology into 12 non-Indian languages. Within India STAG is gaining popularity across the country. In Andhra Pradesh, the State Government has implemented STAG in few select primary schools in five selected districts. Other states which use STAG widely are Tamilnadu, Orissa, West Bengal, Karnataka, Jharkhand, Bihar, and Madhya Pradesh. Fr Mongal's 40 years of dedicated service in imparting education to the tribals have helped over 60,000 people become literate through STAG. Of these, over 3000 tribal boys and girls have found government jobs in West Bengal alone.

"STAG did not come into being without a cost. I survived five attempts on my life for educating and conscientizing the illiterate tribals through STAG," says Fr Mongal. The unscrupulous landlords who exploited the poor Santals didn't want them to become literate. Says Fr Mongal, "A true measure of one's work includes all the benefits others have gained from one's success. As a Jesuit my purpose in life is to serve the 'poor of God'. STAG is a gift to the voiceless poor. It gives them a voice to protest exploitation, to find life and dignity."

Johnson Padiyara, SJ, is a student of theology at VidyaJyoti, Delhi.

My date with St. Xavier's began in the year 1962, and unlike other dates, mine continued for almost 41 years, with a 4-year hiatus between 1968 and 1972. It was in 1962 that I joined St. Xavier's College, Mumbai in the Arts Faculty. My unsophisticated family background combined with the austerity of the Italian nuns of my Canossa High School, Mumbai, left me gaping at the awesome college building and all the glitz it had to offer. On the day of admission I had a memorable encounter with the then Vice-Principal, the blue-eyed and bald-headed Fr J. Maçia, SJ, a Spaniard by birth. Why at all he took me under his wing, I never got to know, but perhaps, interpreting the trepidation revealed by my body language as fear, he appointed himself to protect me from what he probably thought to be the vices of the world for a fresher, still untouched by the worldly ways.

Then, in 1968, destiny brought me to Patna, Bihar. Our bonding made Fr Maçia drive down straight from Santa Cruz Airport from wherever he had been to my marriage "mandap" just to bless me and my husband! But it was only in 1972 that I got to join St. Xavier's School, Patna, this time as an English teacher. Teaching the subject in a Hindi medium school was not easy. But the challenge was exciting, and today seeing Xaverian doctors, engineers, lawyers, teachers, scientists, IAS, IPS, IFS officers and other government and non-government officers scattered far and wide, holding prestigious posts and speaking almost perfect English, gives me a tremendous feeling of pride and fulfilment.

During my long tenure, I came across many Jesuits who left lasting impressions upon me. Also on the academic front, I could relate with some as my "Gurus". My loyalties to all and to the school and love for the co-curricular activities, along with my burgeoning interest for writing, enabled me to reach great heights. Today I feel blessed that writing has become my forte.
I always thought of myself a Xaverian and still do. My belief in myself even amidst emotional turmoils helped me adhere to my ideals of righteousness, dedication to values, loyalty and respect for all. I am indeed grateful to God that my Alma Mater remained the same in my relationship with St Xavier's. If I gave what was befitting it, then I coveted for myself a warehouse of life-long memories, which I now renew regularly through participation in the alumni get togethers. But as of now, it is my 4-year old grandson who fills the void at my retirement.

Fr J. Maçia is no more. He is united in Christ's peace and love. But I have his memories.

What do you like about the Jesuits?
I like their openness, their easy approachability, their ability to understand situations and their courage to leave their homes for God and mankind. Their sharp memories never fail to amaze me. They seem to forget nothing!

The Jesuit Saint whose life appeals to you?
St Francis Xavier. With his vision, faith and love for God, he preached and spread the gospel of Divine Love and Mercy to all. Many continue to be inspired by him.

The Jesuit who inspired you the most?
The one who inspired me the most and still does is Fr John D'Mello. I have still to meet the like of him. In fact, I've known no one who can come up to his stature. He is truly a man of God and practises what he preaches. He brings people to God and vice versa, be they of any caste or creed. His vibrant humour and infectious laughter, the transparency and candidness in his behaviour, the simplicity in his interaction with people of all strata...these put him in a class of his own.

The main contribution of the Jesuits to the country?
They have contributed the most in the field of education. Truly, this is where the Jesuits have excelled.

Any humourous event during your association with the Jesuits?
This happened in the mid 70's. I was teaching English in one of the primary classes and on that day, one particular little boy had driven me over the edge by what he had been doing. I lost my cool and sent him to Fr John D'Mello, who was then the Vice-Principal of St. Xavier's. After a while, the child came back with palms tightly closed, obviously clutching something in each of them and a smirk on his face! He held out one hand and put something in my own. It was a little note on which was written: "Dear Uma, TLBWAAF, WDYHTSH? - John D'Mello SJ" I couldn't make out the head or tail of it. To vex me further, he held out his other hand in which he had a toffee! I felt outraged! I left the class and stormed into Father's office and demanded an explanation. But he, with his charming smile, picked up the note and decoded for me what he had written. It was, 'This little boy with an angelic face, why do you have to scold him?' We both ended up laughing!

Should the Jesuits change in any way?
I would like the Jesuits to be more accommodative and tolerant towards other religions.