An Interim Report, by the Jesuits of the University in conversation with colleagues
Report authored by Charles L. Currie, S.J., Rector, 1991-1997


From the outset, I need to make clear what this report is and what it is not. It is a candid, very fallible attempt to present brief background information on each of the five Ignatian ideals cited in "An Invitation to a Conversation: Sharing a Commitment," and to summarize the major points of the conversations we have been having on this campus since last October. Particular emphasis is given, to the twenty conversations involving faculty, staff and administrators these past eight weeks. This report is not a consensus statement, an action agenda, or very importantly, a final report. It is an account of a work in progress, which includes some elements of a consensus, some calls for action, and very many calls for continuing and ongoing conversations on who we are and what we are about as an institution and as a community, especially as we plan for our future.

That being said, I want first to thank in a very special way the twenty-six women and men who very generously served as presenters for the conversations and the nearly two hundred members of the University community who participated in one or more sessions. It was a pleasure and privilege for me to host these very candid, thoughtful and concerned conversations. This brief report will not do justice to the presentations, but many of them are available for your further study. We also need to acknowledge all of those who have been discussing and exploring the Jesuit and Ignatian identity of St. Joseph's for at least the last twenty-odd years, for example, those who were discussing Jesuit-lay collaboration even before Father Arrupe's famous talk on the subject here at the University in 1976, and the various efforts to keep Ignatian ideals part of our institutional culture since that time.

These conversations, then, have a history and a context here at St. Joseph's and indeed within the broader scene of higher education today. We are not alone in trying to achieve a clear sense of distinctive identity and purpose in a climate of rapid change and growth, of multiple and diverse pressures, of daunting challenges and opportunities, and of the ever-elusive quest for excellence and quality. Twenty-seven other Jesuit colleges and universities are searching with us, as are over 200 other Catholic colleges and universities, and hundreds of other Church-related schools. About 2500 schools are also searching for an identity without any church affiliation. In each case, there is talk of excellence, quality, service, commitment to the individual, etc.

The question is: Do the words we use, the identity we talk about, really describe and influence how we operate as an academic enterprise, and how we live as an educational community? Do they help provide the focus, the energy, the enthusiasm we need to achieve great things together, or are they limited to planning copy and promotional rhetoric?

Our identity has many components. These conversations focused on one component, the Jesuit/Ignatian inspiration on which St. Joseph's was founded almost 150 years ago, and on which, we would argue, its present and future pursuit of excellence can be grounded if we want it to be. One premise of these conversations is that St. Joseph's will be a better, more distinctive university to the extent that Ignatian ideals influence what we do and are for one another as a University community.

Ignatian ideals offer not a blueprint, but a spirit within which we plan, define our mission, and set our goals. We are not about indoctrination, but a conspiracy in its literal meaning: a breathing together to nourish new life.

Summary of the Conversations

Let me try to summarize the most important points that emerged from our conversations. I will do so using the five ideals presented in the "Invitation to a Conversation: Sharing a Commitment." Each of these ideals is rooted in (1) the personal experience of Ignatius, the founder of the Jesuits, (2) the foundational documents of the Society of Jesus (the Spiritual Exercises and the Constitutions), (3) the history of the Jesuits, and (4) the recent re-affirmation by the Society's General Congregation.

The five ideals are:

1. Finding God in all things

2. A deep personal love for Christ

3. Solidarity with those in need

4. Ever a search for the greater good

5. Partnership with others.

In each case, we briefly discussed the origins of the ideal, its various resonances (or dissonances) with other traditions, and how we found the ideal present or absent in our own experience at St. Joseph's.

1. "The ability to find God in all things"

Different religious traditions seek and find God in various ways. In Ignatian spirituality, God is very much part of our history, is constantly active in one's life, in the lives of others, and in every aspect of creation. Very importantly, God, is continually calling for a response. One might argue that the Exercises are directed toward "finding God in all things." Within this context of God continually active in my life, I try to be a "contemplative in action," linking the contemplation and action which many other traditions might separate. In this world-view, discernment, i.e., continually listening, responding, adapting, is key, as we engage in a constant interplay between experience, reflection, decision and action.

Various examples of experiencing this Ignatian ideal of finding God in all things were shared: profound experiences of a God-like person in my life; trying to help those who are hurting, or being helped when I am hurting; watching a new-born baby; the students we teach and from whom we learn, as they seek God in fumbling ways; the faces of youthful idealism; the person who is challenging me; those working against injustice; in working through the ambiguities of my life and the lives of others; in the excitement of new ideas, fresh insights, beautiful works of art.

However, in the postmodern age, many, for many different reasons, find it difficult to "find" God in any way, let alone the Ignatian way. Others, for different reasons, are more likely to separate sacred and secular, and feel that if all is sacred, nothing is sacred. For many liberation theologians, the massive public suffering of the 20th century suggests that God is not everywhere. For Gutierrez, God is not in all things, but in particular things, actions, persons. The primary task of contemporary Christianity, then, is to create the conditions for the possibility of God's presence (which in liberation theology is identified with the practice of justice and peace) in all things. Participants in the conversation shared this same difficulty of finding God in evil situations and people, but some suggested that God could be found in these situations as the One calling people to do something about the evil.

What are the implications for the University's mission and identity? The "Invitation to a Conversation" mentions some corollaries that flow from this ideal and have important relevance for an academic institution:

--A sacramental view of the universe as always capable of revealing God, and thus always interesting and worthy of study, leads to a world-view that affirms and appreciates the radical goodness of people and things; it leads to a Christian humanist perspective on education that is open-minded, generous and holistic, all qualities which are helpful in combining liberal arts education with pre-professional and professional education;

--A stress on discernment, i.e., continually listening, responding, adapting to new opportunities and needs, encourages effective, participative decision-making, which for us includes asking in which direction God is drawing us;

--Diversity is appreciated as an opportunity to find God in fresh, new ways;

--The habit of asking "Where is God in what we are doing?" encourages an ethical concern in every phase of the University's life.

These particular conversations focused mainly on how this ideal is or is not reflected in how we deal with one another, in other words, on how it influences the university as a community:

--For many, and in many ways, this is a "sacred place" because of the various efforts to build community and a sense of family, and because of the courtesies we extend to one another. The University is seen as providing a climate within which we respect one another and are comfortable in being ourselves, in trying to be discerning and creative. We need to articulate how the comfortable ethos for creativity and discernment can and should flow from this Ignatian ideal, so that this ethos may be strengthened, broadened, and made more "intentional";

--But others spoke to campus situations where this ideal is obviously not present, situations which violate the notion of God present in one another, e.g., where there is fear of speaking out, where campus politics are destructive and divisive, where disciplinary problems reflect a lack of respect for others. We need to empower people throughout the University, to create an environment where everyone is respected and can speak up without fear.

2. A deep personal love for Christ

"Finding God in all things" is concretized in Ignatian spirituality through an intimate companionship with Jesus and a mysticism of service of Christ at work in the world. The Exercises are an effort to share this relationship with Jesus and to understand what He was and is trying to do in the world and its history. Ignatius and his early companions called themselves the "companions of Jesus," pledged to cooperate with the Church in the work of Christ, and in the service of those redeemed by Christ. The recent 34th General Congregation speaks of Jesuits as "servants of Christ's be with people where they work and struggle to bring the Gospel into lives and labors." (#7)

How does this ideal apply to a university? Brian Daley emphasizes that a Christ-centered identity can be practically fostered and realized in an institution that "will and should be inclusive, respectful of cultural and religious diversity and well integrated into the patchwork conversation of modern American culture." We are talking about an inclusive, not exclusive community with a basic identity that can be enriched by other faith experiences.

Within the Methodist tradition, for example, the goal of the moral life is inseparable from "intimate companionship with Jesus." One teaches Ethics with the assumption that being seized by a vision of God is an integral aspect of a rightly ordered morality.

On the other hand, some have claimed that the formulas of traditional Christology make it difficult to understand how anyone can relate to Christ in any straightforwardly interpersonal way. Wittgenstein and Tolstoy, for example, were fascinated with Christ as an admirable and exemplary individual, but put little stock in the traditional credal statements about Him. This suggests that one can have a personal love for Christ without claiming to understand or to accept traditional Christology.

Conversation participants noted that Jesus can be experienced at St. Joseph's as a healing presence reaching out to those who are hurting, as a prophetic voice speaking out at critical times, as the poor Christ experienced in the needy, and in the spirit of community Jesus sought to bring. But it was also pointed out that deep personal love requires a time commitment. It involves "keeping in touch." Without efforts to "keep in touch," it is difficult for Christ to be a real or important person in one's life.

For those of our students who are looking merely for a good education, and not for a spiritual dimension in their lives, we are challenged to elicit an awareness of and appreciation for that dimension in and out of the classroom.

The "Invitation to a Conversation" suggests the following ways a personal love for Christ can influence our identity as a university. Each needs to be explored more thoroughly:

--Christ is the model for the development of the fullest human potential and for educating the responsibly free person;

--We can be Catholic and inclusive, respectful of cultural and religious diversity; our basic identity is enriched by other traditions and experiences;

--There can be no real dichotomy between being "Jesuit" and being "Catholic." (This needs to be spelled out during the development of the revised mission statement. E.g., how does Ex Corde Ecclesiae apply at St. Joseph's? How does "the Church do its thinking" at St. Joseph's? How does the University "interpret the Church to the surrounding culture and the surrounding culture to the Church"?) [As of spring 1998, the new University mission statement is completed: ed.]

3. Solidarity with those most in need

In the early days of his religious pilgrimage, Ignatius lived close to the poor. Later, he wanted to remain poor, in order to imitate Christ:if Christ had been anointed to preach the gospel to the poor, Ignatius too would show a preference for the poor. In Ignatius' Constitutions, Jesuits are to look for opportunities to serve the poor, help the sick, visit prisoners. It is anachronistic to speak of a preferential option for the poor at that time, because society was totally different, but for the early companions, the choice to be near the poor was the only possible starting point for a mission of evangelization.

Today, then, Jesuits and their colleagues are not being asked to do something new, but to give new life to a foundational charism. In 1974-75, the 32nd General Congregation emphasized the integration of the service of faith with the promotion of justice. It is from that linkage that an obligation of solidarity with the poor derives.. In 1983, the 33rd General Congregation spoke explicitly of a preferential option for the poor, a trait which was to be a characteristic of the whole mission of the Society and of each Jesuit institution.

The 34th General Congregation renews the challenge:
"Today, whatever our ministry, we Jesuits enter into solidarity with the poor, the marginalized, and the voiceless, in order to enable their participation in the processes that shape the society in which we all live and work. They in turn teach us about our own poverty as no document can." (#548)

Who are the poor? Some would emphasize the economically poor. Others would emphasize the need to include other forms of poverty. Poverty is almost synonymous with deprivation which has many varieties: material deprivation, joblessness, unjust oppression, physical and psychic illness, and the lack of freedom. But the Church holds that a prominent place should be reserved for the poor and oppressed for whom redress is possible, i.e., evils with human causes and open to human remedies.

What is expected of us? In the words of Father Pedro Arrupe, then Superior General of the Jesuits, Jesuit schools profess to educate "men and women for others," "persons who cannot even conceive of love of God which does not include love for the least of our neighbors; persons completely convinced that the love of God which does not issue in justice for men and women is a farce."

We have to find out through prayer and experience who the poor are for us. Conversation participants shared various experiences of meeting and being with the poor. The charism of the St. Joseph's nuns, e.g., has always been to be with the needy, to "be ready for any good work," "wherever truth engages with the poor." It was agreed that normally one needs an authentic experience of poverty for any of this to be real. And these experiences can be painful turn-offs that each person has to work through. We need to distinguish (well-intentioned) efforts to "help" or "do something for" the poor, from "walking with" and "being in solidarity with" the poor.

The experience of walking with the poor can be transforming, as many of our students, faculty and staff have found. But there is also a bias against this. Some feel that poverty is the fault of the poor. Some are uneasy about the University engaging in social action alliances. But do we not engage in other "alliances", e.g., with the military, with the government, with corporations? Education is clearly the primary task of the university, not social action, but one of the key goals of education has always been to develop good citizens. Can we truly educate the men and women who will lead us into the 21st century without involving them experientially and reflectively in the major issues of our time?

Relating solidarity with the poor to the University's mission/identity, the "Invitation to a Conversation" notes that we have become more sensitive to faith, peace and justice issues, not only in the Faith-Justice Institute, but in service learning courses, community outreach, community service programs and various other volunteer programs that bring faculty and students into mutually enriching contact with the poor and powerless in our society, and, indeed, on our own campus. The University is committed to helping as many financially needy students as possible. Some faculty are engaged in research projects which affect the poor and victims in our society.

Is there more we should be doing? There are many individual and small-group efforts, but is there an institutional commitment to this ideal? For example, should we be doing more to recruit and retain needy students? How do we broaden the base of involvement? This ideal was not seen as part of the institutional culture. It is a shared value for some students and some faculty and staff, but not for the majority who want to "get ahead," "make it," etc. We can also ask about our engagement or lack thereof with our surrounding neighborhood, with the area's poor.

4. Ever a search for the greater good

Ignatius was naturally magnanimous, generous, and anxious to distinguish himself first in the service of his king and queen, and then, after his religious conversion, in the service of his Lord. As early as Manresa, he contemplated all things coming from God and being returned to God by service and praise. The God he experienced needed help, and so he and his companions would do all they could to assist, to join with Christ in the ongoing work of redemption. It is within this world-view that he always sought what is "more," "greater," and "better," the magis. The pursuit of the magis is not simply a fervor always to surpass oneself; it is a spiritual attitude; it is the desire to do more for a loved one.

In the Exercises a valid criterion for every decision is what will assure "greater service and greater glory to God." Ignatius' Constitutions are filled with the same ardent desire to collaborate with the work of creation and redemption, "for a greater glory and a greater service to God and for a universal good." The phrase, "ad majorem Dei gloriam," is found over a hundred times in the Constitutions, and has been unofficially adopted by the Jesuits as their motto.

The contemporary challenge is found in the documents of the recent 34th General Congregation, where we read:
"Mediocrity has no place in Ignatius' world-view....Jesuits are never content with the status quo, the known, the tried, the already existing. We are constantly driven to discover, redefine, and reach out for the magis. For us, frontiers and boundaries are not obstacles or ends, but new challenges to be faced, new opportunities to be welcomed." (#26-7)

Conversation participants found much evidence for excellence in the attitude of service among faculty, staff and students. And there is clearly a commitment on the part of faculty to excellence in teaching. But questions were raised about the intellectual life of the campus. (Ironically for colleges and universities, this is a frequent complaint on campuses.) It was suggested that too much energy was being spent on tribal politics, and there was too much privatization of ideas and study, and not enough intellectual interaction. In addition, the commitment to service and the expectation to say "yes" to every request too frequently mean that new faculty are soon sociologized out of a real intellectual habitus. There is or can be a tension between cura personalis and intellectual and academic rigor. A need was perceived for wiser stewardship of our time and for mentoring for new faculty to assist them in setting priorities among the myriad requests for their time and energy. Are younger faculty being asked to do too much?

The Student Life dimension of the University is committed to the pursuit of the magis. Many examples were given about how that ideal is realized in concrete cases. Many clerical staff members treat students like their own sons and daughters, and often serve as surrogate parents. In residence halls, numerous efforts are made to develop community and help students to understand that there is a difference between a university residence community and a hotel.

This ideal of always searching for the greater good raises expectations which are difficult at times to realize, and sometimes are simply unrealistic. To make things more difficult, one all too often experiences the problem of putting forth one's best and getting little or no response.

With reference to the University's goal-setting and mission clarification, the "Invitation to a Conversation" reads:
"Today we are called, within and without our campus gates, to continuous renewal as University, as Catholic, as Jesuit. As an urban university, we are called to reach out in leadership and service to our city and surrounding community. In a world of global concerns and international relationships, we are also called to expand our horizons and our abilities to speak to and hear our brothers and sisters around the world. This pursuit of the magis grounds the continuing quest for excellence that has characterized Saint Joseph's at its best." (Emphasis added.)

This Ignatian ideal is obviously relevant to our work here at the University, an institution and community that professes to be on the growing edge, and to pursue excellence in its various forms. There are other motivations for pursuing leadership and excellence, besides the religious ones found in the Ignatian tradition, but that tradition is clearly able to energize and indeed ground our efforts here.

These particular conversations covered the following points:

--The intellectual life of faculty and students, by and large is not perceived to be excellent. Steps need to be taken to improve this situation, e.g., through the promotion of academic rigor, quality control of programs, more faculty development opportunities, more interdisciplinary activity, and more faculty involvement with students outside the classroom;

--There are pockets of excellence on campus, but there are also pockets of mediocrity. The former need support and encouragement; the latter need to be challenged to do better;

--For some people, there is a felt tension between caring and pursuing excellence; strategies need to be developed to make this tension creative and not counterproductive.

5. Partnership with others

Early Ignatian and Jesuit relationships were collaborative in many ways, with lay colleagues as partners in joint works. But it would be anachronistic simply to translate that experience to present day discussions of partnerships. Here at St. Joseph's, Father Pedro Arrupe, then Superior General of the Jesuits, spoke at our 125th anniversary on "Pioneers of the Spirit: Jesuit Lay Collaboration in Higher Education." He was responding to a Jesuit-lay Task Force operative from 1974 to 1976. He stressed that Jesuit-lay relationships were based on mutual trust, were nurtured by frequent exchanges, were structured in flexible ways, and formed a community of service.

More recently, the 34th General Congregation emphasized the importance of laity, women, and different cultures in the work of Jesuits today. The Congregation observed that the Church of the next milleniium will be the called the "Church of the Laity." The Society recognizes this, not as a threat, but as a grace of our day and a hope for the future.

The Congregation invites all Jesuits especially to listen carefully to the experience of women. Secondly, it invites all Jesuits, as individuals and through their institutions, to align themselves in solidarity with women.

The Congregation, as part of this partnership, also calls for a greater reverence for different cultures, as exemplified by Jesuits like Ricci and De Nobili. The Congregation acknowledges mistakes of the past when this intuition was not always followed, and now seeks to benefit from the cultural diversity and complexity in the Society itself, and in the world around us. This openness to dialogue extends to non-believers, who will be "equal partners in dialogue, addressing common questions." The Congregation describes Jesuits today as both "men for others" and "men with others." This challenges Jesuits to have an attitude and readiness to cooperate, to listen and to learn from others, to share our spiritual inheritance. Our work together should be guided by a clear mission statement as the basis for collaboration. Programs (like these conversations) should be provided and supported for acquiring greater knowledge of the Ignatian tradition and spirituality and for growing in one's vocation. All those engaged in the work should exercise co-responsibility and be engaged in discernment and participative decision-making.

"Partnership and cooperation with others in ministry is not a pragmatic strategy resulting from diminishing manpower; it is an essential dimension of the contemporary Jesuit way of proceeding, rooted in the realization that to prepare our complex and divided world for the coming of the Kingdom requires a plurality of gifts, perspectives and experiences, both international and multicultural." (#550)

The realization of this ideal at St. Joseph's is mixed. Some see Jesuits as being "egalitarian" and welcoming in developing partnerships, but a number of tensions make the situation quite complex. For Jesuits, for example, there may be a tension (creative, we hope) between a partnership of equals and wanting to preserve a mission and identity. The question was raised whether we can really preserve an ideal if it is continually subject to dialogue. Will it not inevitably be watered down? Should every voice have equal weight, even though some understand and support the mission and others do not?

There are other tensions in the partnerships, e.g.. between value systems and life styles, between the pursuit of diversity and a sense of identity, and between what is chosen for the right reasons and what is politically correct. Women face special challenges and frustrations within a patriarchal church. Jesuits were challenged to learn from the experience of religious women in maintaining a sense of mission and identity in their hospitals as their numbers dwindle and the health care situation grows more complex.

With respect to our own campus, and despite our protestations to the contrary, St. Joseph's is not perceived to be friendly to those who are different from "us", e.g., minorities and those from outside the region. This can be experienced as anything from slights to serious hurts. Many of those with such experiences are reluctant to come forth for fear of worse harm.

There are also staff members who feel they are not "partners," i.e., not full members of the University community. Despite their many contributions, they are often not seen or properly recognized as contributors to the educational mission of the University. In the hierarchical structure of a university, some consider their role -- and voice -- privileged. This makes it difficult for others to see themselves as real partners, even when they have a deep commitment to the mission of the University. Concern for diversity begins at home.

"Partnership with others" can be seen as an enabler ideal, as we help one another pursue difficult ideals. Partnership begins with trust. vBetween faculty and students, good teaching begins with mutual trust and respect; partnership leads to more interactive teaching and learning and a greater willingness to accommodate the true needs of students. With one another, partnerships create a culture wherein we celebrate one another's accomplishments rather than see them in competition with mine. We give one another the benefit of the doubt. Self-righteousness gives way to mutual respect. We need to institutionalize and expand what partnerships we have, preserving them in symbols, models, heroes, and story-tellers.

Concerning the University's goal-setting and mission identification, the "Invitation to a Conversation" reads:
"To realize the full potential of St. Joseph's, the University needs all of the gifts and experiences, all of the imagination and ingenuity, all the honest questions and answers, all the faith we can muster with and for one another."

Thus we are challenged, in full recognition of the tensions cited above, to create an environment that brings forth the distinctive gifts of everyone in the pursuit of common goals, and to pursue a mission and identity simultaneously with a commitment to diversity. Georgetown faculty have recently described this as "centered pluralism." Our own Dr. Frank Morris, noting that in and of itself diversity guarantees nothing unless there is also real plurality, uses Peter Steinfels' difference between a zoo and a forest to make his point. A zoo is a place where a quantity of diverse animals resides, they do not, please God, interact. A forest, on the other hand, offers us an example of a vital plurality -- a place where distinguishably different kinds of organic life interact, regenerate, and flourish.

In conclusion, let me highlight, from my personal perspective, what we have heard about the major implications of these five Ignatian ideals for planning the future of St. Joseph's. I have been challenged to do this in ten points, succinctly, of course! Let me try:

1. It is obvious that I and many others are convinced that Ignatian ideals are capable of expanding our sights and calling forth our very best efforts to create a truly distinctive and excellent university. They are not pious add-ons, vestigial relics, promotional rhetoric, but they could become such, if we do not form a critical mass of men and women committed to them.

2. We need better and continuing ways of sharing these ideals and making them intentional for as many members of the University community as possible, e.g., better orientation efforts with appropriate follow-up, ongoing conversations and seminars, and different opportunities and ways for sharing in the Spiritual Exercises. I am delighted that my successor, Father Joe Godfrey, is as interested as I am in this effort and wants to work with you on an appropriate follow-up. Together, we will be suggesting to the President, Father Rashford, some concrete steps for this to happen.

3. This is a privileged moment for this effort, a moment which may not come again. I respect Dave Burton's (and others') suspicion that it may be too late, but I disagree. There is a new spirit of sharing, of openness and candor with one another, of wanting to build a better and more distinctive University and University community, and in all of the planning sessions I have attended, there is considerable interest in the Ignatian dimension of what we are about.

4. These ideals call us all to accountability, Jesuits to more effective sharing of these ideals, colleagues to sharing their own experiences and traditions, all of us to the project of making these ideals living parts of our reality here at St. Joseph's.

5. "Finding God in all things" makes us women and men of expansive, holistic vision, discerners of what is and can be good in every person, event and reality of our lives. That is a great group to live and work with!

6. On a Catholic, Jesuit campus, Christ is the model for the development of the fullest human potential and the responsibly free person. We need to specify better how we are both "Catholic" and "Jesuit," and how we relate to the Church. We also need to emphasize how none of this makes us less inclusive and respectful of a cultural and religious diversity which enriches our basic identity.

7. Our solidarity with the poor and the excluded of society can take many forms, but it needs to be real and appropriate for a university. The existing strong individual and small group efforts in this regard need to enlist more members of the community and need to be complemented by a stronger institutional commitment.

8. In a society wherein "excellence" is often trivialized by too frequent use, the Ignatian commitment to the "greater good" challenges us in every phase of the University: the quality of our teaching and learning together, our working relationships, and our outreach on the local, regional and international levels. We cannot be satisfied with mediocrity, or with less than a best effort. The impossibility of doing everything, however, reminds us of the importance of discernment in seeking the greater good.

9. There is already a significant level of sharing and partnerships here at St. Joseph's, but we are called to a new level of listening to one another, especially to those different from us in any number of ways. For those who are different in one way or another, the campus has not been perceived as friendly. This needs to improve. We are challenged to create an environment that enriches and is enriched by the gifts of each of us, an environment where trust enables us to be our best selves.

10. Finally, we need to find ways to integrate these Ignatian values not just into our individual lives, but into the life of the institution, e.g., in welcoming new members into the University community, in rewarding those who excel in these values, in integrating these ideals into University planning, and in keeping alive our shared traditions in symbols and stories about our heroes and heroines.

Thank you for the opportunity to have shared in this conversation with you. May God bless your good work in the future.

April 1997
The Jesuits of Saint Joseph University:
Joseph A. Arroyo, S.J.; John E. Bennett, S.J.; Anthony J. Berret, S.J.; Bruce M. Bidinger, S.J.; H. Cornell Bradley, S.J.; Francis F. Burch, S.J.; Peter A. Clark, S.J.; Donald G. Clifford, S.J.; Jerome B. Coll, S.J.; Mark J. Connelly, S.J.; Charles L. Currie, S.J.; Joseph J. Feeney, S.J.; Gerald F. Finnegan, S.J.; Vincent J. Genovesi, S.J.; Joseph J. Godfrey, S.J.; Howard J. Heim, S.J.; Frederick A. Homann, S.J.; Albert H. Jenemann, S.J.; Joseph M. Kakalec, S.J.; Joseph L. Lombardi, S.J.; Richard G. Malloy, S.J.; Michael A. McElwee, S.J.; Dennis E. McNally, S.J.; James W. Moore, S.J.; Nicholas S. Rashford, S.J.; William C. Rickle, S.J.; Martin R. Tripole, S.J.

Posted July 27, 1998
Joseph J. Godfrey, S.J., Rector, Jesuit Community;