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prophetic role by asking Jesuits not to seek high clerical office in the church—like that of bishop, archbishop, or cardinal. In fact, Jesuits make a promise not to “ambition” for high office even within their own order. In this way, Ignatius not only tried to prevent careerism among the Jesuits, but also spoke a word of prophecy to the clerical culture rampant in the Catholic Church of his time.
    It’s a healthy tension: the wisdom of our religious traditions provides us with a corrective for our propensity to think that we have all the answers; and prophetic individuals moderate the natural propensity of institutions to resist change and growth. As with many aspects of the spiritual life, you need to find life in the tension.
    Isaac Hecker was a nineteenth-century convert to Catholicism who became a priest and founded the American religious order known as the Paulists. He may have summed it up best. Religion, said Hecker, helps you to “connect and correct.” You are invited into a community to connect with one another and with a tradition. At the same time, you are corrected when you need to be. And you may be called to correct your own community— though a special kind of discernment and humility is required in those cases.
    Religion can lead people to do terrible things. At its best, though, religion modifies our natural tendency to believe that we have all the answers. So despite what many detractors say, and despite the arrogance that sometimes infects religious groups, religion at its best introduces humility into your life.
    Religion also reflects the social dimension of human nature. Human beings naturally desire to be with one another, and that desire extends to worship. It’s natural to want to worship together, to gather with other people who share your desire for God, and to work with others to fulfill the dreams of your community.
    Experiencing God also comes through personal interactions within the community. Sure, God communicates through private, intimate moments—as in prayer or reading of sacred texts— but God also enters into relationships with us through others in a faith community. Finding God often happens in the midst of a community—with a “we” as often as an “I.” For many people this community is a church, a synagogue, or a mosque. Or more broadly, religion.
    Finally, religion means that your understanding of God and the spiritual life can more easily transcend your individual understanding and imagination. Do you imagine God as a judge? That’s fine—if it helps you become a more moral and loving person. But a religious tradition can enrich your spiritual imagination in ways that you might not be able to discover by yourself.
    Here’s an example: one of my favorite images of God is the God of Surprises, which I first encountered in the novitiate. My own idea of God at the time was limited to God the Far-Away One, so it was liberating to hear about a God who surprises, who waits for us with wonderful things. It’s a playful, even fun, image of God. But I would have never come up with it on my own. It came to me from David Donovan, my spiritual director, who had read it in a book of that same title, by an English Jesuit named Gerard W. Hughes, who borrowed it from an essay by the German Jesuit Karl Rahner.
    That image was amplified when I read the conclusion of one of the great modern spiritual novels, Mariette in Ecstasy . Ron Hansen, an award-winning writer who is also an ordained Catholic deacon, penned the story of the religious experiences of a young nun in the early 1900s, loosely based on the life of St. Thérèse of Lisieux, the French Carmelite. At the end of the story, Mariette, who had left the monastery many years before, writes to her former novice director and assures her that God still communicates with her.
    We try to be formed and held and kept by him, but instead he offers us freedom. And now when I try to know his will, his kindness floods me, his great