Characteristics of Jesuit Education_1993 Project

World Union of Jesuit Alumni

THE CHARACTERISTICSOF JESUIT EDUCATION

To All Major Superiors

Reverend and Dear Father,

P.C.,

Since the publication seven years ago of The Characteristics of Jesuit Education, many peopleworking in Jesuit education around the world have expressed their gratitude for this document.For lay and Jesuit educators alike, it has provided a new vision of renewal which iscontemporary, yet rooted in Ignatian spirituality. Above all, The Characteristics have establishedgoals and objectives against which schools and universities can measure their efforts in this all-important ministry of education.

While The Characteristics have offered a fresh statement of our inspiration in Jesuit education,in the last few years many Jesuits and their colleagues have asked for help in translating theminto action. Frequently, the question has been - how do we incorporate these values, principles,guidelines into our classrooms? How can we help ourselves and our companions in ministry toattain these splendid ideals in practice? How can we insert the spirituality of The Characteristicsinto the practical matters of our daily lives?

The International Commission on the Apostolate of Jesuit Education (ICAJE) has been workingon a practical response to these questions for some time. They realized early in theirdeliberations that any effective practical renewal must be addressed to the educationalcommunity and especially to teachers. Indeed, ICAJE needed a model, a paradigm, that wouldboth promote the goals of Jesuit education and speak to the practicalities of the teaching-learning process in the classroom. Decree 1 of the 33rd General Congregation suggested a wayto approach an answer. Here the Congregation, in calling for a review of all the Society'sministries, spoke of the need for "a transformation of our habitual patterns of thought through aconstant interplay of experience, reflection, and action." (Paragraph 43) True to our Ignatianway of proceeding, this threefold interaction sug-gested an avenue for implementing TheCharacteristics in the everyday school setting.

In their efforts to develop this Paradigm, ICAJE realized that, to be truly comprehensive, thenew model must also take into consideration both the context of the students' experiences andevaluation as the essential stage of completing any learning cycle. These five steps, then,comprise the full Ignatian Pedagogical Paradigm - Context, Experience, Reflection, Action, andEvaluation. I enclose a copy of Ignatian Pedagogy: A Practical Approach which introduces theIgnatian Paradigm as well as the project ahead.

ICAJE wisely judged that an Ignatian Pedagogical Project must involve more than anintroductory document. In order to be effective, teachers will need to learn and becomecomfortable with the pedagogical methods involved. Thus, with the Ignatian PedagogicalParadigm in place, ICAJE had two further tasks to perform. The first was to formulate astatement explaining the rationale and processes of the Paradigm to which this letter is anintroduction. The second was to initiate a program of staff development to teach and multiplythe Ignatian pedagogy involved at regional, province and school levels around the world. Suchwas the purpose of the recent international workshop at Villa Cavalletti, Rome, April 20-30.Designed specifically to launch this world-wide staff development program, delegates from 26countries gathered to learn about the Paradigm, practice using its various component parts, anddevise three to four year strategic plans for training others to teach the Paradigm in their owncountries.

With this important background, I now make two requests of you. First, I invite you to read thisdocument - Ignatian Pedagogy: A Practical Approach - which situates the Paradigm clearlywithin our Ignatian heritage of spiritual and educational writings. As with its predecessor, TheCharacteristics of Jesuit Education, I ask that you ensure it receives maximum exposureamongst Jesuits and their professional colleagues in your educational institutions and informallearning centers. I would suggest, therefore, that a personal copy of Ignatian Pedagogy: APractical Approach be made available to all teachers, administrators and members of governingboards - both Jesuit and lay - in the Jesuit educational institutions as well as our colleagues ininformal and non-formal educational settings of your Province. A summary of the documentcould be distributed to the parents of the students. In many cases this will require translation; inall cases it will require the printing of multiple copies in an attractive form suitable for convenientreading. To accomplish this task, you may wish to call on the help of your Province Delegate forEducation, and you may wish to work together with other Major Superiors in your country orAssistancy.

The true worth of this document, of course, will not be the extent of its readership, but thedegree to which it inspires a renewal of the teaching-learning process in the actual classroomsituation. Thus, my second request is perhaps even more important. I

ask that you give your strongest support and encouragement to those regional or provinceteams which are planning and conducting long term staff development programs in Jesuitschools, colleges, and universities as well as informal and non-formal educational settings, forthe purpose of training teachers in using the Ignatian Pedagogical Paradigm. Implementation ofthe Ignatian Pedagogy Project must take account of "continually changing" local circumstances:individual countries or regions should reflect on the meaning and implications of IgnatianPedagogy for their own local situations, and should then develop supplementary materials thatapply this present universal document and program to their own concrete and specific needs.

I wish finally to thank the members of the International Commission on the Apostolate of JesuitEducation for their work in establishing this project and devising plans for its disseminationthroughout the world. It is a unique example of "the multiplier effect" and, as such, is trulyIgnatian. While this document has already gone through several drafts in formulation, it can onlybe final when its message captivates and inspires the hearts and minds of teachers andstudents in our Jesuit educational apostolate. In commending this document to you, I pray that itwill be another important step towards achieving our goal as educators to form men and womenof competence, conscience, and compassionate commitment.

Fraternally in Christ,

Peter-Hans Kolvenbach, S.J.Superior General

Rome, July 31, 1993

TABLE OF CONTENTSpage

Introduction 3The Characteristics of Jesuit Education 6Introductory Notes 61. Jesuit Education is world-affirming. (radical goodness of the world - a sense of

wonder and mystery)8

2. Jesuit Education assists in the total formation of each individual within the humancommunity. (the fullest development of all talents: intellectual imaginative, affective,and creative effective communication skills physical the balanced person withincommunity)

8

3. Jesuit Education includes a religious dimension that permeates the entire education.(religious education development of a faith response which resists secularismworship of God and reverence for creation)

10

4. Jesuit Education is an apostolic instrument. (preparation for life) 105. Jesuit Education promotes dialogue between faith and culture. 106. Jesuit Education insists on individual care and concern for each person.

(developmental stages of growth curriculum centered on the person personalrelationships ("cura personalis") responsibilities within the community)

12

7. Jesuit Education emphasizes activity on the part of the student in the learningprocess. (personal study opportunities for personal discovery reflection)

13

8. Jesuit Education encourages life-long openness to growth. (joy in learning; desire tolearn adult members open to change)

13

9. Jesuit Education is value-oriented. (knowledge joined to virtue - school regulations;system of discipline - self-discipline)

14

10. Jesuit Education encourages a realistic knowledge, love, and acceptance of self.(Christian humanism; sin and its effects - obstacles to growth - development of acritical faculty)

14

11. Jesuit Education provides a realistic knowledge of the world in which we live.(awareness of the social effects of sin - realization that persons and structures canchange)

15

12. Jesuit Education proposes Christ as the model of humanlife. (inspiration from the lifeand teaching of Christ for Christians, personal friendship with Jesus)

16

13. Jesuit Education provides adequate pastoral care. (religious faith and religiouscommitment - the Spiritual Exercises - response to a personal call from God)

16

14. Jesuit Education celebrates faith in personal and community prayer, worship andservice. (progressive initiation to personal prayer - community worship for Catholics,Eucharist and the Sacrament of Reconciliation - faith leads to commitment to followChrist)

17

15. Jesuit Education is preparation for active life commitment. 1816. Jesuit Education serves the faith that does justice. (justice informed by charity -

action for peace - a new type of person in a new kind of society - justice issues inthe curriculum - school policies and programs witness to justice - works of justice -involvement in serious issues of our day)

18

17. Jesuit education seeks to form "men and women for others".(talents: gifts to bedeveloped for the community - stress on community values - witness of adults in theeducational community)

19

18. Jesuit education manifests a particular concern for the poor. ("preferential option" forthe poor - Jesuit education available to everyone - free educational opportunity forall the poor: the context of Jesuit education - opportunities for contact with the poor -reflection on the experience)

20

19. Jesuit Education is an apostolic instrument, in service of the church as it serveshuman society. (part of the apostolic mission of the church - Ignatian attitude of

22

loyalty to and service of the church - faithful to the teachings of the church reflect onculture in the light of church teachings - serve the local civil and religious community- cooperation with other apostolic works active in the local community - collaborationin ecumenical activities)

20. Jesuit education prepares students for active participation in the church and thelocal community,for the service of others. (instruction in the basic truths of the faithfor Catholics, knowledge of and love for the church and the sacraments - concreteexperiences of church life - promote Christian Life Communities)

23

21. Jesuit education pursues excellence in its work of formation. ("human excellence" -excellence depends on the needs of the region - fullest possible development ofindividual capacities - leaders in service - excellence in faith commitment: to do"more" competition)

24

22. Jesuit education witnesses to excellence. (excellence in school climate - adultmembers witness to excellence - cooperation with other schools and educationalagencies)

25

23. Jesuit Education stresses lay-Jesuit collaboration. (a common mission - willingnessto assume responsibilities - the Jesuit attitude)

26

24. Jesuit Education relies on a spirit of community among:teaching staff and administrators; (people chosen to join the educational community- common sense of purpose)

27

the Jesuit community; (life witness - life within the community provide knowledgeand appreciation of Ignatius - hospitality - priestly activities - relations with schooldirector)

27

governing boards; 28parents; (close cooperation with parents - understanding the school character -consistency between values promoted in the school and those promoted in thehome)

28

students; 28former students; 28benefactors. 29

25. Jesuit Education takes place within a structure that promotes community. (sharedresponsibility - mission of the Director - role of the Director - directive team - Jesuitauthority and control - structures guarantee rights)

29

26. Jesuit Education adapts means and methods in order to achieve its purposes mosteffectively. (change on the basis of "discernment" - norms for change adapted to fitthe specific needs of the place)

31

27. Jesuit Education is a "system" of schools with a common vision and common goals.(sharing of ideas and experiences - exchange of teachers and students -experimentation in education for justice)

31

28. Jesuit Education assists in providing the professional training and ongoing formationthat is needed, especially for teachers. (opportunities for continuing education - anunderstanding of Ignatian spirituality - an understanding of lay and Jesuitcontributions to the church and the Jesuit school)

32

Some Characteristics of Jesuit Pedagogy: (from the experience of the Spiritual Exercises -from the Constitutions and the Ratio Studiorum)

33

Conclusion 35Appendix I: Ignatius, First Jesuit Schools, and the Ratio Studiorum. 36A. The Spiritual Journey of Ignatius of Loyola 36B. The Society of Jesus Enters Education 39C. The Ratio Studiorum and More Recent History 41Appendix II:The World View of Ignatius compared with the Basic Characteristics of JesuitEducation.

44

Notes 47

Introduction

(1) In September of 1980 a small international group, Jesuit and lay, came together inRome to discuss several important issues concerning Jesuit secondary education. Inmany parts of the world, serious questions had been raised about the presenteffectiveness of Jesuit schools: Could they be instrumental in accomplishing theapostolic purposes of the Society of Jesus? Were they able to respond to the needs ofthe men and women in today's world? The meeting was called to examine thesequestions and to suggest the kinds of renewal that would enable Jesuit secondaryeducation to continue to contribute to the creative and healing mission of the church,today and in the future.

(2) During the days of discussion, it became evident that a renewed effectivenessdepended in part on a clearer and more explicit understanding of the distinctive nature ofJesuit education. Without intending to minimize the problems, the group asserted thatJesuit schools can face a challenging future with confidence if they will be true to theirparticularly Jesuit heritage. The vision of Ignatius of Loyola, founder of the Society ofJesus, had sustained these schools for four centuries. If this spiritual vision could besharpened and activated, and then applied to education in ways adapted to the presentday, it would provide the context within which other problems could be faced.

(3) Father Pedro Arrupe, who was then Superior General of the Society of Jesus,reaffirmed this conclusion when he spoke at the closing session of the meeting. He saidthat a Jesuit school

"should be easily identifiable as such. There are many ways inwhich it will resemble other schools.... But if it is an authentic Jesuitschool - that is to say if our operation of the school flows out of thestrengths drawn from our own specific charism, if we emphasize ouressential characteristics and our basic options - then the educationwhich our students receive should give them a certain"Ignacianidad", if I can use such a term. I am not talking aboutarrogance or snobbery, still less about a superiority complex. Isimply refer to the logical consequence of the fact that we live andoperate out of our own charism. Our responsibility is to provide,through our schools, what we believe God and the church ask ofus".1

(4) The delegates at the Rome meeting recommended the establishment of apermanent international group to consider questions related to secondary education, andurged that one of the first responsibilities of this group be to clarify the ways in which thevision of Ignatius continues to make Jesuit secondary education distinctive today.

(5) In response to the recommendation, the International Commission on theApostolate of Jesuit Education (ICAJE) was established; it held its first meeting in 1982.The members are Daven Day, S.J. (Australia), Vincent Duminuco, S.J. (U.S.A.), LuizFernando Klein, S.J. (Brazil, since 1983), Raimondo Kroth, S.J. (Brasil, until 1983),Guillermo Marshall, S.J. (Chile, until 1984), Jean-Claude Michel, S.J. (Zaïre), GregoryNaik, S.J. (India), Vicente Parra, S.J. (Spain), Pablo Sada, S.J. (Venezuela), AlbertoVasquez (Chile, since 1984), Gerard Zaat, S.J. (The Netherlands), and James Sauvé,S.J. (Rome).

(6) This present document, composed by ICAJE, is the fruit of four years of meetingsand worldwide consultations.

(7) Any attempt to speak about Jesuit education today must take account of theprofound changes which have influenced and affected this education - since the time ofIgnatius, but especially during the present century. Government regulations or theinfluence of other outside agencies affect various aspects of school life, including thecourse of study and the textbooks that are used; in some countries the policies of thegovernment or high costs threaten the very existence of private education. Students andtheir parents seem, in many cases, to be concerned only with the academic success thatwill gain entrance to university studies, or only with those programs that will help to gainemployment. Jesuit schools today are often coeducational, and women have joinedlaymen and Jesuits as teachers and administrators. There has been a significantincrease in the size of the student body in most Jesuit schools, and at the same time adecline in the number of Jesuits working in those schools. In addition:

a. The course of studies has been altered by modern advances in science andtechnology: the addition of scientific courses has resulted in less emphasis on, insome cases a certain neglect of, the humanistic studies traditionally emphasized inJesuit education.

b. Developmental psychology and the social sciences, along with advances inpedagogical theory and education itself, have shed new light on the way youngpeople learn and mature as individuals within a community; this has influencedcourse content, teaching techniques, and school policies.

c. In recent years, a developed theology has explicitly recognized andencouraged the apostolic role of lay people in the church; this was ratified by theSecond Vatican Council, especially in its decree "On The Apostolate of the Laity".2Echoing this theology, recent General Congregations of the Society of Jesus haveinsisted on lay-Jesuit collaboration, through a shared sense of purpose and agenuine sharing of responsibility, in schools once exclusively controlled and staffedby Jesuits.

d. The Society of Jesus is committed to "the service of faith, of which thepromotion of justice is an absolute requirement";3 it has called for a "reassessmentof our traditional apostolic methods, attitudes and institutions with a view toadapting them to the needs of the times, to a world in process of rapid change".4 Inresponse to this commitment, the purposes and possibilities of education are beingexamined, with renewed concern for the poor and disadvantaged. The goal ofJesuit education today is described in terms of the formation of "multiplying agents"and "men and women for others".5

e. Students and teachers in Jesuit schools today come from a variety of distinctsocial groups, cultures and religions; some are without religious faith. Many Jesuitschools have been deeply affected by the rich but challenging complexity of theireducational communities.

(8) These and many other developments have affected concrete details of school lifeand have altered fundamental school policies. But they do not alter the conviction that adistinctive spirit still marks any school which can truly be called Jesuit. This distinctivespirit can be discovered through reflection on the lived experience of Ignatius, on theways in which that lived experience was shared with others, on the ways in whichIgnatius himself applied his vision to education in the Constitutions and in letters, and on

the ways in which this vision has been developed and been applied to education in thecourse of history, including our present times. A common spirit lies behind pedagogy,curriculum and school life, even though these may differ greatly from those of previouscenturies, and the more concrete details of school life may differ greatly from country tocountry.

(9) "Distinctive" is not intended to suggest "unique" either in spirit or in method. Thepurpose is rather to describe "our way of proceeding"6: the inspiration, values, attitudesand style which have traditionally characterized Jesuit education, which must becharacteristic of any truly Jesuit school today wherever it is to be found, and which willremain essential as we move into the future.

(10) To speak of an inspiration that has come into Jesuit schools through the Society ofJesus is in no sense an exclusion of those who are not members of this Society.Though the school is normally called "Jesuit", the vision is more properly called"Ignatian" and has never been limited to Jesuits. Ignatius was himself a layman when heexperienced the call of God which he later described in the Spiritual Exercises, and hedirected many other lay people through the same experience; throughout the last fourcenturies, countless lay people and members of other religious congregations haveshared in and been influenced by his inspiration. Moreover, lay people have their owncontribution to make, based on their experience of God in family and in society, and ontheir distinctive role in thechurch or in their religious culture. This contribution will enrich the spirit and enhance theeffectiveness of the Jesuit school.

(11) The description that follows is for Jesuits, lay people and other Religious working inJesuit schools; it is for teachers, administrators, parents and governing boards in theseschools. All are invited to join together in making the Ignatian tradition, adapted to thepresent day, more effectively present in the policies and practices that determine the lifeof the school.

THE CHARACTERISTICS OF JESUIT EDUCATION

Introductory Notes

(12) Though many of the characteristics on the following pages describe all Jesuiteducation, the specific focus is the basic education of the Jesuit high school, or colegioor collège. (Depending on the country, this may be only secondary education, or it mayinclude both primary and secondary levels.) Those in other Jesuit institutions, especiallyuniversities and university colleges, are urged to adapt these characteristics to their ownsituations.

(13) A short historical summary of the life of Ignatius and the growth of Jesuit educationappears in Appendix I. Reading this summary will give those less familiar with Ignatiusand early Jesuit history a better understanding of the spiritual vision on which thecharacteristics of Jesuit education are based.

(14) In order to highlight the relationship between the characteristics of Jesuit educationand the spiritual vision of Ignatius the twenty-eight basic characteristics listed on thefollowing pages are divided into nine sections. Each section begins with a statementfrom the Ignatian vision, and is followed by those characteristics that are applications ofthe statement to education; the individual characteristics are then described in moredetail. A tenth section suggests, by way of example, some characteristics of Jesuitpedagogy.

(15) The introductory statements come directly from the worldvision of Ignatius. Thecharacteristics of Jesuit education come from reflection on that vision, applying it toeducation in the light of the needs of men and women today. (The Ignatian world-visionand the characteristics of Jesuit education are listed in parallel columns in Appendix II.The notes to that Appendix suggest sources for each of the statements summarizing theIgnatian vision.)

(16) Some characteristics apply to specific groups: students, former students, teachersor parents. Others apply to the educational community as a whole; still others,concerning the policies and practices of the institution as such, apply primarily to theschool administrators or the governing board.

(17) These pages do not speak about the very real difficulties in the lives of all thoseinvolved in education: the resistance of students and their discipline problems, thestruggle to meet a host of conflicting demands from school officials, students, parentsand others, the lack of time for reflection, the discouragement and disillusions that seemto be inherent in the work of education. Nor do they speak of the difficulties of modernlife in general. This is not To ignore or minimize these problems. On the contrary, itwould not be possible to speak of Jesuit education at all if it were not for the dedicationof all those people, Jesuit and lay, who continue to give themselves to education in spiteof frustration and failure. This document will not try to offer facile solutions to intractableproblems, but it will try to provide a vision or an inspiration that can make the day-to-daystruggle have greater meaning and bear greater fruit.

(18) The description of Jesuit Education lies in the document as a whole. A partialreading can give a distorted image that seems to ignore essential traits. A commitmentto the faith that does justice, to take one example, must permeate the whole of Jesuiteducation -- even though it is not described in this document until section five.

(19) Because they apply to Jesuit secondary schools throughout the world, thecharacteristics of Jesuit education are described in a form that is somewhat general andschematic. They need amplification and concrete application to local situations. Thisdocument, therefore, is a resource for reflection and study rather than a finished work.

(20) Not all of the characteristics of Jesuit education will be present in the same measurein each individual school; in some situations a statement may represent an ideal ratherthan a present reality. "Circumstances of times, places, persons and other such factors"7

must be taken into account: the same basic spirit will be made concrete in different waysin different situations. To avoid making distinctions which depend on localcircumstances and to avoid a constant repetition of the idealistic "wishes to be" or thejudgmental "should be", the characteristics are written in the categoric indicative: "Jesuiteducation is...."

(21) 1. For Ignatius, God is Creator and Lord, Supreme Goodness, the one Realitythat is absolute; all other reality comes from God and has value only insofar as it leadsus to God.8 This God is present in our lives, "laboring for us"9 in all things; He can bediscovered, through faith, in all natural and human events, in history as a whole, andmost especially within the lived experience of each individual person.

(22)

1.1 World-affirming.

(23) Jesuit education acknowledges God as the Author of all reality, all truth and allknowledge. God is present and working in all of creation: in nature, in history and inpersons. Jesuit education, therefore, affirms the radical goodness of the world "chargedwith the grandeur of God",10 and it regards every element of creation as worthy of studyand contemplation, capable of endless exploration.

(24) The education in a Jesuit school tries to create a sense of wonder and mystery inlearning about God's creation. A more complete knowledge of creation can lead to agreater knowledge of God and a greater willingness to work with God in His ongoingcreation. Courses are taught in such a way that students, in humble recognition of God'spresence, find joy in learning and thirst for greater and deeper knowledge.

1.2 The total formation of each individual within community.

(25) God is especially revealed in the mystery of the human person, "created in theimage and likeness of God";11 Jesuit education, therefore, probes the meaning of humanlife and is concerned with the total formation of each student as an individual personallyloved by God. The objective of Jesuit education is to assist in the fullest possible

Jesuit education:is world-affirming.assists in the total formation of each individual within the human community.includes a religious dimension that permeates the entire education.is an apostolic instrument.promotes dialogue between faith and culture.

development of all of the God-given talents of each individual person as a member of thehuman community.

(26) A thorough and sound intellectual formation includes mastery of basic humanisticand scientific disciplines through careful and sustained study that is based on competentand well-motivated teaching. This intellectual formation includes a growing ability toreason reflectively, logically and critically.

(27) While it continues to give emphasis to the traditional humanistic studies that areessential for an understanding of the human person, Jesuit education also includes acareful and critical study of technology together with the physical and social sciences.

(28) In Jesuit education, particular care is given to the development of the imaginative,the affective, and the creative dimensions of each student in all courses of study. Thesedimensions enrich learning and prevent it from being merely intellectual. They areessential in the formation of the whole person and are a way to discover God as Hereveals Himself through beauty. For these same reasons, Jesuit education includesopportunities -through course work and through extracurricular activities - for all studentsto come to an appreciation of literature, aesthetics, music and the fine arts.

(29) Jesuit schools of the 17th Century were noted for their development ofcommunication skills or "eloquence", achieved through an emphasis on essays, drama,speeches, debates, etc. In today's world so dominated by communications media, thedevelopment of effective communication skills is more necessary than ever before.Jesuit education, therefore, develops traditional skills in speaking and writing and alsohelps students to attain facility with modern instruments of communication such as filmand video.

(30) An awareness of the pervasive influence of mass media on the attitudes andperceptions of peoples and cultures is also important in the world of today. ThereforeJesuit education includes programs which enable students to understand and criticallyevaluate the influence of mass media. Through proper education, these instruments ofmodern life can help men and women to become more, rather than less, human.

(31) Education of the whole person implies physical development in harmony with otheraspects of the educational process. Jesuit education, therefore, includes a well-developed program of sports and physical education. In addition to strengthening thebody, sports programs help young men and women learn to accept both success andfailure graciously; they become aware of the need to cooperate with others, using thebest qualities of each individual to contribute to the greater advantage of the wholegroup.

(32) All of these distinct aspects of the educational process have one common purpose:the formation of the balanced person with a personally developed philosophy of life thatincludes ongoing habits of reflection. To assist in this formation, individual courses arerelated to one another within a well-planned educational program; every aspect of schoollife contributes to the total development of each individual person.12

(33) Since the truly human is found only in relationships with others that include attitudesof respect, love, and service, Jesuit education stresses - and assists in developing - therole of each individual as a member of the human community. Students, teachers, andall members of the educational community are encouraged to build a solidarity withothers that transcends race, culture or religion. In a Jesuit school, good manners are

expected; the atmosphere is one in which all can live and work together inunderstanding and love, with respect for all men and women as children of God.

1.3 A religious dimension permeates the entire education.

(34) Since every program in the school can be a means to discover God, all teachersshare a responsibility for the religious dimension of the school. However, the integratingfactor in the process of discovering God and understanding the true meaning of humanlife is theology as presented through religious and spiritual education. Religious andspiritual formation is integral to Jesuit education; it is not added to, or separate from, theeducational process.

(35) Jesuit education tries to foster the creative Spirit at work in each person, offering theopportunity for a faith response to God while at the same time recognizing that faithcannot be imposed.13 In all classes, in the climate of the school, and most especially informal classes in religion, every attempt is made to present the possibility of a faithresponse to God as something truly human and not opposed to reason, as well as todevelop those values which are able to resist the secularism of modern life. A Jesuitschool does everything it can to respond to the mission given to the Society of Jesus "toresist atheism vigorously with united forces".14

(36) Every aspect of the educational process can lead, ultimately, to worship of Godpresent and at work in creation, and to reverence for creation as it mirrors God. Worshipand reverence are parts of the life of the school community; they are expressed inpersonal prayer and in appropriate community forms of worship. The intellectual, theimaginative and affective, the creative, and the physical development of each student,along with the sense of wonder that is an aspect of every course and of the life of theschool as a whole -all can help students to discover God active in history and in creation.

1.4 An apostolic instrument.15

(37) While it respects the integrity of academic disciplines, the concern of Jesuiteducation is preparation for life, which is itself a preparation for eternal life. Formation ofthe individual is not an abstract end; Jesuit education is also concerned with the ways inwhich students will make use of their formation within the human community, in theservice of others "for the praise, reverence, and service of God".16 The success of Jesuiteducation is measured not in terms of academic performance of students or professionalcompetence of teachers, but rather in terms of this quality of life.

1.5 The dialogue between faith and culture.

(38) Believing that God is active in all creation and in all human history, Jesuit educationpromotes dialogue between faith and culture - which includes dialogue between faithand science. This dialogue recognizes that persons as well as cultural structures arehuman, imperfect, and sometimes affected by sin and in need of conversion;17 at thesame time it discovers God revealing Himself in various distinct cultural ways. Jesuiteducation, therefore, encourages contact with and a genuine appreciation of othercultures, to be creatively critical of the contributions and deficiencies of each.

(39) Jesuit education is adapted to meet the needs of the country and the culture inwhich the school is located;18 this adaptation, while it encourages a "healthy patriotism"is not an unquestioning acceptance of national values. The concepts of "contact with","genuine appreciation" and being "creatively critical" apply also to one's own culture and

country. The goal is always to discover God, present and active in creation and inhistory.

(40) 2. Each man or woman is personally known and loved by God. This loveinvites a response which, to be authentically human, must be an expression of a radicalfreedom. Therefore, in order to respond to the love of God, each person is called to be:

- free to give of oneself, while accepting responsibility for and theconsequences of one's actions: free to be faithful.

- free to work in faith toward that true happiness which is the purpose of life:free to labor with others in the service of the Kingdom of God for the healing ofcreation.

(41)

2.1 Care and concern for each individual person.

(42) The young men and women who are students in a Jesuit school have not reachedfull maturity; the educational process recognizes the developmental stages ofintellectual, affective and spiritual growth and assists each student to mature gradually inall these areas. Thus, the curriculum is centered on the person rather than on thematerial to be covered. Each student is allowed to develop and to accomplish objectivesat a pace suited to individual ability and the characteristics of his or her own personality.

(43) Growth in the responsible use of freedom is facilitated by the personal relationshipbetween student and teacher. Teachers and administrators, both Jesuit and lay, aremore than academic guides. They are involved in the lives of the students, taking apersonal interest in the intellectual, affective, moral and spiritual development of everystudent, helping each one to develop a sense of self-worth and to become a responsibleindividual within the community. While they respect the privacy of students, they areready to listen to their cares and concerns about the meaning of life, to share their joysand sorrows, to help them with personal growth and interpersonal relationships. In theseand other ways, the adult members of the educational community guide students in theirdevelopment of a set of values leading to life decisions that go beyond "self": thatinclude a concern for the needs of others. They try to live in a way that offers an exampleto the students, and they are willing to share their own life experiences. "Curapersonalis" (concern for the individual person) remains a basic characteristic of Jesuiteducation.19

(44) Freedom includes responsibilities within the community. "Cura personalis" is notlimited to the relationship between teacher and student; it affects the curriculum and theentire life of the institution. All members of the educational community are concernedwith one another and learn from one another. The personal relationships amongstudents, and also among adults - lay and Jesuit, administrators, teachers, and auxiliarystaff - evidence this same care. A personal concern extends also to former students, toparents and to the student within his or her family.

Jesuit education: insists on individual care and concern for each person. emphasizes activity on the part of the student. encourages life-long openness to growth.

2.2 Activity of students in the learning process.

(45) Growth in the maturity and independence that are necessary for growth in freedomdepends on active participation rather than passive reception. Important steps towardthis active participation include personal study, opportunities for personal discovery andcreativity, and an attitude of reflection. The task of the teacher is to help each student tobecome an independent learner, to assume the responsibility for his or her owneducation.

2.3 Life-long openness to growth.

(46) Since education is a life-long process, Jesuit education tries to instill a joy in learningand a desire to learn that will remain beyond the days in school. "Perhaps even moreimportant than the formation we give them is the capacity and concern to continue theirown formation; this is what we must instill in them. It is important to learn; but it is muchmore important to learn how to learn, to desire to go on learning all through life".20

(47) Personal relationships with students will help the adult members of the educationalcommunity to be open to change, to continue to learn; thus they will be more effective intheir own work. This is especially important today, given the rapid change in culture andthe difficulty that adults can have in understanding and interpreting correctly the culturalpressures that affect young people.

(48) Jesuit education recognizes that intellectual, affective, and spiritual growth continuethroughout life; the adult members of the educational community are encouraged tocontinue to mature in all of these areas, and programs of ongoing formation are providedto assist in this growth.21

(49) 3. Because of sin, and the effects of sin, the freedom to respond to God'slove is not automatic. Aided and strengthened by the redeeming love of God, we areengaged in an ongoing struggle to recognize and work against the obstacles that blockfreedom - including the effects of sinfulness - while developing the capacities that arenecessary for the exercise of true freedom.

a. This freedom requires a genuine knowledge, love and acceptance ofself, joined to a determination to be freed from any excessive attachment: towealth, fame, health, power, or anything else, even life itself.

b. True freedom also requires a realistic knowledge of the various forcespresent in the surrounding world and includes freedom from distortedperceptions of reality, warped values, rigid attitudes or surrender to narrowideologies.

c. To work toward this true freedom, one must learn to recognize anddeal with the influences that can either promote or limit freedom: the movementswithin one's own heart; past experiences of all types; interactions with otherpeople; the dynamics of history, social structures and culture.

(50)

Jesuit education: is value-oriented. encourages a realistic knowledge, love, and acceptance of self. provides a realistic knowledge of the world in which we live.

3.1 Value-oriented.

(51) Jesuit education includes formation in values, in attitudes, and in an ability toevaluate criteria; that is, it includes formation of the will. Since a knowledge of good andevil, and of the hierarchy of relative goods, is necessary both for the recognition of thedifferent influences that affect freedom and for the exercise of freedom, education takesplace in a moral context: knowledge is joined to virtue.

(52) Personal development through the training of character and will, overcomingselfishness and lack of concern for others and the other effects of sinfulness, anddeveloping the freedom that respects others and accepts responsibility, is all aided bythe necessary and fair regulations of the school; these include a fair system of discipline.Of equal importance is the self-discipline expected of each student, manifested inintellectual rigor, persevering application to serious study, and conduct toward othersthat recognizes the human dignity of each individual.

(53) In a Jesuit school, a framework of inquiry in which a value system is acquiredthrough a process of wrestling with competing points of view is legitimate.

3.2 Realistic knowledge, love and acceptance of self.

(54) The concern for total human development as a creature of God which is the"Christian humanism" of Jesuit education emphasizes the happiness in life that is theresult of a responsible use of freedom, but it also recognizes the reality of sin and itseffects in the life of each person. It therefore tries to encourage each student to confrontthis obstacle to freedom honestly, in a growing self-awareness and a growing realizationthat forgiveness and conversion are possible through the redemptive love and the helpof God.22

(55) The struggle to remove the obstacles to freedom and develop the capacity toexercise freedom is more than a recognition of the effects of sin; an ongoing effort torecognize all obstacles to growth is also essential.23 Students are helped in their effortsto discover prejudice and limited vision on the one hand and to evaluate relative goodsand competing values on the other.

(56) Teachers and administrators assist students in this growth by being ready tochallenge them, helping students to reflect on personal experiences so that they canunderstand their own experience of God; while they accept their gifts and develop them,they also accept limitations and overcome these as far as possible. The educationalprogram, in bringing students into realistic contact with themselves, tries to help themrecognize these various influences and to develop a critical faculty that goes beyond thesimple recognition of true and false, good and evil.

3.3 A realistic knowledge of the world.

(57) A realistic knowledge of creation sees the goodness of what God has made, butincludes an awareness of the social effects of sin: the essential incompleteness, theinjustice, and the need for redemption in all people, in all cultures, in all humanstructures. In trying to develop the ability to reason reflectively, Jesuit educationemphasizes the need to be in contact with the world as it is - that is, in need oftransformation - without being blind to the essential goodness of creation.

(58) Jesuit education tries to develop in students an ability to know reality and toevaluate it critically. This awareness includes a realization that persons and structurescan change, together with a commitment to work for those changes in a way that willhelp to build more just human structures, which will provide an opportunity for theexercise of freedom joined to greater human dignity for all.24

(59) 4. The world view of Ignatius is centered on the historical person of JesusChrist. He is the model for human life because of his total response to the Father'slove in the service of others. He shares our human condition and invites us tofollow him under the standard of the cross,25 in loving response to the Father. He isalive in our midst and remains the Man for others in the service of God.

(60)

4.1 Christ the model.

(61) Members of various faiths and cultures are a part of the educational community inJesuit schools today; to all, whatever their beliefs, Christ is proposed as the model ofhuman life. Everyone can draw inspiration and learn about commitment from the life andteaching of Jesus, who witnesses to the love and forgiveness of God, lives in solidaritywith all who suffer, and pours out his life in the service of others. Everyone can imitatehim in an emptying of self, in accepting whatever difficulties or sufferings come in thepursuit of the one goal to be achieved: responding to the Father's will in the service ofothers.

(62) Christian members of the educational community strive for personal friendship withJesus, who gained forgiveness and true freedom for us through his death andresurrection, is present today and active in our history. To be "Christian" is to followChrist and be like him: to share and promote his values and way of life as far aspossible.26

4.2 Pastoral care.27

(63) Pastoral care is a dimension of "cura personalis" that enables the seeds of religiousfaith and religious commitment to grow in each individual by enabling each one torecognize and respond to the message of divine love: seeing God at work in his or herlife, in the lives of others, and in all of creation; then responding to this discovery througha commitment to service within the community. A Jesuit school makes adequatepastoral care available to all members of the educational community in order to awakenand strengthen this personal faith commitment.

(64) For Christians this care is centered on Christ, present in the Christian community.Students encounter the person of Christ as friend and guide; they come to know himthrough Scripture, sacraments, personal and communal prayer, in play and work, inother persons; they are led to the service of others in imitation of Christ the Man forothers.28

Jesuit education: proposes Christ as the model of human life.provides adequate pastoral care.celebrates faith in personal and community prayer, worship and service.

(65) Making the Spiritual Exercises29 is encouraged as a way of knowing Christ better,loving him, and following him. The Exercises will also help the members of theeducational community understand the vision of Ignatius, which is the spirit that liesbehind Jesuit education. They can be made in various ways, adapted to the time andthe abilities of each person, whether adult or student.

(66) The Jesuit school encourages and assists each student to respond to his or her ownpersonal call from God, a vocation of service in personal and professional life - whetherin marriage, religious or priestly life, or a single life.

4.3 Prayer and worship.

(67) Prayer is an expression of faith and an effective way toward establishing thepersonal relationship with God that leads to a commitment to serve others. Jesuiteducation offers a progressive initiation to prayer, following the example of Christ, whoprayed regularly to his Father. All are encouraged to praise and thank God in prayer, topray for one another within the school community, and to ask God's help in meeting theneeds of the larger human community.

(68) The faith relationship with God is communal as well as personal; the educationalcommunity in a Jesuit school is united by bonds that are more than merely human: it is acommunity of faith, and expresses this faith through appropriate religious or spiritualcelebrations. For Catholics, the Eucharist is the celebration of a faith communitycentered on Christ. All adult members of the community are encouraged to participate inthese celebrations, not only as an expression of their own faith, but also to give witnessto the purposes of the school.

(69) Catholic members of the educational community receive and celebrate the lovingforgiveness of God in the Sacrament of Reconciliation. Depending on localcircumstances, the Jesuit school prepares students (and also adults) for the reception ofother Sacraments.

(70) The obedience of Christ to his Father's will led him to give of himself totally in theservice of others; a relationship to God necessarily involves a relationship to otherpersons.30 Jesuit education promotes a faith that is centered on the historical person ofChrist, which therefore leads to a commitment to imitate him as the "Man for others."

(71) 5. A loving and free response to God's love cannot be merelyspeculative or theoretical. No matter what the cost, speculativeprinciples must lead to decisive action: "love is shown in deeds".31

Ignatius asks for the total and active commitment of men and womenwho, "to imitate and be more actually like Christ",32will put their idealsinto practice in the real world of the family, business, socialmovements, political and legal structures, and religious activities.33

(72)

Jesuit education: is preparation for active life commitment. serves the faith that does justice. seeks to form "men and women for others". manifests a particular concern for the poor.

5.1 Active life commitment:

(73) "Love is shown in deeds": the free human response of love to the redeeming love ofGod is shown in an active life of service. Jesuit education - in progressive stages thattake into account the developmental stages of growth, and without any attempt atmanipulation - assists in the formation of men and women who will put their beliefs andattitudes into practice throughout their lives. "We ... challenge you and try to inspire youto put into practice - in concrete activity - the values that you cherish, the values that youhave received in your formation".34

5.2 Education in the Service of the Faith that Does Justice:35

(74) The "decisive action" called for today is the faith that does justice: "The mission ofthe Society of Jesus today is the service of faith, of which the promotion of justice is anabsolute requirement. For reconciliation with God demands the reconciliation of peoplewith one another".36 This service of the faith that does justice is action in imitation ofChrist; it is the justice of God, which is informed by evangelical charity: "It is charitywhich gives force to faith, and to the desire for justice. Justice does not reach its interiorfullness except in charity. Christian love both implies justice, and extends therequirements of justice to the utmost limits, by providing a motivation and a new interiorforce. Justice without charity is not evangelical".37 The Kingdom of God is a Kingdom ofjustice, love and peace.38

(75) The promotion of justice includes, as a necessary component, action for peace.More than the absence of war, the search for peace is a search for relationships of loveand trust among all men and women.

(76) The goal of the faith that does justice and works for peace is a new type of person ina new kind of society, in which each individual has the opportunity to be fully human andeach one accepts the responsibility of promoting the human development of others. Theactive commitment asked of the students - and practiced by former students and by theadult members of the educational community - is a free commitment to the struggle for amore human world and a community of love. For Christians, this commitment is aresponse to the call of Christ, and is made in humble recognition that conversion is onlypossible with the help of God. For them, the Sacrament of Reconciliation is a necessarycomponent of the struggle for peace and justice. But all members of the educationalcommunity, including those who do not share Christian faith, can collaborate in this work.A genuine sense of the dignity of the human person can be the starting point for workingtogether in the promotion of justice and can become the beginning of an ecumenicaldialogue which sees justice as intimately tied to faith.

(77) In a Jesuit school, the focus is on education for justice. Adequate knowledge joinedto rigorous and critical thinking will make the commitment to work for justice in adult lifemore effective. In addition to this necessary basic formation, education for justice in aneducational context has three distinct aspects:

(78) 1.Justice issues are treated in the curriculum. This may at times call for the additionof new courses; of greater importance is the examination of the justice dimensionalways present in every course taught.39 Teachers try to become more conscious ofthis dimension, so that they can provide students with the intellectual, moral andspiritual formation that will enable them to make a commitment to service - that willmake them agents of change. The curriculum includes a critical analysis of society,

adapted to the age level of the students; the outlines of a solution that is in line withChristian principles is a part of this analysis. The reference points are the Word ofGod, church teachings, and human science.40

(79) 2.The policies and programs of a Jesuit school give concrete witness to the faith thatdoes justice; they give a counter-witness to the values of the consumer society.Social analysis of the reality in which the school is located can lead to institutional self-evaluation, which may call for structural changes in school policies and practices.41

School policy and school life encourage mutual respect; they promote the humandignity and human rights of each person, adult and young, in the educationalcommunity.

(80) 3."There is no genuine conversion to justice unless there are works of justice".42

Interpersonal relationships within the school manifest a concern for both justice andcharity. In preparation for life commitment, there are opportunities in Jesuit educationfor actual contact with the world of injustice. The analysis of society within thecurriculum thus becomes reflection based on actual contact with the structuraldimensions of injustice.

(81) Members of the educational community are aware of and involved in the seriousissues of our day. The educational community, and each individual in it, are consciousof the influence they can have on others; school policies are made with an awareness ofpossible effects on the larger community and on its social structures.

5.3 Men and women for others.43

(82) Jesuit education helps students to realize that talents are gifts to be developed, notfor self-satisfaction or selfgain, but rather, with the help of God, for the good of thehuman community. Students are encouraged to use their gifts in the service of others,out of a love for God:

"Today our prime educational objective must be to form men andwomen for others; men and women who will live not for themselves but forGod and his Christ -- for the God-man who lived and died for all the world;men and women who cannot even conceive of love of God which does notinclude love for the least of their neighbors; men and women completelyconvinced that the love of God which does not issue in justice for men andwomen is a farce".44

(83) In order to promote an awareness of "others", Jesuit education stresses communityvalues such as equality of opportunity for all, the principles of distributive and socialjustice, and the attitude of mind that sees service of others as more self-fulfilling thansuccess or prosperity.45

(84) The adult members of the educational community - especially those in daily contactwith students - manifest in their lives concern for others and esteem for human dignity.46

5.4 A particular concern for the poor.

(85) Reflecting on the actual situation of today's world and responding to the call ofChrist who had a special love and concern for the poor, the church and the Society ofJesus have made a "preferential option"47 for the poor. This includes those without

economic means, the handicapped, the marginalized and all those who are, in anysense, unable to live a life of full human dignity. In Jesuit education this option isreflected both in the students that are admitted and in the type of formation that is given.

(86) Jesuit schools do not exist for any one class of students;48 Ignatius acceptedschools only when they were completely endowed so that education could be availableto everyone; he insisted that special facilities for housing the poor be a part of everyschool foundation that he approved and that teachers give special attention to the needsof poor students. Today, although the situation differs greatly from country to country andthe specific criteria for selecting students depends on "circumstances of place andpersons", every Jesuit school does what it can to make Jesuit education available toeveryone, including the poor and the disadvantaged.49 Financial assistance to those inneed and reduction of costs whenever possible are means toward making this possible.Moreover, Jesuit schools provide academic and counselling assistance to those in needof it so that all can profit from the education being offered.

(87) In order for parents, especially the poor, to exercise freedom of choice in theeducation of their children, Jesuit schools join in movements that promote freeeducational opportunity for all. "The recovery of genuine equality of opportunity andgenuine freedom in the area of education is a concern that falls within the scope of ourstruggle for promotion of justice".50

(88) More basic than the type of student admitted is the type of formation that is given.In Jesuit education, the values which the school community communicates, giveswitness to, and makes operative in school policies and structures, the values which flowinto the school climate, are those values that promote a special concern for those menand women who are without the means to live in human dignity. In this sense, the poorform the context of Jesuit education: "Our educational planning needs to be made infunction of the poor, from the perspective of the poor".51

(89) The Jesuit school provides students with opportunities for contact with the poor andfor service to them, both in the school and in outside service projects, to enable thesestudents to learn to love all as brothers and sisters in the human community, and also inorder to come to a better understanding of the causes of poverty.

(90) To be educational, this contact is joined to reflection. The promotion of justice in thecurriculum, described above in (80), has as one concrete objective an analysis of thecauses of poverty.

(91) 6.For Ignatius, the response to the call of Christ is made in and throughthe Roman Catholic Church, the instrument through which Christ issacramentally present in the world. Mary, the Mother of Jesus, is themodel of this response. Ignatius and his first companions all wereordained as priests and they put the Society of Jesus at the service of theVicar of Christ, "to go to any place whatsoever where he judges itexpedient to send them for the greater glory of God and the good ofsouls".52

(92)

6.1 An apostolic instrument in service of the church.

(93) Jesuit schools are a part of the apostolic mission of the church in building theKingdom of God. Even though the educational process has changed radically since thetime of Ignatius and the ways to express religious concepts are quite different, Jesuiteducation still remains an instrument to help students know God better and respond tohim; the school remains available for use in response to emerging needs of the peopleof God. The aim of Jesuit education is the formation of principled, value-orientedpersons for others after the example of Jesus Christ. Teaching in a Jesuit school,therefore, is a ministry.

(94) Because it is characteristic of all Jesuit works, the Ignatian attitude of loyalty to andservice of the church, the people of God, will be communicated to the entire educationalcommunity in a Jesuit school. The purposes and ideals of members of other faiths canbe in harmony with the goals of the Jesuit school and they can commit themselves tothese goals for the development of the students and for the betterment of society.

(95) Jesuit education - while respecting the conscience and the convictions of eachstudent - is faithful to the teachings of the church, especially in moral and religiousformation. As far as possible, the school chooses as qualified leaders of the educationalcommunity those who can teach and give witness to the teachings of Christ presentedby the Catholic Church.

(96) The educational community, based on the example of Christ - and of Mary in herresponse to Christ53 - and reflecting on today's culture in the light of the teachings of thechurch, will promote:54

- a spiritual vision of the world in the face of materialism; - a concern for others in the face of egoism; - simplicity in the face of consumerism; - the cause of the poor in the face of social injustice.

(97) As part of its service of the church a Jesuit school will serve the local civil andreligious community and cooperate with the local bishop. One example of this is thatimportant decisions about school policy take into account the pastoral orientations of thelocal church; these same decisions about school policy consider their possible effects onthe local church and the local community.

(98) For greater effectiveness in its service of human needs, a Jesuit school works incooperation with other Jesuit apostolic works, with local parishes and other Catholic andcivic agencies, and with centers for the social apostolate.

(99) All members of the educational community are active in service as members of thelocal community and of their churches. They participate in meetings and other activities,especially those related to education.

Jesuit education: is an apostolic instrument, in service of the church as it serves human society. prepares students for active participation in the church and the local community, for the service of others.

(100) The Jesuit school community encourages collaboration in ecumenical activities withother churches and is active in dialogue with all men and women of good will; thecommunity is a witness to the Gospel of Christ, in service to the human community.

6.2 Preparation for active participation in the church.

(101) Jesuit education is committed to the religious development of all students. They willreceive instruction in the basic truths of their faith. For Christian students, this includes aknowledge of the Scriptures, especially the Gospels.

(102) For Catholic students Jesuit education offers a knowledge of and love for the churchand the sacraments, as privileged opportunities to encounter Christ.

(103) In ways proper to a school, concrete experiences of church life are available to allstudents, through participation in church projects and activities. Lay teachers, especiallythose active in parish activities, can be leaders in promoting this; they can communicateto students the current emphasis on the apostolate of lay people.

(104) Following the example of the early Jesuit schools where the Sodalities ofMary played such an important part in fostering devotion and Christian commitment,opportunities such as the Christian Life Communities are available for those studentsand adults who want to know Christ more completely and model their lives on his moreclosely. Similar opportunities are offered to members of other faiths who wish todeepen their faith commitment.

(105) 7. Repeatedly, Ignatius insisted on the "magis" - the more. Hisconstant concern was for greater service of God through a closer following of Christand that concern flowed into all the apostolic work of the first companions. Theconcrete response to God must be "of greater value".55

(106)

7.1 Excellence in formation.

(107) In Jesuit education, the criterion of excellence is applied to all areas of school life:the aim is the fullest possible development of every dimension of the person, linked tothe development of a sense of values and a commitment to the service of others whichgives priority to the needs of the poor and is willing to sacrifice self-interest for thepromotion of justice.56 The pursuit of academic excellence is appropriate in a Jesuitschool, but only within the larger context of human excellence.57

(108) Excellence, like all other Ignatian criteria, is determined by "circumstances of placeand persons". "The nature of the institution, its location, the number of students, theformulation of objectives for academic quality or of the publics to be served, etc., areelements which diversify the instrument in order to adapt it to the circumstances in whichit is being employed".58 To seek the magis, therefore, is to provide the type and level ofeducation for the type and age-group of students that best responds to the needs of theregion in which the school is located.

Jesuit education: pursues excellence in its work of formation.witnesses to excellence.

(109) "More" does not imply comparison with others or measurement of progress againstan absolute standard; rather is it the fullest possible development of each person'sindividual capacities at each stage of life, joined to the willingness to continue thisdevelopment throughout life and the motivation to use those developed gifts for others.

(110) A traditional aim of Jesuit education has been to train "leaders": men and womenwho assume responsible positions in society through which they have a positiveinfluence on others. This objective has, at times, led to excesses which call forcorrection. Whatever the concept may have meant in the past, the goal of Jesuiteducation in today's understanding of the Ignatian world-view is not to prepare a socio-economic elite, but rather to educate leaders in service. The Jesuit school, therefore,will help students to develop the qualities of mind and heart that will enable them - inwhatever station they assume in life - to work with others for the good of all in the serviceof the Kingdom of God.

(111) Service is founded on a faith commitment to God; for Christians this is expressed interms of the following of Christ. The decision to follow Christ, made in love, leads to adesire to always do "more" - enabling us to become multiplying agents.59 The desire, inturn, is converted into the necessary personal preparation in which a student dedicateshimself or herself to study, to personal formation, and ultimately to action.

(112) The Ratio Studiorum recommends competition - normally between groups ratherthan individuals - as an effective stimulus to academic growth. Jesuit education todayfaces a different reality: a world of excessive competitiveness reflected in individualism,consumerism, and success at all costs. Although a Jesuit school values the stimulus ofcompetitive games, it urges students to distinguish themselves by their ability to worktogether, to be sensitive to one another, to be committed to the service of others shownin the way they help one another. "A desire for Christian witness ... cannot thrive in anatmosphere of academic competition, or where one's personal qualities are judged onlyby comparison to those of others. These things will thrive only in an atmosphere in whichwe learn how to be available, how to be of service to others".60

7.2 Witness to excellence.

(113) The school policies are such that they create an ambience or "climate" which willpromote excellence. These policies include ongoing evaluation of goals, programs,services and teaching methods in an effort to make Jesuit education more effective inachieving its goals.

(114) The adult members of the educational community witness to excellence by joininggrowth in professional competence to growth in dedication.

(115) The teachers and directors in a Jesuit school cooperate with other schools andeducational agencies to discover more effective institutional policies, educationalprocesses, and pedagogical methods.61

(116) 8. As Ignatius came to know the love of God revealed throughChrist and began to respond by giving himself to the service of theKingdom of God he shared his experience and attracted companionswho became "friends in the Lord",62 for the service of others. Thestrength of a community working in service of the Kingdom is greaterthan that of any individual or group of individuals.

(117)

8.1 Lay-Jesuit Collaboration:

(118) Lay-Jesuit collaboration is a positive goal that a Jesuit school tries to achieve inresponse to the Second Vatican Council63 and to recent General Congregations of theSociety of Jesus.64 Because this concept of a common mission is still new, there is aneed for growing understanding and for careful planning.

(119) In a Jesuit school, there is a willingness on the part of both lay people and Jesuits toassume appropriate responsibilities: to work together in leadership and in service.Efforts are made to achieve a true union of minds and hearts, and to work together as asingle apostolic body65 in the formation of students. There is, therefore, a sharing ofvision, purpose and apostolic effort.

(120) The legal structure of the school allows for the fullest possible collaboration in thedirection of the schools.66

(121) Jesuits are active in promoting lay-Jesuit collaboration in the school. "Let Jesuitsconsider the importance for the Society of such collaboration with lay people, who willalways be the natural interpreters for us of the modern world and so will always give useffective help in this apostolate".67 "We must be willing to work with others ... willing toplay a subordinate, supporting, anonymous role; and willing to learn how to serve fromthose we seek to serve".68 One of the responsibilities of the Religious superior is to fosterthis openness in the apostolic work.

8.2 Teaching staff and Administrators:

(122) As far as possible, people chosen to join the educational community in a Jesuitschool will be men and women capable of understanding its distinctive nature and ofcontributing to the implementation of characteristics that result from the Ignatian vision.

(123) In order to promote a common sense of purpose applied to the concretecircumstances of school-life, teachers, administrators and auxiliary staff, Jesuit and lay,communicate with one another regularly on personal, professional and religious levels.They are willing to discuss vision and hopes, aspirations and experiences, successesand failures.

Jesuit education: stresses lay-Jesuit collaboration. relies on a spirit of community among:

teaching staff and administrators;the Jesuit community;governing boards;parents;students;former students;benefactors.

takes place within a structure thatpromotes community.

8.3 The Jesuit Community:

(124) The Jesuits working in the school "should be a group of men with a clear identity,who live the true Ignatian charism, closely bound together by union of minds and heartsad intra, and similarly bound, ad extra, by their generous participation in a commonmission.... It should be the source of inspiration and stimulation for the othercomponents of the educational community.... The witness of our lives is essential".69

(125) The Jesuits will be more effective in their service and inspiration of the totaleducational community if they live in service and inspiration to one another, forming atrue community in prayer and in life. This lived witness is one means of making theirwork in the school a "corporate" apostolate, and will help the larger school community bemore effectively and affectively united.

(126) At least on special occasions, other members of the educational community areinvited to meals and to liturgical and social functions in the Jesuit community. Spendingtime together informally is a help toward building community and lay people will come toa better understanding of Jesuit life when they have opportunities to be a part of it.

(127) In addition to their professional responsibilities in the school as teachers,administrators, or pastors, Jesuits are available to provide opportunities such asdiscussions, workshops, and retreats which can enable others in the school communityto come to a better knowledge and appreciation of the world-view of Ignatius.

(128) Education - the work of a teacher or administrator or member of the auxiliary staff -isitself apostolic. In keeping with the nature of the school as an apostolic instrument of thechurch, however, those Jesuits who are priests are also active in more directlysacerdotal work, including celebration of the Eucharist, being available for theSacrament of Reconciliation, etc.

(129) The statutes of the school define the responsibilities of the school director and theauthority of the Society of Jesus (see 8.9 below). Depending on local circumstances,neither the individual Jesuit nor the group of Jesuits as a community has, as such, anypower of decision-making in a Jesuit school not described in these statutes.

8.4 Governing Boards:

(130) General Congregation XXXI of the Society of Jesus recommended that governingboards be established in Jesuit schools, with membership that includes both lay peopleand Jesuits.70 These are a further means of sharing responsibility among both laypeople and Jesuits and thus promoting lay-Jesuit collaboration. They take advantage ofthe professional competencies of a variety of different people. The members of theseboards, both Jesuits and lay, are familiar with the purposes of a Jesuit school and withthe vision of Ignatius on which these purposes are based.

8.5 Parents:

(131) Teachers and directors in a Jesuit school cooperate closely with parents, who arealso members of the educational community. There is frequent communication andongoing dialogue between the home and the school. Parents are kept informed aboutschool activities; they are encouraged to meet with the teachers to discuss the progressof their children. Parents are offered support and opportunities for growth in exercisingtheir role as parents, and they are also offered opportunities to participate in advisory

councils. In these and other ways, parents are helped to fulfill their right andresponsibility as educators in the home and family and they in turn contribute to the workof education going on in the school.71

(132) As far as possible, parents understand, value and accept the Ignatian world viewthat characterizes the Jesuit school. The school community, keeping in mind the differentsituations in different countries, provides opportunities by which parents can becomemore familiar with this worldview and its applications to education.

(133) There is consistency between the values promoted in the school and thosepromoted in the home. At the time their children first enroll in the school, parents areinformed about the commitment of Jesuit education to a faith that does justice.Programs of ongoing formation are available to parents so that they can understand thisaim better and be strengthened in their own commitment to it.

8.6 Students:

(134) Students form a community of understanding and support among themselves; this isreinforced both informally and through such structures as student government andstudent councils. Moreover, according to their age and capacity, student participation inthe larger school community is encouraged through membership on advisory councilsand other school committees.

8.7 Former students:

(135) Former students are members of the "community working in service of thekingdom"; a Jesuit school has a special responsibility to them. As far as resourcespermit, the school will offer guidance and ongoing formation so that those who receivedtheir basic formation in the school can be more effective in putting this formation intopractice in adult life and can continue to deepen their dedication to the service ofothers.72 Close bonds of friendship and mutual support exist between the Jesuit schooland Alumni (Former Student) Associations.73

8.8 Benefactors:

(136) In a similar way, the Jesuit school has a special responsibility toward its benefactorsand will offer them the support and guidance that they may need. In particular,benefactors have opportunities to learn more about the distinctive nature of a Jesuitschool, the Ignatian vision on which it is based, and its goals, to which they contribute.

8.9 The School Structure:

(137) A greater degree of shared responsibility has developed in recent years.Increasingly, decisions are made only after receiving advice through informalconsultations, formal committees and other means; all members of the educationalcommunity are kept informed about decisions and about important events in the life ofthe school. In order to be truly effective, a sharing of responsibility must be based on acommon vision or common sense of purpose, noted above.

(138) In the past the Rector of the Jesuit community, appointed by the Superior General ofthe Society of Jesus, was responsible for the direction of the Jesuit school; he reportedregularly to the Jesuit Provincial. Today, in many parts of the world, the Rector of thecommunity is not the "Director of the Work"; in some cases a governing board works incollaboration with the Society in the appointment of the director; more and more

frequently this director is a lay person. Whatever the particular situation and whateverthe mode of appointment, the responsibility entrusted to the director of a Jesuit schoolalways includes a mission that comes ultimately from the Society of Jesus. Thismission, as it relates to the Jesuit character of the school, is subject to periodicevaluation by the Society (normally through the Jesuit Provincial or his delegate).

(139) The role of the director is that of an apostolic leader. The role is vital in providinginspiration, in the development of a common vision and in preserving unity within theeducational community. Since the world-view of Ignatius is the basis on which acommon vision is built, the director is guided by this world-view and is the oneresponsible for ensuring that opportunities are provided through which the othermembers of the community can come to a greater understanding of this world-view andits applications to education. In addition to his role of inspiration, the director remainsultimately responsible for the execution of the basic educational policy of the school andfor the distinctively Jesuit nature of this education. The exact nature of this responsibilityis described in the statutes of each school.

(140) In many cases, responsibility for the Jesuit school is shared among several peoplewith distinct roles (Rector, Director, President, Principal or Headmaster); the finalresponsibility for policy and practice is often entrusted to governing boards. All thosesharing responsibility for the Jesuit school form a directive team. They are aware of andare open to the Ignatian vision as this is applied to education; they are able to worktogether with mutual support and respect, making use of the talents of each. This typeof team structure, which is an application of the principle of subsidiarity, has theadvantage of bringing the abilities of more people into the leadership of the school; inaddition, it ensures greater stability in carrying forward the policies that implement thebasic orientation of the school.

(141) If the school is "Jesuit", then sufficient authority and control remains in the hands ofthe Society of Jesus to enable that Society to respond to a call of the church through itsinstitutions and to ensure that the Jesuit school continues to be faithful to its traditions.Except for this limitation, effective authority in the school can be exer- cised by anyone,Jesuit or lay, who has a knowledge of, sympathy for, identification with and commitmentto the Jesuit character of education.

(142) The structures of the school guarantee the rights of students, directors, teachers,and auxiliary staff, and call each to his or her individual responsibilities. All members ofthe community work together to create and maintain the conditions most favorable foreach one to grow in the responsible use of freedom. Every member of the community isinvited to be actively engaged in the growth of the entire community. The schoolstructure reflects the new society that the school, through its education, is trying toconstruct.

(143) 9. For Ignatius and for his companions, decisions were made on the basis of anongoing process of individual and communal "discernment"74 done always in acontext of prayer. Through prayerful reflection on the results of their activities, thecompanions reviewed past decisions and made adaptations in their methods, in aconstant search for greater service to God ("magis").

(144)

9.1 Adaptation to achieve the purposes of Jesuit education:

(145) The educational community in a Jesuit school studies the needs of present-daysociety and then reflects on school policies, structures, methods, current pedagogicalmethods and all other elements of the school environment, to find those means that willbest accomplish the purposes of the school and implement its educational philosophy.On the basis of these reflections changes are made in school structure, methods,curriculum, etc., when these are seen to be necessary or helpful. An educator in theJesuit tradition is encouraged to exercise great freedom and imagination in the choice ofteaching techniques, pedagogical methods, etc. School policies and practicesencourage reflection and evaluation; they allow for change when change is necessary.

(146) Though general norms need to be applied to concrete circumstances, principles onwhich this reflection is based can be found in current documents of the church and of theSociety of Jesus.75 In addition, the Jesuit Constitutions provide criteria to guidediscernment in order to achieve the "magis": the more universal good, the more urgentneed, the more lasting value, work not being done by others, etc.76.

(147) The "circumstances of persons and places" require that courses of studies,educational processes, styles of teaching, and the whole life of the school be adapted tofit the specific needs of the place where the school is located, and the people it serves.

9.2 The Jesuit "system" of schools:

(148) The Jesuits in the first schools of the Society shared ideas and the fruits of theirexperience, searching for the principles and methods that would be "more" effective inaccomplishing the purposes of their educational work. Each institution applied theseprinciples and methods to its own situation; the strength of the Jesuit "system" grew outof this interchange. Jesuit schools still form a network, joined not by unity ofadministration or uniformity of programs, but by a common vision with common goals;teachers and administrators in Jesuit schools are again sharing ideas and experiences inorder to discover the principles and methods that will provide the most effectiveimplementation of this common vision.

(149) The interchange of ideas will be more effective if each school is inserted into theconcrete reality of the region in which it is located and is engaged in an ongoingexchange of ideas and experiences with other schools and educational works of thelocal church and of the country. The broader the interchange on the regional level, themore fruitful the interchange among Jesuit schools can be on an international level.

(150) To aid in promoting this interchange of ideas and experiences an exchange ofteachers and students is encouraged wherever possible.

Jesuit education: adapts means and methods in order to achieve its purposes most effectively.

is a "system" of schools with a common vision and common goals.

assists in providing the professional training and ongoing formation that is needed, especially for teachers.

(151) A wide variety of experimentation to discover more effective ways to make "the faiththat does justice" a dimension of educational work is going on in all parts of the world.Because of the importance of this challenge, and the difficulty of achieving it, theseexperiments need to be evaluated and the results shared with others, so that positiveexperiences can be incorporated into local school policies, practices and community.The need for an exchange of ideas and experiences in this area is especially great - notonly for the individual schools, but also for the apostolate of education as such.

9.3 Professional training and ongoing formation:

(152) Rapid change is typical of the modern world. In order to remain effective aseducators and in order to "discern" the more concrete response to God's call, all adultmembers of the educational community need to take advantage of opportunities forcontinuing education and continued personal development - especially in professionalcompetence, pedagogical techniques, and spiritual formation. The Jesuit schoolencourages this by providing staff development programs in every school and, as far aspossible, providing the necessary time and financial assistance for more extendedtraining and formation.

(153) In order to achieve genuine collaboration and sharing of responsibility, lay peopleneed to have an understanding of Ignatian spirituality, of Jesuit educational history andtraditions and Jesuit life, while Jesuits need to have an understanding of the livedexperience, challenges, and ways in which the Spirit of God also moves lay people,together with the contributions lay people make to the church and to the Jesuit school.The Jesuit school provides special orientation programs to new members of staff; inaddition, it provides ongoing programs and processes which encourage a growingawareness and understanding of the aims of Jesuit education, and also give anopportunity for Jesuits to learn from the lay members of the community. Where possible,special programs of professional and spiritual training are available to help lay peopleprepare themselves to assume directive posts in Jesuit schools.

10. SOME CHARACTERISTICS OF JESUIT PEDAGOGY

(154) Ignatius insisted that Jesuit schools should adopt the methods of the University ofParis ("modus Parisiensis") because he considered these to be the most effective inachieving the goals he had in mind for these schools. The methods were tested andadapted by Jesuit educators in accordance with their religious experience in the SpiritualExercises and their growing practical experience in education. Many of these principlesand methods are still typical of Jesuit education because they are still effective inimplementing the characteristics described in the previous sections. Some of the morewidely known are listed in this final section by way of example.

A. From the experience of the Spiritual Exercises77:

(155) 1.Though there are obvious differences between the two situations, the quality of therelationship between the guide of the Spiritual Exercises and the person making themis the model for the relationship between teacher and student. Like the guide of theExercises, the teacher is at the service of the students, alert to detect special gifts orspecial difficulties, personally concerned, and assisting in the development of theinner potential of each individual student.

(156) 2.The active role of the person making the Exercises is the model for the active role ofthe student in personal study, personal discovery and creativity.

(157) 3.The progression in the Exercises is one source of the practical, disciplined, "meansto end" approach that is characteristic of Jesuit education.78

(158) 4.The "Presupposition" to the Exercises79 is the norm for establishing personalrelations and good rapport - between teachers and students, between teachers andschool directors, among teachers, among students, and everywhere in theeducational community.

(159) 5.Many of the "Annotations" or "suggestions for the guide to the Exercises" are, withappropriate adaptations, suggestions to teachers in a Jesuit school.

(160) 6.There are analogies between methods of the Exercises and traditional Jesuitteaching methods, many of which were incorporated into the Ratio Studiorum:

a. The "preludes" and "points" for prayer are the prelection of the coursematerial to be covered;

b. The "repetition" of prayer becomes the mastery of course materialthrough frequent and careful repetition of class work;

c. The "application of the senses" ("sentir" for Ignatius) is found in thestress on the creative and the imaginative, in the stress on experience, motivation,appreciation and joy in learning.

B. A few examples of directives from the Constitutions and Ratio Studiorum:(See Appendix I for a fuller description of the contents of these two documents.)

(161) 1. The curriculum is to be structured carefully: in daily order, in the waythat courses build on material covered in previous courses and in the way coursesare related to one another. The curriculum should be so integrated that eachindividual course contributes toward the overall goal of the school.

(162) 2. The pedagogy is to include analysis, repetition, active reflection, andsynthesis; it should combine theoretical ideas with their applications.

(163) 3. It is not the quantity of course material covered that is important butrather a solid, profound, and basic formation. ("Non multa, sed multum".)

Conclusion

(164) The introduction refers to a meeting held in Rome in 1980, and to the address thatFather Pedro Arrupe gave at the conclusion of that meeting. The address was laterpublished under the title "Our Secondary Schools Today and Tomorrow" and has beenquoted several times, both in the characteristics themselves and in the footnotes.

(165) In that address, Father Arrupe described the purpose of a Jesuit school. It is, hesaid, to assist in the formation of

"New Persons, transformed by the message of Christ, who will bewitnesses to His death and resurrection in their own lives. Those whograduate from our secondary schools should have acquired, in waysproportional to their age and maturity, a way of life that is in itself a

proclamation of the charity of Christ, of the faith that comes from Him andleads back to Him, and of the justice which he announced".80

(166) More recently the present General of the Society of Jesus, Father Peter-HansKolvenbach, expressed the same purpose in very similar words:

"Our ideal is the well-rounded person who is intellectually competent,open to growth, religious, loving, and committed to doing justice ingenerous service to the people of God".81

(167) The aim of Jesuit education has never been simply the acquisition of a store ofinformation and skills or preparation for a career, though these are important inthemselves and useful to emerging Christian leaders. The ultimate aim of Jesuitsecondary education is, rather, that full growth of the person which leads to action -action that is suffused with the spirit and presence of Jesus Christ, the Man for Others.

(168) The International Commission on the Apostolate of Jesuit Education has attemptedto describe the characteristics of Jesuit education in order to help Jesuit schools toachieve this purpose more effectively. The material is not new; the paper is notcomplete; the work of renewal is never ended. A description of the characteristics ofJesuit education can never be perfect, and can never be final. But a growingunderstanding of the heritage of these schools, the Ignatian vision applied to education,can be the impetus to renewed dedication to this work, and renewed willingness toundertake those tasks which will make it ever more effective.

2A. APPENDIX I

IGNATIUS, THE FIRST JESUIT SCHOOLS, AND THE RATIO STUDIORUM

A. The Spiritual Journey of Ignatius of Loyola: 1491 - 1540

(This narration of the life of Ignatius is based on A Pilgrim'sTestament,82 an autobiography dictated to a fellow Jesuit three yearsbefore he died. In speaking, Ignatius consistently referred to himselfin the third person.)

Loyola to Montserrat

(169) Ignatius was a minor nobleman, born in 1491 in the family castle of Loyola inBasque country and brought up as a knight in the courts of Spain. In his autobiographyhe sums up the first twenty-six years of his life in one sentence: "he was a man given tothe follies of the world; and what he enjoyed most was warlike sport, with a great andfoolish desire to win fame".83 The desire to win fame brought Ignatius to Pamplona to aidin the defense of that frontier city against French attack. The defense was hopeless;when, on May 20, 1521, he was hit by a cannon ball which shattered one leg and badlyinjured the other, Ignatius and the city of Pamplona both fell to the French forces.

(170) French doctors cared for the badly-wounded Ignatius and returned him to Loyola,where he spent a long convalescence. In this forced period of inactivity he asked forbooks to read and, out of boredom, accepted the only ones available - The Lives of theSaints and The Life of Christ. When not reading, the romantic knight dreamed - at timesof imitating the deeds of St. Francis and St. Dominic, at times of knightly deeds of valorin service of "a certain lady".84 After a time, he came to realize that "there was thisdifference. When he was thinking of those things of the world, he took much delight inthem, but afterwards, when he was tired and put them aside, he found himself dry anddissatisfied. But when he thought of... practising all the rigors that he saw in the saints,not only was he consoled when he had these thoughts, but even after putting them asidehe remained satisfied and joyful.... His eyes were opened a little, and he began to marvelat the difference and to reflect upon it. Little by little he came to recognize the differencebetween the spirits that were stirring".85 Ignatius was discovering God at work in his life;his desire for fame was transformed into a desire to dedicate himself completely to God,although he was still very unsure what this meant. "The one thing he wanted to do wasto go to Jerusalem as soon as he recovered ... with as much of disciplines and fasts as agenerous spirit, fired with God, would want to perform".86

(171) Ignatius began the journey to Jerusalem as soon as his recovery was complete.The first stop was the famous shrine of Montserrat. On March 24, 1522, he laid hissword and dagger "before the altar of Our Lady of Montserrat, where he had resolved tolay aside his garments and to don the armor of Christ".87 He spent the whole night invigil, a pilgrim's staff in his hand. From Montserrat he journeyed to a town namedManresa, intending to remain for only a few days. He remained for nearly a year.

Manresa

(172) Ignatius lived as a pilgrim, begging for his basic needs and spending nearly all ofhis time in prayer. At first the days were filled with great consolation and joy, but soonprayer became torment and he experienced only severe temptations, scruples, and suchgreat desolation that he wished "with great force to throw himself through a large hole inhis room".88 Finally peace returned. Ignatius reflected in prayer on the "good and evil

spirits"89 at work in experiences such as this, and he began to recognize that hisfreedom to respond to God was influenced by these feelings of "consolation" and"desolation". "God treated him at this time just as a schoolmaster treats a child whom heis teaching".90

(173) The pilgrim gradually became more sensitive to the interior movements of his heartand the exterior influences of the surrounding world. He recognized God revealing Hislove and inviting a response, but he also recognized that his freedom to respond to thatlove could be helped or hindered by the way he dealt with these influences. He learnedto respond in freedom to God's love by struggling to remove the obstacles to freedom.But "love is expressed in deeds".91 The fullness of freedom led inevitably to total fidelity;the free response of Ignatius to the love of God took the form of loving service: a totaldedication to the service of Christ who, for Ignatius the nobleman, was his "King".Because it was a response in love to God's love, it could never be enough; the logic oflove demanded a response that was ever more ("magis").

(174) The conversion to loving service of God was confirmed in an experience that tookplace as he stopped to rest one day at the side of the river Cardoner. "While he wasseated there, the eyes of his understanding began to be opened; not that he saw anyvision, but he understood and learned many things, both spiritual matters and matters offaith and of scholarship, and this with so great an enlightenment that everything seemednew to him.... He experienced a great clarity in his understanding. This was such that inthe whole course of his life, after completing sixty-two years, even if he gathered up allthe various helps he may have had from God and all the various things he has known,even adding them all together, he does not think he had got as much as at that onetime".92

(175) Ignatius recorded his experiences in a little book, a practice begun during hisconvalescence at Loyola. At first these notes were only for himself, but gradually he sawthe possibility of a broader purpose. "When he noticed some things in his soul and foundthem useful, he thought they might also be useful to others, and so he put them inwriting".93 He had discovered God, and thus discovered the meaning of life. He tookadvantage of every opportunity to guide others through this same experience ofdiscovery. As time went on, the notes took on a more structured form and became thebasis for a small book called The Spiritual Exercises,94 published in order to help othersguide men and women through the experience of an interior freedom that leads to thefaithful service of others in service of God.

(176)

Jerusalem to Paris

(177) Leaving Manresa in 1523, Ignatius continued his journey to Jerusalem. Hisexperiences during the months at Manresa completed the break with his past life andconfirmed his desire to give himself completely to God's service, but the desire was stillnot clearly focused. He wanted to stay in Jerusalem, visiting the holy places and servingothers, but he was not permitted to remain in that troubled city. "After the pilgrimrealized that it was not God's will that he remain in Jerusalem, he continually ponderedwithin himself what he ought to do; and eventually he was rather inclined to study forsome time so that he would be able to help souls, and he decided to go toBarcelona".95 Though he was thirty years old he went to school, sitting in class besidethe young boys of the city to learn grammar; two years later, he moved on to universitystudies at Alcalá. When he was not studying he taught others about the ways of Godand shared his Spiritual Exercises with them. But the Inquisition would not permitsomeone without training in theology to speak about spiritual things. Rather than keepsilent about the one thing that really mattered to him, and convinced that God wasleading him, Ignatius left Alcalá and went to Salamanca. The forces of the Inquisitioncontinued to harass him until finally, in 1528, he left Spain entirely and moved to Franceand the University of Paris.

(178) Ignatius remained in Paris for seven years. Though his preaching and direction inBarcelona, Alcalá, and Salamanca had attracted companions who stayed with him for atime, it was at the University of Paris that a more lasting group of "friends in the Lord"96

was formed. Peter Favre and Francis Xavier were his roommates, "whom he later wonfor God's service by means of the Spiritual Exercises".97 Attracted by the samechallenge, four others soon joined them. Each of these men experienced God's lovepersonally, and their desire to respond was so complete that their lives were totallytransformed. As each one shared this experience with the others, they formed a bond ofcommunity which was to last throughout their lives.

Paris to Rome

(179) In 1534, this small group of seven companions journeyed together to a smallmonastery chapel in Montmartre, outside of Paris, and the only priest among them -

The Spiritual Exercises is not a book simply to be read; it is the guide to anexperience, an active engagement enabling growth in the freedom that leads to faithfulservice. The experience of Ignatius at Manresa can become a personal lived experience.

In the Exercises each person has the possibility of discovering that, though sinful,he or she is uniquely loved by God and invited to respond to His love. This responsebegins with an acknowledgment of sin and its effects, a realization that God's loveovercomes sin, and a desire for this forgiving and redeeming love. The freedom torespond is then made possible through a growing ability, with God's help, to recognizeand engage in the struggle to overcome the interior and exterior factors that hinder a freeresponse. This response develops positively through a process of seeking andembracing the will of God the Father, whose love was revealed in the person and life ofHis Son, Jesus Christ, and of discovering and choosing the specific ways in which thisloving service of God is accomplished through active service on behalf of other men andwomen, within the heart of reality.

Pierre Favre - celebrated a Mass at which they consecrated their lives to God throughvows of poverty and chastity. It was during these days that they "determined what theywould do, namely, go to Venice and Jerusalem, and spend their lives for the good ofsouls".98 At Venice the six other companions were ordained as priests, Ignatius amongthem. But their decision to go to Jerusalem was not to become a reality.

(180) Recurring warfare between Christian and Islamic armies made travel to the Eastimpossible. While they waited for the tension to ease and pilgrim journeys to beresumed, the companions spent their days preaching, giving the Exercises, working inhospitals and among the poor. Finally, when a year had passed and Jerusalemremained inaccessible, they decided that they would "return to Rome and presentthemselves to the Vicar of Christ so that he could make use of them wherever hethought it would be more for the glory of God and the good of souls".99

(181) Their resolve to put themselves at the service of the Holy Father meant that theymight be sent to different parts of the world, wherever the Pope had need of them; the"friends in the Lord" would be dispersed. It was only then that they decided to form amore permanent bond which would keep them united even when they were physicallyseparated. They would add the vow of obedience, thus becoming a religious order.

(182) Toward the end of their journey to Rome, at a small wayside chapel in the village ofLa Storta, Ignatius "was visited very especially by God. .... He was at prayer in a churchand experienced such a change in his soul and saw so clearly that God the Fatherplaced him with Christ his Son that he would not dare doubt it - that God the Father hadplaced him with his Son".100 The companions became Companions of Jesus, to beintimately associated with the risen Christ's work of redemption, carried out in andthrough the church, working in the world. Service of God in Christ Jesus became servicein the church and of the church in its redemptive mission.

(183) In 1539 the companions, now ten, were received favorably by Pope Paul III, and theSociety of Jesus was formally approved in 1540; a few months later, Ignatius waselected its first Superior General.

B. The Society of Jesus Enters Education: 1540 - 1556.

(184) Even though all of these first companions of Ignatius were graduates of theUniversity of Paris, the original purposes of the Society of Jesus did not includeeducational institutions. As described in the "Formula" presented to Paul III for hisapproval, the Society of Jesus was founded "to strive especially for the defense andpropagation of the faith and for the progress of souls in Christian life and doctrine, bymeans of public preaching, lectures, and any other ministration whatsoever of the wordof God, and further by means of the Spiritual Exercises, the education of children andunlettered persons in Christianity, and the spiritual consolation of Christ's faithful throughhearing confessions and administering the other sacraments".101 Ignatius wantedJesuits to be free to move from place to place wherever the need was greatest; he wasconvinced that institutions would tie them down and prevent this mobility. But thecompanions had only one goal: "in all things to love and serve the Divine Majesty";102

they would adopt whatever means could best accomplish this love and service of Godthrough the service of others.

(185) The positive results to be obtained from the education of young boys soon becameapparent, and it was not long before Jesuits became involved in this work. FrancisXavier, writing from Goa, India in 1542, was enthusiastic in his description of the effect

Jesuits there were having when they offered instruction at St. Paul's College; Ignatiusresponded with encouragement. A college had been established in Gandía, Spain forthe education of those preparing to join the Society of Jesus; at the insistence of parentsit began, in 1546, to admit other boys of the city. The first "Jesuit school", in the sense ofan institution intended primarily for young lay students, was founded in Messina, Sicilyonly two years later. And when it became apparent that education was not only an aptmeans for human and spiritual development but also an effective instrument fordefending a faith under attack by the Reformers, the number of Jesuit schools began toincrease very rapidly: before his death in 1556, Ignatius personally approved thefoundation of 40 schools. For centuries, religious congregations had contributed to thegrowth of education in philosophy and theology. For the members of this new order toextend their educational work to the humanities and even to running the schools, wassomething new in the life of the church; it needed formal approval by Papal decree.

(186) Ignatius, meanwhile, remained in Rome and dedicated the last years of his life towriting the Constitutions103 of this new religious order.

(187)

Inspired by the same vision embodied in the Spiritual Exercises, the Constitutionsmanifest the Ignatian ability to combine exalted ends with the most exact and concretemeans for achieving them. The work, divided into ten "Parts", is a formative guidebook forJesuit life.

In its first draft, Part IV consisted of directives for the education of young men beingformed as Jesuits. Since he was approving the establishment of new schools at the sametime as he was writing the Constitutions, Ignatius partly revised Part IV to include theguiding educational principles for the work that was to be undertaken in these schools.This section of the Constitutions is, therefore the best source for the explicit and directthought of Ignatius on the apostolate of education, even though it was largely completedbefore he realized the extensive role education was to play in the apostolic work ofJesuits.

The preamble to Part IV sets the goal: "The aim which the Society of Jesusdirectly seeks is to aid its own members and their fellowmen to attain the ultimate end forwhich they were created. To achieve this purpose, in addition to the example of one'slife, learning and a method of expounding it are also necessary".104

The priorities in the formation of Jesuits became priorities of Jesuit education: astress on the humanities, to be followed by philosophy and theology,105 a careful orderlyadvance to be observed in pursuing these successive branches of knowledge,106

repetition of the material and active involvement of the students in their own education.107

Much time should be spent in developing good style in writing.108 The role of the Rector,as the center of authority, inspiration and unity, is essential.109 These were not newpedagogical methods; Ignatius was familiar with lack of method, and with the methods ofmany schools, especially the careful methods of the University of Paris. He chose andadapted those which would be most effective in achieving the purposes of Jesuiteducation.

When speaking explicitly about schools for lay students in Part IV, chapter 7,Ignatius is specific about only a few matters. He insists, for example, that the students(at that time nearly all Christians), be "well-instructed in Christian doctrine".110 Also, inaccordance with the principle that there be no temporal remuneration for any Jesuitministry, no fees are to be charged.111 Except for these and a few other details, he iscontent to apply a basic principle found throughout the Constitutions: "Since there mustbe a great variety in particular cases in accordance with the circumstances of place andpersons, this present treatment will not descend further to what is particular, except tosay that there should be rules which come down to everything necessary in eachcollege".112 In a later note, he adds a suggestion: "From the Rules of the RomanCollege, the part which is suitable to the other colleges can be adapted to them."113

(188) In separate correspondence, Ignatius promised further development of the rules, orbasic principles, which should govern all the schools. But he insisted that he could notprovide these principles until he could derive them from the concrete experiences ofthose actually engaged in education. Before he could fulfill his promise, Ignatius died. Itwas the early morning of July 31, 1556.

C. The Ratio Studiorum and More Recent History

(189) In the years following the death of Ignatius, not all Jesuits agreed that involvementin schools was a proper activity for the Society of Jesus; it was a struggle that lasted wellinto the 17th Century. Nevertheless, Jesuit involvement in education continued to growat a rapid rate. Of the 40 schools that Ignatius had personally approved, at least 35 werein operation when he died, even though the total membership of the Society of Jesuitshad not yet reached 1,000. Within forty years, the number of Jesuit schools would reach245. The promised development of a document describing common principles for allJesuit schools was becoming a practical necessity.

(190) Successive Jesuit superiors encouraged an exchange of ideas based on concreteexperiences so that, without violating the Ignatian principle that "circumstances of placeand persons" be taken into account, a basic curriculum and basic pedagogy could bedeveloped which would draw on this experience and be common to all Jesuit schools. Aperiod of intense interchange among the schools of the Society followed.

(191) The first drafts of a common document were, as Ignatius had wished, based on the"Rules of the Roman College". An international committee of six Jesuits was appointedby the Superior General Claudio Acquaviva; they met in Rome to adapt and modifythese tentative drafts on the basis of experiences in other parts of the world. In 1586and again in 1591, this group published more comprehensive drafts which were widelydistributed for comments and corrections. Further interchange, commission meetingsand editorial work resulted, finally, in the publication of a definitive Ratio Studiorum114 onJanuary 8, 1599.

(192)

In its final form the Ratio Studiorum, or "Plan of Studies" for Jesuit schools, is ahandbook to assist teachers and administrators in the daily operation of the school; it is aseries of "rules" or practical directives regarding such matters as the government of theschool, the formation and distribution of teachers, the curriculum and methods of teaching.Like Part IV of the Constitutions, it is not so much an original work as a collection of themost effective educational methods of the time, tested and adapted for the purposes of theJesuit schools.

There is little explicit reference to underlying principles flowing from the experienceof Ignatius and his Companions, as these were embodied in the Spiritual Exercises andthe Constitutions; such principles had been stated in earlier versions, but werepresupposed in the final edition of 1599. The relationship between teacher and student, totake one example, is to be modelled on the relationship between the director of theExercises and the person making them; since the authors of the Ratio, along with nearlyall the teachers in the schools, were Jesuits, this could be assumed. Even though it is notstated explicitly, the spirit of the Ratio - like the inspiring spirit of the first Jesuit schools -was the vision of Ignatius.

(193) The process leading to and resulting in the publication of the Ratio produced a"system" of schools whose strength and influence lay in the common spirit that evolvedinto common pedagogical principles. The pedagogy was based on experience, thenrefined and adapted through constant interchange. It was the first such educationalsystem that the world had ever seen.

(194) The system of Jesuit schools developed and expanded for more than two hundredyears, and then came to a sudden and tragic end. When the Society of Jesus wassuppressed by Papal Order in 1773 a network of 845 educational institutions, spreadthroughout Europe and the Americas, Asia and Africa, was largely destroyed. Only a fewJesuit schools remained in Russian territories, where the suppression never took effect.

(195) When Pius VII was about to bring the Society of Jesus back into existence in 1814,one of the reasons he gave for his action was "so that the Catholic Church could have,once again, the benefit of their educational experience".115 Educational work did beginagain almost immediately and a short time later, in 1832, an experimental revision of theRatio Studiorum was published. But it was never definitively approved. The turmoil of19th Century Europe, marked by revolutions and frequent expulsions of Jesuits fromvarious countries - and therefore from their schools - prevented any genuine renewal inthe philosophy or pedagogy of Jesuit education; often enough the Society itself wasdivided, and its educational institutions were enlisted in the ideological support of one orthe other side of warring nations. Nevertheless, in difficult situations, and especially inthe developing nations of the Americas, India, and East Asia, the schools of the Societybegan once again to flourish.

(196) The 20th Century, especially in the years after the Second World War, brought adramatic increase in the size and number of Jesuit Schools. The seeds of a renewedspirit were planted in the decrees of various General Congregations, notably theapplications of the Second Vatican Council that were incorporated into decree 28 ofGeneral Congregation XXXI. Today, the Jesuit educational apostolate extends to morethan 2,000 educational institutions, of a bewildering variety of types and levels. 10,000Jesuits work in close collaboration with nearly 100,000 lay people, providing educationfor more than 1,500,000 young people and adults in 56 countries around the world.

(197) Jesuit education today does not and cannot form the unified system of the 17thCentury, and though many principles of the original Ratio remain valid today, a uniformcurriculum and a structure imposed on all schools throughout the world has beenreplaced by the distinct needs of different cultures and religious faiths and the refinementof pedagogical methods that vary from culture to culture.

(198) This does not mean that a Jesuit "system" of education is no longer a possibility. Itwas the common spirit, the vision of Ignatius, that enabled the Jesuit schools of the 16thCentury to evolve common principles and methods; it was the common spirit joined to acommon goal - as much as the more specific principles and methods embodied in theRatio - that created the Jesuit school system of the 17th Century. This samecommonspirit, along with the basic goals, purposes and policies that follow from it, canbe true of "Jesuit" schools of today in all countries throughout the world, even whenmore concrete applications are very different, or when many of the details of school lifeare determined by cultural factors or outside agencies.

APPENDIX II: A SCHEMATIC OUTLINE

(This outline puts into schematic form the relationship between the spiritual vision ofIgnatius and the characteristics of Jesuit education. The nine points in the first column repeat theIgnatian headings for the first nine sections of the main body of the text; the footnotes relate thismaterial to writings of Ignatius (primarily the Spiritual Exercises and the Constitutions), and to theparagraphs of the historical summary given in Appendix I. The 28 basic characteristics of Jesuiteducation are repeated in the second column, placed in a way that is intended to show theirfoundation in the Ignatian world-view. This is not intended to show an exact parallel: rather thana direct application, it would be more accurate to say that the characteristics are derived from,or find their roots in, the Ignatian vision.)

The Ignatian World-View

1. For Ignatius, God is Creator and Lord,Supreme Goodness, the one Reality thatis absolute;116

all other reality comes from God andhas value only insofar as it leads us toGod.117

This God is present in our lives,"laboring for us" in all things;

He can be discovered through faith inall natural and human events,

in history as a whole,

and most especially in the livedexperience of each individual person.118

2. Each man or woman is personally knownand loved by God. This love invites aresponse which, to be authenticallyhuman, must be an expression of aradical freedom.119 Therefore, in order torespond to the love of God,each person iscalled to be:

- free to give of oneself, while acceptingresponsibility for and the consequencesof one's actions: free to be faithful;- free to work in faith toward that truehappiness which is the purpose of life:free to labor with others in the serviceof the Kingdom of God for the healing ofcreation.120

Jesuit Education . . .

- is an apostolic instrument.

- includes a religious dimension thatpermeates the entire education.

- is world-affirming.

- promotes dialogue between faith andculture.

- assists in the total formation of eachindividual within the human community.

- insists on individual care and concern foreach person.

- encourages life-long openness to growth.

- emphasizes activity on the part of thestudent.

3. Because of sin, and the effects of sin, thefreedom to respond to God's love is notautomatic. Aided and strengthened by the

redeeming love of God, we are engagedin an ongoing struggle to recognize andwork against the obstacles that blockfreedom, including the effects ofsinfulness, while developing the capacitiesthat are necessary for the exercise of truefreedom.121

a. This freedom requires agenuine knowledge, love andacceptance of self joined to adetermination to be freed from anyexcessive attachment to wealth, fame,health, power, or even life itself.122

b. True freedom also requires arealistic knowledge of the variousforces present in the surrounding worldand includes freedom from distortedperceptions of reality, warped values,rigid attitudes or surrender to narrowideologies.123

c. To work toward this truefreedom, one must learn to recognizeand deal with the influences that canpromote or limit freedom: themovements within one's own heart;past experiences of all types;interactions with other people; thedynamics of history, social structuresand culture.124

4. The world view ofIgnatius is centered onthe historical person of Jesus.125 He is themodel for human life because of his totalresponse to the Father's love, in theservice of others.

He shares our human conditionand invites us to follow him, under thestandard of the cross, in loving responseto the Father.126

He is alive in our midst, andremainsthe Man for others in the serviceof God.

5. A loving and free response to God's lovecannot be merely speculative ortheoretical. No matter what the cost,speculative principles must lead todecisive action: "love is shown indeeds".127

Ignatius asks for the total andactive commitment of men and womenwho, to imitate and be more like Christ,will put their ideals into practice.

- encourages a realistic knowledge, love, andacceptance of self.

- provides a realistic knowledge of the worldin which we live.

- is value-oriented.

- proposes Christ as the model of human life.

- provides adequate pastoral care.

- celebrates faith in personal and communityprayer, worship and service.

- is preparation for active life commitment.

- serves the faith that does justice.

In the real world of ideas,social - seeks to form "men and women for others".

movements, the family, business, politicaland legal structures, and religiousactivities.128

6. For Ignatius, the response to the call ofChrist is in and through the RomanCatholic Church, the instrument throughwhich Christ is sacramentally present inthe world.129 Mary the Mother of Jesus isthe model of this response.130

Ignatius and his firstcompanions all were ordained as priestsand they put the Society of Jesus at theservice of the Vicar of Christ, "to go to anyplace whatsoever where he judges itexpedient to send them for the greaterglory of God and the good of souls".131

7. Repeatedly, Ignatius insisted on the"magis" —the more. His constant concernwas for greater service of God through acloser following of Christ, and that concernflowed into all the apostolic work of thefirst companions. The concrete responseto God must be "of greater value".132

8. As Ignatius came to know the love of Godrevealed through Christ and began torespond by giving himself to the service ofthe Kingdom of God he shared hisexperience and attracted companions whobecame "friends in the Lord",in the serviceof others.133

The strength of a communityworking in service of the Kingdom isgreater than that of any individual orgroup of individuals.

9. For Ignatius and for his companions,decisions were made on the basis of anongoing process of individual andcommunal "discernment" done always in acontext of prayer. Through prayerfulreflection on the results of their activities,the companions reviewed past decisionsand made adaptations in their methods,in a constant search for greater service toGod ("magis").134

- manifests a particular concern for the poor.

- is an apostolic instrument, in service of thechurch as it serves human society.

- prepares students for active participation inthe church and the local community, for theservice of others.

- pursues excellence in its work of formation.

- witnesses to excellence.

- stresses collaboration.

- relies on spirit of community amongteaching staff, administrators,Jesuitcommunity, governing boards, parents,students, former students, and benefactors.

- takes place within a structure that promotescommunity.

- adapts means and methods in order toachieve its purposes most effectively.

- is a "system" of schools with a commonvision and common goals.

- assists in providing the professional trainingand ongoing formation that is needed,especially for teachers.

NOTES

1. Pedro Arrupe, S.J., "Our Secondary Schools, Today and Tomorrow", § 10. Given in Rome,September 13, 1980; published in Acta Romana Societatis Iesu Volume XVIII (GregorianUniversity Press, 1981). English text, pp. 257 - 276. Emphasis added. Hereafterabbreviated OSS.

2. The official document is in Latin: Apostolicam Actuositatem; an English translation can befound in The Documents of Vatican II, Walter Abbott, S.J., General Editor (The AmericaPress, New York, 1966), pp. 489 - 521.

3. General Congregation XXXII of the Society of Jesus, Decree 4, "Our Mission Today: TheService of Faith and the Promotion of Justice", no. 2. (Published in English in Documents ofthe 31st and 32nd General Congregations of the Society of Jesus, The Institute of JesuitSources, 3700 West Pine Boulevard, St. Louis, Missouri, 63108, U.S.A., 1977.)

4. Ibid., no. 9.

5. The two phrases were repeatedly used by Father Pedro Arrupe in his writings and talks.The first use seems to have been in an address to the Tenth International Congress of JesuitAlumni of Europe held in Valencia, Spain, on July 31, 1973; this address was beenpublished by several different offices under the title "Men for Others",e.g. by the InternationalCenter for Jesuit Education, C.P. 6139, 00195 Rome, Italy.

6. The expression is found in the Constitutions and in other writings of Ignatius. Father PedroArrupe used the phrase as the theme for one of his last talks: Our Way of Proceeding, givenon January 18, 1979 during the "Ignatian Course" organized by the Center for IgnatianSpirituality (CIS); published as "Documentation No. 42" by the Information Office of theSociety of Jesus, C.P. 6139, 00195 Rome, Italy.

7. Constitutions of the Society of Jesus, [351] and passim. (An English edition of theseConstitutions, translated, with an introduction and a commentary by George E. Ganss, S.J.has been published by The Institute of Jesuit Sources, St. Louis, Missouri, U.S.A., 1970.)The sentence in the text is a basic principle and a favorite phrase of Ignatius.

8. "The other things on the face of the earth are created for man to help him in attaining the endfor which he is created. Hence, man is to make use of them in so far as they help him in theattainment of his end, and he must rid himself of them in so far as they prove a hindrance tothem." (Spiritual Exercises, § 23.) This is often referred to as the "tantumquantum", from thewords used in the Latin text. (Various translations of the Spiritual Exercises are available inEnglish. One common text is that of David L. Fleming, S.J., The Spiritual Exercises of St.Ignatius: A Literal Translation and a Contemporary Reading, The Institute of Jesuit Sources,St. Louis, Missouri, U.S.A., 1978.)

9. Spiritual Exercises, § 236.

10. From "God's Grandeur", a poem by Gerard Manley Hopkins, S.J.

11. Cf. Genesis 1:27.

12. "Our ideal is ... the unsurpassed model of the Greeks, in its Christian version: balanced,serene and constant, open to whatever is human".(OSS § 14).

13. The "faith response" is treated in greater detail in sections 4 and 6.

14. Pope Paul VI in a letter addressed to the Society of Jesus, Acta Apostolicae Sedis 57, 1965,p.514; the same call was repeated by Pope John Paul II in his homily to the delegates ofGeneral Congregation XXIII,September 2, 1983. (Cf. "Documents of the 33rd GeneralCongregation of the Society of Jesus"; The Institute of Jesuit Sources, Saint Louis, Missouri,U.S.A., 1984, p. 81.)

15. The characteristic of being an "apostolic instrument" is treated in greater detail in section 6.1.

16. Spiritual Exercises, § 23.

17. Conversion is treated in greater detail in section 3.

18. "Inculturation" is treated in detail in Decree 5 of General Congregation XXXII of the Societyof Jesus. See note 3.

19. "This care for each student individually, as far as this is possible, remains and must remainthe characteristic of our vocation.... Above all, we need to maintain, in one way or inanother, this personal contact with each of the students in our schools and colleges".(Father General PeterHans Kolvenbach,S.J., "Informal Remarks on Education" given duringa meeting with the Delegates for Education of the Jesuit Provinces of Europe, November 18,1983. Published in Education:SJ 44, January-February, 1984, pp. 3 - 6.)

20. OSS § 13.

21. See Section 9.3B. for a fuller development of ongoing formation.

22. Forgiveness and conversion are religious concepts, treated in greater detail in Section 6.

23. Cf. The Meditation on "The Two Standards" in the Spiritual Exercises, §§ 136 - 148.

24. "In this sphere, as in so many others, do not be afraid of political involvement! It is,according to the Second Vatican Council, the proper role of the laity. It is inevitable, whenyou become involved in the struggle for structures that make the world more truly human,that bring into being the new creation that Christ promised." (Father General PeterHansKolvenbach, S.J., at the Opening Session of the World Congress of Alumni, Versailles,France, July 20, 1986. Published in ETC (Together) 40, April - September, nn. 2 and 3,1986, pp. 7 - 15.)

25. Cf. Spiritual Exercises, §§ 143 - 147.

26. "It is very important to note that the consideration of the mission of Jesus is not proposed inorder for contemplation, or to understand Jesus better, but precisely in so far as this personis inviting us in a "call" to which the response is a "following"; ... without this disposition, therecan be no real understanding. In the logic of Saint Ignatius (more implicitly than explicitly) itis apparent that every consideration of Jesus, including the historical Jesus, is made relevantfor today's Christianity from a privileged point of view: the point of view of following." (JonSobrino, Cristología desde America Latina. Colección Teología Latinoamericana, EdicionesCRT, México, 1977; p. 329).

27. "Pastoral care" is concerned with spiritual - that is, more than simply human - development.But it is not limited to the relationship between God and the individual; it includes also humanrelationships as these are an expression of, an extension of, the relationship with God.

Therefore, "faith" leads to "commitment"; the discovery of God leads to the service of God inthe service of others in the community.

28. "Those who graduate from our secondary schools should have acquired, in waysproportional to their age and maturity, a way of life that is in itself a proclamation of thecharity of Christ, of the faith that comes from Him and leads back to Him, and of the justicewhich He announced". (OSS § 8).

29. See Appendix I for a brief description of the Spiritual Exercises.

30. This is treated in greater detail in the next section and in section 9.

31. Spiritual Exercises, § 230.

32. Ibid. § 167.

33. The "Formula of the Institute", which is the original description of the Society of Jesus writtenby Ignatius, applies this basic principle of the Spiritual Exercises: "Whoever desires to serveas a soldier of God beneath the banner of the cross in our Society ... should ... keep whatfollows in mind. He is a member of a Society founded chiefly for this purpose: to striveespecially for the defense and propagation of the faith and for the progress of souls inChristian life and doctrine...."(Constitutions, Formula (pp. 66-68), [3]).

34. Father General Peter-Hans Kolvenbach speaking at the World Congress of Jesuit Alumni atVersailles. See Note 24.

35. The "faith" is treated in sections 1 and 4; this present section concentrates on "justice".However, it is important not to separate these two concepts:

"The living out of this unity of faith and justice is made possible through a close following ofthe historical Jesus. As essential parts of this following, we propose these points:- In announcing the Kingdom and in his struggle against sin, Jesus ran into conflictwith persons and structures which, because they were objectively sinful, were opposed tothe Kingdom of God.- The fundamental basis for the connection between justice and faith has to be seenin their inseparable connection with the new commandment of love. On the one hand, thestruggle for justice is the form which love ought to take in an unjust world. On the otherhand, the New Testament is quite clear in showing that it is love for men and women whichis the royal road which reveals that we are loved by God and which brings us to love forGod."

(Reunión Latinoamericana de Educación, Lima, Perú; July, 1976; published by CERPE;Caracas, Venezuela; p. 65.)

36. General Congregation XXXII of the Society of Jesus, Decree 4, "Our Mission Today: TheService of Faith and the Promotion of Justice", no. 4. See note 3.

37. OSS § 11.

38. Cf. the "Preface" from the Roman Catholic Mass celebrating the Feast of Christ the King.

39. In his address to the Presidents and Rectors of Jesuit Universities at their meeting inFrascati, Italy on November 5, 1985, Father General Peter-Hans Kolvenbach gives severalexamples of how justice issues can be treated in various academic courses. (Cf. "The JesuitUniversity Today", published in Education:SJ 53, November-December, 1985, pp. 7-8.)

40. Cf. Gabriel Codina, S.J., "Faith and Justice within the Educational Context", (published inEducation:SJ 56, June-July, 1986, pp. 12-13.)

41. Ibid., p. 11.

42. Ibid., pp. 14-15. Emphasis added.

43. See note 5. The "others" in the much-repeated phrase is the "neighbor" in the Parable of theGood Samaritan (Luke 10:29-37). The quotation in the text is Father Arrupe's developmentof this idea (see next Note).

44. "Men for Others" (see Note 5), p. 9.

45. Concrete examples of a stress on community values can be found in nearly every section ofthis present description of the Characteristics of Jesuit Education.

46. "Outside of the influence of the home, the example of the faculty and the climate which theycreate in the school will be the single most influential factor in any effort at education for faithand justice". ("Sowing Seeds of Faith and Justice" by Robert J. Starratt, S.J. Published bythe Jesuit Secondary Education Association, Washington, D.C., USA; p. 17.)

47. The phrase is common in recent documents of the church and of the Society of Jesus. Theexact meaning is much discussed; what it does not mean is an option for a single class ofpeople to the exclusion of others. Its meaning within the educational context is described inthis section 5.4.

48. "The Society of Jesus has one finality: we are for everyone. Rich and poor, oppressed andoppressors, everyone. No one is excluded from our apostolate. This is true also for theschools". (Pedro Arrupe, S.J., "Reflections During the Meeting on Secondary Education",published in Education:SJ 30, October-December, 1980, p. 11.)

49. The question of admission of students varies greatly from country. Where there is nogovernment aid, the school exists through fees and gifts. A concern for justice includes justwages and good working conditions for everyone working in the school, and this must alsobe taken into consideration in the option for the poor.

50. OSS § 8.

51. Cf. Codina, op. cit. p. 8. A more complete explanation of these points is given in thatdocument.

52. Constitutions, [603].

53. Cf. Vatican Council II, "The Dogmatic Constitution on the Church" (Lumen Gentium), nn. 66 -69.

54. The "spiritual vision" mentioned here includes the entire faith response of earlier sections.Once again, questions of justice cannot be separated from the faith and evangelical charityon which they are based.

55. The expression is taken from the meditation on "The Kingdom of Christ" in the SpiritualExercises, § 97, where the aim is to lead the person making the Exercises to a closerfollowing of Christ.

56. "The excellence which we seek consists in producing men and women of right principles,personally appropriated; men and women open to the signs of the times, in tune with theircultural milieu and its problems; men and women for others". OSS § 9

57. Some criteria for excellence are given in section 9.1; they are the same as the criteria fordiscernment.

58. OSS § 6.

59. "The strange expression which Father Pedro Arrupe used so frequently - that we are toproduce "multiplying agents" - is, in fact, in complete accord with the apostolic vision ofIgnatius. His correspondence of 6,815 letters amply proves that Ignatius never ceased toseek out and encourage the widest possible collaboration, with all types of people..." (FatherGeneral Peter-Hans Kolvenbach, at the Opening Session of the World Congress of JesuitAlumni, Versailles. See Note 24.)

60. OSS § 12.

61. "We need to learn, and we have an obligation to share. There are enormous advantages tobe gained through collaboration of every type. It would be foolish to pretend that we havenothing to learn. It would be irresponsible to think only of ourselves in our planning, withoutcon-sidering the need to cooperate with other secondary schools. This... will make us moreeffective apostolically, and will at the same time increase and strengthen our sense of beinga part of the church". (Ibid.§ 25.) The question of evaluation is taken up again in greaterdetail in section 9.

62. Ignatius is the author of this phrase, in a letter written to Juan de Verdolay on July 24, 1537.(Monumenta Ignatiana Epp. XII, 321 and 323.)

63. Apostolicam Actuositatem - "On the Apostolate of the Laity" - see note 2.

64. General Congregation XXXI, decree 33 ("The Relationship of the Society to the Laity andTheir Apostolate"); decree 28 ("The Apostolate of Education") n. 27. General CongregationXXXII, decree 2 ("Jesuits Today") n. 29. General Congregation XXXIII, decree 1("Companions of Jesus Sent into Today's World"), n. 47.

65. "We used to think of the institution as "ours", with some lay people helping us, even if theirnumber was much greater than the number of Jesuits. Today, some Jesuits seem to thinkthat the number of lay people has so increased and the control has been so radicallytransferred, that the institution is no longer really Jesuit.... I would insist that the [school itselfremains an apostolic instrument: not of the Jesuits alone, but of Jesuits and lay peopleworking together." (Father General Peter-Hans Kolvenbach, "The Jesuit University Today".See note 39.)

66. See below, sections 8.7 and 9.3.

67. General Congregation XXXI, Decree 28, "On the Apostolate of Education", n. 27.

68. General Congregation XXXII, Decree 1, "Jesuits Today", n. 29.

69. OSS §§ 16, 18.

70. "It will also be advantageous to consider whether it would not be helpful to establish in someof our institutions of higher education a board of trustees which is composed partly of Jesuitsand partly of lay people."(General Congregation XXXI, Decree 28, "On the Apostolate of Education", n. 27.

71. "We should cooperate with [parents] in the work of education.... I want to give special praiseto those organizations - associations, journals, formation courses- which promote theeducational formation of the parents of our students, to prepare them for a more effectivecollaboration with the secondary school". (OSS § 22.)

72. "The ongoing formation of former students is an obligation.... It is a work that only we cando, practically speaking, because it is a question of redoing the formation that we gavetwenty or thirty years ago. The person that the world needs now is different from thepersons we formed then! It is an immense task, and well beyond our own abilities; we needto seek the help of lay people who can help to bring it about".(Ibid., § 23.)

73. "What is the commitment of the Society of Jesus to its former students? It is thecommitment of Ignatius, repeated by Pedro Arrupe: to make you multiplying agents, tomake you capable of incorporating the vision of Ignatius and the ... mission of the Societyinto your own lives.... The formation you have received should have given you the valuesand the commitment that mark your lives, along with the ability to help one another renewthis commitment and apply these values to the changing circumstances of your lives and thechanging needs of the world. We Jesuits will not abandon you - but neither will we continueto direct you! We will be with you to guide and inspire, to challenge and to help. But we trustyou enough to carry forward in your lives and in the world the formation you have beengiven". (Father General Peter-Hans Kolvenbach, address at the Opening Session of theWorld Congresss of Jesuit Alumni, Versailles, 1986; see note 24. This entire address is adevelopment of the relationship between the Society of Jesus and its former students.)

74. The word "discernment" is used in many different contexts. Ignatius has "Rules for theDiscernment of Spirits" in the Spiritual Exercises, §§ 313 - 336; in the present context it israther the "communal apostolic discernment" practiced by the first companions andrecommended by General Congregation XXXIII: a review of every work that includes "anattentiveness to the Word of God, an examination and reflection inspired by the Igntiantradition; a personal and communitarian conversion necessary in order to become`contemplatives in action'; an effort to live an indifference and availability that will enable usto find God in all things; and a transformation of our habitual patterns of thought through aconstant interplay of experience, reflection and action. We must also always apply thosecriteria for action found in the Constitutions, Part VII, as well as recent and more specificinstructions...." (GC XXXIII, Decree 1, n. 40.)

75. One of the most recent and most complete sources is the letter on "Apostolic Discernment inCommon" published by Father General Peter-Hans Kolvenbach in November, 1986. It is arich source of information on this topic, giving an historical perspective and also concretesuggestions.

76. Cf. Constitutions, Part VII, especially [622] - [624].

77. The dependence of Jesuit education on the principles and methods of the Spiritual Exerciseshas been the subject of much study. One of the classic - somewhat outdated, but stillvaluable - works that treat this matter in great detail is La Pedagogie des Jesuites, byFrançois Charmot, S.J., Paris, 1941. More recent treatments of the same subject can befound in "Reflections on the Educational Principles of the Spiritual Exercises" by Robert R.

Newton (Monograph 1, published in 1977 by the Jesuit Secondary Education Association,1424 16th Street, NW, Suite 300, Washington, D.C. 20036, U.S.A.), and Le Secret desJésuites (published in 1984 as Number 57 of "Collection Christus" by Desclée de Brouwer,76 bis, rue des Saints-Pères, 75007 Paris, France).

78. See section 1.

79. Ignatius wrote the "Presupposition" of the Spiritual Exercises to indicate the relation betweenthe guide to the Exercises and the personmaking them. It can be the norm for human relations in general, and especially within theeducational community. What follows is a rather literal translation from the Spanish ofIgnatius:

"To assure better cooperation between the one who is giving the Exercises and theexercitant, and more beneficial results for both, it is necessary to suppose that everygood Christian is more ready to put a good interpretation on another's statementthan to condemn it as false. If an orthodox construction cannot be put on aproposition, the one who made it should be asked how he understands it. If he is inerror, he should be corrected with all kindness. If this does not suffice, allappropriate means should be used to bring him to a correct interpretation, and sodefend the proposition from error." (Spiritual Exercises § 22).

80. OSS § 12.

81. "Talk of Father General Peter-Hans Kolvenbach at St. Paul's High School, Winnipeg,Canada: May 14, 1986"; published in the Newsletter of the Upper Canadian Jesuit Province,June, 1986, pp. 7-8.

82. There are various translations of the Spanish and Italian original of what is often referred toas the "autobiography" of St. Ignatius. The translation used in the text is A Pilgrim'sTestament: The Memoirs of Ignatius of Loyola, Parmananda R. Divarkar, translator(Gregorian University Press, Piazza della Pilotta 4, 00187 Rome, Italy; 1983). Hereafterabbreviated Memoirs.

83. Memoirs, § 1.

84. Ibid., § 6.

85. Ibid., § 8.

86. Ibid., § 9.

87. Ibid., § 17.

88. Ibid., § 24.

89. Ibid., § 25.

90. Ibid., § 27.

91. Spiritual Exercises, [230]. (See above, note 8.)

92. Memoirs, § 30.

93. Ibid., § 99.

94. See note 8.

95. Memoirs, § 50.

96. See above, note 62.

97. Memoirs, § 82.

98. Ibid., § 85.

99. Ibid.

100. Ibid, § 96.

101. Constitutions, Formula (pp. 66-68), [3]; see note 7.

102. Spiritual Exercises, § 233.

103. See note 7.

104. Constitutions, [307].

105. Ibid., [351].

106. Ibid., [366].

107. Ibid., [375] and [378].

108. Ibid., [381].

109. Ibid., [421] to [439].

110. Ibid., [395].

111. Ibid., [398].

112. Ibid., [395].

113. Ibid., [396]. The Roman College was established by Ignatius himself in 1551; though itsbeginnings were very modest, he wished it to become the model for all Jesuit schoolsthroughout the world. It developed in time into a University, whose name was changed afterthe unification of Italy into the Gregorian University.

114. The original Latin of the Ratio Studiorum of 1599, along with the previous drafts, has beennewly published as Volume V of Monumenta Paedagogica Societatis Iesu, edited byLadislaus Lukacs, S.J. (Institutum Historicum Societatis Iesu, Via dei Penitenzieri, 20,00193 Rome, Italy, 1986). An English translation is available, The Jesuit Ratio Studiorum of1599, translated with an introduction and explanatory notes by Allan P. Farrell, S.J. (TheJesuit Conference, 1424 16th Street, NW, Suite 300, Washington, D.C. 20036, U.S.A.;1970.)

115. From the Papal Bull Sollicitudo Omnium Ecclesiarum of August 7, 1814, by which theSociety of Jesus was restored throughout the world.

116. Appendix I (175); the names that Ignatius uses for God can be found throughout his works;see, for example, Exercises §§ 15,16.

117. This is the Principle and Foundation of the Exercises, § 23; see note 8, above.

118. God working for us through creation is basic to Ignatian Spirituality. Two examples in theExercises are the meditation on the "Incarnation", §§ 101- 109, and the "Contemplation forObtaining Love" §§ 230 - 237. The quotation is from § 236. Ignatius talked repeatedly about"seeing God in all things" and this was paraphrased by Nadal (one of the first companions ofIgnatius) into the famous "contemplatives in action".

119. Appendix I (173).

120. The purpose of making the Spiritual Exercises has been summed up in the expression"Spiritual Freedom". Ignatius himself gives them the title "Spiritual Exercises, which have astheir purpose the conquest of self and the regulation of one's life in such a way that nodecision is made under the influence of any inordinate attachment". (§ 21).

121. Appendix I (172); this statement is a summary of the "First Week" of the Exercises.

122. Appendix I (173); Exercises § 1; §§ 313 - 329 ("Rules for the Discernment of Spirits").

123. Appendix I (173); Exercises §§ 142 - 146 ("The Two Standards").

124. Exercises §§ 24 - 42 ("The Examination of Conscience"), and "The Two Standards", above.

125. Appendix I (173), (182); Exercises § 53, §§ 95 - 98 ("The Kingdom of Christ") § 167 ("TheThird Degree of Humility"). The 2nd, 3rd, and 4th "Weeks" of the Exercises are intended tolead to a commitment to the following of Christ.

126. Exercises § 116 ("Contemplation on the Nativity"); see also "The Two Standards" notedabove.

127. Appendix I (173), (179); Exercises § 135, §§ 169 - 189 ("The Election").

128. Appendix I (177), (184).

129. Exercises §§ 352 - 370 ("Rules for Thinking with the Church"); Constitutions, Formula (pp.66-68), [3], [603], and passim throughout the writings of Ignatius. When he realized that itwould not be possible to go to the Holy Land to serve Christ directly, Ignatius chose "the nextbest thing" by going to Rome to serve the church under the "Vicar of Christ".

130. Devotion to Mary, the Mother of Jesus, is evident throughout the whole life of Ignatius; asnoted in Appendix I (171), it was at Montserrat that his pilgrimage began; Mary appearsthroughout the Exercises, for example in §§ 47, 63, 102ff, 111f, 147, 218, 299.

131. Appendix I (180), (182). According to some authors, Ignatius was the originator of theexpression "Vicar of Christ"; whether that be true ornot, loyalty to the Pope is characteristic both of Ignatius and of the Society of Jesus that hefounded.

132. Appendix I (173); Exercises §§ 97, 155.

133. Appendix I (178), (181).

134. The "discernment of spirits" is present in the whole life of Ignatius; it is already evident atManresa (Appendix I, 170), but it is constantly growing throughout his life. A short documententitled "The Deliberations of the First Fathers" describes the discernment of the firstcompanions of Ignatius that led to the establishment of the Society of Jesus. See alsoAppendix I (189) - (193) for the process that led to the first Ratio Studiorum, and Exercises§§ 313 - 336 ("Rules for the Discernment of Spirits").

IGNATIAN PEDAGOGY

A Practical Approach

TABLE OF CONTENTS

PAGEFOREWORD iINTRODUCTORY NOTES 3IGNATIAN PEDAGOGY 6The Goal of Jesuit Education 6Towards a Pedagogy for Faith and Justice 7Pedagogy of the Spiritual Exercises 10The Teacher-Learner Relationship 11Ignatian Paradigm 12Dynamics of the Paradigm 14An Ongoing Process 23Noteworthy Features of the Ignatian Pedagogical Paradigm 24Challenges to Implementing an Ignatian Pedagogy 26Theory Into Practice: Staff Development Programs 29Some Concrete Helps to Understand the Paradigm 30An Invitation to Cooperate 30APPENDICES 31Appendix #1: Some Overriding Pedagogical Principles (Ignatian "Annotations") 32Appendix #2: "Ignatian Pedagogy Today" (Very Rev. Peter-Hans Kolvenbach, S.J.) 35Appendix #3: Examples of Methods to Assist Teachers in Using the Ignatian PedagogicalParadigm

47

FOREWORD

The publication of The Characteristics of Jesuit Education in 1986 aroused a renewed interest inJesuit education among teachers, administrators, students, parents and others around the world. Ithas given them a sense of identity and purpose. That document, translated into 13 languages, hasbeen the focus for seminars, workshops, and study. Reactions have been overwhelmingly positive.

In recent years a question has been heard from diverse parts of the world. How can we make theprinciples and orientation of The Characteristics more useable for teachers? How can Ignatianvalues be incorporated in a practical pedagogy for use in the daily interaction between teachersand students in the classroom?

The International Commission on the Apostolate of Jesuit Education (ICAJE) has been working forover three years to respond to this question. With help from reactions and suggestions of lay andJesuit educators the world over, seven drafts were written for this paper introducing the IgnatianPedagogical Paradigm. From the outset, however, we were convinced that no document alonewould help teachers to make the adaptations in pedagogical aproach and teaching methodrequired in Ignatian education. To be successful in bringing the Ignatian Pedagogical Paradigminto regular use in Jesuit schools, members of the International Commission are convinced thatstaff development programs in each province and school are essential. Teachers need much morethan a cognitive introduction to the Paradigm. They require practical training that engages andenables them to reflect on the experience of using these new methods confidently and effectively.For this reason, ICAJE has worked, from the start, on a project to help teachers.

The Ignatian Pedagogy Project includes:

1) an introductory document on the Ignatian Pedagogical Paradigm as a development ofPart 10 of the "Characteristics"; and

2) a program of staff development at regional, province and school levels. The school staffdevelopment programs should last from three to four years in order to enable teachersgradually to master and be comfortable with Ignatian pedagogical approaches.

To make this project effective and introduce practical staff development programs at school level,groups of people in provinces around the world are currently being trained in the IgnatianPedagogical Paradigm and appropriate teaching methods. Indeed, this whole process was initiatedat an International Training Workshop held at Villa Cavalletti, just outside Rome, April 20-30, 1993.Six people from Jesuit education from each continent (a total of approximately 40 people form 26nations) were invited to be trained, i.e., to learn about, practice, and master some of the keypedagogical methods involved. They, in turn, are preparing training workshops for teams of peoplefrom provinces in their areas of the world, who in turn will be equipped to initiate school level staffdevelopment programs.

Without the assistance of the training team at Villa Cavalletti and the generous participants in theinternational workshop there, the process of bringing the Ignatian Pedagogy Project to ourteachers simply would not be possible. I am, therefore, very grateful to all of these people who aretruly at the service of Jesuit education worldwide.

I offer special thanks to the members of the International Commission on the Apostolate of JesuitEducation who have worked assiduously for over three years - in writing seven drafts of thisintroductory paper, as well as developing the pedagogical processes which comprise thesubstance of the Ignatian Pedagogy Project. Members of ICAJE represent experience and culturalpoints of view from the farflung corners of the world: Fr. Agustin Alonso, S.J. (Europe), Fr. Anthony

Berridge, S.J. (Africa and Madagascar), Fr. Charles Costello, S.J. (North America), Fr.Daven DayS.J. (East Asia), Fr. Gregory Naik, S.J. (South Asia) and Fr. Pablo Sada, S.J. (Latin America).

In advance, I thank Provincials, their assistants for education, teachers, administrators, membersof governing boards whose encouragement and cooperation in this global effort to renew oureducational apostolate is crucial.

Finally, I acknowledge the generous financial assistance we have received from three foundationswhich wish to remain anonymous. Their participation in our efforts is a notable example of theinterest and cooperation which characterizes the worldwide community of Jesuit education.

Vincent J. Duminuco, S.J.Secretary of EducationSociety of Jesus

INTRODUCTORY NOTES

(1) 1. This document grows out of the 10th part of The Characteristics of Jesuit Educationin response to many requests for help in formulating a practical pedagogy which isconsistent with and effective in communicating the Ignatian worldview and valuespresented in the Characteristics document. It is essential, therefore, that what is said herebe understood in conjunction with the substantive Ignatian spirit and apostolic thrustpresented in The Characteristics of Jesuit Education.

(2) 2. The field of Jesuit pedagogy has been discussed in numerous books and scholarlyarticles over the centuries. In this paper we treat only some aspects of this pedagogywhich serve to introduce a practical teaching strategy. The Ignatian pedagogicalparadigm proposed here can help to unify and incarnate many of the principlesenunciated in The Characteristics of Jesuit Education.

(3) 3. It is obvious that a universal curriculum for Jesuit schools or colleges similar to thatproposed in the original Ratio Studiorum is impossible today. However, it does seemimportant and consistent with the Jesuit tradition to have a systematically organizedpedagogy whose substance and methods promote the explicit vision of the contemporaryJesuit educational mission. Responsibility for cultural adaptations is best handled at theregional or local level. What seems more appropriate at a more universal level today is anIgnatian pedagogical paradigm which can help teachers and students to focus their workin a manner that is academically sound and at the same time formative of persons forothers.

(4) 4. The pedagogical paradigm proposed here involves a particular style and process ofteaching. It calls for infusion of approaches to value learning and growth within existingcurricula rather than adding courses. We believe that such an approach is preferable bothbecause it is more realistic in light of already crowded curricula in most educationalinstitutions, and because this approach has been found to be more effective in helpinglearners to interiorize and act upon the Ignatian values set out in The Characteristics ofJesuit Education.

(5) 5. We call this document Ignatian Pedagogy since it is intended not only for formaleducation provided in Jesuit schools, colleges and universities, but it can be helpful inevery form of educational service that in one way or other is inspired by the experience ofSt. Ignatius recorded in the Spiritual Exercises, in Part IV of the Constitutions of theSociety of Jesus, and in the Jesuit Ratio Studiorum.

(6) 6. Ignatian Pedagogy is inspired by faith. But even those who do not share this faithcan gather valuable experiences from this document because the pedagogy inspired bySt. Ignatius is profoundly human and consequently universal.

(7) 7. Ignatian pedagogy from its beginnings has been eclectic in selection of methods forteaching and learning. Ignatius Loyola himself adapted the "modus Parisiensis," theordered pedagogical approach employed at the University of Paris in his day. This wasintegrated with a number of the methodological principles he had previously developedfor use in the Spiritual Exercises. To be sure, the sixteenth century Jesuits lacked theformal, scientifially tested methods proposed, for example, in developmental psychologyin recent times. Attention to care for the individual student made these Jesuit teachersattentive to what really helped learning and human growth. And they shared their findingsacross many parts of the world, verifying more universally effective pedagogical methods.These were specified in the Ratio Studiorum, the Jesuit code of liberal education which

became normative for all Jesuit schools. (A brief description of some of these methods ispresented in appendix 2.)

(8) 8. Over the centuries a number of other specific methods more scientifically developedby other educators have been adopted within Jesuit pedagogy insofar as they contributeto the goals of Jesuit education. A perennial characteristic of Ignatian pedagogy is theongoing systematic incorporation of methods from a variety of sources which bettercontribute to the integral intellectual, social, moral and religious formation of the wholeperson.

(9) 9. This document is only one part of a comprehensive, long-term renewal project whichhas been in progress for several years with such programs as the Colloquium on theMinistry of Teaching, the Curriculum Improvement Process, the Magis Program and thelike. Renewal requires a change of heart, an openness of mind and spirit to break newground for the good of one's students. Thus, building on previous stages of renewal thisdocument aims to move a major step ahead by introducing Ignatian Pedagogy throughunderstanding and practice of methods that are appropriate to achieve the goals of Jesuiteducation. This paper, therefore, must be accompanied by practical staff developmentprograms which enable teachers to learn and to be comfortable with a structure forteaching and learning the Ignatian Pedagogical Paradigm and specific methods tofacilitate its use. To assure that this can happen, educators, lay and Jesuit, from allcontinents are being trained to provide leadership in staff development programs atregional, province and local school levels.

(10) 10. The Ignatian Pedagogy Project is addressed in the first instance to teachers. For it isespecially in their daily interaction with students in the learning process that the goals andobjectives of Jesuit education can be realized. How a teacher relates to students, how ateacher conceives of learning, how a teacher engages students in the quest for truth,what a teacher expects of students, a teacher's own integrity and ideals --all of thesehave significant formative effects upon student growth. Father Kolvenbach takes note ofthe fact that "Ignatius appears to place teachers' personal example ahead of learning asan apostolic means to help students grow in values." (cf. Appendix #2, #125) It goeswithout saying that in schools, administrators, members of governing boards, staff andother members of the school community also have indispensable and key roles inpromoting the environment and learning processes that can contribute to the ends ofIgnatian Pedagogy. It is important, therefore, to share this project with them.

IGNATIAN PEDAGOGY

(11) Pedagogy is the way in which teachers accompany learners in their growth and development.Pedagogy, the art and science of teaching, cannot simply be reduced to methodology. It mustinclude a world view and a vision of the ideal human person to be educated. These providethe goal, the end towards which all aspects of an educational tradition are directed. They alsoprovide criteria for choices of means to be used in the process of education. The worldviewand ideal of Jesuit education for our time has been expressed in The Characteristics of JesuitEducation. Ignatian Pedagogy assumes that worldview and moves one step beyondsuggesting more explicit ways in which Ignatian values can be incarnated in the teaching-learning process.

The Goal of Jesuit Education

(12) What is our goal? The Characteristics of Jesuit Education offers a description which has beenamplified by Fr. General Kolvenbach:

The pursuit of each student's intellectual development to the full measure ofGod-given talents rightly remains a prominent goal of Jesuit education. Its aim,however, has never been simply to amass a store of information or preparation for aprofession, though these are important in themselves and useful to emergingChristian leaders. The ultimate aim of Jesuit education is, rather, that full growth ofthe person which leads to action - action, especially, that is suffused with the spiritand presence of Jesus Christ, the Son of God, the Man-for-Others. This goal ofaction, based on sound understanding and enlivened by contemplation, urgesstudents to self-discipline and initiative, to integrity and accuracy. At the same time, itjudges slip-shod or superficial ways of thinking unworthy of the individual and, moreimportant, dangerous to the world he or she is called to serve. 1

(13) Father Arrupe summarized this by pointing to our educational goal as "forming men andwomen for others." Father Kolvenbach has described the hoped-for graduate of a Jesuitschool as a person who is "well-rounded, intellectually competent, open to growth, religious,loving, and committed to doing justice in generous service to the people of God." FatherKolvenbach also states our goal when he says "We aim to form leaders in service, in imitationof Christ Jesus, men and women of competence, conscience and compassionatecommitment."

(14) Such a goal requires a full and deeper formation of the human person, an educationalprocess of formation that calls for excellence --a striving to excel, to achieve one's potential--that encompasses the intellectual, the academic and more. It calls for a human excellencemodelled on Christ of the Gospels, an excellence that reflects the mystery and reality of theIncarnation, an excellence that reveres the dignity of all people as well as the holiness of allcreation. There are sufficient examples from history of educational excellence narrowlyconceived, of people extraordinarily advanced intellectually who, at the same time, remainemotionally undeveloped and morally immature. We are beginning to realize that educationdoes not inevitably humanize or Christianize people and society. We are losing faith in thenaive notion that all education, regardless of its quality or thrust or purpose, will lead to virtue.Increasingly, then, it becomes clear that if we in Jesuit education are to exercise a moral forcein society, we must insist that the process of education takes place in a moral as well as anintellectual framework. This is not to suggest a program of indoctrination that soffocates thespirit; neither does it look for the introduction of theoretical courses which are speculative and

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remote from reality. What is needed is a framework of inquiry for the process of wrestling withsignificant issues and complex values of life, and teachers capable and willing to guide thatinquiry.

Towards a Pedagogy for Faith and Justice

(15) Young men and women should be free to walk a path whereby they are enabled to grow anddevelop as fully human persons. In today's world, however, there is a tendency to view theaim of education in excessively utilitarian terms. Exaggerated emphasis of financial successcan contribute to extreme competitiveness and absorption with selfish concerns. As a result,that which is human in a given subject or discipline may be diminished in students'consciousness. This can easily obscure the true values and aims of humanistic education. Toavoid such distortion, teachers in Jesuit schools present academic subjects out of a humancenteredness, with stress on uncovering and exploring the patterns, relationships, facts,questions, insights, conclusions, problems, solutions, and implications which a particulardiscipline brings to light about what it means to be a human being. Education thus becomes acarefully reasoned investigation through which the student forms or reforms his or herhabitual attitudes towards other people and the world.

(16) From a Christian standpoint, the model for human life --and therefore the ideal of a humanelyeducated individual-- is the person of Jesus. Jesus teaches us by word and example that therealization of our fullest human potential is achieved ultimately in our union with God, a unionthat is sought and reached through a loving, just and compassionate relationship with ourbrothers and sisters. Love of God, then, finds true expression in our daily love of neighbor, inour compassionate care for the poor and suffering, in our deeply human concern for others asGod's people. It is a love that gives witness to faith and speaks out through action on behalf ofa new world community of justice, love and peace.

(17) The mission of the Society of Jesus today as a religious order in the Catholic Church is theservice of faith of which the promotion of justice is an essential element. It is a mission rootedin the belief that a new world community of justice, love and peace needs educated personsof competence, conscience and compassion, men and women who are ready to embraceand promote all that is fully human, who are committed to working for the freedom and dignityof all peoples, and who are willing to do so in cooperation with others equally dedicated to thereform of society and its structures. Renewal of our social, economic and political systems sothat they nourish and preserve our common humanity and free people to be generous in theirlove and care for others requires resilient and resourceful persons. It calls for persons,educated in faith and justice, who have a powerful and ever growing sense of how they canbe effective advocates, agents and models of God's justice, love and peace within as well asbeyond the ordinary opportunities of daily life and work.

(18) Accordingly, education in faith and for justice begins with a reverence for the freedom, rightand power of individuals and communities to create a different life for themselves. It meansassisting young people to enter into the sacrifice and joy of sharing their lives with others. Itmeans helping them to discover that what they most have to offer is who they are rather thanwhat they have. It means helping them to understand and appreciate that other people aretheir richest treasure. It means walking with them in their own journeys toward greaterknowledge, freedom and love. This is an essential part of the new evangelization to which theChurch calls us.

(19) Thus education in Jesuit schools seeks to transform how youth look at themselves and otherhuman beings, at social systems and societal structures, at the global community ofhumankind and the whole of natural creation. If truly successful, Jesuit education results

ultimately in a radical transformation not only of the way in which people habitually think andact, but of the very way in which they live in the world, men and women of competence,conscience and compassion, seeking the greater good in terms of what can be done out of afaith commitment with justice to enhance the quality of peoples' lives, particularly amongGod's poor, oppressed and neglected.

(20) To achieve our goal as educators in Jesuit schools, we need a pedagogy that endeavors toform men and women for others in a postmodern world where so many forces are at workwhich are antithetical to that aim.2 In addition we need an ongoing formation for ourselves asteachers to be able to provide this pedagogy effectively. There are, moreover, many placeswhere governmental entities define the limits of educational programs and where teachertraining is counterproductive to a pedagogy which encourages student activity in learning,fosters growth in human excellence, and promotes formation in faith and values along withthe transmission of knowledge and skill as integral dimensions of the learning process. Thisdescribes the real situation facing many of us who are teachers and administrators in Jesuitschools. It poses a complex apostolic challenge as we embark daily on our mission to win thetrust and faith of new generations of youth, to walk with them along the pathway toward truth,to help them work for a just world filled with the compassion of Christ.

(21) How do we do this? Since the publication in 1986 of The Characteristics of Jesuit Education,a frequent question of teachers and administrators alike in Jesuit schools has been: "How canwe achieve what is proposed in this document, the educational formation of youth to be menand women for others, in the face of present day realities?" The answer necessarily must berelevant to many cultures; it must be usable in different situations; it must be applicable tovarious disciplines; it must appeal to multiple styles and preferences. Most importantly, it mustspeak to teachers of the realities as well as the ideals of teaching. All of this must be done,moreover, with particular regard for the preferential love of the poor which characterizes themission of the Church today. It is a hard challenge and one that we cannot disregard becauseit goes to the heart of what is the apostolate of Jesuit education. The solution is not simply toexhort our teachers and administrators to greater dedication. What we need, rather, is amodel of how to proceed that promotes the goal of Jesuit education, a paradigm that speaksto the teaching-learning process, that addresses the teacher-learner relationship, and that haspractical meaning and application for the classroom.

(22) The first decree of the 33rd General Congregation of the Society of Jesus, "Companions ofJesus Sent into Today's World," encourages Jesuits in the regular apostolic discernment oftheir ministries, both traditional and new. Such a review, it recommends, should be attentiveto the Word of God and should be inspired by the Ignatian tradition. In addition, it should allowfor a transformation of peoples' habitual patterns of thought through a constant interplay ofexperience, reflection and action.3 It is here that we find the outline of a model for bringingThe Characteristics of Jesuit Education to life in our schools today, through a way ofproceeding that is thoroughly consistent with the goal of Jesuit education and totally in linewith the mission of the Society of Jesus. We turn our consideration, then, to an Ignatianparadigm that gives preeminence to the constant interplay of EXPERIENCE, REFLECTIONand ACTION.

Pedagogy of the Spiritual Exercises

(23) A distinctive feature of the Ignatian pedagogical paradigm is that, understood in the light of theSpiritual Exercises of St. Ignatius, it becomes not only a fitting description of the continual

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interplay of experience, reflection and action in the teachinglearning process, but also an idealportrayal of the dynamic interrelationship of teacher and learner in the latter's journey ofgrowth in knowledge and freedom.

(24) Ignatius' Spiritual Exercises is a little book that was never meant to be read, at least as mostbooks are. It was intended, rather, to be used as a way to proceed in guiding others throughexperiences of prayer wherein they might meet and converse with the living God, comehonestly to grips with the truth of their values and beliefs, and make free and deliberatechoices about the future course of their lives. The Spiritual Exercises, carefully construed andannotated in Ignatius' little manual, are not meant to be merely cognitive activities ordevotional practices. They are, instead, rigorous exercises of the spirit wholly engaging thebody, mind, heart and soul of the human person. Thus they offer not only matters to bepondered, but also realities to be contemplated, scenes to be imagined, feelings to beevaluated, possibilities to be explored, options to be considered, alternatives to be weighed,judgments to be reached and choices of action to be made -- all with the expressed aim ofhelping individuals to seek and find the will of God at work in the radical ordering of their lives.

(25) A fundamental dynamic of the Spiritual Exercises of Ignatius is the continual call to reflectupon the entirety of one's experience in prayer in order to discern where the Spirit of God isleading. Ignatius urges reflection on human experience as an essential means of validating itsauthenticity, because without prudent reflection delusion readily becomes possible andwithout careful reflection the significance of one's experience may be neglected or trivialized.Only after adequate reflection on experience and interior appropriation of the meaning andimplications of what one studies can one proceed freely and confidently toward choosingappropriate courses of action that foster the integral growth of oneself as a human being.Hence, reflection becomes a pivotal point for Ignatius in the movement from experience toaction, so much so that he consigns to the director or guide of persons engaged in theSpiritual Exercises primary responsibility for facilitating their progress in reflection.

(26) For Ignatius, the vital dynamic of the Spiritual Exercises is the individual person's encounterwith the Spirit of Truth. It is not surprising, therefore, that we find in his principles anddirections for guiding others in the process of the Spiritual Exercises a perfect description ofthe pedagogical role of teacher as one whose job is not merely to inform but to help thestudent progress in the truth.4 If they are to use the Ignatian Pedagogical Paradigmsuccessfully, teachers must be sensitive to their own experience, attitudes, opinions lest theyimpose their own agenda on their students. (Cf. paragraph #111)

The Teacher-Learner Relationship

(27) Applying, then, the Ignatian paradigm to the teacher-learner relationship in Jesuit education, itis the teacher's primary role to facilitate the growing relationship of the learner with truth,particularly in the matter of the subject being studied under the guiding influence of theteacher. The teacher creates the conditions, lays the foundations and provides theopportunities for the continual interplay of the student's EXPERIENCE, REFLECTION andACTION to occur.

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Retreatant God LEARNER TRUTH

TEACHER Director

Figure 1. Ignatian Paradigm and the Teacher-Learner Relationship

(28) Starting with EXPERIENCE, the teacher creates the conditions whereby students gather andrecollect the material of their own experience in order to distill what they understand already interms of facts, feelings, values, insights and intuitions they bring to the subject matter at hand.Later the teacher guides the students in assimilating new information and further experienceso that their knowledge will grow in completeness and truth. The teacher lays the foundationsfor learning how to learn by engaging students in skills and techniques of REFLECTION. Herememory, understanding, imagination and feelings are used to grasp the essential meaningand value of what is being studied, to discover its relationship to other facets of humanknowledge and activity, and to appreciate its implications in the continuing search for truth.Reflection should be a formative and liberating process that so shapes the consciousness ofstudents --their habitual attitudes, values and beliefs as well as ways of thinking-- that theyare impelled to move beyond knowing to ACTION. It is then the role of the teacher to see thatthe opportunities are provided that will challenge the imagination and exercise the will of thestudents to choose the best possible course of action to flow from and follow up on what theyhave learned. What they do as a result under the teacher's direction, while it may notimmediately transform the world into a global community of justice, peace and love, should atleast be an educational step in that direction and toward that goal even if it merely leads tonew experiences, further reflections and consequent actions within the subject area underconsideration.

(29) The continual interplay, then, of EXPERIENCE, REFLECTION and ACTION in the teaching-learning dynamic of the classroom lies at the heart of an Ignatian pedagogy. It is our way ofproceeding in Jesuit schools as we accompany the learner on his or her journey of becominga fully human person. It is an Ignatian pedagogical paradigm which each of us can bring tothe subjects we teach and programs we run, knowing that it needs to be adapted and appliedto our own specific situations.

Ignatian Paradigm

(30) An Ignatian paradigm of experience, reflection and action suggests a host of ways in whichteachers might accompany their students in order to facilitate learning and growth throughencounters with truth and explorations of human meaning. It is a paradigm that can provide a

more than adequate response to critical educational issues facing us today. It is a paradigmwith inherent potential for going beyond mere theory to become a practical tool and effectiveinstrument for making a difference in the way we teach and in the way our students learn. Themodel of experience, reflection and action is not solely an interesting idea worthy ofconsiderable discussion, nor is it simply an intriguing proposal calling for lengthy debate. It israther a fresh yet familiar Ignatian paradigm of Jesuit education, a way of proceeding which allof us can confidently follow in our efforts to help students truly grow as persons ofcompetence, conscience and compassion.

REFLECTION ACTION

EXPERIENCE

Figure 2. Ignatian Paradigm

(31) A critically important note of the Ignatian paradigm is the introduction of reflection as anessential dynamic. For centuries, education was assumed to consist primarily of accumulatedknowledge gained from lectures and demonstrations.5 Teaching followed a primitive model ofcommunications in which information is transmitted and knowledge is transferred fromteacher to learner. Students experience a lesson clearly presented and thoroughly explainedand the teacher calls for subsequent action on the part of students whereby theydemonstrate, frequently reciting from memory, that what was communicated has, indeed,been successfully absorbed. While research over the past two decades has proven time andagain, study after study, that effective learning occurs through the interaction of the learnerwith experience, still much of teaching continues to be limited to a two-step instructionalmodel of EXPERIENCE → ACTION, in which the teacher plays a far more active role thanthe student.6 It is a model often followed where development of memorization skills on the

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part of students is a primary pedagogical aim. As a teaching model of Jesuit education,however, it is seriously deficient for two reasons:

1) In Jesuit schools the learning experience is expected to move beyond roteknowledge to the development of the more complex learning skills of understanding,application, analysis, synthesis, and evaluation.2) If learning were to stop there, it would not be Ignatian. For it would lack thecomponent of REFLECTION wherein students are impelled to consider the humanmeaning and significance of what they study and to integrate that meaning as responsiblelearners who grow as persons of competence, conscience and compassion.

Dynamics of the Paradigm

(32) A comprehensive Ignatian Pedagogical Paradigm must consider the context of learning aswell as the more explicitly pedagogical process. In addition, it should point to ways toencourage openness to growth even after the student has completed any individual learningcycle. Thus five steps are involved: CONTEXT; EXPERIENCE; REFLECTION; ACTION;EVALUATION.

(33) 1. CONTEXT OF LEARNING: Before Ignatius would begin to direct a person in theSpiritual Exercises, he always wanted to know about their predispositions to prayer, toGod. He realized how important it was for a person to be open to the movements of theSpirit, if he or she was to draw any fruit from the journey of the soul to be begun. Andbased upon this pre-retreat knowledge Ignatius made judgments about readiness tobegin, whether a person would profit from the complete Exercises or an abbreviatedexperience.

(34) In the Spiritual Exercises Ignatius makes the point that the experiences of theretreatant should always give shape and context to the exercises that are being used. It isthe responsibility of the director, therefore, not only to select those exercises that seemmost worthwhile and suitable but to modify and adjust them in order to make them directlyapplicable to the retreatant. Ignatius encourages the director of the Spiritual Exercises tobecome as familiar as possible beforehand with the life experience of the retreatant sothat, during the retreat itself, the director will be better equipped to assist the retreatant indiscerning movements of the Spirit.

(35) Similarly, personal care and concern for the individual, which is a hallmark of Jesuiteducation, requires that the teacher become as conversant as possible with the lifeexperience of the learner. Since human experience, always the starting point in anIgnatian pedagogy, never occurs in a vacuum, we must know as much as we can aboutthe actual context within which teaching and learning take place. As teachers, therefore,we need to understand the world of the student, including the ways in which family,friends, peers, youth culture and mores as well as social pressures, school life, politics,economics, religion, media, art, music, and other realities impact that world and affect thestudent for better or worse. Indeed, from time to time we should work seriously withstudents to reflect on the contextual realities of both our worlds. What are forces at workin them? How do they experience those forces influencing their attitudes, values andbeliefs, and shaping our perceptions, judgments and choices? How do world experiencesaffect the very way in which students learn, helping to mold their habitual patterns ofthinking and acting? What practical steps can they and are they willing to take to gaingreater freedom and control over their destinies?

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(36) For such a relationship of authenticity and truth to flourish between teacher andstudent, mutual trust and respect that grows out of a continuing experience of the other asa genuine companion in learning is required. It means, too, being keenly conscious of andsensitive to the institutional environment of the school or learning center; being alert asteachers and administrators to the complex and often subtle network of norms,expectations, behaviors and relationships that create an atmosphere for learning.

(37) Praise, reverence and service should mark the relationship that exists not onlybetween teachers and students but among all members of the school community. IdeallyJesuit schools should be places where people are believed in, honored and cared for;where the natural talents and creative abilities of persons are recognized and celebrated;where individual contributions and accomplishments are appreciated; where everyone istreated fairly and justly; where sacrifice on behalf of the economically poor, the sociallydeprived, and the educationally disadvantaged is commonplace; where each of us findsthe challenge, encouragement and support we need to reach our fullest individualpotential for excellence; where we help one another and work together with enthusiasmand generosity, attempting to model concretely in word and action the ideals we upholdfor our students and ourselves.

(38) Teachers, as well as other members of the school community, therefore,should take account of:

a) the real context of a student's life which includes family, peers, socialsituations, the educational institution itself, politics, economics, cultural climate, theecclesial situation, media, music and other realities. All of these have an impact on thestudent for better or worse. From time to time it will be useful and important toencourage students to reflect on the contextual factors that they experience, and howthey affect their attitudes, perceptions, judgments, choices. This will be especiallyimportant when students are dealing with issues that are likely to evoke strongfeelings.

(39) b) the socio-economic, political and cultural context within which a studentgrows can seriously affect his or her growth as a person for others. For example, aculture of endemic poverty usually negatively affects students' expectations aboutsuccess in studies; oppressive political regimes discourage open inquiry in favor oftheir dominating ideologies. These and a host of other factors can restrict the freedomwhich Ignatian pedagogy encourages.

(40) c) the institutional environment of the school or learning center, i.e. thecomplex and often subtle network of norms, expectations and especially relationshipsthat create the atmosphere of school life. Recent study of Catholic schools highlightsthe importance of a positive school environment. In the past, improvements inreligious and value education in our schools have usually been sought in thedevelopment of new curricula, visual aids and suitable textbook materials. All of thesedevelopments achieve some results. Most, however, achieve far less than theypromised. The results of recent research suggest that the climate of the school maywell be the pre-condition necessary before value education can even begin, and thatmuch more attention needs to be given to the school environment in which the moraldevelopment and religious formation of adolescents takes place. Concretely, concernfor quality learning, trust, respect for others despite differences of opinion, caring,forgiveness and some clear manifestation of the school's belief in the Transcendentdistinguish a school environment that assists integral human growth. A Jesuit school isto be a face-to-face faith community of learners in which an authentic personalrelationship between teachers and students may flourish. Without such a relation

much of the unique force of our education would be lost. For an authentic relationshipof trust and friendship between teacher and student is an indispensable dispositivecondition for any growth in commitment to values. Thus alumnorum cura personalis,i.e., a genuine love and personal care for each of our students, is essential for anenvironment that fosters the Ignatian pedagogical paradigm proposed.

(41) d) what previously acquired concepts students bring with them to the startof the learning process. Their points of view and the insights that they may haveacquired from earlier study or picked up spontaneously from their culturalenvironment, as well as their feelings, attitudes, and values regarding the subjectmatter to be studied form part of the real context for learning.

(42) 2. EXPERIENCE for Ignatius meant "to taste something internally." In the first place thiscalls for knowing facts, concepts, principles. This requires one to probe the connotationand overtones of words and events, to analyze and evaluate ideas, to reason. Only withaccurate comprehension of what is being considered can one proceed to validappreciation of its meaning. But Ignatian experience goes beyond a purely intellectualgrasp. Ignatius urges that the whole person --mind, heart and will-- should enter thelearning experience. He encourages use of the imagination and the feelings as well asthe mind in experience. Thus affective as well as cognitive dimensions of the humanperson are involved, because without internal feeling joined to intellectual grasp, learningwill not move a person to action. For example, it is one thing to assent to the truth thatGod is Father or Parent. But for this truth to live and become effective, Ignatius wouldhave us feel the tenderness with which the Father of Jesus loves us and cares for us,forgives us. And this fuller experience can move us to realize that God shares this lovewith all of our brothers and sisters in the human family. In the depths of our being we maybe impelled to care for others in their joys and sorrows, their hopes, trials, poverty, unjustsituations --and to want to do something for them. For here the heart as well as the head,the human person is involved.

(43) Thus we use the term EXPERIENCE to describe any activity in which inaddition to a cognitive grasp of the matter being considered, some sensation of anaffective nature is registered by the student. In any experience, data is perceived by thestudent cognitively. Through questioning, imagining, investigating its elements andrelationships, the student organizes this data into a whole or a hypothesis. "What is this?""Is it like anything I already know?" "How does it work?" And even without deliberatechoice there is a concomitant affective reaction, e.g. "I like this"..."I'm threatened by this;""I never do well in this sort of thing"..."It's interesting"..."Ho hum, I'm bored".

(44) At the beginning of new lessons, teachers often perceive how students' feelings canmove them to grow. For it is rare that a student experiences something new in studieswithout referring it to what he or she already knows. New facts, ideas, viewpoints,theories often present a challenge to what the student understands at that point. Thiscalls for growth --a fuller understanding that may modify or change what had beenperceived as adequate knowledge. Confrontation of new knowledge with what one hasalready learned cannot be limited simply to memorization or passive absorption ofadditional data, especially if it does not exactly fit what one knows. It disturbs a learner toknow that he does not fully comprehend. It impels a student to further probing forunderstanding --analysis, comparison, contrast, synthesis, evaluation --all sorts of mentaland/or psychomotor activities wherein students are alert to grasp reality more fully.

(45) Human experience may be either direct or vicarious:- Direct

It is one thing to read a newspaper account of a hurricane striking the coastal townsof Puerto Rico. You can know all the facts: windspeed, direction, numbers of personsdead and injured, extent and location of physical damage caused. This cognitive knowing,however, can leave the reader distant and aloof to the human dimensions of the storm. Itis quite different to be out where the wind is blowing, where one feels the force of thestorm, senses the immediate danger to life, home, and all one's possessions, and feelsthe fear in the pit of one's stomach for one's life and that of one's neighbors as the shrillwind becomes deafening. It is clear in this example that direct experience usually is fuller,more engaging of the person. Direct experience in an academic setting usually occurs ininterpersonal experiences such as conversations or discussions, laboratoryinvestigations, field trips, service projects, participation in sports, and the like.

- VicariousBut in studies direct experience is not always possible. Learning is often achieved

through vicarious experience in reading, or listening to a lecture. In order to involvestudents in the learning experience more fully at a human level, teachers are challengedto stimulate students' imagination and use of the senses precisely so that students canenter the reality studied more fully. Historical settings, assumptions of the times, cultural,social, political and economic factors affecting the lives of people at the time of what isbeing studied need to be filled out. Simulations, role playing, use of audio visual materialsand the like may be helpful.

(46) In the initial phases of experience, whether direct or vicarious, learners perceive dataas well as their affective responses to it. But only by organizing this data can theexperience be grasped as a whole, responding to the question: "What is this?" and,"How do I react to it"? Thus learners need to be attentive and active in achievingcomprehension and understanding of the human reality that confronts them.

(47) 3. REFLECTION: Throughout his life Ignatius knew himself to be constantly subjectedto different stirrings, invitations, alternatives which were often contradictory. His greatesteffort was to try to discover what moved him in each situation: the impulse that leads himto good or the one that inclines him to evil; the desire to serve others or the solicitude forhis own egotistical affirmation. He became the master of discernment that he continues tobe today because he succeeded in distinguishing this difference. For Ignatius to "discern"was to clarify his internal motivation, the reasons behind his judgments, to probe thecauses and implications of what he experienced, to weigh possible options and evaluatethem in the light of their likely consequences, to discover what best leads to the desiredgoal: to be a free person who seeks, finds, and carries out the will of God in eachsituation.

(48) At this level of REFLECTION, the memory, the understanding, the imagination andthe feelings are used to capture the meaning and the essential value of what is beingstudied, to discover its relationship with other aspects of knowledge and humanactivity, and to appreciate its implications in the ongoing search for truth and freedom.This REFLECTION is a formative and liberating process. It forms the conscience oflearners (their beliefs, values, attitudes and their entire way of thinking) in such a mannerthat they are led to move beyond knowing, to undertake action.

(49) We use the term reflection to mean a thoughtful reconsideration of somesubject matter, experience, idea, purpose or spontaneous reaction, in order tograsp its significance more fully. Thus, reflection is the process by which meaningsurfaces in human experience:

(50) • by understanding the truth being studied more clearly. For example,"What are the assumptions in this theory of the atom, in this presentation of the history

of native peoples, in this statistical analysis? Are they valid; are they fair? Are otherassumptions possible? How would the presentation be different if other assumptionswere made?"

(51) • by understanding the sources of the sensations or reactions Iexperience in this consideration. For example, "In studying this short story, whatparticularly interests me? Why?..." "What do I find troubling in this translation? Why?"

An Ongoing Process

(68) This mode of proceeding can thus become an effective ongoing pattern for learningas well as a stimulus to remain open to growth throughout a lifetime.

--->--- Experience --->---↑ ↓

Evaluation Reflection↑ ↓ -----<--- Action ----<-----

(69) A repetition of the Ignatian paradigm can help the growth of a student:• who will gradually learn to discriminate and be selective in choosing

experiences;• who is able to draw fullness and richness from the reflection on those

experiences; and• who becomes self-motivated by his or her own integrity and humanity to make

conscious, responsible choices.

(70) In addition, perhaps most important, consistent use of the Ignatian paradigm canresult in the acquisition of life-long habits of learning which foster attention to experience,reflective understanding beyond self-interest, and criteria for responsible action. Suchformative effects were characteristic of Jesuit alumni in the early Society of Jesus. Theyare perhaps even more necessary for responsible citizens of the third millennium.

Noteworthy Features of the Ignatian Pedagogical Paradigm

(71) We naturally welcome an Ignatian pedagogy that speaks to the characteristics ofJesuit education and to our own goals as teachers. The continual interplay of CONTEXT,EXPERIENCE, REFLECTION, ACTION and EVALUATION provides us with apedagogical model that is relevant to our cultures and times. It is a substantial andappealing model that speaks directly to the teaching-learning process. It is a carefullyreasoned way of proceeding, cogently and logically argued from principles of Ignatianspirituality and Jesuit education. It consistently maintains the importance and integrity ofthe interrelationship of teacher, learner and subject matter within the real context inwhich they live. It is comprehensive and complete in its approach. Most importantly, itaddresses the realities as well as ideals of teaching in practical and systematic wayswhile, at the same time, offering the radical means we need to meet our educationalmission of forming young men and women-for-others. As we continue to work to makeIgnatian pedagogy an essential characteristic of Jesuit education in our schools andclassrooms, it may help us to remember the following about the Paradigm itself:

(72) ♦ The Ignatian Pedagogical Paradigm applies to all Curricula. As anattitude, a mentality and a consistent approach which imbues all our teaching, theIgnatian Pedagogical Paradigm applies to all curricula. It is easily applicable even to

curricula prescribed by governments or local educational authorities. It does notdemand the addition of a single course, but it does require the infusion of newapproaches in the way we teach existing courses.

(73) ♦ The Ignatian Pedagogical Paradigm is fundamental to theteaching- learning process. It applies not only to the academic disciplines but alsoto the non-academic areas of schooling, such as extra-curricular activities, sports,community service programs, retreat experiences, and the like. Within a specificsubject (History, Mathematics, Language, Literature, Physics, Art, etc.), theparadigm can serve as a helpful guide for preparing lessons, planning assignments,and designing instructional activities. The paradigm has considerable potential forhelping students to make connections across as well as within disciplines and tointegrate their learning with what has gone before. Used consistently throughout aschool's program, the paradigm brings coherence to the total educational experienceof the student. Regular application of the model in teaching situations contributes tothe formation for students of a natural habit of reflecting on experience before acting.

(74) ♦ The Ignatian Pedagogical Paradigm promises to help teachers bebetter teachers. It enables teachers to enrich the content and structure of what theyare teaching. It gives teachers additional means of encouraging student initiative. Itallows teachers to expect more of students, to call upon them to take greaterresponsibility for and be more active in their own learning. It helps teachers tomotivate students by providing the occasion and rationale for inviting students torelate what is being studied to their own world experiences.

(75) ♦ The Ignatian Pedagogical Paradigm personalizes learning. It asksstudents to reflect upon the meaning and significance of what they are studying. Itattempts to motivate students by involving them as critical active participants in theteaching-learning process. It aims for more personal learning by bringing student andteacher experiences closer together. It invites integration of learning experiences inthe classroom with those of home, work, peer culture, etc.

(76) ♦ The Ignatian Pedagogical Paradigm stresses the social dimensionof both learning and teaching. It encourages close cooperation and mutual sharingof experiences and reflective dialogue among students. It relates student learningand growth to personal interaction and human relationships. It proposes steadymovement and progress toward action that will affect the lives of others for good.Students will gradually learn that their deepest experiences come from theirrelationship with what is human, relationships with and experiences of persons.Reflection should always move toward greater appreciation of the lives of others,and of the actions, policies or structures that help or hinder mutual growth anddevelopment as members of the human family. This assumes, of course, thatteachers are aware of and committed to such values.

Challenges to Implementing an Ignatian Pedagogy

(77) Achievement of value oriented goals like those presented in The Characteristics ofJesuit Education is not easy. There are formidable challenges working at cross purposesto our aims. Here are but a few:

1. Limited View of Education

(78) The purpose of education is often presented as cultural transmission, i.e., passing onto new generations the accumulated wisdom of the ages. This is certainly an importantfunction to assure coherence in human endeavors within any society and in the humanfamily at large. Failure to inform and train youth in what we have learned would result inthe need for each new generation to reinvent the wheel. In fact, in many places culturaltransmission is the dominant, if not the sole purpose of public education.

(79) But the purpose of education in today's world, marked by rapid changes at everylevel of human endeavor and competing value systems and ideologies, cannot remainso limited if it is effectively to prepare men and women of competence and consciencecapable of making significant contributions to the future of the human family. From asheerly pragmatic point of view, education which is limited to cultural transmission resultsin training for obsolescence. This is clear when we consider programs training fortechnology. Less apparent, however, may be the results of failure to probe humanimplications of developments that inevitably affect human life such as geneticengineering, the image culture, new forms of energy, the role of emerging economicblocks of nations, and a host of other innovations, that promise progress. Many of theseoffer hope for improved human living, but at what cost? Such matters cannot simply beleft to political leaders or the captains of industry; it is the right and responsibility of everycitizen to judge and act in appropriate ways for the emerging human community. Peopleneed to be educated for responsible citizenship.

(80) In addition, therefore, to cultural transmission, preparation for significant participationin cultural growth is essential. Men and women of the third millennium will require newtechnological skills, no doubt; but more important, they will require skills to lovinglyunderstand and critique all aspects of life in order to make decisions (personal, social,moral, professional, religious) that will impact all of our lives for the better. Criteria forsuch growth (through study, reflection, analysis, critique and development of effectivealternatives) are inevitably founded on values. This is true whether or not such valuesare averted to explicitly. All teaching imparts values, and these values can be such as topromote justice, or work partially or entirely at cross purposes to the mission of theSociety of Jesus.

(81) Thus, we need a pedagogy that alerts young people to the intricate networks ofvalues that are often subtly disguised in modern life -- in advertising, music, politicalpropaganda, etc. -- precisely so that students can examine them and make judgmentsand commitments freely, with real understanding.

2. Prevalence of Pragmatism

(82) In a desire to meet goals of economic advancement, which may be quite legitimate,many governments are stressing the pragmatic elements of education exclusively. Theresult is that education is reduced to job training. This thrust is often encouraged bybusiness interests, although they pay lip service to broader cultural goals of education. Inrecent years, in many parts of the world, many academic institutions have acceded tothis narrow perspective of what constitutes education. And it is startling to see theenormous shift in student selection of majors in universities away from the humanities,the social and psychological sciences, philosophy and theology, towards an exclusivefocus on business, economics, engineering, or the physical and biological sciences.

(83) In Jesuit education we do not simply bemoan these facts of life today. They must beconsidered and dealt with. We believe that almost every academic discipline, whenhonest with itself, is well aware that the values it transmits depend upon assumptionsabout the ideal human person and human society which are used as a starting point.

Thus educational programs, teaching and research, and the methodologies they employin Jesuit schools, colleges and universities are of the highest importance, for we rejectany partial or deformed version of the human person, the image of God. This is in sharpcontrast to educational institutions which often unwittingly sidestep the central concernfor the human person because of fragmented approaches to specializations.

(84) This means that Jesuit education must insist upon integral formation of its studentsthrough such means as required core curricula that include humanities, philosophy,theological perspectives, social questions and the like, as part of all specializededucational programs. In addition, infusion methods might well be employed withinspecializations to highlight the deeper human, ethical, and social implications of what isbeing studied.

3. Desire for Simple Solutions

(85) The tendency to seek simple solutions to complex human questions and problemsmarks many societies today. The widespread use of slogans as answers does not reallyhelp to solve problems. Nor does the tendency we see in many countries around theworld toward fundamentalism on one extreme of the spectrum and secularism on theother. For these tend to be reductionist; they do not realistically satisfy the thirst forintegral human growth that so many of our brothers and sisters cry out for.

(86) Clearly Jesuit education which aims to form the whole person is challenged to charta path, to employ a pedagogy, that avoids these extremes by helping our students tograsp more comprehensive truth, the human implications of their learning, precisely sothat they can more effectively contribute to healing the human family and building a worldthat is more human and more divine.

4. Feelings of Insecurity

(87) One of the major reasons contributing to a widespread quest for easy answers is theinsecurity many people experience due to the breakdown of essential human institutionsthat normally provide the context for human growth. Tragically, the family, the mostfundamental human society, is disintegrating in countries around the world. In many firstworld countries, 1 out of 2 marriages end in divorce with devastating effects for thespouses, and especially for the children. Another source of insecurity and confusion isdue to the fact that we are experiencing an historic mass migration of peoples across theface of the earth. Millions of men, women and children are being uprooted from theircultures due to oppression, civil conflicts, or lack of food or means to supportthemselves. The older emigres may cling to elements of their cultural and religiousheritage, but the young are often subject to culture conflict, and feel compelled to adoptthe dominant cultural values of their new homelands in order to be accepted. Yet, atheart, they are uncertain about these new values. Insecurity often expresses itself indefensiveness, selfishness, a "me-first" attitude, which block consideration of the needsof others. The emphasis that the Ignatian paradigm places upon reflection to achievemeaning can assist students to understand the reasons underlying the insecurities theyexperience, and to seek more constructive ways to deal with them.

5. Government Prescribed Curricula

(88) Cutting across all of these factors is the reality of pluralism in the world today. UnlikeJesuit schools of the 16th century, there exists no single universally recognizedcurriculum like the Trivium or Quadrivium that can be employed as a vehicle for

formation in our times. Curricula today justifiably reflect local cultures and local needsthat vary considerably. But in a number of countries, governments strictly prescribe thecourses that form curricula at the level of elementary and secondary education. This canimpede curriculum development according to formational priorities of schools.

(89) Because the Ignatian learning program requires a certain style of teaching, itapproaches existing curricular subjects through infusion rather than by changes oradditions to course offerings. In this way it avoids further crowding of overburdenedschool curricula, while at the same time not being seen as a frill tacked on to the"important" subjects. (This does not rule out the possibility that a specific unit concerningethics or the like may on occasion be advisable in a particular context.)

Theory Into Practice: Staff Development Programs

(90) Reflecting on what has been proposed here, some may wonder how it can beimplemented. After all, very few teachers really practice such a methodologyconsistently. And lack of know-how is probably the major obstacle to any effectivechange in teacher behavior. The members of the International Commission on theApostolate of Jesuit Education can understand such reservations. Research has shownthat many educational innovations have foundered precisely because of such problems.

(91) We are convinced, therefore, that staff development programs involving in-servicetraining are essential in each school, province or region where this IgnatianPedagogical Paradigm will be used. Since teaching skills are mastered only throughpractice, teachers need not only an explanation of methods, but also opportunities topractice them. Over time staff development programs can equip teachers with an arrayof pedagogical methods appropriate for Ignatian pedagogy from which they can usethose more appropriate for the needs of students whom they serve. Staff developmentprograms at the province or local school level, therefore, are an essential, integral part ofthe Ignatian Pedagogy Project.

(92) Accordingly, we are convinced of the need to identify and train teams of educatorswho will be prepared to offer staff development programs for province and local groupsof teachers in the use of the Ignatian Pedagogical Paradigm. Therefore, trainingworkshops are now being planned. These will, of course, encourage local adaptations ofspecific methods which are consistent with the Ignatian pedagogy proposed.

Some Concrete Helps to Understand the Paradigm

(93) The appendices to this document provide a further understanding of the roots of IgnatianPedagogy in Ignatius' own notes (Appendix #1) and in Fr. Kolvenbach's address (Appendix#2). A brief list of the variety of concrete processes and methods which can be used byteachers in each step of the paradigm is provided (Appendix #3). Fuller training protocols,utilizing these pedagogical methods, will form the substance of local or regional staffdevelopment programs to assist teachers to understand and use this pedagogy effectively.

An Invitation to Cooperate

(94) Greater understanding of how to adapt and apply the Ignatian Pedagogical Paradigm to thewide variety of educational settings and circumstances which characterize Jesuit schoolsaround the world will come about as we work with the Paradigm in our relationships withstudents both in and outside the classroom and discover through those efforts concrete,

practical ways of using the Paradigm that enhance the teaching-learning process. It can beexpected, moreover, that many detailed and helpful treatments of the Ignatian PedagogicalParadigm will be forthcoming that will be further enriched by the experience of teacherstrained and practiced in applying the Paradigm within specific academic fields anddisciplines. All of us in the work of Jesuit education look forward to benefiting from theinsights and suggestions that other teachers have to offer.

(95) In the Ignatian spirit of cooperation, we hope that teachers who develop their own lessons orbrief units in specific subjects of their curriculum utilizing the Ignatian Paradigm will sharethem with others. Accordingly, from time to time we hope to make brief illustrative materialsavailable. For this reason teachers are invited to send concise presentations of their use ofthe Ignatian Paradigm in specific subjects to:

The International Center for Jesuit EducationBorgo S. Spirito, 4C.P. 613900195 Rome, ITALY

APPENDICES: TABLE OF CONTENTS

(96) Appendix #1: Some Overriding Pedagogical Principles(Ignatian "Annotations")An adaptation of the introductory notes of St. Ignatius to one whodirects another in the Spiritual Exercises. Here the more explicitpedagogical implications are highlighted.

(97) Appendix #2: IGNATIAN PEDAGOGY TODAYAn Address by Very Rev. Peter-Hans Kolvenbach, S.J. delivered tothe Participants at the International Workshop on "IGNATIANPEDAGOGY: A PRACTICAL APPROACH" - Villa Cavalletti, April 29,1993

(98) Appendix #3: A brief list of processes and methods appropriatefor each of the steps in the Ignatian Pedagogical Paradigm. Themethods listed derive either from the Jesuit educational tradition(Ignatius, Ratio Studiorum, etc.) or from pedagogical methods morerecently developed in other circles which are consistent with Ignatianpedagogy.

N.B.: Staff development programs will explain and enable teachers topractice and master these methods.

APPENDIX #1

Some Overriding Pedagogical Principles (Ignatian "Annotations")

(99) There follows a translation of the "Annotations" or guiding notes to the Director of theSpiritual Exercises into Introductory Ignatian Pedagogical statements:

(100) 1. By "learning" is meant every method of experiencing, reflecting and actingupon the truth; every way of preparing and disposing oneself to be rid of all obstaclesto freedom and growth (Annotation 1).

(101) 2. The teacher explains to the student the method and order of the subject andaccurately narrates the facts. He/she stays to the point and adds only a shortexplanation. The reason for this is that when students take the foundation presented,go over it and reflect on it, they discover what makes the matter clearer and betterunderstood. This comes from their own reasoning, and produces greater sense ofaccomplishment and satisfaction than if the teacher explained and developed themeaning at great length. It is not much knowledge that fills and satisfies students, butthe intimate understanding and relish of the truth (Annotation 2).

(102) 3. In all learning we make use of the acts of intellect in reasoning and acts of thewill in demonstrating our love (Annotation 3).

(103) 4. Specific time periods are assigned to learning and generally correspond to thenatural divisions of the subject. However, this does not mean that every division mustnecessarily consist of a set time. For it may happen at times that some are slower inattaining what is sought while some may be more diligent, some more troubled andtired. So it may be necessary at times to shorten the time, at others to lengthen it(Annotation 4).

(104) 5. The student who enters upon learning should do so with a great-heartednessand generosity, freely offering all his or her attention and will to the enterprise(Annotation 5).

(105) 6. When the teacher sees the student is not affected by any experiences, he orshe should ply the student with questions, inquire about when and how study takesplace, question the understanding of directions, ask what the student's reflectionyielded, and ask for an accounting (Annotation 6).

(106) 7. If the teacher observes that the student is having troubles, he or she shoulddeal with the student gently and kindly. The teacher should encourage and strengthenthe student for the future by reviewing mistakes kindly and suggesting ways forimprovement (Annotation 7).

(107) 8. If during reflection a student experiences joy or discouragement, he or sheshould reflect further on the causes of such feelings. Sharing such reflection with ateacher can help the student to perceive areas of consolation or challenge that canlead to further growth or that might subtly block growth. (Annotations 8, 9, 10).

(108) 9. The student should set about learning the matter of the present as if he or shewere to learn nothing more. The student should not be in haste to cover everything."Non multa, sed multum" ("Treat matter selected in depth; don't try to cover every topicin a given field of inquiry.") (Annotation 11).

(109) 10. The student should give to learning the full time that is expected. It is better togo overtime than to cut the time short, especially when the temptation to "cut corners"is strong, and it is difficult to study. Thus the student will get accustomed to resistgiving in and strengthen study in the future (Annotations 12 and 13).

(110) 11. If the student in learning is going along with great success, the teacher willadvise more care, less haste (Annotation 14).

(111) 12. While the student learns, it is more suitable that the truth itself is whatmotivates and disposes the student. The teacher, like a balance of equilibrium, leansto neither side of the matter, but lets the student deal directly with the truth and beinfluenced by the truth (Annotation 15).

(112) 13. In order that the Creator and Lord may work more surely in the creature, it willbe most useful for the student to work against any obstacles which prevent anopenness to the full truth (Annotation 16).

(113) 14. The student should faithfully inform the teacher of any troubles or difficultieshe or she is having, so that a learning process might be suited and adapted topersonal needs (Annotation 17).

(114) 15. Learning should always be adapted to the condition of the student engaged init (Annotation 18).

(115) 16. (The last two annotations allow for creative adaptations to suit persons andcircumstances. Such readiness to adapt in the teaching-learning experience is greatlyeffective.) (Annotations 19 and 20)

APPENDIX #2

IGNATIAN PEDAGOGY TODAYAn Address by Very Rev. Peter-Hans Kolvenbach, S.J. delivered to the Participants at theInternational Workshop on "IGNATIAN PEDAGOGY: A PRACTICAL APPROACH" - VillaCavalletti, April 29, 1993

CONTEXT: CHRISTIAN HUMANISM TODAY

(116) I begin by setting our efforts today within the context of the tradition of Jesuit Education.From its origins in the 16th century, Jesuit education has been dedicated to the developmentand transmission of a genuine Christian humanism. This humanism had two roots: thedistinctive spiritual experiences of Ignatius Loyola, and the cultural, social and religiouschallenges of Renaissance and Reformation Europe.

(117) The spiritual root of this humanism is indicated in the final contemplation of the SpiritualExercises. Here Ignatius has the retreatant ask for an intimate knowledge of how God dwellsin persons, giving them understanding and making them in God's own image and likeness,and to consider how God works and labors in all created things on behalf of each person.This understanding of God's relation to the world implies that faith in God and affirmation ofall that is truly human are inseparable from each other. This spirituality enabled the firstJesuits to appropriate the humanism of the Renaissance and to found a network ofeducational institutions that were innovative and responsive to the urgent needs of their time.Faith and the enhancement of humanitas went hand in hand.

(118) Since the Second Vatican Council we have been recognizing a profound new challenge thatcalls for a new form of Christian humanism with a distinctively societal emphasis. TheCouncil stated that the "split between the faith that many profess and their daily livesdeserves to be counted among the more serious errors of our age" (GS 43). The worldappears to us in pieces, chopped up, broken.

(119) The root issue is this: what does faith in God mean in the face of Bosnia and Sudan,Guatemala and Haiti, Auschwitz and Hiroshima, the teeming streets of Calcutta and thebroken bodies in Tiananmen Square? What is Christian humanism in the face of starvingmillions of men, women and children in Africa? What is Christian humanism as we viewmillions of people uprooted from their own countries by persecution and terror, and forced toseek a new life in foreign lands? What is Christian humanism when we see the homelessthat roam our cities and the growing underclass who are reduced to permanenthopelessness. What is humanistic education in this context? A disciplined sensitivity tohuman misery and exploitation is not a single political doctrine or a system of economics. It isa humanism, a humane sensibility to be achieved anew within the demands of our own timesand as a product of an education whose ideal continues to be motivated by the greatcommandments --love of God and love of neighbor.

(120) In other words, late twentieth-century Christian humanism necessarily includes socialhumanism. As such it shares much with the ideals of other faiths in bringing God's love toeffective expression in building a just and peaceful kingdom of God on earth. Just as theearly Jesuits made distinctive contributions to the humanism of the 16th century through theireducational innovations, we are called to a similar endeavor today. This calls for creativity inevery area of thought, education, and spirituality. It will also be the product of an Ignatianpedagogy that serves faith through reflective inquiry into the full meaning of the Christianmessage and its exigencies for our time. Such a service of faith, and the promotion of justicewhich it entails, is the fundament of contemporary Christian humanism. It is at the heart ofthe enterprise of Catholic and Jesuit education today. This is what The Characteristics of

Jesuit Education refer to as "human excellence". This is what we mean when we say that thegoal of Jesuit education is the formation of men and women for others, people ofcompetence, conscience and compassionate commitment.

THE SOCIETY'S REPLY TO THIS CONTEXT

(121) Just a decade ago a request came from many parts of the world for a more contemporarystatement of the essential principles of Jesuit pedagogy. The need was felt in light of notablechanges and emerging new governmental regulations concerning curriculum, student bodycomposition, and the like; in light of the felt need to share our pedagogy with increasingnumbers of lay teachers who were unfamiliar with Jesuit education, in light of the Society'smission in the Church today, and especially in light of the changing, ever more bewilderingcontext in which young people are growing up today. Our response was the documentdescribing the Characteristics of Jesuit Education today. But that document which was verywell received throughout the world of Jesuit education provoked a more urgent question.How? How do we move from an understanding of the principles guiding Jesuit educationtoday to the practical level of making these principles real in the daily interaction betweenteachers and students? For it is here in the challenge and the excitement of the teaching-learning process that these principles can have effect. This workshop in which you areparticipating seeks to provide the practical pedagogical methods that can answer the crucialquestion: how do we make the Characteristics of Jesuit Education real in the classroom?The Ignatian Pedagogical Paradigm presents a framework to incorporate the crucial elementof reflection into learning. Reflection can provide the opportunity for students themselves toconsider the human meaning and the implications of what they study.

(122) Amid all the conflicting demands on their time and energies your students are searching formeaning for their lives. They know that nuclear holocaust is more than a madman's dream.Unconsciously at least, they suffer from fear of life in a world held together by a balance ofterror more than by bonds of love. Already many young people have been exposed to verycynical interpretations of man: he is a sack of egoistic drives, each demanding instantgratification; he is the innocent victim of inhuman systems over which he has no control. Dueto mounting economic pressures in many countries around the world, many students indeveloped countries seem excessively preoccupied with career training and self-fulfillment tothe exclusion of broader human growth. Does this not point to their excessive insecurity? Butbeneath their fears, often covered over with an air of bravado, and beneath theirbewilderment at the differing interpretations of man, is their desire for a unifying vision of themeaning of life and of their own selves. In many developing countries, the young people withwhom you work experience the threat of famine and the terrors of war. They struggle to hopethat human life has value and a future in the ashes of devastation which is the only worldthey have ever experienced. In other countries where poverty grinds the human spirit,modern media cynically project the good life in terms of opulence and consumerism. Is it anywonder that our students in all parts of the world are confused, uncertain about life'smeaning?

(123) During their years in a secondary school, young men and women are still relatively free tolisten and to explore. The world has not yet closed in on them. They are concerned about thedeeper questions of the "why" and "wherefore" of life. They can dream impossible dreamsand be stirred by the vision of what might be. The Society has committed so much of itspersonnel and resources to the education of young people precisely because they arequesting for the sources of life "beyond academic excellence." Surely, every teacher worthyof the name must believe in young people and want to encourage their reaching for thestars. This means that your own unifying vision of life must be tantalizingly attractive to yourstudents, inviting them to dialogue on the things that count. It must encourage them to

internalize attitudes of deep and universal compassion for their suffering fellow men andwomen and to transform themselves into men and women of peace and justice, committedto be agents of change in a world which recognizes how widespread is injustice, howpervasive the forces of oppression, selfishness and consumerism.

(124) Admittedly, this is not an easy task. Like all of us in our pre-reflective years, your studentshave unconsciously accepted values which are incompatible with what truly leads to humanhappiness. More than young people of a previous generation, your students have more"reasons" for walking away in sadness when they see the implications of a Christian vision oflife and basic change of worldview which leads to rejection of softness and the distortedlyglamorous image of life purveyed in slick magazines and cheap films. They are exposed, asperhaps no generation in history, to the lure of drugs and the flight from painful reality whichthey promise.

(125) These young men and women need confidence as they look to their future; they needstrength as they face their own weakness; they need mature understanding and love in theteachers of all areas of the curriculum with whom they explore the awesome mystery of life.Do they not remind us of that young student of the University of Paris of four and one-halfcenturies ago whom Inigo befriended and transformed into the Apostle of the Indies?

(126) These are the young men and women whom you are called to lead to be open to the Spirit,willing to accept the seeming defeat of redemptive love; in short, eventually to becomeprincipaled leaders ready to shoulder society's heavier burdens and to witness to the faiththat does justice.

(127) I urge you to have great confidence that your students are called to be leaders in their world;help them to know that they are respected and loveable. Freed from the fetters of ideologyand insecurity, introduce them to a more complete vision of the meaning of man and woman,and equip them for service to their brothers and sisters, sensitive to and deeply concernedabout using their influence to right social wrongs and to bring wholesome values into each oftheir professional, social and private lines. The example of your own social sensitivity andconcern will be a major source of inspiration for them.

(128) This apostolic aim needs, however, to be translated into practical programs and appropriatemethods in the real world of the school. One of the characteristic Ignatian qualities, revealedin the Spiritual Exercises, the 4th part of the Constitutions, and in many of his letters isIgnatius' insistence simultaneously upon the highest ideals and the most concrete means toachieve them. Vision without appropriate method may be perceived as sterile platitude; whilemethod without unifying vision is frequently passing fashion or gadgetry.

(129) An example of this Ignatian integration in teaching is found in the Protrepticon or Exhortationto the Teachers in the Secondary Schools of the Society of Jesus written by Fr. FrancescoSacchini, the second official historian of the Society a few years after the publication of theRatio of 1599. In the Preface he remarks: "Among us the education of youth is not limited toimparting the rudiments of grammar, but extends simultaneously to Christian formation." TheEpitome, adopting the distinction between "instruction" and "education" understood ascharacter formation, lays it down that schoolmasters are to be properly prepared in methodsof instruction and in the art of educating. The Jesuit educational tradition has alwaysinsisted that the adequate criterion for success in Jesuit schools is not simply mastery ofpropositions, formulae, philosophies and the like. The test is in deeds, not words: what willour students do with the empowerment which is their education? Ignatius was interested ingetting educated men and women to work for the betterment of others, and erudition is notenough for this purpose. If the effectiveness of one's education is to be employedgenerously, a person has to be both good and learned. If she is not educated, she cannot

help her neighbors as effectively she might; if not good, she will not help them, or at leastshe cannot be relied upon to do so consistently. This implies clearly that Jesuit educationmust go beyond cognitive growth to human growth which involves understanding, motivationand conviction.

PEDAGOGICAL GUIDELINES

(130) In accord with this goal to educate effectively, St. Ignatius and his successors formulatedoverriding pedagogical guidelines. Here I mention a few of them:

(131) a) Ignatius conceived of man's stance as being one of awe and wonder in appreciationfor God's gifts of creation, the universe, and human existence itself. In his key meditationon God's Presence in creation Ignatius would have us move beyond logical analysis toaffective response to God who is active for us in all of reality. By finding God in all thingswe discover God's loving plan for us. The role of imagination, affection, will, as well asintellect are central to an Ignatian approach. Thus Jesuit education involves formationof the whole person. In our schools we are asked to integrate this fuller dimensionprecisely to enable students to discover the realm of meaning in life, which can in turngive direction to our understanding of who we are and why we are here. It can providecriteria for our priorities and crucial choices at turning points in our lives. Specificmethods in teaching thus are chosen which foster both rigorous investigation,understanding and reflection.

(132) b) In this adventure of finding God, Ignatius respects human freedom. This rules outany semblance of indoctrination or manipulation in Jesuit education. Jesuit pedagogyshould enable students to explore reality with open hearts and minds. And in an effort tobe honest, it should alert the learner to possible entrapment by one's assumptions andprejudices, as well as by the intricate networks of popular values that can blind one tothe truth. Thus Jesuit education urges students to know and to love the truth. It aims toenable people to be critical of their societies in a positive as well as negative sense,embracing wholesome values proposed, while rejecting specious values and practices.

(133) Our institutions make their essential contribution to society by embodying in oureducational process a rigorous, probing study of crucial human problems and concerns.It is for this reason that Jesuit schools must strive for high academic quality. So we arespeaking of something far removed from the facile and superficial world of slogans orideology, of purely emotional and self-centered responses; and of instant, simplisticsolutions. Teaching and research and all that goes into the educational process are ofthe highest importance in our institutions because they reject and refute any partial ordeformed vision of the human person. This is in sharp contrast to educational institutionswhich often unwittingly sidestep the central concern for the human person because offragmented approaches to specializations.

(134) c) And Ignatius holds out the ideal of the fullest development of the human person.Typically he insists on the "magis", the more, the greater glory of God. Thus in educationLoyola demands that our expectations go beyond mastery of the skills andunderstandings normally found in the well informed and competent students. Magisrefers not only to academics, but also to action. In their training Jesuits are traditionallyencouraged by various experiences to explore the dimensions and expressions ofChristian service as a means of developing a spirit of generosity. Our schools shoulddevelop this thrust of the Ignatian vision into programs of service which wouldencourage the student to actively experience and test his or her acceptance of the

magis. By this service the student can be led to discover the dialectic of action andcontemplation.

(135) d) But not every action is truly for God's greater glory. Consequently, Ignatius offers away to discover and choose God's will. "Discernment" is pivotal. And so in our schools,colleges and universities reflection and discernment must be taught and practiced.With all the competing values that bombard us today, making free human choice isnever easy. We very rarely find that all of the reasons for a decision are on one side.There is always a pull and tug. This is where discernment becomes crucial.Discernment requires getting the facts and then reflecting, sorting out the motives thatimpel us, weighing values and priorities, considering how significant decisions willimpact on the poor, deciding, and living with our decisions.

(136) e) Furthermore, response to the call of Jesus may not be self-centered; it demands thatwe be and teach our students to be for others. The worldview of Ignatius is centered onthe person of Christ. The reality of the Incarnation affects Jesuit education at its core.For the ultimate purpose, the very reason for the existence of schools is to form menand women for others in imitation of Christ Jesus --the Son of God, the Man for Otherspar excellence. Thus Jesuit education, faithful to the Incarnational principle, ishumanistic. Fr. Arrupe wrote:

(137) "What is it to humanize the world if not to put it at the service ofmankind?" But the egoist not only does not humanize the material creation,he dehumanizes people themselves. He changes people into things bydominating them, exploiting them, and taking to himself the fruit of their labor.The tragedy of it all is that by doing this the egoist dehumanizes himself: Hesurrenders himself to the possessions he covets; he becomes their slave --no longer a person self-possessed but an un-person, a thing driven by hisblind desires and their objects.

(138) In our own day, we are beginning to understand that education does not inevitablyhumanize or Christianize. We are losing faith in the notion that all education, regardlessof its quality or thrust or purpose, will lead to virtue. Increasingly, it becomes clear that ifwe are to exercise a moral force in society, we must insist that the process of educationtakes place in a moral context. This is not to suggest a program of indoctrination thatsuffocates the spirit, nor does it mean theory courses that become only speculative andremote. What is called for is a framework of inquiry in which the process of wrestlingwith big issues and complex values is made fully legitimate.

(139) f) In this whole effort to form men and women of competence, conscience andcompassion. Ignatius never lost sight of the individual human person. He knew that Godgives different gifts to each of us. One of the overriding principles of Jesuit pedagogyderives directly from this, namely, alumnorum cura personalis, a genuine love andpersonal care for each of our students.

THE ROLE OF THE TEACHER IS CRITICAL

(140) In a Jesuit school, the chief responsibility for moral as well as for intellectual formation restsfinally not upon any procedure or curricular or extra-curricular activity, but upon the teacher,under God. A Jesuit school is to be a face-to-face community in which an authenticpersonal relationship between teachers and students may flourish. Without such a relationof friendship, in fact, much of the unique force of our education would be lost. For an

authentic relationship of trust and friendship between the teacher and pupil is an invaluabledispositive condition for any genuine growth in commitment to values.

(141) And so the Ratio of 1591 insists that teachers first need to know their students. Itrecommends that the masters study their pupils at length and reflect upon their aptitudes,their defects and the implications of their classroom behavior. And at least some of theteachers, it remarks, ought to be well acquainted with the student's home background.Teachers are always to respect the dignity and personality of the pupils. In the classroom,the Ratio advises, that teachers should be patient with students and know how to overlookcertain mistakes or put off their correction until the apt psychological moment. They shouldbe much readier with praise than blame, and if correction is required it should be madewithout bitterness. The friendly spirit which is nourished by frequent, casual counselling ofthe students, perhaps outside class hours, will greatly help this aim along. Even these bitsof advice serve only to apply that underlying concept of the very nature of the school as acommunity and of the teacher's role as crucial within it.

(142) In the Preamble to the Fourth Part of the Constitutions Ignatius appears to place teachers'personal example ahead of learning or rhetoric as an apostolic means to help studentsgrow in values. Within this school community, the teacher will persuasively influencecharacter, for better or for worse, by the example of what he himself is. In our own dayPope Paul VI observed incisively in Evangelii Nuntiandi that "Today students do not listenseriously to teachers but to witnesses; and if they do listen to teachers, it is because theyare witnesses."

(143) As teachers, in a Jesuit school then, beyond being qualified professionals in education, youare called to be men and women of the Spirit. Whether you like it or not, you are a cityresting on a hill. What you are speaks louder than what you do or say. In today's image-culture, young people learn to respond to the living image of those ideals which they dimlysense in their heart. Words about total dedication, service of the poor, a just social order, anon-racist society, openness to the Spirit, and the like may lead them to reflection. A livingexample will lead them beyond reflection to aspire to live what the words mean. Hence, ourcontinuing growth in the realm of the Spirit of Truth must lead us to a life of such compellingwholeness and goodness that the example we set will challenge our students to grow asmen and women of competence, conscience and compassion.

METHODS

(144) His own painful educational experience had proven to Ignatius that enthusiasm was notenough for success in study. How a student was directed, the method of teaching employedwere crucial. When we page through the Ratio, our first impression is that of a welter ofregulations for time schedules; for careful gradation of classes; for the selection of authorsto be read; for the diversified methods to be employed at various times of the morning andafternoon; for correction of papers and the assignment of written work; for the precisedegree of skill which the students of each class will be expected to possess before movingupward. But all these particulars were designed to create a firm and reassuring frameworkof order and clarity within which both teacher and student could securely pursue theirobjectives. Here I mention just a few of the typical methods employed in Jesuit education.

(145) 1) Given this sort of environment of order and care for method, it would be relativelyeasy to determine precise and limited academic objectives for the individual classes. Itwas felt that this was the first requirement of any good learning situation --to know justwhat one sought and how to seek it. The characteristic tool employed here was the

Prelection in which the teacher carefully prepared students for their own subsequentimmanent activity which alone could generate true learning and firm habits.

(146) 2) But learning objectives needed to be selected and adapted to the students. The firstJesuit teachers believed that even little boys could learn a good deal if they were notoverwhelmed with too much at one time. Thus concern for scope and sequencebecame prominent according to the abilities of each learner. A century after the Ratiowas published, Jouvancy remarked that youthful talents are like narrow-necked vessels.You cannot fill them by splashing everything in at once. You can, if you pour it incarefully drop-by-drop.

(147) 3) Because he knew human nature well, Ignatius realized that even well orderedexperience in prayer or in academic study could not really help a person to grow unlessthe individual actively participated. In the Spiritual Exercises Ignatius proposes theimportance of self-activity on the part of the exercitant. The second Annotation enjoinsthe director to be brief in his proposal of matter for each meditation so that by his ownactivity in prayer the exercitant may discover the truths and practices to which God callshim. This discovery tends to produce delight for the exercitant and greater"understanding and relish of the truth than if one in giving the Exercises had explainedand developed the meaning at great length". In Annotation fifteen, he writes, "Allow theCreator to deal directly with the creature, and the creature directly with His Creator andLord." Ignatius knew the tendency of all teachers, whether in teaching prayer, history, orscience, to discourse at great length about their views of the matter at hand. Ignatiusrealized that no learning occurs without the learner's own intelligent activity. Thus innumerous exercises and study, student activities were seen as important.

(148) 4) The principle of self-activity on the part of the learner reinforced the Ratio's detailedinstructions for repetitions --daily, weekly, monthly, annually. For these were furtherdevices for stimulating, guiding and sustaining that student exercise which is aimed atmastery. But repetitions were not meant to be boring re-presentation of memorizedmaterial. Rather they were to be occasions when personal reflection and appropriationcould occur by reflecting on what troubled or excited the student in the lesson.

(149) 5) If, as we have seen, there is no mastery without action, so too there is no successfulaction without motivation. Ignatius noted that those who studied should never gobeyond two hours without taking a break. He prescribed variety in classroom activities,"for nothing does more to make the energy of youth flag than too much of the samething." As far as possible, learning should be pleasant both intrinsically and extrinsically.By making an initial effort to orient students to the matter at hand, their interests in thesubject may be engaged. In this spirit, plays and pageants were produced by thestudents, aimed at stimulating the study of literature, since "Friget enim Poesis sinetheatro." Then too, contests, games, etc. were suggested so that the adolescent's desireto excel might help him to progress in learning. These practices demonstrate a primeconcern to make learning interesting, and thereby to engage youthful attention andapplication to study.

(150) All these pedagogical principles are, then, closely linked together. The learningoutcome sought is genuine growth which is conceived in terms of abiding habits or skills.Habits are generated not simply by understanding facts or procedures, but by mastery andpersonal appropriation which makes them one's own. Mastery is the product of continualintellectual effort and exercise; but fruitful effort of this sort is impossible without adequatemotivation and a reflective humane milieu. No part of this chain is particularly original,although the strict concatenation had novelty in its day.

(151) Accordingly, to help students develop a commitment to apostolic action, Jesuit schoolsshould offer them opportunities to explore human values critically and to test their ownvalues experientially. Personal integration of ethical and religious values which leads toaction is far more important than the ability to memorize facts and opinions of others. It isbecoming clear that men and women of the third millenium will require new technologicalskills, no doubt; but more important, they will require skills to lovingly understand andcritique all aspects of life in order to make decisions (personal, social, moral, professional,religious) that will impact all of our lives for the better. Criteria for such growth (throughstudy, reflection, analysis, judgement, and development of effective alternatives) areinevitably founded on values. This is true whether or not such values are made explicit inthe learning process. In Jesuit education Gospel values as focused in the SpiritualExercises are the guiding norms for integral human development.

(152) The importance of method as well as substance to achieve this purpose is evident. For avalue-oriented educational goal like ours --forming men and women for others-- will not berealized unless, infused within our educational programs at every level, we challenge ourstudents to reflect upon the value implication of what they study. We have learned to ourregret that mere appropriation of knowledge does not inevitably humanize. One would hopethat we have also learned that there is no value-free education. But the values imbedded inmany areas in life today are presented subtly. So there is need to discover ways that willenable students to form habits of reflection, to assess values and their consequences forhuman beings in the positive and human sciences they study, the technology beingdeveloped, and the whole spectrum of social and political programs suggested by bothprophets and politicians. Habits are not formed only by chance occasional happenings.Habits develop only by consistent, planned practice. And so the goal of forming habits ofreflection needs to be worked on by all teachers in Jesuit schools, colleges and universitiesin all subjects, in ways appropriate to the maturity of students at different levels.

CONCLUSION

(153) In our contemporary mission the basic pedagogy of Ignatius can be an immense help inwinning the minds and hearts of new generations. For Ignatian pedagogy focuses uponformation of the whole person, heart, mind and will, not just the intellect; it challengesstudents to discernment of meaning in what they study through reflection rather than rotememory; it encourages adaptation which demands openness to growth in all of us. Itdemands that we respect the capacities of students at varied levels of their growth; and theentire process is nurtured in a school environment of care, respect and trust wherein theperson can honestly face the often painful challenges to being human with and for others.

(154) To be sure, our success will always fall short of the ideal. But it is the striving for that ideal,the greater glory of God, that has always been the hallmark of the Jesuit enterprise.

(155) If you feel a bit uneasy today --about how you can ever measure up to the challenges ofyour responsibilities as you begin this process of sharing Ignatian Pedagogy with teacherson your continents, know that you do not stand alone! Know, also, that for every doubt thereis an affirmation that can be made. For the ironies of Charles Dickens' time are with us evennow. "It was the worst of times, the best of times, the spring of hope, the winter of despair."And I am personally greatly encouraged by what I sense as a growing desire on the part ofmany in countries around the globe to pursue more vigorously the ends of Jesuit educationwhich, if properly understood, will lead our students to unity, not fragmentation; to faith, notcynicism; to respect for life, not the raping of our planet; to responsible action based onmoral judgement, not to timorous retreat or reckless attack.

(156) I'm sure you know that the best things about any school are not what is said about it, butwhat is lived out by its students. The ideal of Jesuit education calls for a life of intellect, a lifeof integrity, and a life of justice and loving service to our fellow men and women and to ourGod. This is the call of Christ to us today --a call to growth, a call to life. Who will answer?Who if not you? When if not now?

(157) In concluding I recall that when Christ left his disciples, He said: "Go and teach!" He gavethem a mission. But He also realized that they and we are human beings; and God knows,we often lose confidence in our ourselves. So He continued: "Remember you are not alone!You are never going to be alone because I shall be with you. In your ministry, in difficulttimes as well as in the times of joy and elation, I shall be with you all days, even to the endof time." Let us not fall into the trap of Pelagianism, putting all the weight on ourselves andnot realizing that we are in the hands of God and working hand in hand with God in this,God's Ministry of the Word.

(158) God bless you in this cooperative effort. I look forward to receiving reports on the progressof the Ignatian Pedagogy Project throughout the world. Thank you for all you will do!

APPENDIX #3

EXAMPLES OF METHODS TO ASSIST TEACHERS IN USING THE IGNATIANPEDAGOGICAL PARADIGM

N.B.: These and other pedagogical approaches consistent with Ignatian Pedagogywill be explained and practiced in staff development programs which are an integral partof the Ignatian Pedagogy Project.

(159) CONTEXT OF LEARNING

1. The Student: Readiness for Growtha) The Student's Situation: Diagnosis of Factors Affecting the Student's

Readiness for Learning and Growth: physical, academic, psychological, socio-political,economic, spiritual.

b) Student Learning Styles - how to plan for effective teaching.c) Student Growth Profile - a strategy for growth.

2. Societya) Reading the Signs of the Times - some tools for socio-cultural analysis.

3. The Schoola) School Climate: Assessment Instrumentsb) Curriculum

- Formal/Informal.- Scope and Sequence; interdisciplinary possibilities.- Assessing values in the curriculum.

c) Personalized Educationd) Collegial Relationships among Administrators, Teachers, and Support Staff.

4. The Teacher - expectations and realities.

(160) EXPERIENCE

1. The Prelectiona) Continuityb) Advance Organizersc) Clear Objectivesd) Human Interest Factorse) Historical Context of the matter being studiedf) Point of View/Assumptions of Textbook Authorsg) A Study Pattern

2. Questioning Skills3. Student Self-Activity: Notes4. Problem Solving/Discovery Learning5. Cooperative Learning6. Small Group Processes7. Emulation8. Ending the Class9. Peer Tutoring

(161) REFLECTION

1. Mentoring

2. Student Journals3. Ignatian Style "Repetition"4. Case Studies5. Dilemmas/Debates/Role Playing

6. Integrating Seminars

(162) ACTION

1. Projects/Assignments: Quality Concerns2. Service Experiences3. Essays and Essay Type Questions4. Planning and Application5. Career Choices

(163) EVALUATION

1. Testing: Alternatives Available2. Student Self-Evaluation3. Assessing a Spectrum of Student Behaviors: The Student Portfolio4. Teachers' Consultative Conferences5. Questions for Teachers6. Student Profile Survey