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The Portuguese policies of colonisation and Christianisation were closely linked. In 1549, the Portuguese monarchy adopted Catholicism as the official religion of the colonial administration and requested that the Society of Jesus establish the Catholic faith among the indigenous people in Brazil. The Jesuits established catechesis, founded the first schools and exercised a long-lasting hegemony on Brazilian education (1549–1759). The Ratio Studiorum was the uniform method adopted worldwide by the Jesuits. However, this article shows that improvisations were employed to convert the entire population to Christianity. The dialectical exchange between imposition and adaptation had lasting repercussions on Brazilian culture. In addition, the following consequences should be noted: (1) currently, Brazil is the country with the largest Catholic population in the world; (2) Christianity has had a lasting influence on pedagogical thinking in Brazil. [ABSTRACT FROM AUTHOR]

Anchored in the Ignatian ethos of spirituality and education, Jesuit education initially emerged as a vehicle for spiritual development within the Catholic sphere. In Ireland, from the early 19th century onwards, it was strategically aligned with British colonial interests, fostering a unique form of colonial Catholicism. This article examines how Jesuit education served the domestic elite during British rule, employing education strategically to bolster Catholic interests in the 19th century. It focuses on how institutions like Tullabeg and Clongowes became instrumental in merging Catholic education with colonial aims, purportedly under a divine mandate. This scrutiny reveals that the colonial drive towards a Westernized, secular approach in religion and education unexpectedly strengthened religious identities and their political sway, countering the prevalent assumption that modernization equates to secularization. The analysis of the roles played by these premier boarding schools in cultivating colonial Catholicism demonstrates that Jesuit education in Ireland was significant in reshaping the dynamics of religion, education, and politics. This case study highlights the complex outcomes of colonial religious and educational strategies, highlighting the persistent impact of colonialism on Ireland's religious character and societal conversation. It illuminates the intricate interplay between faith, education, and colonialism. [ABSTRACT FROM AUTHOR]

In this article I examine productions of Roman comedy in Latin at the end of the 19th century by several Jesuit schools in the United States. I show that they used these plays to demonstrate the high quality of Catholic education, to gain public support and private patronage, and to defend themselves within the hostile landscape of largely-Protestant U.S. education in this period. I also argue that these Jesuit schools saw Roman comedy as a way to link themselves not only to ancient culture, but also to traditions that once formed the core of the Society of Jesus's educational model. [ABSTRACT FROM AUTHOR]

The 1599 Jesuit Ratio Studiorum effectively organized its educational mission. Catholic Englishwoman Mary Ward (1585–1645) adapted the Ratio as she sought to build a new order for women based on the Jesuit rule and open Catholic schools for girls across Europe. Despite remarkable success, she faced increasing opposition from Jesuits and other leaders. Scholars have explored objections raised against her schools; however, little research addresses objections to teaching girls Latin. In this article, I argue that Ward's attempts to teach Latin ran into subtle cultural complications because of gendered expectations regarding the language's uses and abuses, conflicts over time devoted to prayer, and parental and societal expectations regarding young women's acquisition of handwork skills. Exploring these complications helps illuminate not only Ward's adaptation of the Jesuit approach to teaching but also nuances in her own spirituality, especially regarding the relationship between active and contemplative lives. [ABSTRACT FROM AUTHOR]

Cristo Rey schools are a unique and distinctive form of Jesuit education. They have been very successful since the mid 1990s and are deemed to be coherent with Jesuit educational principles and the preferential option for the poor. They are only available to young people from low-income homes and are open to young people of all faiths and none. The Cristo Rey schools offer an intense and supportive environment for the students and prepare them for admission to college and university. Nevertheless, there are critiques of these schools that focus on: the financial model that means that the students must work one day a week; the nature of this work and questions about the ethical perspectives of the employers. There are further questions about cultural dissonance between the students and staff of the schools. This article explores the sociological and theological foundations of the Cristo Ray schools, evaluates their effectiveness and success and analyses the various points that are raised in the critique of these schools.

After 1947, the Jesuit province of Ranchi faced several challenges: the context of a newly independent country, increasing modernization and industrialization, and growing societal diversity resulting from immigration and urbanization. The Jesuits not only needed to upgrade their primary education, but also had to meet a rising demand for more middle and high schools. They had to make choices: Should they keep uplifting marginalized communities? Or should they cater to the middle class and elite? This article, predominantly based on internal documents of the Society of Jesus in Ranchi, demonstrates that the Jesuits did not make clear decisions and invested their energy in various types of schools and students. As a result, problems and internal discussions persisted. [ABSTRACT FROM AUTHOR]

A video-based teaching resource on plant-based food supply chains was developed in order to address three aims: (1) produce a mission-driven response to the “Inspirational Paradigm” document developed by a consortium of Jesuit business schools; (2) help target UN Sustainable Development Goals endorsed by the 2020 AACSB business accreditation standards; and (3) introduce basic concepts of sustainability in a management course, while grounding these concepts in a case study that contrasts less sustainable supply chains (meat and dairy) with more sustainable ones (plant-based food). Student responses to the teaching resource were strongly favorable. [ABSTRACT FROM AUTHOR]

Anchored in the Ignatian ethos of spirituality and education, Jesuit education initially emerged as a vehicle for spiritual development within the Catholic sphere. In Ireland, from the early 19th century onwards, it was strategically aligned with British colonial interests, fostering a unique form of colonial Catholicism. This article examines how Jesuit education served the domestic elite during British rule, employing education strategically to bolster Catholic interests in the 19th century. It focuses on how institutions like Tullabeg and Clongowes became instrumental in merging Catholic education with colonial aims, purportedly under a divine mandate. This scrutiny reveals that the colonial drive towards a Westernized, secular approach in religion and education unexpectedly strengthened religious identities and their political sway, countering the prevalent assumption that modernization equates to secularization. The analysis of the roles played by these premier boarding schools in cultivating colonial Catholicism demonstrates that Jesuit education in Ireland was significant in reshaping the dynamics of religion, education, and politics. This case study highlights the complex outcomes of colonial religious and educational strategies, highlighting the persistent impact of colonialism on Ireland’s religious character and societal conversation. It illuminates the intricate interplay between faith, education, and colonialism.

The exceptionally diverse and extensive literary output of the Jesuit poet Pierre Le Moyne is full of apparent paradoxes and ambiguities which have always proved a challenge to commentators, from his own contemporaries to the present day. This article takes as its starting point the recent recovery of a detailed account of Le Moyne's first known creation, a spectacular dramatic production put on by the Jesuit college in Reims, to consider a pervasive, but relatively unstudied, feature of his works: the poet's frequent allusions to the theatre, and, beyond this, the relationship between his strikingly original imagination and the creative techniques of dramatists and actors. It is argued that these are crucial to the ways in which he sets out to engage his worldly readers, and to encourage a receptive response to the moral and spiritual ideals which he seeks to transmit. [ABSTRACT FROM AUTHOR]

In this article we provide a detailed overview of Ignatius of Loyola's influence on Jesuit education, particularly focusing on the Ratio Studiorum. We outline the organization, goals, and principles of Jesuit education, as well as the roles of key figures such as the provincial superior and the rector. [ABSTRACT FROM AUTHOR]

One of the key themes of Pope Francis' Papacy is his call to go to the periphery. For Catholic schools, this includes opening new schools to serve those who are disadvantaged. Opening a new school is however not a trivial matter. And opening a new Jesuit school in a small country like Belgium that already has 16 other Jesuit schools is even less trivial. Still, this was the intention of the initiators of the Matteo Ricci College in Brussels, Belgium's capital city, when they got together in 2012 to set up this project. As former students of the Collège Saint-Michel, a long-standing and large Jesuit high-school in Brussels, they were aware of the need for new schools in the Belgian capital due to sustained demographic growth in this cosmopolitan and multicultural city. This article tells the story of the creation of the college, and its emphasis in serving children from disadvantaged backgrounds with a number of pedagogical innovations. [ABSTRACT FROM AUTHOR]

Strained relations between the University of Padua and the nearby Jesuit college exploded in 1591: university students vandalized the Jesuit campus, shot muskets, and ran around naked. University professor Cesare Cremonini blamed the Jesuits and successfully lobbied the government to restrict the college to Jesuit novices. This article analyzes works by Paolo Sarpi, Cesare Cremonini, Antonio Possevino, and other Jesuit apologists to argue that Venetian ideals advocated for an education that reflected the religious and political necessities of the local government as one of the foundations of a stable society. Influential Venetians distrusted Jesuit instruction because it was a universal program that was not tailored to the needs of the Venetian government; in reality, however, university education did not entirely fulfill the republic’s goals either. [ABSTRACT FROM AUTHOR]

Between 1593 and 1767, the Jesuits promoted agricultural and industrial development in central Chile; for this they acquired the estate Calera de Tango in 1685. This estate had some lime mines on the Lonquen hill, which interested the new owners because of the mining exploitation. In 1748 German Jesuits arrived and installed workshops of manual arts, transforming the place into an important artistic and industrial center. They also installed a vineyard and a winery with advanced technology in 1750. To irrigate they built canals to draw water from the Maipo River; this helped to diversify agricultural production. [ABSTRACT FROM AUTHOR]

From the sixteenth century onwards, the Jesuit educational model, as well as the method of evangelization propounded by the same religious Order, have been relying on the mastery of certain rhetorical techniques and, notably, in strong linguistic competency. This contribution examines how the Jesuits in modern Shanghai understood and put into application their traditional focus on rhetoric in the semi-colonial context of the time. After having recalled how Jesuits engaged with Chinese language and discourse in the Ming and early Qing dynasties, we take the 1923 Catalogue of the Jesuit publications in the missionary enclave of Zi-ka-wei as a reference point so as to describe and assess a number of trends that we summarize as follows. A privileged relationship was maintained between Latin and ancient Chinese and a growing interest in the "margins" and the way to address them efficiently triggered a renewal of ethnographic and linguistic studies; specifically, the expertise developed in dialectology testifies to the change that was occurring in the way to rhetorically address hearts and minds. [ABSTRACT FROM AUTHOR]

The article focuses on the issue of prevailing individualism accompanied by materialistic philosophies and distancing from religious values. Topics discussed include wellspring of human dignity and fraternity, radical commitment to the values of the gospel of Jesus Christ and God's transcendence and God's presence in the Christian faith.

Copyright of Gerundium is the property of University of Debrecen and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Moreana is the property of Edinburgh University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses a combination of action research and Ignatian spirituality to assess its practice of lay ecclesial ministerial formation in the Jesuit School of Theology in California. The precepts of Ignatian spirituality guided the action research process in a prayerful and mission-orientated practice of institutional discernment. The project helped to take notice of the movements of God's spirit within the school, endowing the process with an incarnational quality.

Copyright of Horyzonty Wychowania is the property of Jesuit University Ignatianum in Krakow and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Traditional studies of the role of the body in the spiritual practices of Counter-Reformation Italy have focused primarily on methods of degrading the body, such as fasting and self-flagellation, which early modern practitioners believed would bring the soul nearer to the divine. This study of the performance of the verse hagiographies of the Florentine educator Eleonora Ramirez di Montalvo (1602-59), in the lay conservatories she founded, emphasizes the importance of denigrating the body through self-abasement, and yet it reveals that spiritual training of the soul could also include a celebration of the body through acting and singing. Drawing on unexamined documents from Florentine archives, this article demonstrates that the critical tendency to focus on the negation of the body in the early modern period does not always provide a complete understanding of the affirmative role the body could serve in the spiritual practices of early modern women. [ABSTRACT FROM AUTHOR]

Copyright of Horyzonty Wychowania is the property of Jesuit University Ignatianum in Krakow and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay examines how Catholics at the English Jesuit College at Saint-Omer reflected on Japanese religious politics during the 1620s and 1630s, both through translated mission reports and drama. This analysis expands scholars' view of English encounters with Japan; it also decenters predominantly Eurocentric approaches to early modern Jesuit education and theater. The essay concludes with a discussion of Shakespeare and George Wilkins's "Pericles," a quarto playbook of which was possessed by St. Omers and which, through the generic elements of romance it shared with the Japan material, provided further opportunities for the college's Catholics to consider transcontinental religious politics. [ABSTRACT FROM AUTHOR]

RESEARCH OBJECTIVE: The objective of the work is presenting the pseudoreligion F hypothesis created by a Czech theologian, sociologist and philosopher Tomáš Halík. The second part of the text presents the challenges of Jesuit upbringing which can be understood as a possible strategy and prevention against the pseudoreligion F. RESEARCH PROBLEM AND METHODS:Pseudoreligion F is a hypothesis through which Tomáš Halík interprets similarities among several pathological phenomena of the contemporary social culture as well as Christian religiosity. The key solution is the critical education and dialogue. It is the system of Jesuit education that can be understood as a tested preventive strategy. Critical analysis of the beginnings of Jesuit education shows that this is still a valid method of teaching and upbringing. THE PROCESS OF ARGUMENTATION:In the first part of the work, the pseudoreligion F hypothesis was presented, as well as some related theses. The objective of the first part is describing the sociological and philosophical criticism of contemporary religious pathologies. In the second part of the text, we will focus on the key tasks and challenges of Jesuit pedagogy. RESEARCH RESULTS:Contemporary religious pathologies threaten Christianity as they distort the ideals of the Gospel to achieve short-term goals. In the context of Christianity, such pathologies also include clericalism and, more broadly, pharisaism. Critical thinking about these issues encourages us to search for strategies that can help “extinguish the fire.” One of such strategies is integral humanist education which is also represented by Jesuit education. CONCLUSIONS, INNOVATIONS, RECOMMENDATIONS: Despite the ambiguity of this term, critical thinking is considered to be the key tool for preventing fanaticism, fundamentalism, extremism, etc. The research is to show that critical education mainly refers to the complexity and integral anthropological line. Education and Jesuit education has a rich tradition based on the Ignatian and Jesuit spirituality.

From the sixteenth century onwards, the Jesuit educational model, as well as the method of evangelization propounded by the same religious Order, have been relying on the mastery of certain rhetorical techniques and, notably, in strong linguistic competency. This contribution examines how the Jesuits in modern Shanghai understood and put into application their traditional focus on rhetoric in the semi-colonial context of the time. After having recalled how Jesuits engaged with Chinese language and discourse in the Ming and early Qing dynasties, we take the 1923 Catalogue of the Jesuit publications in the missionary enclave of Zi-ka-wei as a reference point so as to describe and assess a number of trends that we summarize as follows. A privileged relationship was maintained between Latin and ancient Chinese and a growing interest in the “margins” and the way to address them efficiently triggered a renewal of ethnographic and linguistic studies; specifically, the expertise developed in dialectology testifies to the change that was occurring in the way to rhetorically address hearts and minds.

This paper aims to describe how sustainability can be introduced in a core Operations and Supply Chain Management (SCM) course. In response to a recent call for a paradigm shift in Jesuit business education (Garanzini, et al, 2020) and in sustainability teaching (Shrivastava, 2010), we have considered not only the cognitive dimension of learning but also the emotional and spiritual ones. After reviewing the proposed paradigm shifts of holistic education and experiential learning, we describe how Ignatian pedagogy can be used in an operations course to educate professionals committed to working for a more sustainable world. [ABSTRACT FROM AUTHOR]

The white paper An Inspirational Paradigm for Jesuit Business Education was the springboard for a reinvigorated Strategy course, which combined the traditional tools of strategic management with a sustainability perspective and an ethical mindset. The modules in this course were designed to lead students to produce outputs that would contribute to a final authentic assessment and to reflect on a business leader's role in strategic management. While the approach in teaching the course would still be the decision of the faculty member, discussions and activities are aligned with the Ignatian Pedagogical Paradigm. [ABSTRACT FROM AUTHOR]

In this article, we present the results of an evaluation of a new paradigm for the undergraduate "Introduction to Management" course. Included is an overview of the basic principles of the pedagogy, the learning objectives of the course, and the process of evaluating those goals and outcomes. We developed a course that integrated the Jesuit values along the learning dimensions of knowing, doing and being by focusing on improving students' self-awareness, emotional and spiritual intelligence, and mindfulness. Complementing this focus on personal growth was a skills-based approach to help students improve their capacities for conflict resolution and managing their psychological and physical well-being. We found that our students, (n > 600), reported higher levels of emotional stability, higher levels of well-being, and an increased sense of purpose and personal engagement in the world, after completing the course. These results were self-reported despite lower scores on traditional teaching evaluations (3.8/5). [ABSTRACT FROM AUTHOR]

"Cura personalis" is considered a hallmark of Jesuit education. But what is cura personalis and how is it practiced, especially in an online course and during times of unprecedented change and stress in the landscape of higher education? While the essays that follow in this special issue of JJBE focus on the content of core business courses in light of a rethinking of the purpose and aspirations of business education in the Jesuit tradition, this essay focuses on the teaching process and culture in the classroom. We begin with a brief discussion of the history and meaning of cura personalis and a review of prior studies of the concept. We conclude with practical applications and recommendations for practicing care for the whole person in both traditional and online classrooms. [ABSTRACT FROM AUTHOR]

In response to calls from leaders in Jesuit business education, Accounting faculty from across the globe have joined to reimagine introductory Accounting courses. Accounting is somewhat unique in addressing this call given that the curricula in Accounting programs are required to meet various professional licensing regulations. In addition, there are two distinct approaches to Accounting principles globally, US Generally Accepted Accounting Principles (GAAP) and International Financial Reporting Standards (IFRS). Together, these issues mean that a single global curriculum is not possible. Accordingly, the revised introductory Accounting course included below is presented in a modular fashion so as to allow individual educators to embrace the ideals of the New Paradigm, while continuing to meet the requirements of the various professional regulatory authorities in their jurisdictions. [ABSTRACT FROM AUTHOR]

The "Inspirational Paradigm for Jesuit Business Education" presents a vision for the future of business education, and the transformative effect it should have on our students and on society. But this Paradigm cannot move from inspiration to actualization unless we develop metrics that measure how we stand today relative to the goals of the paradigm, and our progress, over time, in attaining these goals. In this essay, the author proposes input scorecards to measure our coverage of the themes highlighted in the paradigm, and an output scorecard to measure our effectiveness in delivering the program outcomes implied in it. The author does not present a definitive measurement tool: merely a starting point for a deeper discussion of the metrics that we need to develop if we take this Inspirational Paradigm seriously. [ABSTRACT FROM AUTHOR]

This case study frames Loyola University Chicago, Quinlan School of Business' mission-based response to the shifting market in the Master of Business Administration (MBA) degree program. The long-standing, discipline-focused curriculum no longer meets the needs of society, students, or employers. Society is hungry for business to address equity to poverty to climate change issues. Students are hungry for a moral compass and an integration of business careers and life's purpose. Employers are hungry for graduates that are prepared to deliver on profit and society's needs. This case study first presents our new Next Generation MBA, driven by our Jesuit mission, and student and employer expectations. Next, we articulate using a balanced scorecard strategy map how and why the program aligns with our mission and stakeholders' expectations. [ABSTRACT FROM AUTHOR]

Changing the curriculum is not a task that most business schools would call "easy." Yet curricular revision is more important than ever, as the need for social change -- and the need for forward-thinking future leaders who will help to execute it through compassionate business practices -- become impossible to ignore. Inspired by the power of Jesuit institutions to generate transformational programs that support communities and drive positive societal change, this essay presents a practical, change-management-derived process that Jesuit schools can use to align their curricula with the ideas in "An Inspirational Paradigm for Jesuit Business Education." The essay concludes with examples of recent large-scale change from the Gabelli School of Business at Fordham University. [ABSTRACT FROM AUTHOR]

This exploratory study identifies early reactions among the deans of Jesuit business schools in Latin America as they prepare to respond to the call set forth in An Inspirational Paradigm for Jesuit Business Education. The deans' acceptance of the call for an educational paradigm change is unequivocal and generous. At the same time, they are aware of the diverse contexts in which they operate, as well as the specific limitations and difficulties they are experiencing within their own universities in terms of academic and financial resources in the midst of very problematic times. The collected views serve to find common ground among Latin American deans, and to explore potential routes of collaboration for paradigm change in this region of the world. [ABSTRACT FROM AUTHOR]

Copyright of Social & Education History / Historia Social y de la Educación is the property of Social & Education History / Historia Social y de la Educacion and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study uncovers the meanings that secondary teachers working under the religious structure of Jesuit institutions attach to their work. I draw on theoretical insights coming from organisational behaviour. I use cases of teachers who worked or work in Catholic high schools run by the Society of Jesus, also known as the Jesuit order. I interviewed 105 teachers, lay and Jesuit priests, who teach in the United States, Bolivia, Chile, and Peru. The findings reveal that the participating teachers create meaning of their work using the building blocks of the self, others, the work context, and the spiritual life and that Teachers in the study showed a relatively similar pattern of making meaning in their work using four sources of meaning: others, the work context, the self, and spiritual life. There is no evidence that neither the professional status (being a Jesuit teacher or a lay teacher) nor the geographical setting of the teachers, mark a difference within the different meanings attributed to being a teacher in this particular educational context. [ABSTRACT FROM AUTHOR]

Copyright of International Studies in Catholic Education is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Jesuit higher education takes place today in an increasingly globalised world. These reflections will focus on the implications of the commitment to justice for such education. The challenge of responding to poverty and displacement will give concrete focus to the discussion. [ABSTRACT FROM AUTHOR]

The article presents the discussion on writing course designed for the familiar curricular purpose. Topics include expressing ideas coherently to work with a variety of research methods and constructing effective arguments using appropriate evidence; and creating the rich rhetorical and multimodal curriculum which being the hallmark of traditional Jesuit education.

Copyright of Revista de Historia del Derecho is the property of Instituto de Investigaciones de Historia del Derecho and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Justice education in the Catholic, Jesuit tradition is filled with tensions, many of which surface in different community service contexts. Saint Louis University offers an institutional illustration of these tensions, both in the conceptual origins of justice education and in the practical ways that students make meaning from service experiences. The overall work of the University's Center for Service and Community Engagement is one of the practical offshoots of the Jesuit mission to simultaneously promote faith and justice in a unifying vision. We focus on two specific student-led initiatives aimed at combatting hunger and homelessness in the St. Louis community as a way to illustrate the tension between structural and personal expressions of justice, as well as to highlight the important synergies that emerge when these complementary modalities are reconciled. [ABSTRACT FROM AUTHOR]