Daniélou, Jean, Cardinal, SJ (1905–1974)

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218 Daniélou, Jean, Cardinal, SJ (1905–1974)

Figure 17 Avinash Pasricha: Father Saju George, SJ, dancing. Photograph © Avinash Pasricha

institutions, dance and the other performing arts continue to assert the importance of the human body in cultivating personal and civic virtue. See also Arts, Performing ; Theater Arcangelo , Alessandro , “ Dance under Trial: The Moral Debate 1200– 1600 .” Dance Research: The Journal of the Society for Dance Research 12 , 2 ( 1994 ), 127– 55 . Casalini , Cristiano , “ Active Leisure: The Body in Sixteenth- Century Jesuit Culture .” Journal of Jesuit Studies 1 ( 2014 ), 400– 18 . Rock , Judith , Terpsichore at Louis- le- Grand: Baroque Dance on the Jesuit Stage in Paris . St. Louis, MO : The Institute of Jesuit Sources, 1996 . Herczog , Johann , Orfeo nelle Indie: I gesuiti e la musica in Paraguay (1609–1767) . Lecce : Mario Congedo , 2001 , pp. 221– 43 . Michael A. Zampelli, SJ

Daniélou, Jean, Cardinal, SJ (1905– 1974) Jean Daniélou was born on May 14, 1905, in Neuilly-sur- Seine and died on May 20, 1974 in Paris. He received a degree in letters from the Sorbonne in 1927, studied philosophy in Jersey, the Channel Islands, from 1931 to 1934, and theology in Lyon-Fourvière, from 1934 to 1938. He was awarded a Ph.D. at the Sorbonne in 1943 and a Ph.D. at the Institut Catholique, Paris, in 1944. Daniélou entered the Society of Jesus in 1929 and was ordained priest in 1938. He occupied the Chair of Christian Origins at the Institut Catholique from 1944 to 1969. He became a member of the editorial board of Études in 1943 and co-editor, with Henri de Lubac, of Sources Chrétiennes in 1944. He was a peri- tus at the Second Vatican Council (1962– 65). He was ordained bishop in 1969, named cardinal the same year, and elected to the Académie Française in 1972. Daniélou earned a reputation as an intellectual, theologian, preacher, spiritual direc- tor, and polemicist. Henri de Lubac and Hans Urs von Balthasar, confrères at Fourvière, oriented him toward patristics, his primary area of expertise, and toward the movement known as the “New Theology” (nouvelle théologie). He launched his scholarly reputation with his study of the mysticism of Gregory of Nyssa. His translation of Gregory’s Life of Moses was the frst volume of the series Sources Chrétiennes. He also wrote on

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D’Arcy, Martin Cyril, SJ (1888–1976) 219

Philo of Alexandria, Origen, Judeo- Christian theology, and the Pre- Nicene Fathers. He considered Le signe du temple (The Presence of God, 1958) to be programmatic for his entire career. His typological and allegorical interpretation of Scripture appeared in works such as Sacramentum futuri: études sur les origines de la typologie biblique (1950) and Bible et liturgie (1958). Other writings explored the relationship between God and us, the non- Christian world, and the dialogue between faith and culture. In his later years, Daniélou was critical of what he saw as the intellectual poverty of the post-Vatican II progressives. He protested against what he perceived to be the secularism of the Church after the Council. Produced while he engaged in more polemical activ- ities, his mature work of this period includes the three- volume study A History of Early Christian Doctrine before the Council of Nicea (1973) and the spiritual works, God’s Life in Us (1963) and La Résurrection (1969). See also Études ; Nouvelle Théologie ; Sources Chrétiennes Susan K. Wood

D’Arcy, Martin Cyril, SJ (1888–1976) Born in Bath, of Irish extraction, the youngest of four children, two of whom died in infancy, D’Arcy followed his brother Conyers to Stonyhurst College, and then to the Jesuit novitiate. He entered the Society in 1906 and, having completed the early stages of formation, he studied philosophy at St. Mary’s Hall, Stonyhurst. In 1912 he went to the Jesuit house of studies at Oxford, Pope’s Hall, subsequently Campion Hall, to read classics. He took a second in classical moderations in 1914, and this relative failure spurred him to work for a frst in Greats, which he obtained in 1916. Between 1915 and 1923 he obtained three Oxford prizes. D’Arcy began his theology at Hastings but completed it at St. Beuno’s College, Wales, and was ordained in 1921. Prior to this he spent a year at Stonyhurst, where he had done regency in order to teach, according to the provincial, three exceptional boys, one of whom was Henry John, the son of the well- known painter Augustus John. D’Arcy formed an obsessive and unhealthy dependence on the young John, and when D’Arcy was sent to Rome for the biennium in philosophy in 1925 John also applied and was admitted to the Gregorian University. D’Arcy disliked the atmosphere in Rome in those years shortly after the Modernist crisis and, unusually, was allowed to spend his second year in Farm Street, London, to complete his doctorate. He was then assigned to Campion Hall, eventually becoming master in 1933. These were the years when D’Arcy began to be prominent in English public life, partly because of a number of high- profle converts whom he instructed in Catholicism such as Evelyn Waugh and Frank Pakenham, the future earl of Longford. His dazzling conversation, arresting looks, and wide reading, matched with a sympathetic and winning personality, gave D’Arcy an entrée into a world well beyond that of many twentieth- century English Jesuits. He began to lecture and tutor in medieval philosophy, and his classes attracted a wide range of students including the young and rambunctious A. J. Ayer, whom, in time, D’Arcy would come to regard as the most dangerous man in Oxford because of his atheism matched to a lively intelligence. Given his interests in Thomism in a faculty increasingly out of sympathy with ideas about God, D’Arcy was never highly regarded as a philosopher at Oxford, and his lectures, even on Aristotle, were thought to be at