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Quest for Identity: the Ideals of Jesuit Education in the Sixteenth Century

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Quest for Identity: the Ideals of Jesuit Education in the Sixteenth Century Quest for Identity: The Ideals of Jesuit Education in the Sixteenth Century FRANCESCO C. CESAREO The place, role, and identity of Jesuit education in society has been a constant source of debate and inquiry. In the final years of this century, this search for meaning seems to have taken on a greater urgency as the influ­ ences of the secular world have become more apparent, Today, Jesuit col­ leges and universities are trying to delineate clearly who they are and what they stand for vis-a-vis other institutions of higher learning. If one looks back to the earliest foundationsof Jesuit schools, one is struck by the similarity of the situation. The era of Saint Ignatius was the age of the new humanist schools of the Renaissance. The Latin schools and vernacular schools that emerged sought to teach practical skills. The former taught the Latin that allowed students to advance to university studies in preparation forcareers in civil service or the church. Those who attended the vernacular schools were taught skills necessary in commerce. Despite the difference in purpose, both schools shared a pedagogical approach. "The subject matter, whether beginning reading, Latin grammar, advanced rhetoric, or abbaco, had to be divided into very small individual bits of knowledge, Teachers and textbooks taught by breaking a skill down into its smallest components, drilling them intensively, and then assembling the bits to make the whole. "1 It is against this background that one must examine early Jesuit education. When Ignatius died in 1556 he had personally approved the opening of thirty­ nine colleges and universities. The m1mber of colleges had grown to 293 in 1607 and by 1750 these institutions peaked at 669. The number of students enrolled in these institutions averaged between 300 and 1500. The Jesuit schools o(the sixteenth century were in the mainstream of their time. The curriculum of the Jesuit school wasthe Latin curriculum,based on the siime texts and exercises employed by the humanist educators oftl)e Latin schools. The only noticeable difference was that the Jesuits added more structure to the humanist curriculum by introducing a systematic chronological pro­ gression of classes based on ability and age. 2 The similarity that existed between the Latin and Jesuit schools often led to competition and rivalry. As a result, Ignatius and the Jesuits who founded schools had to have a clear understanding of the identity of their schools and the role they would play in society. 17 18 FRANCESCO C. CESAREO QUEST FOR IDENTITY 19 This essay will examine how the early Jesuit schools envisioned their faithful, aiming in all things their spiritual consolation. He n:iust al.so act s� a� to mission in light ofthe accepted pedagogical methods of the day. Focusing on havealways beforehis eyes, first God, and then the plan ofth1s Institute which 1s a Ignatius's letters on education, the Constitutions of the Society of Jesus and definite path that leads to Him.• the regulations of the first Jesuit schools, it will show how Jesuit educ;tion added a new impulse to Renaissance education-the desire to provide a Later in the bull, a similar idea is expressed: "Above all things let them have religious vision to the academic endeavor that would benefit not only the at heart the instruction of boys and ignorant persons in the knowledge of !ndiv!dual, but society as well.This religious dimension gave meaning and Christian doctrine, of the Ten Commandments, and other such rudiments as 1den!ity to the educa!ional program of the Society of Jesus. shall be suitable.... " 7 As in the autobiography, one sees the idea of educa­ To understand the educational theories developed by Ignatius it is neces­ tion being linked with the spiritual progress of souls. This is the guiding sary to look at his own educational experience.Ignatius himself gives us an principle forev ery task undertaken by Ignatius, as he makes clear in the First insight into his view of education in his autobiography.Speaking of himself Principle and Foundation of the Spiritual Exercises: "Man is created to and his studies in the third person, Ignatius said: "After the pilgrim realized praise, reverence, and · serve God our Lord, and by this means to save his that it was not God's will that he remain in Jerusalem, he continually soul. Theother things on the faceof the earth are created forman to help him pondered what he ought to do. At last he inclined more to study for some in attaining the end for which he is created." 8 This idea was the nucleus time so he would be able to help souls.... "3 It is clear that Ignatius did not around which Ignatius developed his educational outlook. pursue learning forits own sake. Education was to serve a greater end as it Until 1546 the Society of Jesus did not concern itself with running schools assisted humanity in its quest for God. for those outside the order.9 However, according to Ignatius's secretary, Realizing his own need foran education, Ignatius began classes in elemen­ Father John de Polanco, S.J., this should not be interpreted as Ignatius being tary Latin under Jerome Ardevoll, a regent of the University of Barcelona. adverse to opening schools for externs. Polanco contends that Ignatius After two years of study Ardevoll advised him to go to th.e University of always had a strong inclination for the task of educating youth in piety and i Alcala (1526). He studied here for sixteen months, trying to assimilate as letters. 10 many subjectsas possible. From Alcala he went to Salamanca,· but soon went The first influence on Ignatius in establishing schools for externs was the to the University ofParis (1528), where he remained for seven years. Ignatius description of Francis Xavier of the college of Goa (1543), where members of firstentered the College of Montaigu studying Latin grammar. In the fall of the Society taught Christian doctrine and the humanities to Indian and 1529 Ignatius enteredthe College of Sainte-Barb, where humanism had taken Portuguese youth. "Later Ignatius referredto the college at Goa as a type of root. Here, "there was a remodeling ofthe curriculum in order to make the the schools he was anxious to see established by the Society of Jesus. "11 The year 1546 markeda significantstep in the Society's involvement in education. classic� in very fuct the foundation of the higher studies. "4 Ignatius's own educat10nal experience introduced him to both the scholastic method of the In the previous year, a college had been established in Gandia forthe training Middle Ages and the humanist method of the Renaissance. In his own of young Jesuits. In 1546 externs were invited to attend the school, giving rise educational outlook he attempted to bring together those elements fromboth to the mixed college comprised of both Jesuit and lay students. As early as 1548, the Jesuits began to open colleges intended chieflyto teach lay students m�thods he felt would be useful and beneficial. This led him to adopt a middle way when he began to organize the Jesuit educational system.5 who did not envision priesthood: 12 The significance, then, of the College of In !540 �ope Paul III formally approved the Society of Jesus.Even though Gandia lies in the fuct that it gave impetus to the teaching apostolate of the lgnatms did not intend to found a group of educators, he had formulated Jesuits. some basic convictions in regard to eduation.This is evident in Paul Ill's bull In an era when education was undergoing changes and expansion, the of approval, Regimini militantis ecclesiae. Concerning the work of the So­ involvement of the Jesuits in this work meant developing a clear understand­ ciety, the bull states: ing of the goals and purposes they hoped to attain through their schools. Foremost in Ignatius's mind in accepting education of the laity was his belief Whoever shall desire to bear the armsof God under the banner of the Cross, and to that this would promote the salvation and perfection of the students, as they ser�e the one God and the Roman Pontiff, His Vicar upon earth, in our Society, penetrated their world with Christian doctrine and spirit. "This outlook of which we wish to be called by the name of Jesus, having made a solemn vow of Ignatius was one which was highly social and patriotic, for he thought that reTJ?etual chas!Ity, must purpose to become a member of a society principally mstttuted to work for the advancement of souls in Christian life and doctrine and the lives of citizens in a state would be happy and worthwhile in proportion forth � J?ropagatio� of the faithby public preaching and the ministry of God's Word, to the extent to which they were imbued with the Christian spirit."13 To by �p1_nt'!al exercises and works of charity, more particularly by grounding in accomplish this, he fused together those elements from the diverse educa­ Chns!Iamty boys and unlettered persons, and by hearing th e confessions of the tional methods of the day which he felt were best and transformed them into QUEST FOR IDENTITY FRANCESCO C. CESAREO 21 20 only learning, but also a system which would accomplish his purpose. Whether the students who ey envisioned the work of the college to advance not th send learned and reli­ attended the Jesuit colleges were lay or clerical, Ignatius's aim was the · knowledge and love of God. They asked Ignatius to 1 they worked forthe intellec­ same-to prepare leaders forsociety.
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