The Purple Book Office Ofi M Ssion College of the Holy Cross
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College of the Holy Cross CrossWorks Holy Cross Books College Archives 2-1-2019 The Purple Book Office ofi M ssion College of the Holy Cross Follow this and additional works at: https://crossworks.holycross.edu/hc_books Part of the Catholic Studies Commons, Christian Denominations and Sects Commons, Higher Education Commons, Public History Commons, Religious Education Commons, Religious Thought, Theology and Philosophy of Religion Commons, Social History Commons, and the United States History Commons Recommended Citation Office of Mission, "The urP ple Book" (2019). Holy Cross Books. 5. https://crossworks.holycross.edu/hc_books/5 This Book is brought to you for free and open access by the College Archives at CrossWorks. It has been accepted for inclusion in Holy Cross Books by an authorized administrator of CrossWorks. A B i A B ii A B iii College Seal he College’s seal identifies Holy Cross as an educational institution founded by Rev. BenedictT J. Fenwick, S.J., second Bishop of Boston. The outer circle of the seal states in Latin “College of the Holy Cross, Society of Jesus, Worcester, Massachusetts.” The inner shield contains an open book (symbol of learning) and a cross of gold (symbol of Christian faith). The Latin motto “In Hoc Signo Vinces” (in this sign you shall conquer) has been attributed to Constantine the Great, a Roman emperor noted for his tolerance of Christians. According to some historians, Constantine had a dream or vision of a flaming cross in the sky with this inscription, on the day preceding his decisive victory over Maxentius at the Milvian Bridge (Oct. 28, 312). This victory led to his capturing Rome and convinced him of the importance of Christianity. The cross divides the lower part of the shield into quarters, which are alternately red and sable, the colors on the ancient shield of Worcester, England. The upper part of the shield has in its center the emblem of the Society of Jesus, a blazing sun with the letters IHS, the first three letters of Jesus’ name in Greek. On either side is a martlet, reminiscent of those on the ancestral crest of Bishop Fenwick. A B iv Table of Contents The School Seal Mission Statement .................................................... 2 St. Ignatius of Loyola and Jesuit Education .................................................... 7 The Spiritual Exercises of St. Ignatius of Loyola .......................................27 Jesuit Spirituality ...................................................65 Holy Cross: Then and Now ................................85 Holy Cross, 1843-1900 .......................................89 Holy Cross, 1900-1960 .................................... 129 Holy Cross, 1960- .............................................. 171 Holy Cross: The Buildings ............................... 223 Index of Prayers and Quotations ............... 238 Acknowledgements .............................................. 241 A B 1 Mission Statement he College of the Holy Cross is, by tradition and choice, a Jesuit liberal arts college serving theT Catholic community, American society, and the wider world. To participate in the life of Holy Cross is to accept an invitation to join in dialogue about basic human questions: What is the moral character of learning and teaching? How do we find meaning in life and history? What are our obligations to one another? What is our special responsibility to the world’s poor and powerless? As a liberal arts college, Holy Cross pursues excellence in teaching, learning, and research. All who share its life are challenged to be open to new ideas, to be patient with ambiguity and uncertainty, to combine a passion for truth with respect for the views of others. Informed by the presence of diverse interpretations of the human experience, Holy Cross seeks to build a community marked by freedom, mutual respect, and civility. Because the search for meaning and value is at the heart of the intellectual life, critical examination of fundamental religious and philosophical questions is integral to liberal arts education. Dialogue about these questions among people from diverse academic disciplines and religious traditions requires everyone to acknowledge and respect differences. A B 2 Dialogue also requires us to remain open to that sense of the whole which calls us to transcend ourselves and challenges us to seek that which might constitute our common humanity. The faculty and staff of Holy Cross, now primarily lay and religiously and culturally diverse, also affirm the mission of Holy Cross as a Jesuit college. As such, Holy Cross seeks to exemplify the longstanding dedication of the Society of Jesus to the intellectual life and its commitment to the service of faith and promotion of justice. The College is dedicated to forming a community which supports the intellectual growth of all its members while offering them opportunities for spiritual and moral development. In a special way, the College must enable all who choose to do so to encounter the intellectual heritage of Catholicism, to form an active worshipping community, and to become engaged in the life and work of the contemporary church. Since 1843, Holy Cross has sought to educate students who, as leaders in business, professional, and civic life, would live by the highest intellectual and ethical standards. In service of this ideal, Holy Cross endeavors to create an environment in which integrated learning is a shared responsibility, pursued in classroom and laboratory, studio and theater, residence and chapel. Shared responsibility for the life and governance of the College should lead all its members to make the best of their own talents, to work together, to be sensitive to one another, to serve others, and to seek justice within and beyond the Holy Cross community. A B 3 A B 4 The pages on the right offer a continuous text, divided roughly into six chapters, three about the Jesuit identity of the College: Ignatius of Loyola and the early history of the Jesuits, the spiritual foundations of the Jesuits, and the influence of the spirituality of St. Ignatius on Jesuit education; and three chapters about the the history of Holy Cross as a particular Jesuit institution of higher learning in the United States. The pages on the left offer inspirational thoughts, quotations from sacred texts from the Christian tradition as well as from other religious traditions, and some other wise sayings that are simply intended to provoke reflection in the true spirit of learning and the liberal arts.We hope you enjoy the book. A B 5 A B 6 St. Ignatius of Loyola and ABJesuit Education f you stand on the corner of Broadway and 120th Street (now called Reinhold Niehbur Place)I in New York City and look across at the stone facing on the top of what was the Horace Mann School and is now Thompson Hall of Columbia University’s Teachers College, you will see inscribed there the names of the more renowned “visionaries” in the history of Western education. Socrates, of course, and Plato and Aristotle and Comenius and Pestalozzi and so on down the line to the great American philosopher, John Dewey. It is an impressive litany of names carved there in large letters for all to see, and among the names inscribed is LOYOLA. Now from one perspective, there are few roles which Ignatius of Loyola seems less suited to play than that of an educator. The fact of the matter is that he came very late to an appreciation of the importance of schooling; he was a good student but not at the top of his class, and, more to the point, he never taught a day in his life inside a classroom. Yet, Ignatius of Loyola and the Society of Jesus ( Jesuits) are ranked among the more in- fluential educational leaders of his time and ours. It is never easy nor wise to separate the vision or insight from the visionary, so it is important to A B 7 The University remains the place where fundamental questions that touch the person and community can be aired, in the areas of economics, politics, culture, science, theology, the search for meaning. The university should be a bearer of human and ethical values; it should be the critical conscience of the society; it should illuminate with its reflection those who are addressing the problematic of the modern or postmodern society; it should be the crucible where the diverse tendencies in human thought are debated and solutions proposed. —PETER-HANS KOLVENBACH, S.J. A B 8 understand a few things about Ignatius of Loyola which have some bearing on how he ultimately came to view the whole business of education— not only the education of future Jesuits, which was his original concern, but education in general. Iñigo Lopez de Loyola y Oñaz was born in 1491 in the small family castle of Loyola located in the Basque province of Guipuzcoa in northern Spain. This was the Kingdom of Ferdinand and Isabella at the time when Cristóbal Colón (Christopher Columbus) was preparing to sail west to find the Indies, and Gonzalo de Córdoba, El Gran Capitán, was gathering his army for the final assault on Gre- nada, the last Moorish stronghold in Spain. Not much is known of Iñigo’s childhood. Soon after his birth, his mother became quite ill. She died before the young boy could know her. Iñigo was put out to nurse with the young wife of the village black- smith just a half mile from the family castle. Consequently, early on, Iñigo saw life from the viewpoint of both the ruled and the ruler. A private tutor was hired by the family and the boy Iñigo learned how to read and write, but apparently he showed no inclination toward study. At the age of 16, he was sent off by the family to be a page at the court of the Treasurer of the realm, who was also the Major-Domo for the roving Court of Castile.