ON JESUIT HIGHER EDUCATION

Fall 2014 • Number 46

Mission Integration With Pope Francis and Catholicism Today FALL 2014 NUMBER 46

Members of the National Seminar on Jesuit Higher Education ON JESUIT HIGHER EDUCATION Laurie Ann Britt-Smith University of Detroit Mercy Mission Integration Kristin Heyer Santa Clara University

Patrick J. Howell, S.J. With Pope Francis and Catholicism Today Seattle University

Steven Mailloux Loyola Marymount University 2 The People’s Pope, Patrick Howell, S.J. James McCartin 6 Next Steps in Jesuit Higher Education, Stephanie Russell Fordham University Barbara Mujica Diana Owen 9 A Committed Life, Georgetown University 13 Salt and Leaven, David C. McCallum, S.J. Stephen C. Rowntree, S.J. Loyola University New Orleans 15 Board Governance in the Ignatian Tradition, Debra K. Mooney

Edward W. Schmidt, S.J. 17 “Jesuit Sí, Catholic Not So Sure” Revisited, David O’Brien Institute of Jesuit Sources 19 Mission Integration in the Natural Sciences, Sherilyn G. F. Smith Michael Sheeran, S.J. President, AJCU 21 Discerning Finances through the Lens of Mission, Connie Kanter ex officio 23 “Leading Lives That Matter,” Janet L. Rumfelt, Franklin Medford, Sherilyn G.F. Smith Le Moyne College and Elisa Robyn Thomas Smolich, S.J. 25 Making Sacrifices to Enhance Mission, Michael Sheeran, S.J. President, Jesuit Conference ex officio 27 Finding God in All Things, Karen Peterson-Iyer William E. Stempsey, S.J. 29 Between Image and Audience, Michael F. Tunney, S.J. College of the Holy Cross 31 my MAGIS, Paula Uruburok-Castro, Mark J. Piatkowski Patrick J. Howell, S.J., chair Stephen C. Rowntree, S.J., sec. Edward W. Schmidt, S.J., editor How Four schools tackle mission integration Conversations is published by the 32 Gonzaga Students Harvest Gold in Zambia, Josh Armstrong National Seminar on Jesuit Higher Education, which is jointly spon - 33 Magis Catholic Teacher Corps, John Roselle, S.J. sored by the Jesuit Conference Board and the Board of the 33 Inside-Out, Kathleen Shull Association of Jesuit Colleges and Universities. The opinions stated 34 Animating the Mission in the First-Year Incentive Program, John Kerrigan herein are those of the authors and not necessarily those of the JC or the AJCU. 35 Vocation at Work, Elspeth Rossetti and Elizabeth Krishnan

Comments and inquiries may be 38 The Jesuit Mission in Higher Education, Linda LeMura addressed to the editor of Conversations Edward W. Schmidt, S.J. Talking Back Institute of Jesuit Sources 3601 Lindell Boulevard 39 Eloquentia Perfecta : A Way of Proceeding, Robert J. Parmach St. Louis, MO. 63108 Phone: 314-633-4622 e-mail: [email protected] Book Reviews For information about subscriptions to Conversations: 41 The Ignatian Adventure: Experiencing the Spiritual Exercises of Stephen C. Rowntree, S.J. Saint Ignatius in Daily Life, William E. Stempsey, S.J. Secretary to the National Seminar on Jesuit Higher Education 42 When the Gospel Grows Feet: Rutilio Grande, SJ, Loyola University New Orleans 1575 Calhoun Street and the Church of El Salvador, Diana Owen New Orleans, LA 70118 Phone: 504 865 2781 43 The New Dawn of Pope Francis, Joseph A. Tetlow, S.J. e-mail: [email protected]

Conversations back issues are available online at Photo Collages http://epublications.marquette. 12 Saint Louis University • 40 Loyola University Chicago edu/conversations/ Design and layout by Pauline Heaney. Printed by Peacock Printing & Front Cover: Pope Francis greets the pilgrims during his weekly general audience in St Peter's Square. Graphics, Lincoln Park, N.J. giulio napolitano / Shutterstock.com From the Editor

Integrating the Mission: Strong Ideals, Brave Words, Real Action

nce it was clear. If you had Jesuits and they had academic vice president. Most likely the dean of arts and sci - a school, it was a Jesuit school. That was Jesuit ences had to be a Jesuit, and probably the chair of theology education. When Georgetown was founded in too. A Jesuit director of campus ministry was clearly neces - O1789, it was not a Jesuit school and did not sary, and a Jesuit in fundraising was really important. And become one officially until Jesuits arrived in 1805. (The Jesuits Jesuits had to control the board of trustees. These were seri - were mostly suppressed from 1773 to 1814, but a remnant lived ous men, dedicated, concerned. They knew Jesuit education on in Russia. The first Jesuits at Georgetown were affiliated with and wanted it to go on. them.) Other schools that bishops had founded also later Jesuit education does go on. In the intervening years, we became Jesuit schools, such as Spring Hill, St. Louis, and Xavier. have come to see that the Jesuit character of education does There was no great theory of Jesuit education. And there was not belong to the Jesuits alone. It is part of the mission of the no need to talk of mission integration; it was obvious. school. It belongs to everyone who works there and to every The number of schools grew and grew as bishops wanted student who goes there to learn. It is embedded in a lan - to provide for their burgeoning Catholic populations, and immi - guage rooted in Jesuit tradition, even if that language is fluid grant groups included Jesuits who knew from their tradition if and still developing. The integration of the ideals and the not from personal experience how to organize schools. The words that express the ideals into the mission of the schools Jesuit schools were typically six-year colleges, which were com - is the matter for the stories in this issue of Conversations . mon in the United States until the early 20th century, when the Mission integration applies to courses, to student life, to hir - four-year high schools and four-year colleges became standard. ing, to finances, to unique programs that are the fruit of indi - As cities expanded into suburbs, Jesuits built new high viduals’ creative imagination and energy. schools there. Recent decades have seen the foundation of Jesuit education received a big boost with the election of the Cristo Rey schools and Jesuit Nativity and other middle the first Jesuit pope last year. One of our lead articles schools, expanding the scope of Jesuit education. And Jesuit explores how the leadership style of Pope Francis both sup - parishes have grade schools or preschool, though one does ports and challenges Jesuit higher education. not hear much theory about a distinctive Jesuit parish school. One thing is clear. Jesuit education is as alive as it ever In a word, Jesuit education flourished. was, lived out in great variety but with a core experience of Jesuit education began to change, however, in significant the values that St. Ignatius Loyola left to his followers. It lives ways. As the number of schools grew and the schools them - on the many campuses of our 28 AJCU schools as it does too selves expanded, the concentration of Jesuits in them began to in the Jesuit high schools and even elementary schools. It is lessen. Trends in church life saw fewer men becoming Jesuits properly proud and always eager to find new articulation. and saw greater demand for those who were available. The And if there is still no one great unified theory of Jesuit edu - schools became far more complex, and the Jesuits who had the cation, it is as real as the lives of our faculties and staffs, our needed leadership skills were stretched thin to cover the diverse students and their families. Mission integration? We are work - Jesuit ministries. And dedicated and fully competent teachers ing on it, and working very well. and administrators who were not Jesuits began to fill leadership (A final note: we congratulate our designer and art direc - positions at all level. What was Jesuit education now? tor, Pauline Heaney, and her husband Thomas; their oldest I vividly recall conversations at a Jesuit university in the son Connor begins his Jesuit education this fall at St. Peter’s 1970s. There venerable fathers debated what were the essen - Prep in Jersey City. The tradition lives!) ■ tial positions for Jesuits to fill if the school continued to be and to call itself Jesuit. Certainly the president had to be a Edward W. Schmidt, S.J., editor Jesuit, and certainly major vice presidents, particularly the

Conversations 1 Thhee PPeeoopplel’es ’s

A Gift and a Challenge fPor the AOcademicP World E By Patrick Howell, S.J.

n just short of 18 months, the new pope Jorge created new, positive avenues for Catholic education. The Mario Bergoglio, who took the name Francis, has implications are many, but I will focus on only a few signif - captured the world’s imagination and brought a icant trends, which I hope will be suggestive for our research remarkably bright new image to the Catholic and teaching within the AJCU tradition. Church. . . . . Much has already been written about a series Jesuit spirituality and Franciscan of “firsts” for this pope: the first pope from Latin America, the first pope in 16 centuries from outside charism of Europe, and significantly for Conversations read - ers the first Jesuit pope. In the now famous papal interview published in English in The innovations go on. From the beginning he America magazine ( A Big Heart Open to God, Sept. 19, 2013), eschewed all papal regalia. He prefers to be known simply Fr. Antonio Spadero, S.J., begins by bluntly asking Pope as the Bishop of Rome, rather than Pontifex Maximus, Your Francis, “Who is Jorge Mario Bergoglio?” After a long pause, Holiness, Patriarch of the West, or all the other titles that the pope responds, “I am a sinner.” He adds, “It is not a fig - have accumulated since the time of Constantine. Forget the ure of speech, a literary genre. I am a sinner.” He explains lace and brocade, let’s preach the gospel. His good humor, that he is a sinner whom the Lord has looked upon and to his strong critique of any form of clericalism, and especially whom the Lord has shown mercy. Ihis concern for the poor preach an authentic gospel far more compelling than any written text. My focus in this short article will be how his message Patrick Howell, S.J., is chair of the National Seminar for and actions impact Jesuit higher education and how he has Jesuit Higher Education and professor of pastoral theology at Seattle University.

2 Conversations neneo / Shutterstock.com

He explains by referring to the painting “The Calling of St. the mercy of God – which has no bounds. Not only that, he Matthew” by Caravaggio, which hangs in the French church of practices it. For this pope, spirituality always has a human San Luigi dei Francesi in Rome. In the painting a shaft of light face, like the faces of Jesus, Francis of Assisi, Mary, Ignatius flows over the head of Jesus directly onto the counting table Loyola, and Peter Faber or of the poor themselves. where Matthew and the other tax collectors are tallying up their gains. Suddenly the finger of Jesus points at Matthew. Good news for the poor “That’s me,” the pope says. “I feel like him. Like Matthew…. It is the gesture of Matthew that strikes me: he holds on to his Francis leads by concrete, symbolic action. He lives simply. He money as if to say, ‘No, not me! No, this money is mine.’ Here, invites the poor to eat with him. For his low-key birthday cele - this is me, a sinner on whom the Lord has turned his gaze.” bration in December, he had the Vatican almoner, an archbish - The Jesuit origins of the pope’s spirituality become op, go into the streets and invite three homeless men to a little increasing obvious. In General Congregation 32, the Jesuits party. They had been sleeping out under the portico facing St. described themselves as sinners yet called to be companions Peter’s Piazza. They loaded up their ragged belongings in the of Jesus as Ignatius was (GC 32, Decree 11). As provincial of archbishop’s car, along with a dog, who rode in the middle. Argentina, Bergoglio attended this congregation and certainly This impromptu celebration was similar to the pope’s celebrat - absorbed its spirit. Jesuit discernment also plays a big role for ing Holy Thursday and washing the feet of prisoners, including the pope. He doesn’t appear to have some predetermined, two women, one of whom was a Muslim. architectonic plan, but step by step, discernment by discern - One of the things Pope Francis speaks about most is the ment, he is shifting the direction and demeanor of the Church. disgraceful level of poverty in the world. How can it be, he Pope Francis has made the Christian ideals more con - asks, that it is not a news item when an elderly homeless per - crete, more palpable, more humane. He regularly speaks of son dies of exposure but it is news when the stock market

Conversations 3 Fresh images of the church. The church needs to be a “field hospi - tal,” the pope avows. “It is useless to ask a seriously wounded person if he has high cholesterol and about the level of his blood sugar. You have to heal his wounds. Then we can talk about everything else ( A Big Heart Open to God ). “I prefer a Church which is bruised, hurting, and dirty because it has been out in the streets, rather than a Church which is unhealthy from being confined and clinging to its own security” ( Evangelii Gaudium, 49). One of my favorite scriptural images from the pope supports this ecclesiology, “Christ is knocking on the door of the Pope Francis blesses the faithful in St. Peter’s Square. giulio napolitano / Shutterstock.com church, but he’s knocking from the inside trying to get out.” loses two points? He tellingly says, “The dignity of the In keeping with his “ground up” perspective, the human person and the common good rank higher than the pope stressed with theologians (address to the comfort of those who refuse to renounce their privileges” International Theological Commission, Dec. 6, 2013) that (Evangelii Gaudium, The Joy of the Gospel, 218). the church must pay attention to the sensus fidelium (the The pope’s actions and preaching suggest a new and sense of the faithful). “By the gift of the Holy Spirit, the more radical way of doing theology – more in line with members of the church possess the ‘sense of the faith,’” Jesus and Francis of Assisi and Ignatius Loyola than with he said. “It is a question of a kind of spiritual instinct, the systematic theology of Aquinas, Bellarmine, or von which permits us to think with the church and discern Balthazar. These are not contradictory, but the starting what is consistent with the apostolic faith and the spirit point is dramatically different and hence the result is much of the Gospel.” He added that the magisterium, the more pastoral, concrete, and attuned to the grassroots church’s teaching authority, has the “duty to pay atten - where people live and breathe, love and work and die. tion to what the Spirit tells the church through the The pope consistently gives clear examples of this authentic manifestations of the sense of the faithful.” pastoral, personal approach. When he heard that a priest And he charged theologians to find criteria by which to in Rome would not baptize an illegitimate child he said, discern the sensus fidelium. “There are no illegitimate daughters or sons – there are In another striking departure from his two predeces - only children. The mother has the right to have her child sors, Francis prefers an image of the People of God as baptized. The church must open its doors to everyone.” descriptive of the Church; it is “first and foremost a people He told the young mother, “I will baptize your child.” advancing on its pilgrim way towards God” ( Evangelii Sometimes one is known more clearly through one’s Gaudium, 111 ). This image, strongly advocated at Vatican critics. A few ultraconservative groups find it intolerable II, is deeply scriptural and advances the mystery of the that the new pope received in private audience one of church in relation to the modern world. By way of con - the pioneers of the theology of liberation, Peruvian trast, however, Pope Benedict XVI favored the model of Gustavo Gutierrez. They are stunned by the pope’s sin - church as “communio,” which suggests the church as more cerity in recognizing the church’s errors and his own and self-contained, unified, and sufficient in itself. Benedict in denouncing the careerism of many prelates, calling favored a church purified of conflict or dissent and, as a “leprosy” the flattering stance of many in power and des - theologian, was critical of the overly optimistic view of the cribing priests without a vibrant prayer life and relations - world embodied in Gaudium et Spes . hip to Christ as “smarmy” or “unctious.” What really Francis expects a certain amount of doubt and scandalizes them is the inversion he makes by putting in uncertainty. “If one has all the answers to all the first place love, mercy, tenderness, dialogue with moder - questions it means he is a false prophet using religion for nity, and tolerance towards people, including the divor - himself” ( A Big Heart Open to God). ced and homosexuals, and putting ecclesiastic doctrines His predecessor Benedict entertained no such and discipline only in last place.

4 Conversations doubts. He focused strongly on the need for reforms for no matter creed, marriage status, sexual orientation, secular society, primarily in Europe. Not surprisingly, nationality, or origins. All are children of God. Francis has a much wider world vision and underscores Even so, Jesuit colleges and universities would do the need for reform of the church itself. And he suggests well to pursue certain themes that emerge from reflec - that much of this reform can come from the periphery, tion on his life and a deeper discernment of the energies from the frontiers of the church. arising from God’s presence in his life: • His transparency, warmth, and hospitality are immense - A world-affirming spirituality. Francis has an ly energizing to young people. Perhaps this could be a extraordinarily positive spirituality, very much rooted in first principle for administrators, faculty, staff, and stu - the Ignatian vision of a world-affirming spirituality. In dents: people are more important than agenda. this view every culture is the opportunity for a fresh, • He has opened up a broad highway for a deeper vigorous, surprising incarnation of the gospel. God is reflection by theologians on the very nature of the one, but the agents of evangelization learn their mis - church, the People of God on a pilgrimage together. sionary calling within the diverse contexts that give What are the accretions, the superfluous additions, birth to “genuine catholicity” ( Evangelii Gaudium, 116 ). which have accumulated over the ages and can now The sense of the faithful in every region of the globe is readily be shed so that the message of Jesus stands showing the church “new aspects of revelation and giv - out in its pristine attractiveness? ing her a new face” (116). • The new pope has set an agenda for greater trans - ll this diversity could lead to massive parency in finances in the Vatican Bank (the Institute confusion. “God is always a surprise,” for the Works of Religion). Might universities do the Francis affirms, “so you never know same for all their constituencies: faculty, staff, and where and how you will find him…. students, not just board members? What are the You must, therefore, discern the sources of funding, and how are they allocated? If encounter. Discernment is essential.” you want to know what an institution’s priorities are, But one will miss the God of surprise, “follow the money.” he says, “if the Christian is a restora - • The Vatican curia is top-heavy with prestigious trap - tionist, a legalist, if he wants every - pings and titles, which the pope has commissioned thing clear and safe, then he will find eight cardinals to assist him in reforming. What kind of nothing.” Discernment is obviously a strong component university/college consultation might result in greater of Francis’s Jesuit heritage. grassroots resources for students and academics and a In his apostolic exhortation Evangelii Gaudium more parsimonious approach to “overhead”? Pope Francis not only intensifies his criticism of capital - • The pope speaks of the need for a new theology of ism and the fact that money rules the world but speaks women. Thoughtful Catholic women, however, say out clearly in favor of church reform “at all levels.” He that what’s needed is a more adequate, deeper, more specifically advocates structural reforms – namely, inclusive theology of the human person. Likewise, dAecentralization toward dioceses and communities, the pope seems to have not yet found language to reform of the papal office, upgrading the laity, and dis - express mutuality in dialogue with Hindus, mantling excessive clericalism; he favors a more effec - Buddhists, and some of the other great religions. tive presence of women in the church, above all in the How might theologians in Jesuit universities suggest decision-making bodies. And he comes out clearly in creative alternatives? favor of ecumenism and interreligious dialogue, espe - • Until now it has been forbidden to talk about sexual cially with Judaism and Islam (Hans Kung, NCR (Dec. morality, celibacy, and homosexuality. Theologians 20, 2013 – Jan. 2, 2014): 8). and priests who did not conform were censured. Jesuit universities have already, rather freely, pursued these An inspiration and an agenda for topics but often enough by way of negative criticism. Could they now shift gears and provide more positive Jesuit universities and colleges avenues of reform for the Church to pursue? • Pope Francis has repeated the challenge of Pope It would be a mistake for Jesuit institutions to reduce the Benedict to Jesuits to go out to the periphery, to be lifestyle and teaching of Pope Francis to a programmat - on the frontier, where the Church would otherwise ic imitation. His example far exceeds organizational not be. A similar mandate could be given to Jesuit boxes. Jesuit institutions need to embrace dimensions of universities and colleges. What are the new frontiers? his lifestyle – reaching out to the poor, embracing the What would that look like? ■ disenfranchised, welcoming all with the love of God –

Conversations 5 Next Steps in Jesuit Higher Education By Stephanie Russell

Three Points on the Path gies such as the Mass of the Holy Spirit were commonly mandatory for Catholic undergraduates, who composed hinking about mission as an integrating prin - the overwhelming majority of the student body, though ciple for our schools is, in some respects, as Jesuit schools were also noted for their hospitality to stu - old as Jesuit education itself. What are Jesuits, dents of other faiths. if not men on mission, and what binds Jesuit The Catholic commitment of most faculty members schools more than the holy restlessness was assumed, but what made the school Jesuit was the implied by being “women and men for and visible and active involvement of Jesuits themselves. In with others”? An unswerving sense of mission these boom years for the number of priests and sisters in has always driven Jesuit education forward. Yet the way the United States, the laity rubbed elbows with Jesuits on in which we impart the mission of our schools to a new a daily basis in offices, academic buildings, laboratories, generation of students, faculty, and staff has shifted dra - and sacramental celebrations, and the élan of the Jesuits matically in the last 50 years. In short, we have moved permeated the spirit of the institutions. More than a few Tthrough the sequential phases of mission awareness and Jesuits were true legends on their campuses, praised for mission leadership to the new territory of mission inte - being both erudite and unpretentious, an appealing pas - gration. These phases are cumulative. They build on toral combination to students and colleagues alike. The each other and reflect both the external influences of mission of Jesuit higher education was in the air, but it American culture and the internal movements in the was understood to be generated and safeguarded by the church of their day. Society of Jesus and implemented through the commu - nal identity of the local Jesuit community. Two key developments shaped the conversation on What Our History Tells Us mission in Jesuit schools following the heady growth of the postwar era. The first was the groundbreaking Land Land O’Lakes and Mission Awareness O’Lakes “Statement on the Nature of a Contemporary The last issue of Conversations addressed in detail the Catholic University” of 1967, in which a group of history and rapid growth of Jesuit higher education in Catholic university presidents and other academic and the United States over more than two centuries. The ecclesial leaders charted a new course for Catholic insti - entrance of Jesuit colleges and universities into the aca - tutions of higher learning. The document’s clear empha - demic mainstream after the Second World War and the sis on academic freedom, modernization, and independ - expansion of the schools, with respect to enrollment and ence from church authorities is sometimes recalled at the academic programs, necessitated the inclusion of more expense of its dual commitment to “a self-developing lay faculty in the project. In the postwar era, the faculty and self-deepening society of students and faculty in members of Jesuit schools were not so much formed as which the consequences of Christian truth are taken seri - they were immersed in a Jesuit ethos of education. The ously in person-to-person relationships, [and] where the core curricula of the schools typically included a sub - stantial philosophy requirement (often equal to an aca - demic minor) and exposure to an established pantheon Stephanie Russell is the vice president for mission and of Catholic novelists and apologists. All-university litur - ministry at Marquette University.

6 Conversations importance of religious commitment is accepted and sonal level. In the wake of Vatican II and their own inter - constantly witnessed to.” Nonetheless, the Land O’Lakes national meetings, Jesuits reclaimed their heritage as Statement is recognized as a pivotal redefinition of the bearers of the Spiritual Exercises of St. Ignatius and were mission of U.S. Catholic universities in the 20th century. exposing students, faculty, and staff to the treasures of The existence of lay boards of trustees in Catholic Ignatian spirituality in wholly new ways. Through schools can be traced directly to the impact of the doc - retreats and spiritual conversations with Jesuits, lay col - ument, which established a framework for intellectual leagues were brought more intentionally into the Jesuit autonomy that was embraced by Jesuit and other tradition in a serious manner, and many were afforded Catholic schools across the country. the chance to consider their work in light of Ignatius’s Anecdotally, it is notable that alumni of Jesuit world-affirming spirituality. “Mission awareness” was schools who graduated in the two decades following tied closely to an awareness (new to many lay people Land O’Lakes remark that they recall few explicit refer - and renewed for Jesuits) of the Society’s mission in a ences to their schools’ Jesuit or Catholic mission as a changing world. strongly articulated institutional value or a topic of dis - cussion in the classroom. This does not mean that the Ex Corde Ecclesiae and Mission Leadership mission was unimportant to the university leaders of the The second game changer in Jesuit higher education’s day or that students were not educated in ways that conversation on mission was Pope John Paul II’s apos - were firmly rooted in the Jesuit commitment to the lib - tolic exhortation on Catholic universities, Ex Corde eral arts, moral and spiritual development, and service. Ecclesiae . Issued in 1990, the document sought to repair Graduates in this era, however, tend to say they recall what the pope identified as a disconnection between the the locus of their university’s mission as residing in cam - intellectual and religious identities of Catholic universi - pus ministry, the Jesuit community, and the person of ties and to reaffirm the necessity of both institutional and the president. With the exception of a few memorable personal fidelity to the teaching authority of the Church professors and administrators, they do not recall it as a in matters of faith and morals. Just as the Land O’Lakes shared responsibility of the entire campus community. document was born in the wake of Vatican II’s empha - Given the effects of the Land O’Lakes Statement, this sis on renewal, inculturation, and lay leadership, Ex perception should not be surprising. With a renewed Corde was written 23 year later, in a more restorative focus on the academic heft and quality of Jesuit univer - vein, in order “to unite existentially by intellectual effort sities, making too much of a school’s religious identity two orders of reality that too frequently tend to be ran the risk of seeming “soft” or reducing its relevance placed in opposition as though they were antithetical: among its academic peers. Just as Jesuit missionaries the search for truth, and the certainty of already know - have always entered a culture on its own terms – ing the fount of truth.” Initial fears among some academ - respectfully adapting to its language and customs before ic leaders that Ex Corde would result in a widespread engaging its citizens on questions of faith – so, too, were reassertion of church control of the universities have Jesuit schools of the 1960s, ’70s, and ’80s entering and been largely (though not completely) unfounded, but learning the ropes of a new and larger culture, inclusive the subtler impact on institutional mission has been pro - of both public and private non-Catholic partners. They found. In Jesuit colleges and universities, the exhortation were, in short, in the academic Big Leagues. piqued interest in reclaiming the religious spirit of the The arm-stretching freedom of Land O’Lakes was a institutions and not throwing the proverbial baby of consequence, in part, of the Second Vatican Council’s Jesuit and Catholic religious identity out with the bath - emphasis on engaging culture and the America of the water of academic constraint. In an increasingly compet - 1960s and ’70s, which spared no scrutiny of the estab - itive American culture, it had become even more evident lished order. The march toward social justice and civil that Jesuit higher education’s distinctiveness would lie in rights was well populated with Catholics, including the the fusion of its spiritual and academic identities – to sac - students and alumni of Jesuit schools, and the expres - rifice one for the other would rob the entire enterprise sion of mission on Jesuit campuses took on a similar of its purpose. hue. There was indeed a strong “mission awareness” Practically speaking, the years following the during these years, but it found form in teach-ins, stu - issuance of Ex Corde Ecclesiae have given rise to a vari - dent protests, and roundtable discussions on peace and ety of new initiatives, intended to anchor the university’s justice issues. The newly founded campus ministry at mission strongly in the laity who occupy most of the Marquette University, for example, took draft counseling leadership positions in the schools. Among these initia - of young men bound for Vietnam as its first venture. tives have been the hiring of chief mission officers, Mission was also very much alive on a quieter, per - workshops on Ignatian pedagogy, retreats and spiritual

Conversations 7 support for faculty and staff, hiring for mission policies, ty, the mercy of God, a missionary spirit, and personal national formation programs for new and senior lay authenticity. Due, in part, to his Jesuit identity, the leaders, campus discussions on the nature and meaning pope’s words and actions have had an exhilarating effect of Jesuit higher education, and mission education pro - on Catholics and non-Catholics at Jesuit universities. He grams for boards of trustees. Thus “mission leadership” is at once the worldwide leader of the church and a has been the watchword, particularly in the last ten companion who “talks the talk” of the same Ignatian years, as Jesuit schools sought to reclaim their religious spirituality that animates our daily work. While all animus while remaining credible as universities in every Catholic schools are likely to consider their commit - sense of the word. The increasing number of lay presi - ments in the new light of his leadership, Jesuit universi - dents in Jesuit schools – fluctuating around one-third ties are especially attuned to the message. since 2006 – has accelerated the dialogue on how to pro - These two factors – the growing spiritual complexi - vide structured, high-quality formation for lay leaders ty in the faculty and staff of Jesuit schools and the attrac - that honors the founding tradition and extends it in cre - tive Catholicism of Pope Francis – invite us to step into ative ways. Jesuit provincials, too, have invested thought a new phase of “mission integration,” drawing on les - in the preparation and placement of men in the 28 AJCU sons learned from the last 50 years. Combined, they raise universities. Given the choice of preparing Jesuit presi - fresh opportunities for Jesuit universities to reclaim the dents, faculty, or pastoral personnel, they must decide best of their Catholic and Jesuit tradition without return - where and how the Society of Jesus can best exert its influ - ing to the isolation that once kept them at arm’s length ence and sponsorship in the future. The past 25 years have from the rest of American higher education. been fascinating times in the Jesuit sphere of academia. On one hand, mission integration implies a respect for religious freedom and unfettered inquiry that was An Invitation to Mission Integration championed by Land O’Lakes. On the other, it names and claims a Catholic motivation for our ecumenical and The phases of mission development in contemporary interfaith partnerships, relies freely on the spiritual and Jesuit higher education are neither clear-cut nor obvious cultural richness of the church, speaks the name of Jesus when we are in the midst of them. What look, in hind - without hesitation, and expects that every member of the sight, like liminal moments may seem quite ordinary in academic community will actively embrace the mission real time. Building on the preceding periods of mission according to his or her conscience and spiritual tradition. awareness and mission leadership, what can we say, Equipping leaders to guide Jesuit schools toward with all humility, about where our Jesuit, Catholic mis - this lofty aim for the next 50 years of our history will sion might be headed? Two factors come to mind among entail deep listening and considerable investments in the significant influences of this moment. their Ignatian formation. It will require not only the First, we are living in an increasingly complex reli - expansion of the many successful programs that have gious context, and the populations of our faculties, been underway on our individual campuses and collec - staffs, and students are more diverse than ever before. tively through the AJCU but also a series of ongoing, The Pew Research Center’s Religion and Public Life national conversations among lay and Jesuit leaders Project reports that “While nearly one-in-three about priorities for the future. With respect to the Jesuit Americans (31%) were raised in the Catholic faith, today orientation to embrace the real and to the earthy fewer than one-in-four (24%) describe themselves as entreaties of Pope Francis, the time is ripe to ask our - Catholic.” Further, the ranks of those who are unaffiliat - selves, “What is the end game?” If every person on our ed with any faith tradition have risen to one-fourth campuses were in some way connected to the mission among adults under 30. These factors and others influ - of Jesuit higher education through our efforts (broadly ence the pool of faculty and staff who serve (or will construed and inclusive of all the work that faculty and serve) in Jesuit institutions, making the formation of staff do to advance it), what specific and tangible differ - leaders for mission a considerable challenge. Beyond the ences would we expect to see in 5, 10, or 20 years? How familiar work of bridging denominational diversity and will the education of women and men in our schools acclimatizing faculty who were educated in secular set - affect and include the poor, reveal the mercy of God in tings, Jesuit universities must now address the reality that a radical way, and call all of us to spiritual authenticity? many applicants will come to us with no religio-cultural It is difficult to imagine a more Catholic way of context of any kind. approaching our common work. Mission integration Second, Pope Francis has commanded the attention helps us to embrace the narrative of faith that has of the world as he urges Catholics to embrace simplici - steered us to this moment and to imagine what our Jesuit universities might now – together – become. ■

8 Conversations A CommBy Barbiarat Mutjicea d Life

began my professional life full of illusion. I had Eventually, conflicting views, combined with com - written my dissertation on Pedro Calderón de la bustible and incompatible personalities, led to an explo - Barca, Golden Age Spain’s greatest Catholic sion in my department. One colleague filed a law suit playwright, and although I was a committed against another. Faculty meetings became a nightmare. atheist, Calderón’s message of personal respon - Former friends became enemies as colleagues split into sibility, commitment to others, and service to a camps. I no longer taught with enthusiasm. I wrote arti - greater cause resonated with me. I wanted to cles that got published but seemed like mere academic share his vision with my students, and during exercises. And then the brochures started to arrive. my first years at Georgetown, I did. We sifted The first time I received a brochure for an Ignatian through Calderón’s florid metaphors and retreat, I threw it away. I was an atheist. But the obscure allusions to find a philosophy of life as valid today brochures kept coming, and the idea of five days of as in the 17th century. And then came postmodernism. silence was beginning to sound attractive. Imagine, I The new religion that engulfed academia in the late thought, five days without screaming! One evening in eighties and nineties disparaged text-based criticism and 1997 I was preparing a class on a play about the conver - any notion of universal truth. Religion – hence, sion of a gay playwright with AIDS by the 20th-century Calderón’s Catholicism – became obsolete. Canonical Jewish Venezuelan writer Isaac Chocrón. Although I am Iworks such as the masterpiece La vida es sueño [Life Is a not a weepy person, I burst into tears. As though in a Dream] were labeled elitist, and canonical writers such dream, I went to the trash, fished out the brochure, and as Calderón were depicted as agents of a decrepit filled out the application. monarchy whose discriminatory policies marginalized When I arrived at the retreat house in Wernersville, alternate views. The new critics stressed relativity, sub - I was terrified. The retreat group consisted (I thought) of jectivity, and alterity. Some scholars followed the high young Catholics who knew what they were doing and priests of postmodernism – Foucault, Derrida, Said, did not seem intimidated by the enormous, labyrinthine Barthes – with slavish devotion. They warned graduate building. William Watson, S,J., the retreat director, was students to stay away from “old-fashioned” approaches welcoming and encouraging, but I felt completely out of that would make them unmarketable. place. And when he made the announcement that we I read the critics then in vogue and found much to would all have spiritual directors, I balked. I had come admire. I expanded my reading lists to include women for the silence, not to dissect my atheist soul with some authors and non-canonical works. Many of the “new” priest. When I found myself face to face with my new theories hardly seemed new to me at all, though, as the spiritual guide, I was so frightened that I once again perspectivism of writers such as Rojas, Cervantes, and burst into tears. Unflustered, he handed me a Kleenex. Calderón had much in common with postmodern Through the course of the week, something extraor - notions of subjectivity. What appalled me was the fervor dinary began to happen. Through the Spiritual Exercises – and, yes, even viciousness – of some proponents of the dogma in fashion. I heard candidates for academic positions belittled because they did not work in the Barbara Mujica, a professor of Spanish at Georgetown “right critical mold” and the research of more traditional University, is also the author of novels and short stories, scholars dismissed as “fluff.” essays and works of criticism.

Conversations 9 I gained a heightened awareness of things I had always Calderón from a different angle. I scrutinized the femi - felt but never before articulated – a sense of mystery and nists on Teresa’s rhetorical strategies. I became a mem - transcendence; a connection to other people, even those I ber of Catholic Studies and discovered Hildegard of found most problematic; a commitment to teaching that Bingen and Julian of Norwich. I audited a course on went beyond covering certain works and authors; a desire European women mystics. Suddenly, I realized that the to serve God and be “a culture wars going on in woman for others.” All that my department no longer in a week? Well, yes. An affected me. Perhaps by Ignatian retreat is an intense focusing on a woman experience. By the time I writer, I had made myself returned home I know I “acceptable,” or perhaps I wanted to be baptized. just was too engrossed in Every morning at the what I was doing to notice retreat a chaplain gave a the turbulence around me. short talk about some I wanted to share personal experience. Teresa’s insights with oth - Something one of them ers, and so I began teaching said triggered a fleeting courses on the Spanish mys - recollection of St. Teresa of tics. Drawing on our rich Avila, whom I taught in my resources at Georgetown, I literature surveys. When I have brought Jesuits to class mentioned to my spiritual to speak about the Spiritual director that I couldn’t find Exercises and guide the stu - any of her books in the dents through them. I have retreat library, he suggest - invited historians and the - ed I try the Jesuit library, ologians, and, most recent - describing the maze of ly, the campus imam to hallways and stairs I would explain similarities between have to take to get there. It Sufism and Teresian spiritu - sounded too complicated, ality. My classes have visited so I decided not to go. the local Discalced “Come,” he said, “I’ll Carmelite monastery to take you.” meet present-day Carmelite The guy’s a mind read - friars, the Whitefriars’ er, I thought. It was eerie. library, the National I found a copy of The Basilica, and a nearby con - Interior Castle in English. vent. I have had students of As I started to read it, I all faiths in this course, and trembled. Every image that Saint Ignatius Loyola by Hieronymus Wierix. many tell me this is the first had come into my head time they have felt free to while doing the Spiritual Exercises , Teresa explained. examine their own spirituality and discuss it openly. Back in Washington, I began to read Teresa obsessively My commitment has enriched my research as well. I – every treatise, poem, and letter I could get my hands have published several articles on St. Teresa as well as on. I read for enlightenment and guidance. I read for two scholarly books, the most recent an in-depth study sheer enjoyment, not to write research papers. I had of her letters entitled Teresa de Ávila, Lettered Woman. always associated Catholicism with mysterious rites and In 2010 I curated an exhibition called “Portraits in Piety” rituals, genuflections and abracadabra. The Spiritual at Georgetown University’s Lauinger Library. I have also Exercises taught me to look for God within the move - organized two symposia and, with Ángel Gil-Ordóñez of ments of my own soul. Teresa taught me to find God the Music Department, am planning another for 2015 to through interiority, rather than in empty, mechanically celebrate Teresa’s quincentennial. Working with material recited prayers. She enriched my understanding of what that is personally meaningful and that resonates with the spiritual life could be. people of different backgrounds and scholarly interests In order to deepen my understanding, I expanded has invigorated my academic life. my readings. I delved into studies on mysticism. I reread I have always written fiction, and my desire to share

10 Conversations Teresa’s spirituality beyond academia led me to write a novel, Sister Teresa, based on her life. Last November a stage adaptation called God’s Gypsy by Coco Blignaut opened in Los Angeles to rave reviews. Ms. Blignaut has come to Georgetown and performed scenes for students and faculty, sharing the amazing story of how her encounter with St. Teresa changed her life. But these years have brought terrible challenges as well. On September 11, 2001, while sitting in his Georgetown dormitory room, my son Mauro heard an airplane fly directly into the Pentagon. Mauro had attended Georgetown Preparatory, a Jesuit high school, and he was committed to becoming a man for others. This had led him to become a Marine Corps officer can - didate in order to serve the nation. Now he was ready to drop his studies to take up arms. Fortunately, the officers at Quantico advised him to finish his degree first. He was commissioned in Georgetown’s Dahlgren Chapel the day after he graduated. he four years Mauro was on active duty were the worst of my life, especially his two deployments in Iraq. I cried and Saint Teresa of Ávila by Peter Paul Rubens. prayed constantly. Jesus, Mary, St. Teresa, and St. Ignatius were my con - an address by Secretary of Veterans Affairs Eric Shinseki. stant companions. Georgetown’s Every year since then, the GUSVA has organized an elab - Nineteenth Annotation Retreat and later orate Veterans Day ceremony with a lovely reception. our Living the Ignatian Charism group The veterans have galvanized the administration and helped me enormously, but most of the faculty. In 2010 Todd Olson, Vice President for Student time I felt as though I were buried in a Affairs, created the Veterans Support Team (VST), a bottomless tar pit. I rarely slept, and when I did I had coalition of administrators, faculty, and students con - nightmares. Without the discipline of writing and teach - cerned with veterans issues. Co-chaired by Mary Dluhy ing, I might have had a breakdown. When Mauro and me, the VST and the GUSVA have lobbied for the returned home safe and sound in the spring of 2008, I creation of a Veterans Resource Center on the felt as though I owed God a really big favor. Georgetown campus. The first step was the establish - It seemed to me that the best way to serve was to ment in 2012 of a veterans office with a full-time coordi - Thelp our returning soldiers transition to civilian life. nator, Army veteran David Shearman. Working through Mauro’s integration into student life at the Kellogg these organizations, individual veterans have been able School of Management, which he attended after his final to improve services for their peers by generating their deployment, was quite smooth, as Kellogg has an effi - own new initiatives. For example, Anthony DeMarino cient system set up for veterans. However, when I created a program that enables veterans to meet on cam - looked around for programs serving veterans on the pus once a month with representatives of the V.A., who Georgetown campus, I found very little. I started out by assess their eligibility for medical benefits and schedule meeting with administrators on veterans’ issues and doctor’s appointments. Another, initiated by James compiling information for a web page. Shortly afterward, Sutton, created a new veterans’ residence. I joined forces with U.S. Air Force Major Erik Brine, then Working with veterans has been time-consuming a part-time graduate student, who was organizing the and challenging, but also meaningful and rewarding. Georgetown University Student Veterans Association The veterans I have worked with are mature, articulate, (GUSVA), of which I became faculty advisor. hardworking, focused, and resourceful. Making That first year, the GUSVA made extraordinary Georgetown a more veteran-friendly campus has strides. Yellow Ribbon benefits were raised from $1000 become a true mission for me, and I consider the hours to $5000 a year, and student health insurance was guar - I have devoted to it well spent. Both St. Ignatius and St. anteed for all undergraduate veterans. Also, Georgetown Teresa understood that faith galvanizes. It gives us ener - hosted the national SVA convention, which drew over gy and vision. Thanks to them, my mature years at 300 participants from around the country and featured Georgetown have been filled with joy. ■

Conversations 11 Saint Louis University

12 Conversations SMiassiolnt In taegrantiodn Us iLnge Orgaanivzaetionn al Development Principles

By David C. McCallum, S.J.

hen people think of Ignatius of throughout our schools and help tether everything we do to Loyola, the first images that that inspiration, purpose, and meaning. While we mission come to mind are the soldier officers do not generally have experience as military leaders turned saint, the pilgrim on the or in local government as Ignatius did, we can draw similar road, and perhaps the helpful mental models and skill sets using the resources of contem - holy man reaching out to some - porary disciplines such as organizational development (OD) one in need. We know, though, to help think systematically about our work and better that Ignatius was also an ingen - achieve our institutional goals. Organizational development ious administrator who under - is an interdisciplinary field that includes and draws upon the stood how organizations social sciences, adult and organizational learning, systems worked; he appreciated the importance of a compelling theory, and a variety of theories related to management sci - vision, flexible strategies, and the critical role of skillful and ence. It is rooted in humanistic values that prioritize the dig - supportive management of people; and he knew how to nity and value of the human person, that seek to develop the make decisions in such way as to allow the Holy Spirit to be potential of individuals while enhancing the effectiveness of the driver while at the same time attending to earthly details. the organization in the service of its goals, and that support From his early days as an aspiring courtier, Ignatius had both the vibrancy, meaning, and value of work. In this essay, I the education and the instinct for developing organizations will describe some of the relevant features of OD as they aWnd making them work effectively. In fact, the Constitutions have influenced my work as the director of mission and of the Society of Jesus, which Ignatius authored, might be identity at Le Moyne College. considered an organizational blueprint that translated the spiritual graces of the Spiritual Exercises into administrative Organizational Development as a policies and structures and into guiding principles for human resource development. The goal of the Constitutions was not Resource for Mission Integration a bureaucracy, however. The Society of Jesus was intended to be an organization inspired throughout every dimension The first principle of OD is the development of an organiza - to fulfill a divine mission in loving service to the church and tion’s process, systems, and procedures. Accordingly, while the world and to do so with a spirit of selfless generosity. the Office of Mission & Identity at Le Moyne College pro - This mission was to serve as a pervasive and permeating vides faculty and staff orientations and ongoing development source of purpose and meaning, functioning like the salt or the leaven Jesus describes in the Gospels. David C. McCallum, S.J., is the director of mission and When we think about the contemporary work of mission identity and assistant professor of leadership and integration in our institutions of higher education, we have a management at Le Moyne College. similar goal, to facilitate the permeation of our mission

Conversations 13 and collaborates with campus ministry and service outreach, most comprehensive and inclusive manner in order that mission mission integration extends beyond these programs and efforts are both integrative and impactful. We draw on the work functions. Mission integration at Le Moyne (and perhaps of Ken Wilber, whose Integral Spirituality (2006) and The most Jesuit schools) also involves the policies related to all Integral Vision (2007) offer a means of mapping the personal the other varied dimensions of the institutions such as hiring, (1st person), interpersonal (2nd person), and objective (3rd per - marketing and admissions, student development, the core son) elements of the organization. curriculum, employee performance reviews, faculty The mission integration map helps us clarify rank and tenure, the financial policy’s related the scope of our mission education efforts to tuition pricing, the investment portfo - and interventions and discover where lio, facilities, health care plans, etc. there may be gaps, tensions, or mis - Wherever we might identify the alignments between what we say function of a particular policy, and what we do. For example, division, office, or role, mission we encourage our students to is hopefully the answer to the be committed to the service question of why that particu - of social justice, but as insti - lar function exists and helps tutions we may not provide describe how that function living wages to certain cat - might work in a way that is egories of employee. It distinct from that of another helps us to think through type of institution. the degree to which we In addition to policies, are supporting and rein - procedures, and systems, forcing our core organiza - another key focus of organi - tional values of cura person - zational development is that alis (care for the whole per - of culture. While some might son) and magis (a commit - view culture as simply a collec - ment to generosity, excellence, tion of the way individuals think and depth of quality) and to and behave, OD is enriched by the ensure that we are translating these disciplines of anthropology and social values into observable behaviors that psychology, which provide a more can be acknowledged and evaluated, holistic appreciation for the importance Figure 1: Mission Integration Map reflecting them in our culture, institu - and the impact of culture on an organi - tional policies, and systems. zation. Using principles of OD, our mission-inspired admin - By virtue of seeing the organization of the college in a istrative and faculty leaders inquire: how is the mission man - holistic manner, we are better able to consciously tap into ifest in the patterns of people’s interactions and in the care the inspiration and purpose that our mission provides, and collegiality we demonstrate for one another; in the whether we serve as a faculty member in the liberal arts, a degree to which the vision and values are shared across fac - staff person working in facilities management, or an admin - ulty and administration; in the habits of thinking and mental istrator responsible for marketing the college. Just as salt pro - models that guide decision making; and in key symbols, arti - vides flavor and serves as a preservative and leaven activates facts, rituals, and ceremonies? And perhaps just as critical, dough, this holistic approach to mission integration ensures leaders explore ways in which aspects of the actual culture that every dimension of our educational organization is influ - are in tension with or even in opposition to the espoused enced and inspired by this core purpose. values of the organization, for example in compensation packages, in building and facilities priorities, or in the ways Conclusion resources are allocated. As Ignatius of Loyola drew upon his practical education and The Mission Integration Model at experience as a soldier and courtier when he translated the Le Moyne College grace of the Exercises into a dynamic, mission driven organiza - tional model in the Constitutions of the Society of Jesus, so the Over the past two years, we have been developing a model of discipline of organizational development provides resources mission integration that is informed by OD theories and prac - that help us pay more comprehensive and systematic attention tices. First and foremost, we constructed a heuristic lens (see to the ways our missions might flavor and permeate our insti - Figure 1) to help us to see the organization of the college in the tutions even more thoroughly and effectively. ■

14 Conversations Board Governance

in theT rIugsnteae tRiaefnle cTtiroands ition

By Debra K. Mooney

o assist board members in their authority and development of the students, faculty, and ourselves – spir - responsibility to “promote and maintain the itually, practically, and mentally,“ commitment of the University to the Jesuit • “Being persons for others has become, I think, the most Catholic tradition,” trustees at Xavier University important thing a Jesuit education can instill. As trustees, engage in a multiyear formation series, we must remain cognizant of that principal goal in all that “Reflecting on the Mission as a Trustee.” From we do.” the series, trustees report gaining a deeper With regards to committee-specific goals, a trustee, as a understanding of the Jesuit mission and Ignatian member of the Academic Affairs Committee, is especially spirituality as well as a heightened appreciation of their role. attentive to “Being stewards of an inclusive environment – Each component of the series is centered on a specific ensuring that this is reflected in our enrollment,” while a theme, such as Jesuit education or Jesuit core values, and member of the Marketing and Public Relations Committee includes a video narrated by a trustee, a brief reading, and stays attuned to “using the entire structure of [the university reflection questions. One component of the series, vision and strategic plan] to guide my, or our, decisions to T“Leadership in the Ignatian Tradition: Personal and the constituents on the outside.” Communal Discernment,” addresses St. Ignatius Loyola’s In recalling specific decisions resulting from an Ignatian spiritual model of making choices, including the identifica - communal process, trustees point to intrapersonal, interper - tion of values, Ignatian indifference, consolation and desola - sonal, and institutional benefits. Personal satisfaction and tion, awareness of God’s presence, and a sense of unity. This comfort with an agreed-upon choice is described by a trustee component is based on the writings of William Byron, S.J. in this way: “when there is harmony between thoughts and (2000), Wilkie and Noreen Cannon Au (2008), Michael feelings, I feel good about the decision reached. That is, the Sheeran, S.J. (1987), and George Traub, S.J. (2012). thought process and the conclusion feel right.” A Plant and Consequently, this seminar invites reflection upon the use of Building Committee member highlights how the process was Ignatian communal discernment in board governance. used to weigh various construction options “with a view to Undoubtedly all campus leaders will find trustee perceptions students’ minds, sustainability, financial prudence, and the valuable. Thus, their insights follow. future. What resulted is truly an analysis of all concerns As an important first step in the process, trustees are blended with a great outcome for [the university].” mindful of their personal values and goals on behalf of the Trustees identify a number of significant factors for effec - university. They can readily identify convictions that span all tiveness, namely trust, patience, Ignatian indifference, and of their institutional decision making as well as those s pecif - openness. One trustee succinctly summarized these points ic to the deliberations of a particular committee. Two sweep - in this way: “What can’t be emphasized enough is the ing examples follow: •“Cura personalis is the reigning theme when, as a board member, I am called upon to consider change or innova - Debra K. Mooney is assistant to the president for mission tion to the working particular of our university. We are not and identity and founding director of the Conway Institute just about finances or grades, but about the growth and for Jesuit Education at Xavier University.

Conversations 15 The Gift of Ignatian Communal Discernment a spiritual approach to decision making that helps us to achieve our mission

1. Outline the pro’s and con’s of the decision with respect to the University’s mission, vision and values.

2. Approach deliberations with an impartial mindset pre-process, having a true sense of milieu.) Second, the communal (Ignatian indifference). openness and willingness to ‘listen’ to aspect necessitates active engage - God’s spirit and one another. Within ment by all involved in the decision- 3. Share my opinions. the process, it is important not to making process; creating a normative ‘rush’ and to make sure all appropriate environment in which everyone’s 4. Encourage and support voices are heard!” opinion is solicited and equally val - Despite the benefits, trustees ued is imperative. Third, keep the the contributions of others. clearly spot challenges to the use of mission of the university, as outlined discernment in governing, including in its mission statement, foremost in 5. Give close attention to impediments to full trust and open - mind throughout deliberations. the viewpoints of others – ness as well as a narrowed focus on In his address to Jesuit universi - more so if disagreements finances, noting for example that ty presidents and board chairs on arise. “money is an important factor but October 12, 2013, Father General. not the first one”. The most common Adolfo Nicolás, S.J., called on the difficulty identified is the pressure of leaders to exert spiritual and heroic 6. Be mindful of feelings of time coupled with “a lack of patience leadership. The opportunity to unease or agitation to engage the process.” understand, deeply engage, and (Ignatian desolation). Board members underscore reflect upon the process of Ignatian three ways to maximize the use and communal discernment is an effec - 7. Notice God’s presence benefits of Ignatian communal dis - tive way to support trustees and and will. cernment and minimize the chal - other campus leaders in meeting this lenges noted above. First, effective invitation and responsibility ■ 8. Deliberate until we have adoption of the approach must be consciously attended to both a shared sense of con - between meetings, through on-going The “Reflecting on the Mission as tentment with a decision education, and within each meeting. a Trustee” series can be viewed at: (Ignatian consolation). (See the individual note card that has www.xavier.edu/mission-identity/ been used recently in committee trustees/index.cfm meetings to support the Ignatian

16 Conversations “Jesuit Sí, Catholic Not So Sure” Revisited

By David O’Brien

he 20-year mark is an appropriate Three of the central arguments I made remain moment to take another look at before us. questions I addressed in my article First, each college and university community and Jesuit “Jesuit Sí, Catholic Not So Sure” higher education as a whole had to think a little more sys - (Conversations (1994 (#6)). And it is tematically about their Catholic responsibilities and devel - 40 years since the Jesuits’ 32nd op strategies for implementing their continuing commit - T General Congregation (1974), when ment to be Catholic as well as Jesuit. Lay faculty, staff, and they made their historic commit - trustees would have to be brought into the conversations. ment to the service of faith and promotion of justice In the area of strategic reflection and planning, the within a preferential option for the poor. And 2014 last few decades have been very disappointing. A long, marks 25 years since the murder of six Jesuits and their contentious debate about the Vatican’s statement “Ex friends by U.S.-trained military assassins at the University Corde Ecclesiae” and its canonical implementation, of Central America in El Salvador. That event deepened along with the passing of a generation of bishops and the Jesuit commitment to justice and broadened under - academic leaders who worked closely together, sharp - standing of that commitment among faculty, staff, and ened divisions over Catholic responsibilities. Local clash - students at the 28 U.S. Jesuit colleges and universities. es have led the bishops to adopt a policy of asking The earlier article grew out of discussions in the first Catholic institutions to avoid honoring speakers who national seminar on Jesuit higher education, on which I were deemed to oppose Catholic teaching. Academic had the privilege to serve. I warmly supported the com - leaders have responded to these conflicts respectfully, mitment to justice and also paid particular attention to but the widespread concern with Catholic identity, espe - the Catholic side of university mission and identity. I cially when focused on controversial moral teachings, thought the justice theme was central to understandings issues related to the role of women in the church, or of the church and its colleges and universities that divisive political judgments, have made it more difficult emerged after Vatican II. to escape the now chronic nervousness – “not so sure” Recognizing that the meaning of Catholic identity – about Catholic affiliation. was being renegotiated in the wake of Vatican II and Second, one strategy I thought worth considering long-term changes among American Catholics, I defend - was Catholic studies. As most American Catholic colleges ed those who emphasized Jesuit rather than Catholic – “Jesuit Sí.” But I also wanted to help Jesuit academic communities and those of us who worked in Catholic David O’Brien is emeritus professor of Catholic studies higher education to carry out our shared responsibility at the College of the Holy Cross and served for three for the life and work of the American church. It was in postretirement years as University Professor of Faith that spirit of moving forward from “not so sure” that I and Culture at the University of Dayton. wrote the essay in Conversations .

Conversations 17 and universities became independent, self-governing ing similar programs of democratic justice seeking and institutions between 1967 and 1972, they placed respon - peacemaking into middle class parishes remains a chal - sibility for the academic component of Catholic mission lenge. Here is an area where academic and pastoral on theology. That gave the impression that Catholic leaders might explore mutually beneficial programs of thought and imagination were limited to theology, which research, education, and pastoral planning. turned out to be a pastoral as well as an academic mis - Thinking and planning together about Catholic take. Catholic studies programs, designed to engage responsibilities was the central plea of my 1994 paper. The issues of meaning and value with Catholic resources original national seminar considered establishing a nation - across the community, offered the opportunity to enrich al think tank on these matters which would develop ideas the dialogue of faith and culture which is in fact central for consideration by the Jesuit Conference and the not just to higher education but to Christian life in a free, Association of Jesuit Colleges and Universities but decided religiously diverse society. that a strategy focused on encouraging dialogue on indi - Since 1994 Catholic studies programs have in fact vidual campuses made more sense. Perhaps the time has developed on many campuses. The Institute for come to reconsider the possibility of a creative initiative for Advanced Catholic Studies stands as an example, unfor - systemwide research, reflection, and planning. tunately a lonely one, of the kind of support required for An initial agenda for such a think tank might sustaining serious Catholic intelligence and imagination include: (1) thinking about what shared responsibility in the United States. These promising initiatives, along requires in all sectors of the American Catholic commu - with new centers on individual campuses, are limited, nity; for Catholics shared responsibility for the life and however, by divisions among Catholics, tensions work of the church is a fact and not an option; (2) con - between academic institutions and the hierarchy, and sideration of what is required in the future to nurture the widespread erosion of pastoral resources across the and sustain American Catholic intellectual and cultural American church. life; older Catholic publications, informal networks, and Third, I argued that faith and justice work could be learned societies may no longer be adequate to the enriched by cooperation with diocesan justice and peace needs of the church for intelligence and imagination; (3) offices and with such national networks as Catholic thought about how colleges and universities might work Charities, Catholic Relief Services, and the Campaign for with pastoral leaders to explore how Christian ideas and Human Development. The Jesuits of course had their values can creatively inform the civic and working lives own rich resources in social ministries of global reach of the Catholic people; attention might be paid here to that could also open minds and imaginations to new the experience of new Christian movements; (4) search - understandings of mission and identity. ing for creative initiatives to demonstrate the tremendous There have been impressive local and national resources of the contemporary church and its people examples of collaboration between Catholic higher edu - across the globe for addressing questions of genuine cation and Catholic social ministry. While Catholic social importance to faculty, staff, students, graduates, and services, medical care, and education remain extremely their families. important components of American civil society, they Of course the biggest challenge when I write of “not suffer from internal conflicts over “Catholic identity” and so sure” – then and now – is how we really feel about public policy, disconnection from pastoral life, and Christian faith and the Catholic church. Since I wrote in declining financial support. Jesuits and other religious 1994, many things have happened in our church – the orders offer remarkable opportunities for community sex abuse crisis, the continuing inability to address the and public service at home and abroad, and their work concerns of women, the scandalous divisions over and witness regularly refresh ideas of faith, justice, and public policies – to dampen enthusiasm about things the option for the poor. But collaborative and pastorally Catholic. I had the good fortune over many years to grounded social ministry remains a hope, not a fact. stumble into many experiences of what Pope Francis This gap between faith and economic, political, and calls “the joy of the Gospel,” so I could not but encour - professional life is a very important pastoral problem as age everybody to enjoy and make vocational use of the well. No one would argue that the American church has gift of faith and Church. I know from experience that, in made great progress incorporating Catholic social teach - contrast, many good people have had less positive expe - ing into pastoral care for lay people. Among working riences of faith and Church. I pray now as I did in 1994 class and immigrant communities faith-based communi - that we will find ways to talk together about how we ty organizing still resonates with pastoral care. But bring - might answer that challenge. ■

18 Conversations Mission Integration in the Natural Sciences By Sherilyn G. F. Smith

he natural sciences (biology, chemistry, As we endeavor to promote social justice, it is evident that physics) and mathematics seek to understand ecological degradation is inextricably tied to poverty and injus - the nature of nature: the matter and energy of tice. An understanding of ecosystems and sustainability must the known universe, the formulae describing go hand in hand with efforts to improve the quality of life for natural phenomena, the processes and relation - suffering peoples. That social justice and healthy environments ships that govern the realm of living things, and are inseparable has been recognized by successive popes. In earth’s global ecological system. Jesuits have his first papal homily (March 19, 2013), Pope Francis said, figured prominently in the expansion of knowl - “Please, I would like to ask all those who have positions of edge in the science disciplines and include such names as responsibility in economic, political and social life, and all men José de Acosta, Matteo Ricci, Francesco Grimaldi, Franz and women of goodwill: let us be ‘protectors’ of creation, pro - Kugler, and Pierre Teilhard de Chardin; and today there are tectors of God’s plan inscribed in nature, protectors of one Kevin FitzGerald, Guy Consolmagno, and George Coyne. another and of the environment.” Similarly, Benedict XVI in his These and many other Jesuit scientists have recognized the Message for the Celebration of the World Day of Peace (Jan. 1, cTonnection between the spiritual and natural worlds and 2010) stated, “We are all responsible for the protection and care deepened human understanding of God’s creation. of the environment. This responsibility knows no boundaries.” The view of earth from space brought home that we are In Evangelium Vitae (1995), John Paul II outlined an ethical totally dependent on this planet for life, and we share it with responsibility toward the environment: “As one called to till myriad other living things. At this juncture in human history, and look after the garden of the world (cf. Gen 2:15), man has it is imperative that we recognize the extent to which we rely a specific responsibility towards the environment in which he not only on the planet’s physical systems but also on the lives, towards the creation which God has put at the service of other living things that perform critical ecological services, his personal dignity, of his life, not only for the present but also keeping the global ecosystem functioning. Human beings for future generations. It is the ecological question…which can prosper only when the intricate life-support system of finds in the Bible clear and strong ethical direction, leading to that ecosystem is intact. So, how do scientific endeavors to a solution which respects the great good of life, of every life.” understand the natural world and communicate that under - This makes it incumbent upon us as scientists and teach - standing to students and others connect to Jesuit mission? ers at Jesuit institutions to help form young men and women The study of nature and the commitment to see God in for others by exposing our students to the connections all things, including work for social justice, are two sides of between the welfare of others, especially the poor, and the the same coin. Awe and wonder manifest themselves in welfare of the natural environment. We can integrate Jesuit experiencing the natural world, from the joy of a breathtak - mission and science in three ways: 1) by personal scientific ing landscape to reaching a mountain summit, from watch - excellence, with reflection and commitment to furthering the ing butterflies flitting among colorful flowers to feeling and smelling the first drops of rain on a breezy spring afternoon. The “ah-ha!” moment, understanding a complex equation, an Sherilyn G. F. Smith is associate professor of biological sci - ecological process, or a perplexing physics problem gives ences at Le Moyne College. She teaches courses on invertebrate the scientist and the student alike marvelous insight into the biology and ecology, as well as on environmental topics. glory of God’s creation.

Conversations 19 and values are impor - tant to consider for science-based topics such as environmen - tal issues, genetic engineering, and chemical synthesis and development. Bringing Jesuit spirituality and mis - sion into a dialogue with science can also be effective not only for students and the academic community but also for those in the non-academic community. Lectures (such as the Science and Religion Lecture Series at Le Moyne College), plays and readings, book dis - cussion groups, and Le Moyne College. other venues for dia - logue can bring ques - understanding of nature; 2) by stimulating our students tions of morality, sustainability, ethics and other species, to deepen their understanding of the natural world and consumerism, and resource use into focus and encour - the principles and relationships that govern it, and to age reflection on what are often thorny issues. recognize the interconnectedness of human beings and Success at integrating Jesuit mission will produce God’s creation; and 3) by challenging our students (and students who can discern patterns and complex relation - ourselves) to undergo transformation – to recognize our ships, who see the “big picture,” and who also under - responsibility for protecting the global ecosystem, and stand that science does not happen in an ethical vacu - simultaneously to promote ecological, social, and eco - um. They can then recognize that scientific discoveries nomic justice. have many connections, implications, and consequences The first way of tying scientific work to Jesuit mis - for the entire planet as well as for humans. sion is unique to each of us as we endeavor to fulfill our The third way of integrating science and mission is own potential in our discipline. Personal discernment taking action on personal, societal, and ecological levels. regarding choices of research topics, dissemination and Scientific understanding comes with the responsibility to application of research findings, and interactions with do no harm. Humans are, both by sheer numbers and by other scientists can make us more fulfilled and more our exploitation of nature, causing more disruption to effective in the classroom. We also serve as role models natural systems than any single species has ever done and can have a powerful influence on our students. before. Massive habitat destruction, extinction of species, The second way of integrating science and mission pollution on an unprecedented scale, and climate in of interaction with our students. Jesuit mission can be change are but a few of those disruptions. Seeing God manifest in many ways in the classroom, appropriate to in all things must go hand in hand with a deep respect each discipline, and can be addressed either explicitly or for the earth and its inhabitants, a reverence for nature. embedded within coursework. Ignatian pedagogy is an Acting on that respect and reverence produces commit - effective approach and also a “natural” for case – and ment to solving problems in the context of environmen - experiment-based teaching, as well as multidisciplinary tal sustainability “to the seventh generation,” based on a subjects involving science disciplines. Its steps can par - solid knowledge of underlying scientific principles and allel the path of the “scientific method” and provide a interconnections. Here, then, we have the transformative natural connection to mission, especially in the interpre - power of the integration of Jesuit mission and science. tation of experimental results. That connection can be ■ established in other ways as well, particularly as ethics

20 Conversations Discerning Finances through the Lens of Mission

By Connie Kanter

hen asked how the mission Reflecting on the early Jesuits and how decisions were made relates to the finances of a around their founding, I appropriated the basic principles of university, we think of the Ignatian discernment that can be used in the financial deci - old adage: “no money, no sion process. mission.” Financial manage - A five-step process for discernment was a starting point: ment often comes down to context, experience, reflection, action, and evaluation. The this simple but practical per - opportunity was to consider how each of the elements could W spective. The university’s inform the financial management of the institution. mission drives its needs, and those needs cannot be met without appropriate funding. The reverse has also been Indifference claimed: “no mission, no money.” The compelling mission of a university and its ability to articulate the value of its pro - In order to have a discerning approach, the university lead - grams and initiatives are critical in any fundraising effort. ership has to enter into the process with a sense of indiffer - Clearly much could be said on the link between money ence , which in this case means being open, letting go of and mission, but I would like to share a different perspective one’s biases and prejudices, having the capacity to listen on the relationship between the mission and money. I want attentively to others. It is fundamental in any discernment. to address how the mission and values of the institution can However, financial decision making and formation of the be lived out in the financial decision-making process itself. operating budget are typically driven by the personal inter - I was new to higher education when I joined Seattle ests of those involved. Each cabinet member traditionally University as its chief financial officer two years ago. I faced advocates for his or her own division. In order to start from two major challenges: I needed to learn what it means to be a place of indifference, each cabinet member must be able a Jesuit university; and I was just as intent on learning about to step back and stand in the shoes of one another as we dis - the challenges and opportunities for higher education in cuss how resources should be allocated. This is not easy. general and the finances of Seattle University in particular. Bringing the cabinet to a sense of shared responsibility is a The Jesuit history, values, and pedagogy permeate so much starting point. of what we do at Seattle University and almost immediately offered an opportunity to incorporate these Jesuit values into the financial management practices as well. Seattle University offers numerous opportunities for staff Connie Kanter is the chief financial officer, vice president and faculty to learn about what it means to be a Jesuit insti - of finance and business affairs at Seattle University. Connie tution. Beyond the lectures and reading materials, the great - is an observant Orthodox Jew and lives in Seattle with her est resource can be the university’s Jesuit community itself. husband and two teenage children.

Conversations 21 Context Reflection

The context in which our universities operate has The only way to allow for reflection is to provide time evolved over centuries. And in each era, university for it in the process. This year the major budget requests, administrators have undoubtedly felt they were facing items over $500,000, were identified in early fall. We the greatest challenges the sector would ever experi - took time at each of the cabinet meetings to learn about ence. So it may be inappropriate to assert that the cur - the requests in greater detail. The cabinet was able to rent issues around affordability and student debt, com - weigh each of the requests over a period of time long petition from community colleges offering four-year before the budget deliberation meetings. Early in the degrees, a wide variety of online and hybrid alternatives, process, the cabinet recognized that major requests rising costs, and changing demographics are some of the would not be fully funded and there would be limited greatest challenges that higher education has ever seen. resources available to meet the university’s needs. Facing Regardless, the university’s financial leadership needs to this somewhat harsh reality, it was important for the cab - communicate with the broader community the context in inet to be patient when feeling desolation about the which financial decisions will be made. challenge ahead. We were also thankful – feeling conso - At Seattle University, the financial leadership dis - lation – when we learned there was consensus about cussed what the university community should know most priorities among the cabinet members. A key about the finances. We had four simple messages. Ignatian principle in discernment is that significant deci - Tuition drives revenue. sions not be made at times of extreme desolation or con - People drive costs. solation. Crafting a schedule which provided time for Deferred maintenance is growing. reflection was an important component of the process Debt is tapped out. and for eliciting Ignatian indifference, shared discern - We developed a presentation and shared it widely ment, and eventually a confirming consolation. with the board of trustees, the president’s leadership forum, faculty and staff of the schools and colleges, the Action alumni board of governors, and students. Our goal was to educate the campus about the context in which we The operating budget is nearly the singular financial are currently operating. management instrument at a university, and forming it is the ultimate action . The funding decisions articulated Experience through the budget reflect the university’s priorities. As we continue on the journey to enhance financial stew - Thinking about experience from a financial perspective ardship at Seattle University, we look forward to how the involves looking at the financial information available to information we are providing and the way we are management and considering how this information is used engaging leadership will lead to more informed decision in decision making. As someone new to higher education, making around the university’s finances. I was struck by two realities: 1) the near singular focus on the operating budget, which is vital, but tells only a piece Evaluation of the story, and 2) that the tuition-generating schools and colleges were considered “cost centers” with no attempt to At present, we give too little time to reviewing the actu - match revenues against expenses. al results of the existing budget. All too soon we are The finance department developed new reports to focusing on the next budget far more than on the per - supplement the traditional budget materials. These formance against the existing budget. We look forward included reports on gift balances and endowment to improving our evaluation methods. income. It gave out three-year over/under spending Embracing the university’s Jesuit tradition and its reports highlighting actual results vs. budget. methods of discernment provides a powerful framework Looking ahead, the university is developing a finan - for how the university engages in its critical financial cial review model, which will fully allocate revenues and decisions. Ideally this Jesuit tradition can be lived out in expenses to each of our revenue-generating units, the all parts of the university and allow the entire team to schools and colleges and the auxiliaries. Much of this work in a way that is consistent with and supportive of work has been accomplished at other Jesuit universities, the mission, values, and culture of the institution. and we are most fortunate that the financial leadership ■ within AJCU has been so forthcoming in sharing how they have enhanced financial reporting at their institutions.

22 Conversations “Leading Lives That Matter” esuit universities and colleges Regis University has grappled A Classroom- all share the same challenges with these issues for many years in of integrating mission values both our College for Professional Centered into the experiences of our Studies and our College for Health students. These challenges Professions, both of which have Approach to include finding the right cur - invested considerable energy into ricular vehicles, providing strategies for incorporating Jesuit mis - Mission faculty with a well-designed sion values into curricular offerings. orientation to ou r Jesuit, Catholic We recognize that the classroom, identity and aspirations, and linking whether online or on-ground, must Integration for classroom content with cocurricular be the place where mission integra - experiences, such as service learning, tion takes place for working adults. Posttraditional community-based engagement, and Efforts have included redesigning Jinternational immersions. But these core curriculum courses, such as reli - Learners challenges are magnified with post - gious studies and philosophy, to fit traditional adult learners – that is, stu - the needs and experiences of posttra - dents over 25 who may also be bal - ditional learners, incorporating serv - ancing work and family responsibili - ice-learning opportunities into cap - ties – as they pursue degrees in accel - stone courses, and preparing faculty By Janet L. Rumfelt, erated learning formats, diverse aca - serving these learners to redesign Franklin Medford, and demic term options, and, particularly, courses with Jesuit mission themes. Elisa Robyn online coursework. While these efforts were success - These students often have full- ful, we also recognized the need to time jobs and family commitments, broaden our strategic approach. We and as a consequence, they lack the needed to respond not only to the time to participate in cocurricular needs of adult learners but also to opportunities, campus ministry pro - those of learners who had already grams, and other mission activities. fulfilled core requirements at com - Online learners often face additional munity colleges and were therefore constraints due to geography. Adult not enrolling in the core course learners typically come to this phase of their higher education experiences with varied educational, religious, and Janet Rumfelt is associate professor personal backgrounds, and a higher of liberal arts at Regis University. percentage of them are first-generation Franklin Medford is chair and college students, which may provide assistant professor of liberal arts at benefits such as resiliency and a clear Regis University. Elisa Robyn is dean career goals, but they often face finan - of the school of humanities and cial and familial challenges. social sciences at Regis University.

Conversations 23 content that coalesced around the central question of what it means to lead a meaningful life. Consistent with the principles of adult learning undertaken in an Ignatian key, the course opens with learners narrating a personal life experience and, in doing so, exploring how telling a personal story can facilitate the contempla - tion of meaning in one’s life. They reflect on the stories they are cur - rently writing and on the ways in which their stories can be reshaped and retold. This is an especially important exercise since many of our learners are returning to college, finding a new career path, recovering from divorce, and experiencing other significant life transitions. Regis University. Learners go on to explore the relationship between morality and previously redesigned to infuse Jesuit values. At the meaning and to ask how their identity – cultural, familial, same time, the online student population was growing, psychological – and their experiences of suffering have and their geographical distance required new avenues shaped their sense of life’s meaning. They focus on the for mission integration. meaning of work and vocation, as well as the differences This challenged us to rethink our strategy and ask between the two, and ask how tradition – whether reli - where Jesuit values “live” in our curriculum. If not in our gious, cultural, or familial – shapes meaning in their lives. core, then where? In response to these questions, we Finally, through investigating opportunities for service developed a required undergraduate course that allowed learning, they can explore how their personal gifts might for focused reflection on values fundamental to Jesuit be used for a greater good. education – a strategy that made economic sense for In addition to the required course readings (among financially strapped students unable to take a series of other things, Mark Schwehn and Dorothy Bass’s edited new requirements and one that accommodated the busy volume Leading Lives that Matter ), each section of the schedules of learners with little time for contemplation. course is infused with a video introduction, followed by This course, Humanities 366: Leading Lives That a discussion, to the six values that are central to Jesuit Matter, is based on Jesuit educational principles and education at Regis: cura personalis , magis , men and draws directly from the Spiritual Exercises. It was desig - women for others, unity of heart and mind, contempla - nated a humanities course in order to provide accessible tives in action, and finding God (or the sacred) in all pathways into the content without respect to religious things. These videos were filmed at a location recogniz - background. The course had to be taken at Regis – in able as the Regis campus and are one example of how other words, it could not be transferred in – and, by course content can bridge the gap between distance mandate, it would be among the first four Regis courses learners and the campus. taken by the student. These two requirements ensured The final learning activity in the course requires that all learners would have a facility with Jesuit values learners to renarrate their autobiographical narrative in that could be further enhanced as they moved through light of what they have learned and to reflect on how their coursework. this revised story differs from their first narrative. In order to develop this course, the curriculum com - After taking Humanities 366, learners are exposed to mittee, composed of interdisciplinary humanities faculty, Jesuit values infused across the curriculum, most espe - developed a classroom-centered approach to mission cially in the required senior capstone that also focuses integration. They provided learners with a solid intro - attention on the kinds of issues raised above. duction to Jesuit values through the cultivation of a Additionally, we developed an online learning commu - space (either virtual or on-ground) that allowed learners nity to complement Humanities 366, providing students to reflect on how these values shaped their lives and with a more informal, self-directed environment in their learning experiences. The end product was course which to continue the conversations begun in class. ■

24 Conversations Making Sacrifices to Enhance Mission Higher Education Responds to Father General’s Challenge

By Michael Sheeran, S.J.

ast October 11, Fr. General Adolfo Nicolás your universities, as collaborators in the AJCU network, as spoke at Loyola Chicago’s Watertower direction setters in the national Jesuit Conference? Campus to the 28 AJCU board chairs and The talk left provincials, presidents, and especially board presidents, the nine provincials, and various chairs with real enthusiasm for this new challenge. The style key staff, as well as four rectors representing of Fr. General’s remarks had motivated everyone. There was the four new provinces currently being even some disappointment when people read the official formed. In a homey style of speech reminis - text of his remarks printed later in America (Nov. 11, 2013). Lcent of a homily from Pope Francis, Fr. The official text was in official language. The points were all Nicolás avoided technical language like a call for “transcen - there, but the motivational magic of Fr. Nicolás’s personal dence” in Jesuit education. Instead, he told his audience that way of speaking was, of course, missing. And now the hard Jesuit schools are about “conversion” – not conversion from task began of thinking through how the schools might make Buddhist or Presbyterian to Catholic – but conversion of intelligent sacrifices to better achieve their mission. Catholics and Buddhists and Presbyterians to “humanity.” At the February 3, 2014, meeting of the 28 presidents, a In similar language, he pointed out the gradual decline lengthy discussion added a dramatic further consideration: a in the number of Jesuits even as Jesuit universities have few of the schools faced financial issues tied to the ongoing grown more and more popular. With gentle teasing, he inability of potential students to handle the ever-rising bur - encouraged the board chairs to sit down with their provin - den of private tuition in a time when state and federal finan - cial and give him some guidance about how one goes about cial aid is not keeping up. And presidents of schools that are recruiting the next generation of leaders for a business cor - in fine shape today agreed that the same trend was likely to poration. (Fr. Nicolás quipped that he had tried this unsuc - hit them within a few years. cessfully; maybe the board chairs could get a better hearing!) Suddenly, Fr. General’s challenge was made even more And he gave everybody a mandate: to rethink the priorities immediate. The question became, “What economies and col - and the relationships among our schools in hopes not only laboration can all of us make with the goal not merely of sur - of better utilizing the Jesuits, but also in an overall effort to vival but of even more successful fulfillment of mission?” The make the schools even more successful at turning out grad - danger, of course, was that the goal would become mere sur - uates who are “converts to humanity,” i.e., alumni dedicated vival rather than enhanced mission, when only the latter to using their talents to make God’s world a better place. could be the ultimate goal. His challenge was the same for each group in the audi - ence: “What selfless actions – based in freedom, generosity, and shared values as a community committed to Jesuit high - Michael Sheeran, S.J., former president of Regis University, er education – might God be asking of you” as leaders of is the president of the Association of Jesuit Colleges and Universities in Washington, D.C.

Conversations 25 new province is under way. Agreement on six of initial collabo - rations among the group was agreed at the start of June. This process of moving towards consen - sus in a period of less than a year could become a model for others. Second, the 28 AJCU presidents will meet again next October to focus on how best to proceed. In preparation, they asked the 28 chief academic officers to develop at their spring meeting an initial list of possible ways to enhance academic economies and collaboration. A similar request was taken up by the chief finance officers. The two lists Fr. Nicolás, center, converses with Fr. Bill Leahy, S.J., president of Boston College, (right) and will be further explored, then used Fr. James Grummer, S.J., American assistant to Father General, at the October 2013 meeting. by the presidents in October as they "Photos courtesy of the AJCU." decide what avenues might be worthy Brainstorming by the presidents was candid and cre - of deeper analysis. The idea is to ative. Why does each school need its own academic move not quickly but carefully. As well, it is understood record-keeping processes? Why not a common “back that collaboration might be among two or three schools office” serving multiple schools? Similarly, why not have a on one topic, among a larger number on others, and back office serving multiple schools for business records, even among all 28 should something appropriate student financial records, payment of vendors? More mod - emerge. In many situations, individual schools may ask estly, why not move staff out of separate departments in a another school for consultation or may imitate a model school and combine their efforts at a single central campus developed by one school to cut costs in order to better site, achieving better results with less duplication? How carrying out the mission. about a fresh look at purchasing alliances which have Now that the board chairs have had a first meeting proved great money-savers for Catholic hospitals? Do we together, thanks to Fr. Nicolás, there will emerge occa - really need all the academic programs each school offers? sional meetings of chairs. This will respond to their Might core curriculum reforms with an eye to more pro - requests after that October 11 gathering for sessions found education improve on today’s array of required where they could compare notes on evaluating perform - introductory courses? Could we find ways to share the tal - ance of presidents and boards, on helping trustees ents of Jesuits, e.g., making a man who is a professor at understand Ignatian spirituality and educational practice, one place available for special talks and symposia at some or on conducting an effective search for a new president! of the others? More important as an outcome of Fr. Nicolás’s talk, The list above is a “sampler” of the ideas that sur - of course, each president and board chair will decide faced. No decisions were made except agreement that a how best to involve their school’s board in mission- process has to be put together to be sure possibilities get enhancement discussion involving collaboration and serious evaluation so good decisions can emerge. sacrifice. Two complementary approaches are underway. Presidents and board chairs will have to keep care - First, since the merger of the nine provinces into an fully in mind the challenge Fr. General gave them. eventual four is well underway and deeper collaboration Because the economic pressures of the moment will among schools within each of the four provinces is underscore the urgency, those pressures also can already under discussion, attempts at collaboration in become a temptation: if the schools stop with financial each of the four groups of schools should yield ideas savings to ensure viability, Fr. General’s challenge will both on things that might work and on processes of go unfulfilled. Only if the financial rethinking is part of decision making that turn out to be fruitful. For example, improved collaboration and academic impact will the as the Chicago/Detroit and Wisconsin provinces merge result be mission enhancement as our schools more into a Midwest province, a process of consultation effectively turn out graduates who have been “convert - among key leaders at all six of the universities in the ed to humanity.” ■

26 Conversations SFexin, Rdeilnatigon sGhipos,d and Jesuit Identity Biyn Kar enA Peterlsoln -IyTer hings

ostering an openness to transcendence is dents are invited to reflect on the moral meaning of their one of the graces of teaching in a Jesuit daily actions – about what they do on a Friday night, or university. We help our students to know where they buy their clothing, or what they ask of a God better by helping them to engage boyfriend or a girlfriend – they are in fact being sum - more deeply in the world. And extending moned into a deeper relationship with God. Students’ F this openness across the span of student extracurricular lives thus become sources of moral wis - experience – from the classroom to the dom, rather than purely cradles of moral challenge. retreat center, into the student cafeterias and residence The value of this effort to bridge curricular and halls – stands as both an invitation and a challenge. extracurricular occasions for discernment has become Many of our students will never darken the door of abundantly clear in my teaching at Santa Clara University. a campus ministry office or have a confessional conver - In particular, my course entitled “Theology, Sex, and sation with a priest. Yet, these very same students carry Relationships” includes numerous opportunities for stu - hopes, dreams, fears, and pain that can ultimately pro - dents to draw not just on standard sources of wisdom vide them deep wisdom and insight. We affirm that God (church doctrine, for example, or biblical guidance) but has the capacity to speak to each of these students; it is also on the wisdom gleaned from examining their experi - our challenge to find ways, even within the classroom, ence – and being honest about what they encounter there. to foster this. Jesuit campuses routinely invite students to These various sources of wisdom in fact work together to encounter God at mass, at campus ministry, and on help students seek after and articulate deeper truth as they retreats. The bolstering of service learning, immersion understand it. In other words, in conjunction with custom - trips, and other forms of community engagement present ary ethical sources – biblical, traditional, or scientific and similarly effective opportunities to engage students spir - itually. But we also should not overlook the opportuni - ties that exist in ordinary classroom encounters for extending mission identity – in which we can encourage our students to examine their lives, concerns, and rela - tionships for moral wisdom and for deeper clues about the divine. Indeed, shrinking attendance in churches necessitates that we find new places where we can invite our students to “dig deep.” Further, an Ignatian emphasis on the dailyness of faith – that moral discernment is not just about life’s big deci - sions but rather involves hundreds of quotidian choices – finds important purchase in the classroom. When our stu -

Karen Peterson-Iyer is a lecturer in the department of religious studies at Santa Clara University. She is also an ordained minister in the Presbyterian Church (U.S.A.).

Conversations 27 Photos courtesy of Santa Clara University.

begins the courageous road to healing and trans - formation. Paul Crowley’s words in the pages of Conversations over a decade ago ring true: “In the tradition of Ignatian spirituality, transcen - dence is directly tied to a full-throttle encounter with the reality of life as it is, because this is the only authentic path to promise and hope.” Another assignment I give my students – also borrowed from a colleague, Kerry Cronin – is similarly nontraditional: each must arrange and go on a date. I then ask them to reflect in writ - ing on that experience and on the values that undergird it, as compared to the values that gov - sociological sources – students who take seriously their ern campus hookup culture. Many students are fearful own and others’ experience are better able to engage, per - and anxious at first; they view dating as obsolete and sonalize, and make relevant to their lives the wisdom bizarre. In reading their reflections, however, I am rou - found in these more conventional corners. tinely struck by the eventual relief that the experience In matters of sexuality, part of the challenge is to typically unleashes, as students ascertain alternatives to address the “whole person.” Jesuit mission affirms that hooking up. Here, instead of turning to “experts” about excellence of the mind can best be achieved in tandem what constitutes life-giving relational encounters, stu - with caring for – and honoring – the human heart and spir - dents are invited to use their own experiences as a guide it. So many students today experience a dramatic discon - to deeper understanding. nect in this regard: they have been taught that moral wis - Finally, I would like to highlight the opportunity to dom about their sexual lives is to be found primarily out - encounter each other’s suffering in a classroom setting. side of themselves and has little to do with their experi - In last fall’s issue of Conversations , Margaret Farley held ence. Some believe that “right” sexual behavior is simply that a Jesuit education invites students to share in the a matter of doing what the church says to do (or, more world’s sufferings, to “drink the cup” that both embod - commonly, not doing what the church says not to do). ies the injustices of the world and points the way for - Others, those who reject church teachings or who never ward to transformation. Arguably, to do this not only internalized them in the first place, commonly find them - entails educating our students about the sufferings of the selves adrift in the “hookup culture” that is now prevalent world; it also entails asking and equipping them gen - on our college campuses. Classrooms offer these students uinely to encounter each other in the complex reality of the chance both to take their experience seriously as a their diverse experiences. Many of our students carry source of wisdom and to identify sexual values that stand immense pain related to their sexuality – pain that is, in as alternatives to those embodied in this “anything goes, part, relieved by the effort to articulate it and the chance as long as it is consensual” atmosphere. to learn that they are not alone in their experiences. To help students access and articulate these more While the classroom isn’t a therapy session, it can pro - personal sources of knowledge, one of my assignments vide marvelous opportunities to reflect together on the – I am indebted colleague Jennifer Beste for this idea – numbing effect of hookup sex or the straightjacketing is to have students write anonymous papers describing influence of pop culture’s gendered expectations. In the and interpreting their sexual experiences. This allows relatively rare cases where deeper expertise is called for, them, often for the first time ever in their lives, to take connecting students with on-campus mental health seriously their histories in such a way as to unlock their resources is a ready option; but more often, student sim - own interior wisdom. Telling their stories has proven ply need, and find immensely valuable, the invitation to powerful: students have articulated the pain of sexual reflect on their own individual and collective experi - assault; or the mixed emotions they experience about ences – including the painful ones – as meaningful. remaining abstinent; or the joy of being loved uncondi - Because suffering, to use Farley’s words, “cries out for tionally. I have read anonymous letters to rapists and change,” the classroom itself thus becomes a genuine shame-faced confessions about reckless hooking up. tool for change in the world, ultimately moving our stu - Every single time I read these papers, I am struck by the dents towards a more profound encounter with the recognition that the mere act of identifying such divine. And that is indeed a grace unparalleled. ■ barefaced personal realities is a sacred act, an act that

28 Conversations Sacra conversazione , from the Italian meaning holy conversation, is a theme that flourished in 15th- and 16th-century European art. Saints are depicted around the central Virgin and Child, meditating, reading, and, increasingly, in conver - sation with one another. Typically, one figure looks out to viewers inviting our participation in the scene. Sacred conversation became my organizing concept when I applied for the mis - sion & identity position here at Canisius. Three years on, it reminds me how I want to engage students, colleagues, and all Canisius College’s constituents. Of course, long before there was an office for mis - sion, mission was alive and well on campus. So what is my task? In light of Canisius’s strategic plan and the goals and objec - tives of the mission office, one action item is particu - larly suited to using the arts in the service of mis - sion: “Communicate our Roman Catholic, Jesuit identity via multimedia visuals at campus cross - roads.” In academic year Between Image 2012-13 campus ministry, student affairs, and the M&I office led the Cura Personalis Project. Among a host of second semester and Audience related activities and pro - Sacred Conversations and grams, we organized a black and white photo Mission Integration show where students, fac - ulty, and staff wrote inspi - rational messages on their bodies. In the 2013-14 By Michael F. Tunney, S.J. school year these same

Conversations 29 offices invited our campus community to engage the ities, shot all 45 of the Cura Personalis photos. Time and my MAGIS Project, black and white photos and 250-300 again I watched her personal warmth set her uncertain word reflections on living magis in our daily lives at Canisius subjects at ease. Though they were to arrive Canisius. This time our work expanded into both the with a clear message ready-to-write on their faces or Advent and the Lent/Easter seasons. As was our hope, hands, they often arrived willing but unable to decide both projects have people talking in more conscious and what to communicate. Allina’s gentle conversational thoughtful ways about our shared labors and values. manner guided a brainstorming session in real time until a singular personal message was crafted and the best oth projects debuted on the college’s inter - placement of it on their faces, hands, or sometimes lips nal portal pages. For years the top right or fingertips was found. corner of the portal has hosted the Katrina Cosgrove, our my MAGIS photographer and Ignatian Moment, a daily quote from a double major in religious studies & theology and com - saint, wisdom figure, or current personali - munications, had plenty of experience shooting wed - Bty in the media. In Advent and Lent/Easter dings, receptions, and street photography. The studio we use the spot for campus-specific reflection features. It setup was a new site for her learning. She finds the ques - was an obvious place to launch these two photo projects. tion, “What did you write about in your magis reflec - The works then migrate outward to features on the college tion?” to be the perfect point of departure for each photo external webpage, spin-off bulletin boards in residence session. Katie takes the reflection and experience each halls, an article in the alumni magazine, and prints now person brings to the studio and personalizes it in her hanging in campus public spaces. photos. People by and large enjoyed the visual surprise and It is not lost on people, admirers and critics alike, creativity of the Cura Personalis show, inspired by the that these photo projects may not always deepen earlier work of Robert Fogarty, a photographer working beyond the slogan, nor affect one’s understanding and with the citizens of New Orleans and the Gulf area fol - integration of our religious and Ignatian values. Nor do lowing hurricane Katrina. Messages by Canisius students they always speak to anything particularly Catholic in and staff such as “Respect Me,” “Building Up the Body our intellectual tradition. Perhaps. Perhaps not. Images of Christ,” and “Fearfully and Wonderfully Made,” writ - attract the eye even on the hundredth pass. What the ten on one or more subjects – office staff, classes, and retina glimpses the mind ponders and the soul finds a sports teams – sparked comments and provoked home. Catholicism’s rich visual history across the millen - thoughts on how we see and relate to one another on nia continually invites our own aesthetic engagement campus. The my MAGIS Project, conceived as Cura with our human experiences of the sacred and the ordi - Personalis 2.0, brings a deeper consideration from both nary. These two projects are our responses to this invi - participants and viewers on this central Ignatian ideal tation. My belief is that the projects not only delight and lived in our midst. instruct but also offer us fresh insights into our diversity Apart from the public conversations that the works as well as our shared values. produce, there is often a private realization within the par - Across our AJCU institutions we are becoming more ticipants as they write reflections and pose for their pho - and more aware of mission and its presence in every area tos. More than a few have noted how good it was to slow of our shared labors. We see and live it in our respect for down and reflect, perhaps more than they are used to one another, in our organizational planning, budget deci - doing, on themselves. Defining experiences, treasured sions, academic instruction, student life integration, and moments and times of testing, life among their families, engagements with our alumni across generations. In the reflections on classroom teaching and learning, all these midst of myriad institutional challenges surrounding us, surface in the course of writing. Oftentimes participants are our mission, collective and individual, emerges as the vital startled by the challenge of self-reflection. And they are reference point of conversation, goal setting, and accom - uniformly grateful for the opportunity to write down and plishments. Using the arts at Canisius to advance our mis - share forward their insights with the Canisius community. sion goals is one way of shaping our students and entire The creative teams producing the two photo shows community in a 21st-century sacred conversation on our have the gifts to make these photo meditations happen. Catholic and Jesuit educational ideals. Thomas A. Wolf, our longtime adjunct photography pro - ■ fessor, brings his passion and professional experience to bear as he selects and guides the student-photographers Michael F. Tunney, S.J., is the director of mission and taking the majority of the photos. Allina Santiago, newly identity at Canisius College and also a professor in the graduated and working in a home for adults with disabil - department of fine arts.

30 Conversations my MAGIS my MAGIS Paula Uruburok-Castro Mark J. Piatkowski

February 6, 2008. It was Living the magis is what I strive my fifteenth birthday, to do daily in Residence Life. one of the most impor - tant moments in the life Since I arrived at Canisius in 2005, I have had a of any Latina girl. sign on my door that says, “If not for the student “You’ve got the universe standing in front of me, I would not be here. My in your hands, look for position exists because of this student.” This con - who are and what you’ll stant reminder of cura personalis is what keeps be,” mom wrote to me in me motivated. Each student walks in my door and a card. “There is a strong comes to see me for a need. Whether it is about woman within that little living with a friend or a meeting about poor girl’s soul.” behavior in the halls, each student comes with a purpose. It is my goal to look beyond the issue I didn’t understand her and educate the individual.There is potential in words to me that day. every situation and every student…the magis . Yet, looking back at the glittery card taped to my As each student walks away, I feel gratification wall I can almost hear knowing that I made a difference. Even when the her voice pushing me to student’s action or conduct is in question, there is a look for more, to just go silver lining. Learning comes in many forms and les - a little farther. I never sons are found in many experiences. As an educator thought I would make it it is my hope that in the future these students will this far; however, with - discern and do “better”…the magis . out realizing it my mom’s voice was always in the back of my head pushing me to take one Sometimes the most more step, to walk just that extra mile, and to rewarding moment comes go beyond my own expectations. When the years down the line, when days of “It’s too much!” and “I can’t handle a student who made a poor this anymore” come around, I sit back on my choice comes back and bed and look at the old birthday card. I touches base and says. remember the woman who taught me to push “Thank You!” Sometimes through the pain, to have faith in the world, good people make bad and to be myself. And I realize what a true decisions; and it is great to example of magis she was. see these students learn, graduate, and reflect. St. I’m a simple 20-year-old college student who Ignatius and other Jesuits came into her freshman year thinking, “Just go would ask, “What have I to class and head back to my dorm and I’ll get done for God? What am I through.” But soon I realized that to make a doing for God? What more difference I have to seek for more than the can I do for God?” Well, as refuge of four walls. That to be more is to be I continue my tenure at me, to have no fears, to try new things, to Canisius, I will strive to take appreciate others and the everyday blessings the words of our Jesuit in my life. And to learn that a simple smile can founder and ask, What change someone else’s life. have I done for this stu - Paula Uruburok-Castro, a senior at dent? What am I doing for this student? What Canisius College, represented her school in more can I do for this student? …the magis . July 2013 at the University Leadership Mark J. Piatkowski, is the assistant director of Summit of the Ignatian Solidarity Network. residence life at Canisius College.

Conversations 31 How Four Schools Tackle Mission Integration

Gonzaga Students Harvest Gold in Zambia By Josh Armstrong

crave to know.” for Gonzaga students develop - building training, Christopher, an 80- ing intercultural competencies. literacy projects year-old Zambian man, Each May since 2007, in local schools, “Imade this proclamation while Gonzaga University students health education attending daily computer les - have traveled to Zambezi, a partnerships, and sons at the Our Lady of Fatima community in the southern basic computer Catholic Parish in Zambezi, central African nation of education. Each Zambia. Each day, Christopher Zambia, to participate in a fac - day in class, left his thatched roof home to ulty-led study abroad program. Gonzaga students walk two miles in order to Zambia/Malawi has the distinc - are grounding people of the community in attend the courses facilitated by tion of being a “twinned their experience in leadership hopes of bringing more oppor - Gonzaga University students. province” with the Oregon and intercultural research and tunity to the region. After tast - Christopher is one of many Jesuits, with many needs and receiving lectures from local ing this pure African honey, African students who modeled opportunities for collaboration. leaders pertaining to health students spent time with local a sincere commitment to edu - The worldwide mission of the care, legal systems, political bee farmers, exploring ways to cation and personal develop - Society of Jesus is focusing structures, and local language. provide a sustainable market ment, in an area of the world increased energy and attention The essence of the program, for fair trade organic forest often lacking in opportunity. to areas of the world where however, is rooted in accompa - honey in the US. Christopher, like so many those in greatest poverty and niment – meaning that, while During the past seven of his fellow students, became disease live, especially Africa. in Zambezi, students generate years, sales from Zambia Gold a teacher and cultural mentor Gonzaga-in-Zambezi pro - opportunities to receive in the Honey and other goods have vides a transforma - places they are serving, raised over $35,000 for a school tional opportunity become mutually indebted to library and other community for students to the community, and develop projects. In the process, develop leadership meaningful relationships that Gonzaga students have learned skills and immerse assist them in operating at eye- deep lessons about community themselves in level within this community. partnerships and international another culture. One exemplary “learning development. This intersection Students return lab” for students has been of Gonzaga students and the home with a deep - Zambia Gold Honey, an eye- Zambezi community lies at the er understanding of level partnership built between heart of the mission of culturally intelligent Zambian beekeepers and Gonzaga University. It is our leadership, a Gonzaga students. Zambia intention that students will be greater sense of Gold is a non-profit organiza - exposed to the realities of a self-awareness, and tion run by students from global community to prepare critical engagement Gonzaga University’s them to enter, succeed, and with intercultural Comprehensive Leadership provide leadership wherever competencies. Program (CLP) that exports fair their professions may call them. Essential to this trade goods from the Northwest learning is student Province of Zambia. The Josh Armstrong, a faculty involvement in Zambia Gold Honey project member at Gonzaga University, community devel - began unexpectedly in 2007, directs the Comprehensive opment projects, when ten students participating Leadership Program for including leader - in our study abroad program undergraduates. ship develop - were encouraged to build col - ment/capacity- laborative relationships with the

32 Conversations with students from the Omaha and Winnebago tribes on the St. Magis Catholic Teacher Corps Augustine Indian Mission in northeastern Nebraska. Colleen explains that “Magis at Red Cloud Indian School Catholic Teacher Corps is one of the only University Consortium Transformed and Strengthened in Faith for Catholic Education programs [service through teaching] that serve on American Indian reser - By John Roselle, S.J. vations, so many of our appli - cants seek out Magis Catholic Teacher Corps for that reason.” ver a century ago, Chief During the school year, they part of the loving and welcoming Magis teachers at Red Cloud do Red Cloud requested aid take online education courses; community of Red Cloud.” face certain daunting prospects. from the “Black Robes” in the summer, their intensive The Magis experience at Students often bring immense to teach his people, the Oglala courses are on campus. Red Cloud is a privileged oppor - family and social pain to the O classroom, and dysfunctions Lakota, on the Pine Ridge In 2007 Magis sent two tunity to befriend the Lakota peo - reservation in South Dakota. teachers to live and work with ple and encounter the beauty of (usually related to alcohol) can Jesuits have worked there ever the already existing Red Cloud their living tradition by attending distract students from academics. since. Lakota youth continue to Volunteer Corps. Sixteen more pow-wows, sweat lodges, and Chief Red Cloud remains study at a school that bears the have followed, including eight other events. Jeff Dorr, a former buried alongside his Black great chief’s name. Though there now. Besides teaching, Magis teacher and now a Jesuit Robes atop a hill that overlooks many on the reservation strug - they drive school busses, scholastic, expresses that those the residences of the Magis gle with substance abuse and coach, and fill multiple other who participate in Magis at Red teachers and other volunteers. other difficulties, Red Cloud roles. Volunteers labor along - Cloud “encounter a new culture The Magis Catholic Teacher Indian School is committed to side Jesuits and lay collabora - and in many ways a new world. Corps at Red Cloud Indian bringing hope to its students in tors as they seek the holistic Amidst this encounter they are School is an important chapter a Lakota-Catholic environment. development of Lakota youth. offered a unique opportunity to in the partnership between the Creighton University has Colleen (Keller) Chiacchere explore their own identities par - Oglala Lakota and the formed several ties with Red taught at Red Cloud years before ticularly in terms of what it Wisconsin Province Jesuits via Cloud Indian School. The Magis arrived there; she now means to be Catholic educators.” Creighton University. Chief Red Jesuits’ Wisconsin Province serves as the assistant director of Although Magis has a mini - Cloud would be pleased. includes both apostolates, Magis. Colleen describes how mum commitment of two years (For more on the Magis though over 300 miles separate “the Magis–Red Cloud partner - at Red Cloud, volunteers’ gen - Catholic Teacher Corps at them. Creighton is the alma ship has strengthened the profes - erosity has extended farther. Creighton University, mater of some of the many sionalism of the Red Cloud vol - Some have continued there or visit creighton.edu/magis) Gates Millennium Scholars that unteer program and provided have come back later to teach. Red Cloud has produced. Red Cloud Indian School with Anne Grass, who completed John Roselle, S.J., from Broken Creighton is also the home of new, talented, mission-oriented, Magis there in 2009, now coor - Arrow, Oklahoma, attended the Magis Catholic Teacher trained, certified teachers” at var - dinates over 20 teachers through Creighton University as an Corps, which forms recent col - ied grade levels on two campus - the Red Cloud Volunteer undergraduate and returned lege graduates into skilled es. The experience benefits the Program. Besides Jeff Dorr, there for the Magis Catholic teachers. They spend two years volunteers deeply; Colleen another Magis teacher (your Teacher Corps program. He now living in community while believes that “our Magis teachers author) has also joined the teaches at Marquette University teaching full-time and earning a leave Red Cloud transformed and Jesuits. Since 2010, Magis has High School in Milwaukee. master’s degree in education. strengthened in their faith and also sent seven teachers to work

ost students of the opened, prejudices demolished, respectively. For each course, Inside-Out courses at and empathy nourished. 15 students from the university, Inside- Saint Joseph’s There are two different the “outside” students, travel to UMniversity have anecdotes of Inside-Out courses taught at a jail or a prison in the revelation of heart-felt thoughts Saint Joseph’s: “Exploring Philadelphia area for a three- about their time in the class. If Crime and Justice Behind the hour class once a week with 15 Out lucky enough to make it Walls” with Susan Clampet- incarcerated students, the By Kathleen Shull through the applications and Lundquist, Ph. D., a sociology “inside” students. One benefit interview process just to be professor, and “Dimensions of of these classes is the relation - able to register for the course, Freedom” with Thomas J. ship formed between inside they are even luckier by the Brennan, S.J., and Elizabeth A. and outside students. While time they end their 14-week Linehan, R.S.M., Ph.D., English communication is prohibited experience. Eyes have been and philosophy professors, except during class, the topics

Conversations 33 discussed, the required course great deal in common. Outside dents to become self-aware and tions and the feeling of being material, and handing in writ - students see how easily they understanding of those who closed in. Nobody could imag - ten reflections are emotional could have in the past or could seem different. ine living in such a place. and usually bring up personal in the future end up in the One day of class is dedi - Once the fear, skepticism, experiences. inside students’ seats. cated to a facility tour for the and awkwardness are defeated, As a former student of Universities tend to be outside students. That day, the empathy flows through the cir - Clampet-Lundquist’s, I remem - places of privilege, including students do not meet together cle. By the time closing cere - ber how classes were taught in race, socio-economic status, but separately. The inner ten - monies arrive, all the students circle, with the concepts of education, gender, age, and sion and anxiety experienced are fighting back tears and “peace-making circles” at the any number of other factors. by the students as they walk wishing they could hug each center of the class proceedings, Inside-Out classes give univer - through the facility is palpable. other tight without breaking which include a talking stick to sity students the unique oppor - In later reflections, students prison regulations. ensure respect and turn-taking. tunity to assess their own privi - explain their disgust and sad - Students sit in alternating seats lege and the impact of that ness as they walked through Kathleen Shull is a 2014 gradu - allowing them to easily interact privilege on the course of their the various “blocks” as if on ate of Saint Joseph’s University; with those who are different lives. This ongoing assessment tour at a zoo. Even the heavy while a student there she worked from them. In reality, as all the throughout the 14-week course doors closing and opening, in the office of media technology students soon realize, the peo - and presumably through the enclosing the students in vari - and was a peer educator and a ple sitting side by side have a rest of their lives allows stu - ous spaces, created bodily reac - resident assistant.

an environment characterized by radical openness – in the classroom, a willingness to lis - Animating the Mission in the ten, to learn, to make mistakes (See Bennett/Dreyer in The Jesuit Education Reader ). First-Year Incentive Program Indeed, a hallmark of By John Kerrigan Rockhurst’s First-Year Incentive Program has been its capacity to allow us to aspire so significant - ach fall, Rockhurst eties about the possibly “reme - students are introduced to and ly toward the ideal of cura per - University provisionally dial” nature of such teaching prompted to think about past sonalis : with class sizes of 12-16 admits 25 to 35 students and about the ethics and effica - experiences with learned help - students and with linked, upper- into its First-Year Incentive cy of offering a separate sec - lessness. Developing self- class, trained writing tutors who E attend every class with the stu - Program (FIP). At a tuition-driv - tion of a course populated awareness about how to combat en institution like ours, in exclusively with provisionally affective challenges (in writing dents, faculty are able to offer a which enrollment is crucial, this admitted students. Having and in other situations) may personalized pedagogy and small set of students is invited taught in FIP now for four con - help them succeed in college. maintain rigorous expectations to participate in FIP based on secutive fall semesters, I still Thinking about implications of within an academic environment substantive evidence of their occasionally find myself learned helplessness as a chal - of significant and interconnected ability to succeed, even if they wrestling with such concerns, lenge of contemporary culture supportiveness. do not meet the university’s full but I now see a bigger picture: subsequently helps them (as it As we seek to animate the admissions criteria. Once the First-Year Incentive would help anyone) to reframe mission in those we teach, let accepted, the students are Program opens access to Jesuit how they think about success, us not overlook the local and offered additional support to education for many students – to open them to a wider world mundane: how we perceive assist them in succeeding at the first generation college students in which empathy and possibili - our students and our work with university. Selected faculty and from a diverse array of back - ty-seeking are vital. them, as the gifts they are, and staff work together to offer a grounds – who would not oth - My English colleagues and how they perceive themselves comprehensive support net - erwise be able to participate, I have come to understand that as writers and people is subtly, work that integrates advising, much less to thrive, in it. reflection is the cornerstone of crucially mission work. teaching, and tutoring. Though In my writing courses, I effective Ignatian pedagogy. I strive to reflect on the Jesuit seek to help students reflect on Students learn most when John Kerrigan, associate mission in each course I offer, values that have roots in teachers construct conditions professor of English and chair teaching composition has Ignatian pedagogy and spiritu - which prompt reflection on of the humanities division at afforded particularly rich ality yet are vital to their suc - one’s life and its intersection Rockhurst University, partici - opportunities to engage with cess as college students in a with concerns of the wider pated in Cohort Five of the our Jesuit mission. Jesuit context. In a writing world. In a Jesuit context, such Ignatian Colleagues Program My initial decision to teach course framed by various read - reflection is a habit best nur - from 2012 to 2014. FIP courses stirred some anxi - ings on the theme of “success,” tured by academic hospitality:

34 Conversations Vocation

By Elaspeth tRos seWtti and Eliozabethr Krikshnan

n education that pre - the national stage as well. In a address employment concerns pares for employment nationwide survey taken by while giving students the educa - is paramount today in UCLA, 85.9% of the class of 2014 tion for life that encourages the the minds of students state that “getting a better job” is authentic and conscientious deci - and their parents. The the reason they pursued higher sion making that the world needs? value of higher edu - education. Today’s incoming stu - Because of this heightened focus cation is increasingly dents are under increasing pres - on career preparation our students measured in employ - sure to make an immediate deci - often feel trapped and bound by ment outcomes. For example, the sion about their major that will the pressure to “get a job.” They four most attractive attributes of lead, as they perceive it, to a frequently draw misinformed con - Santa Clara University for our stu - lucrative job. clusions about the employment dents are employment related. The pressure students feel to value of a particular major. Our reputation among employers, declare a major that they see as One student recently sought Ahigh employment among our career worthy and their urgency help in our Career Center, and his graduates, education for skills when they embark on this path story with variations applies to a that employers value, and can seem to preclude the process employer networking all outrank of discernment that is integral to a small class sizes, inspiring profes - Jesuit education. How can we Elspeth Rosetti is the director and sors, interesting courses, and educators in the Jesuit tradition Elizabeth Krishnan the associate study abroad. This focus on reconcile these disparate director of the Career Center of return-on-investment plays out on approaches to education and Santa Clara University.

Conversations 35 his anxiety clouded his process of discernment” is a “non- ability to trust his deep - negotiable element” of the Jesuit mis - er knowing. sion. Discernment elevates our calling The implications of as individuals beyond career prepara - fear-driven decision tion and toward “active life commit - making weigh on an ment.” Students who engage in a entire university. With thoughtful discernment process are this example, the busi - able to articulate how their gifts and ness school loses a talents align with the world’s needs, space for someone who and they seek to express this align - genuinely wants to ment in ways that extend far beyond study business, the sci - work. Our commitment as educators ences gain a student is to cultivate an emerging sense of who is pursuing a path students’ vocation – a meaningful pur - against his nature, and pose reflected in all aspects of their the humanities never lives, including work, family, commu - get to lay eyes on a stu - nity, and relationships. dent who would bring To release students from the ties passion to the subject. that bind them to career decisions The danger here is that and invite them into deeper explo - students forsake their ration of their interests, we must first very selves in the pur - allay their fears about employment. suit of perceived securi - Their need for reassurance of ty of a job and that employability must be addressed number of others. Scott, we will call future decision making will be more before students can hear any talk of him, entered the business school as difficult. And as educators, we are in vocation. At Santa Clara, we begin a freshman; he was not interested in danger of forsaking our students if this process by gathering and com - business but knew that transferring we fail to step in and offer a new municating data that highlights the into an impacted school later would way forward. breadth of employment opportuni - be difficult. He wants a financially For the wholeness of our stu - ties available for all majors. For secure job but does not want to dents and the well-being of our uni - example, employers value intern - work in a “corporation.” He is fairly versities, we are called to reimagine ships and employment during col - certain he will declare biology how we introduce vocation discern - lege more than major when they because he likes the challenge, not ment to resistant stu - the content itself. Science would dents. As Fr. Peter- lead to medical school, and Scott Hans Kolvenbach, thinks he should go. But he doesn’t the Jesuit superior really want to be a doctor. Scott general, stated in his loves philosophy but would never address at Assembly major in it because it is not “practi - ’89, “This changed cal.” He entered our office declaring world of ours is the his decision to transfer to science, only one in which we but everything inside him was are called to work screaming out because his thought out our mission.” process conflicted with a deeper Twenty years knowledge about his real interests. later, Fr. Adolfo Still, he made it clear that he would Nicolás, Fr. never major in the humanities and Kolvenbach’s succes - any conversation on that point sor, stated that we would be fruitless. Despite the clari - Jesuit educators rec - ty expressed in his thought process, ognize that “a careful

36 Conversations recruit candidates. We showcase this reassures them that they are employ - program. This student’s development reality by letting our students know able. Students are then more willing models the purpose of a Jesuit edu - that Google, Apple, and Cisco – the and able to explore the deeper cation as recognized by Fr. top three employers of SCU alumni question of vocation, the hallmark of Kolvenbach in his address at – hire more of our nontechnical their Jesuit education. To paraphrase Creighton University: “Our educa - majors than our engineers. Google the theologian Frederick Buechner, tion was never solely for your per - for example, hires for skillset, not they are now ready to explore sonal development or to prepare major, and particularly values our where their “deep gladness and the you for a career. The goal of Jesuit liberal arts students. Our Career world’s deep hunger meet.” higher education is always in the Center has also developed a context of the whole campuswide marketing cam - world and the role of the paign to showcase the work human person in it. The of recent alumni, particularly vision of Jesuit education those in the liberal arts. (See is that we can make a con - sample: http://bit.ly/sam - tribution to the world by pleprofile) Our alumni pro - equipping you to make a files are highlighted on all of critical analysis of the con - our campus screens and in dition of our world today, the residence halls. with compassion and com - Fear is a strong emotion, mitment. The success of and data-driven arguments our Jesuit education is are cognitive approaches that determined by what you do not address students’ feel - become.” Once released ings. As we saw with Scott, from his own career who refused to consider his expectations, Scott was interest in the humanities, no ready to take full advan - amount of data would have tage of his Jesuit education touched the anxieties that and blossom into an indi - were paralyzing his decision vidual capable of authenti - making. But experience can cally discerning his fit in release students from fear- Illustrations by Santa Clara student the world. He has experi - based paralysis. Experience Kate Lassalle-Klein. enced authentic discern - in the form of internships ment, and we can trust raises awareness of the broad Returning to the example of that he will continually “become opportunities available to students Scott, we saw a readiness to consid - more” as he revisits questions of and builds trust in their capabilities er alternative options only after he vocation throughout his lifetime. in a very concrete way. Internship pursued an internship freshman year. When students are able to con - recruiting for lower classmen pro - After a summer internship in health sider the bigger question of who vides a unique opportunity to give policy with Kaiser Permanente, he they are in relation to the world, the students an early experience that returned to our office excited to entire educational landscape can transform how they think about learn more about alternative oppor - becomes a lab for vocation discern - majors and open their eyes to new tunities in healthcare and open to ment. Students are able to make possibilities. Students who have pur - considering majors outside of busi - meaning out of immersion trips, sued internships during their fresh - ness and science. He was now ready classes, study abroad, and communi - man and sophomore years quickly to engage with the questions of ty-based learning and apply this realize the breadth of opportunities vocation and explore the intersection meaning to an emerging sense of available to them that are not between his gifts and the world’s how they wish to live in a purpose - defined by any particular major. needs. We could now suggest that he ful way. With this integration, work The introduction of employment consider opportunities like the becomes just one expression among data and experiential learning Global Medical Brigade and our uni - many against the much larger back - opportunities liberates students and versity’s Healthcare Ethics Internship drop of vocation. ■

Conversations 37 The Jesuit Mission in Higher Education My Perspective

By Linda LeMura

here’s been a great deal of interest in and for its own sake, the yearning to solve problems and enthusiasm about the fact that I am the first to worship mysteries. This is indeed a kind of love lay female president of a Jesuit college or story. We at Le Moyne maintain our resolute commit - university, which has been exciting and flat - ment to a core education that transmits the love story tering. In my view, this occasion is entirely of the human experience through literature, rhetoric, in keeping with the Jesuit tradition of braving new philosophy, theology, history, mathematics, and the worlds and challenging the norm. The Jesuit order is social and natural sciences. kTnown as much for its commitment to innovation and The highest standard of Jesuit education insists on change as it is for rigor and tradition, and I think my a strong ethos of stewardship of the intellect and the presidency demonstrates that fact. heart. This powerful combination gives rise to a love An educational experience in the Jesuit tradition is of God and neighbor, what we often refer to as a often described as an academic endeavor designed to “Jesuit learning family,” that other institutions of high - prepare students for success in their personal and pro - er learning try to emulate. Graduates of our schools fessional lives. We often hear words like “rigorous,” often have a genius for loyalty and deep friendships. “holistic,” “systematic,” and “transformative,” and these We cultivate a desire for lives of meaning, love, empa - descriptions are, in fact, remarkably accurate. thy, and passion that can evolve only after a formation However they do not capture the complete essence of period of intellectual progress. We insist that our stu - what I believe is our distinctive way of proceeding in dents engage in the intense study of the human road the educational enterprise. map with faculty members who have a passion for the Jesuit education emerged during the Renaissance, life of the mind and who use their creativity in teach - a period of intellectual fervor in which we find the ori - ing and research to tell the evolving love story of God gins of 21st-century interdisciplinarity: the insight that and humanity so that they, in turn, aspire to the high - all discrete conceptions of knowledge are connected est fulfillment of their potential. ■ and in conversation. The fruit of that early genius con - tinues to evolve today. The narrative of Jesuit educa - Linda LeMura became the president of Le Moyne tion is a story of evolution and – here’s a term that College on July 1, 2014; she served in administration may seem at odds with the idea of intellectual rigor – there, most recently as provost and vice president for of love. In this case, the love that characterizes a Jesuit academic affairs. education is not a narrowly defined love of self or the tempting addition of things but a pursuit of knowledge

38 Conversations Talking Back Eloquentia Perfect a A Way of Proceeding By Robert J. Parmach

n his Confessions , St. Augustine Ignatius’s Spiritual Exercises, self-inven - is clarifying that what we write and of Hippo remarks that “young tory helps our students and faculty speak is the result of informed thinking. people go forth to marvel at the develop into more complete beings of Say what you mean, and mean what mountaintops, huge waves of integrity ( integritas : “wholeness”). By you say. For example, consider a time the sea, sands on the shore, and caring for the whole person, we exam - when you judged a matter prejudicially, stars in the sky, but themselves ine and reflect upon how God’s grace that is prejudged before knowing and they pass by.” In simpler words, and our foul-ups interlace. Using the thinking through the facts and possible while on the great climb to skills of eloquentia perfecta in our daily outcomes of your decision. Pretty glory youth do not spend time examin - thinking, reading, writing, and praying messy, right? Just ask your girlfriend. ing the metaphysical self – desires, helps us look not only beyond our - Or, more precisely, ask her new challenges, shortcomings, intellect, selves, humbly recognizing it is not just boyfriend. As I said, eloquentia perfec - moral stirrings, spirituality, and a sense about me, but also within ourselves to ta is the outward view of my inner self. Iof who they are and should be. Many of embrace what we are called to be in the The hope is that we do practice what my students (freshmen to seniors) con - true sense of vocation. Like the student we preach…literally. sider this allegation an unfair general - revising a term paper after visiting a The ancient Greek historian (and ization, and perhaps it is. Yet, there is a professor’s office hours, we learn more big fan of eloquentia perfecta ) lin k between Augustine’s message and about the potency of our voice and Thucydides concluded that “what is just Jesuit education today – reading, think - argumentative stance upon patient is arrived at in human argument, such ing, and writing ourselves into greater unraveling and rethinking. Thoughts that the strong assert what they can, clarity of mind, heart, and vision. and words do matter. Sloppy thinking, while the weak yield what they must.” Eloquentia perfecta , which Conversations writing, and speaking cause problems. When we better understand ourselves, discussed in #43 (2013), is a way of pro - (Watch the evening news or a political we own our words and recognize their ceeding. It refers to a Jesuit school’s com - debate.) Being vague, verbose, incoher - lasting impression on others and, for mitment to provide its students with a ent, dismissive, or adoptive without rea - Augustine and Ignatius, ourselves. So, curriculum that stresses critical reading, son and indiscriminate with diction and be mindful of the ummms and likes in writing, and speaking components in misrepresenting others’ viewpoints stunt your thoughts – spoken and unspoken. small classes to increase student-to-pro - our metaphysical development. We see Eloquentia perfecta . It is not simply a fessor interaction and foster intellectual that its troubling effects lead us to poor buzz word on the syllabus. It is a way and ethical development. It is an outward decisions of the head, heart, and hands. of proceeding to clarify our unified manifestation of the inward (metaphysi - They are judgments that condemn vision of heart and mind in the transfor - cal) self. It is ethical education, not simply rather than clarify and transform. They mative work that is Jesuit education. regurgitating data in a blue book. In this promote miscommunication, idle chat - Plus, it will make your mother happy . ■ way, students and professors have more ter, and grief for all involved. one-on-one interaction to facilitate a criti - Recall Aristotle’s maxim: “seldom cal and sustainable dialectic in which all deny, rarely affirm, always distinguish.” Robert J. Parmach is freshman dean earn their keep. It is a prudent prescription to follow in of Fordham College at Rose Hill and In an age of assessment-heavy ver - and out of the academic classroom. It director of the Manresa Scholars biage at Jesuit schools, let us not forget does not mean apathy or a filibuster Program, and he teaches philosophy self -assessment. At the heart of St. with an uncommitted stance. Rather, it and theology.

Conversations 39 Loyola University Chicago

Photos by Mark Beane/Loyola University Chicago.

40 Conversations Book Review

The Ignatian Adventure: Experiencing the Spiritual Exercises of Saint Ignatius in Daily Life, by Kevin O’Brien, S.J.

Chicago: Loyola Press, 2011 Paperback, 300 pages, $14.95

By William E. Stempsey, S.J.

lthough the Spiritual re flection on the life of Christ and his Exercises were intend - mission so that we may freely choose to ed not to be read but follow him more closely as disciples. The rather prayed for 30 Third Week highlights the passion and days with the guidance death of Jesus and leads us to identify A of a spiritual director, more closely with his suffering and deep - St. Ignatius of Loyola realized that not en our commitment to him. In the Fourth everyone would be able to devote 30 Week, we pray to experience the joy of days to nothing but prayer. In the 19th the Resurrection and our call to share in of his introductory annotations, he continuing Christ’s mission. The book may be used in various encourages making the Exercises in the The Ignatian Adventure guides the ways. Primarily, it provides a guide for course of daily life. Kevin O’Brien, S.J., adventurer though the four weeks of the a 19th-annotation retreat lasting 32 flex - has adapted the Spiritual Exercises, Exercises over a course of 32 weeks. ible weeks. The retreat might be made which he calls an adventure, to the Each week has suggestions daily prayer, by an individual or by a small group, everyday life of the 21st-century adven - taken from Scripture or the various med - each with the guidance of a spiritual turer. He well knows that the Exercises itations given by St. Ignatius. O’Brien director. Parts of the book might also are not to be read, but his adaptation is intersperses helpful tips at appropriate be used for a shorter prayer experi - eminently readable. points, for example, how to deal with ence; the Third Week exercises, for Adventures are journeys, and Father distractions and boredom in prayer. He example, could be the basis for a O’Brien aptly describes the purposeful provides good explanations of Ignatius’ Lenten retreat. Parts of the book might adventure of the Spiritual Exercises as a rules for discernment of spirits. be used for personal prayer on a par - journey of growth in union with God, There are a few alterations in the ticular theme. Someone who has growth in freedom to make good deci - presentation of St. Ignatius, such as mov - already made the Exercises might use it sions, growth in desire to “help souls.” ing the meditation on the call of Christ as a way to seek deeper graces. He explains the prayer of the Exercises, the King from the beginning of the There are many available adapta - which involves meditation and contem - Second Week to the point just before the tions of the Spiritual Exercises. This plation, and offers helpful guidance beginning of Christ’s public ministry, and one is a welcome addition; it is an about how to pray. The book is moving the events of Palm Sunday from engaging and faithful reworking of the enlivened by O’Brien’s ongoing reflec - the end of the Second Week to the sometimes-difficult text of St. Ignatius, tions on his own spiritual journey. beginning of the Third Week. These and it should animate not just reading St. Ignatius divides the Spiritual alterations make sense and were done but also prayer. ■ Exercises into four “weeks,” which are with careful deliberation. O’Brien makes temporally flexible. The First Week note of the many sources he has used in focuses on recognizing God’s uncondi - the preparation of his book. While The William E. Stempsey, S.J., professor of tional love, the reality of social and per - Ignatian Adventure is written in a style philosophy at the College of the Holy sonal sin, and the promise of reconcili - that makes it accessible to a wide audi - Cross, is a member of the National ation. The Second Week involves ence, it is backed by solid research. Seminar on Jesuit Higher Education.

Conversations 41 Book Review

When the Gospel Grows Feet: Rutilio Grande, SJ, and the Church of El Salvador , by Thomas M. Kelly

Collegeville, MN: Liturgical Press, 279 pages, $29.95 By Diana Owen

he main cathedral in the good that respects the dignity of all Archdiocese of San people. Latin American bishops, in a Salvador is a physical landmark move, called for structural manifestation of the deep changes in the social and economic division in the Catholic order. Tensions arose in El Salvador T Church in El Salvador. between the government and the The traditional cathedral on the main church as progressive clergy began to floor is elaborately adorned; the arch - encourage marginalized people to act bishop’s seat is located at a distance as their own agents in improving their from the congregation, whose partici - lot in life. As Kelly argues, there is pation in mass is limited. The spartan much to be learned from the Catholic basement houses the tomb of the mar - experience in El Salvador. In fact, to tyred Archbishop Oscar Romero; visit - understand Pope Francis is to under - Salvadorans in order to develop an ing priests from the countryside say stand the church of Latin America. informed action plan. He mentored mass from the small altar surrounded Rutilio Grande, S.J., was an advo - community leaders who tackled key by people who actively take part while cate for the poor and disenfranchised issues, such as education and land seated on folding chairs. With this in El Salvador who was gunned down reform. In so doing, he walked a imagery, Thomas Kelly illustrates the along with his lay companions, Manuel tightrope between evangelization and tensions between the official and the Solorzano and Nelson Rutilio Lemus, politicization that ultimately cost him popular forms of the Catholic Church while driving on a dusty road on their his life. Rutilio’s assassination influ - that have shaped El Salvador’s political way to evening mass. Rutilio’s story enced his friend, Archbishop Romero, history for centuries. forms the focal point for Kelly’s analy - to work more stridently on behalf of Kelly’s astute work examines the sis as he addresses the key question: the oppressed. far-ranging consequences of these divi - “How could powerful forces within the Kelly was urged by the late Dean sions in El Salvador’s long-standing overwhelmingly Catholic country of El Brackley, S.J., to tell Rutilio’s story, struggle for social justice from an his - Salvador carry out the execution of a which has been overshadowed by the torical and theological perspective. He priest in broad daylight in front of wit - war in El Salvador and Archbishop begins with an exploration of the cul - nesses?” Rutilio engaged in a pastoral Romero’s assassination in 1980. tural legacy of the Catholic Church in variation on liberation theology in the colonization of Latin America from which he promoted the development 1500 to 1820 and its influence on the of a new faith community grounded in Diana Owen is associate professor in extant social hierarchy. This discussion the Gospel that promoted action on the department of communications, provides a context for his analysis of behalf of justice. He adopted the credo culture, and technology at Georgetown the impact of Vatican II in Latin “see, judge, act” and was path-breaking University; she is a member of the America as the church worldwide in his use of social science to gain National Seminar on Jesuit Higher affirmed its commitment to a common knowledge of the problems faced by Education.

42 Conversations Book Review

Brackley took the place of one of the six Jesuits murdered in 1989 with their housekeeper and her daughter at the University of Central America (UCA) in San Salvador and worked tirelessly for social justice. It was at the UCA that Kelly’s meticulous research led him to discover and translate articles written by Rutilio in Busqueda , a journal where priests shared conversations about their ministries. He also interviewed numer - ous associates of Rutilio. Kelly has spent considerable time in El Salvador both accompanying students on immersion programs and researching this book. Although he wrote it for stu - dents, the text has a far wider appeal to scholars and anyone interested in under - standing the nexus between the church and politics in El Salvador or learning about Rutilio’s understated but enduring influence on the Christian community. Sophisticated in its argument, the book remains broadly accessible by virtue of Kelly’s crisp prose and willingness to Tom Kelly and participants in the Ignatian Colleagues Program pilgrimage to El Salvador in clarify terms that may be unfamiliar to February 2014 at the site of the assassination of Rutilio Grande, S.J., and his lay companions. nontheologians. I discovered the book while preparing for a mission trip to El Thomas Kelly is Associate Professor of Systematic Theology at Creighton Salvador with the Ignatian Colleagues University.He is the Immersion Coordinator for the Ignatian Colleagues Program and found it to be an extraordi - Program. More information about the book can be found at http://www.whenthegospelgrowsfeet.org/ nary resource. ■

The New Dawn of Pope Francis Three Books Reviewed By Joseph A. Tetlow, S.J.

hree books rise out of the preparing for his mandatory retirement tsunami of papal image as Archbishop of Buenos Aires at age and myth-making. Taken 75. The book appeared in Argentina as together, they give a grasp El Jesuita in 2010, and in 2013 in a fine of Jorge Mario Bergoglio, English translation (Putnam, New York). T Pope Francis, adequate to keeping one’s nose above the flood. Start with Pope Francis: Joseph A. Tetlow, S.J., the author of Conversations with Jorge Bergoglio, by many works on the spirituality of St. Sergio Rubin and Francesca Ambrogetti. Ignatius Loyola, has served in Jesuit The Argentine journalists interviewed administration and in the formation the cardinal-archbishop as he was of young Jesuits.

Conversations 43 Book Review

The reporters posed informed and Chicago, 2013). Lowney’s best-selling often pointed questions, only one or other Heroic Leadership painted the “Ignatian time making you wish they’d pushed a way of proceeding” that has kept the point. They drew from this churchman Jesuits thriving for centuries as a model some fairly satisfactory information on for contemporary leaders. At Loyola complex issues: his early authoritarianism, Press’s invitation, he here probes how it the two Jesuits disap peared from the works for the new pope. slums, his self-image as a sinner saved. Lowney did a lot of homework to Many details about his family, youth, find out. He interviewed Jesuit and lay and vocation show that he had a real Argentines whom Bergoglio has led. He life before his final election. The knows Rubin and Ambrogetti’s El reporters do very well in letting the Jesuita and Pope Francis’s torrent of pope speak for himself. public utterances. He needs no further research into the “best business prac - ardinal Bergoglio emerges tices”; he has insider knowledge of from these paragraphs as them from a career as a managing an integrated, transparent, director at J. P. Morgan and as chair of intelligent, and deeply the board of the sprawling Catholic self-disciplined man. The Health Initiative. He needs no instruc - Cspectacles of his first papal tion about Ignatian spirituality having months – foot-washing, kissing the been a Jesuit for some years. deformed, letting a little child hug his His book weaves together the prac - the pope himself wrote while others were thighs while he’s giving an address – far tices and theories of these two leader - enjoying ferragosto, August holidays in from being stunts turn out to be the ships, secular and religious. Take the Italy.The key is in paragraph 141: “Where kinds of thing that this man just natural - fact that Fr. Bergoglio moved at age 42 your synthesis is, there lies your heart” – ly does. from being one of the top 200 leaders a paraphrase of Matthew 5:21. This book Somehow too ordinary to be a in this worldwide corporation (provin - is Francis’s synthesis and shows where superstar, Jorge Mario Bergoglio is cial) to being a supervisor of trainees his heart lies. proving almost too extraordinary as a (rector of a seminary). The business On one hand, it is a deeply conser - pope. This is how Chris Lowney sees world’s assessment of this: “Ouch. End vative heart. He cites the Second and studies him in Pope Francis: Why of career.” The Jesuit assessment: the Vatican Council and popes constantly – He Leads the Way He Leads (Loyola, best men for shaping future leaders. Paul VI, 21 times; John Paul II, 46 times; The people whom Bergoglio led tell and Benedict, 19 times. The quotes do what they remember about his leadership. not decorate the text but make signifi - As provincial, he silently saved people cant points. On the other hand, this is a from the military dictator. At the impover - deeply radical heart. Item: “Every single ished seminary, he took his turn feeding human being alive is immensely holy .” pigs, did his own laundry, and washed [141] Item: Bishops, not Rome, should dishes after dinner. Lowney remarks that handle their own problems [16]. Item: he led like the Marine officer who stands Politics and business are noble, lofty last in the food line, making sure his peo - vocations [203,205]. Item: Poverty in a ple are fed first. Lowney makes bulleted society is a sickness and the “safety-net” lists, as business leadership books are is a temporary expedient [202]. Item: wont to do, but the items are arresting. We can no longer trust in the unseen How close can anyone get to defining the forces and the invisible hand of the Jesuit “way of proceeding”? market [204]. Each of these two books is the best Papal documents do not stir peo - of its kind. But the unique source for ple, Francis admitted, but this one has knowing this pope is his own book- “programmatic significance and impor - length exhortation, The Joy of the Gospel tant consequences” [25]. Reading it – (USCCB, Washington, D.C., 2013), which even at its length – is believing it. ■

44 Conversations The National Seminar on Jesuit Higher Education

The goal of the National Seminar on Jesuit Higher reviews, reports, and Talking Back – we want to Education and its publication Conversations is to keep the conversation going to build on the strengthen the Jesuit identity of our 28 colleges progress we have made. Our members, represent - and universities. First, each issue is written to stim - ing various institutions and disciplines, visit three ulate the campus dialogue – through departmental colleges and universities a year and listen to discussions or faculty symposiums – on the pursuit groups of faculty and students in order to decide of various ideals. Second, through our various the themes for each issue. departments – feature articles, forums, book

Members of the Seminar

Laurie Ann Britt-Smith is an associate professor Diana Owen is associate professor in the depart - in the English department at University of Detroit ment of communications, culture, and technology Mercy, Detroit, Michigan. at Georgetown University, Washington, D.C.

Kristin Heyer is a professor in the religious Stephen C. Rowntree, S.J., an associate pastor at studies department at Santa Clara University, the Holy Name of Jesus Church in New Orleans, is Santa Clara, California. the secretary of the National Seminar for Jesuit Higher Education. Patrick J. Howell, S.J., is chairman of the seminar and professor of pastoral theology at Edward W. Schmidt, S.J., editor, works at the Seattle University, Seattle, Washington. Institute of Jesuit Sources, St. Louis. Steven Mailloux is a professor of rhetoric in the Sherilyn G.F. Smith is an associate professor in English department at Loyola Marymount the biology department at Le Moyne College. University, Los Angeles, California. William E. Stempsey, S.J., is professor of James McCartin is an associate professor of philosophy at The College of the Holy Cross, theology at Fordham University and director of Worcester, Massachusetts. the Fordham Center on Religion and Culture.

Writing for Conversations

Most of the articles are commissioned • Do not include footnotes. Permission is granted to reprint according to a certain theme for each Incorporate any needed articles from Conversations for issue, but we welcome unsolicited references into the text. any educational purpose, provided manuscripts. Ideally they should • The Conversations style sheet credit is given. explore an idea that will generate is available on request. All previous issues of discussion. Try to avoid articles that Conversations are available at simply describe a worthy local project. • We welcome photographs, http://epublications.marquette. fully captioned, preferable of edu/conversations/ Guidelines. action rather than posed shots. • Please keep unsolicited • Send the manuscript as a COMING UP Issue # 47 (Spring submissions to 1000-1200 Microsoft Word attachment to 2015) The Spiritual Exercises as words. We may ask for reduc - [email protected] Foundational for Jesuit Higher tions depending on the topic. Education The intersection of Gonzaga students and the Zambezi community lies at the heart of the mission of Gonzaga University’s study abroad program.

Georgetown University Santa Clara University University of Detroit Mercy Seattle University Washington, DC, 1789 Santa Clara, 1851 Detroit, 1877 Seattle, 1891 Saint Louis University Loyola University Maryland Regis University Rockhurst University Saint Louis, 1818 Baltimore, 1852 Denver, 1877 Kansas City, 1910 Spring Hill College University of San Francisco Creighton University Loyola Marymount University Mobile, 1830 San Francisco, 1855 Omaha, 1878 Los Angeles, 1911 Xavier University Boston College Marquette University Loyola University New Orleans Cincinnati, 1831 Boston, 1863 Milwaukee, 1881 New Orleans, 1912 Fordham University Canisius College John Carroll University Fairfield University New York, 1841 Buffalo, 1870 Cleveland, 1886 Fairfield, 1942 College of the Holy Cross Loyola University Chicago Gonzaga University Le Moyne College Worcester, 1843 Chicago, 1870 Spokane, 1887 Syracuse, 1946 Saint Joseph’s University Saint Peter’s University University of Scranton Wheeling Jesuit University Philadelphia, 1851 Jersey City, 1872 Scranton, 1888 Wheeling, 1954

Coming in Spring 2015: #47 The Spiritual Exercises as Foundational for Jesuit Higher Education