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Colonial Contractions: the Making of the Modern Philippines, 1565–1946
Colonial Contractions: The Making of the Modern Philippines, 1565–1946 Colonial Contractions: The Making of the Modern Philippines, 1565–1946 Vicente L. Rafael Subject: Southeast Asia, Philippines, World/Global/Transnational Online Publication Date: Jun 2018 DOI: 10.1093/acrefore/9780190277727.013.268 Summary and Keywords The origins of the Philippine nation-state can be traced to the overlapping histories of three empires that swept onto its shores: the Spanish, the North American, and the Japanese. This history makes the Philippines a kind of imperial artifact. Like all nation- states, it is an ineluctable part of a global order governed by a set of shifting power rela tionships. Such shifts have included not just regime change but also social revolution. The modernity of the modern Philippines is precisely the effect of the contradictory dynamic of imperialism. The Spanish, the North American, and the Japanese colonial regimes, as well as their postcolonial heir, the Republic, have sought to establish power over social life, yet found themselves undermined and overcome by the new kinds of lives they had spawned. It is precisely this dialectical movement of empires that we find starkly illumi nated in the history of the Philippines. Keywords: Philippines, colonialism, empire, Spain, United States, Japan The origins of the modern Philippine nation-state can be traced to the overlapping histo ries of three empires: Spain, the United States, and Japan. This background makes the Philippines a kind of imperial artifact. Like all nation-states, it is an ineluctable part of a global order governed by a set of shifting power relationships. -
Jesuit and Feminist Hospitality: Pope Francis' Virtue Response to Inequality
religions Article Jesuit and Feminist Hospitality: Pope Francis’ Virtue Response to Inequality Kate Ward Theology Department, Marquette University, Milwaukee, WI 53233, USA; [email protected]; Tel.: +1-414-288-3737 Academic Editors: Kenneth Himes and Roberto Cipriani Received: 3 February 2017; Accepted: 5 April 2017; Published: 19 April 2017 Abstract: Pope Francis is the first Jesuit pope and has made economic inequality a theme of his pontificate. This article shows that Pope Francis diagnoses economic inequality as both a structural problem and a problem of virtue, and that the virtue he calls for in response is what James F. Keenan, SJ has called Jesuit hospitality. Reviewing contemporary theological work on hospitality, I show that Francis’ Jesuit hospitality shares many features with hospitality as described by feminist theologians. Namely, it is risky, takes place across difference, acknowledges the marginality of both host and guest, and promises mutual benefit to each party. Francis’ account of the spiritual practice of encounter provides a concrete vision of Jesuit hospitality in action. This article contributes to existing literature on the uniquely Jesuit nature of Francis’ theology and to work showing the resonance of his intellectual standpoint with feminist approaches. It proposes a Christian virtue response to the pressing contemporary problem of economic inequality. Keywords: inequality; virtue; hospitality; Jesuit; Pope Francis; feminism 1. Introduction In today’s globalized, unequal world, 2.2 billion people live on less than $2 U.S. per day while 62 individuals own as much wealth as the poorest half of the world [1]. This and other shocking statistics have made economic inequality an issue of urgent concern for scholars, policy makers and religious leaders. -
Notices of the Pagan Igorots in 1789 - Part Two
Notices of the Pagan Igorots in 1789 - Part Two By Francisco A ntolin, 0 . P. Translated by W illiam Henry Scott Translator’s Note Fray Francisco Antolin was a Dominican missionary in Dupax and Aritao,Nueva Vizcaya,in the Philippines,between the years 1769 and 1789,who was greatly interested in the pagan tribes generally called “Igorots” in the nearby mountains of the Cordillera Central of northern Luzon. His unpublished 1789 manuscript,Noticias de los infieles igor- rotes en lo interior de la Isla de M anila was an attempt to bring to gether all information then available about these peoples,from published books and pamphlets, archival sources, and personal diaries, corre spondence, interviews and inquiries. An English translation of Part One was published in this journal,V o l.29,pp. 177-253,as “Notices of the pagan Igorots in 1789,” together with a translator’s introduction and a note on the translation. Part Two is presented herewith. Part Two is basically a collection of source materials arranged in chronological order, to which Esther Antolin added comments and discussion where he thought it necessary,and an appendix of citations and discourses (illustraciones) on controversial interpretations. With the exception of some of the Royal Orders (cedulas reales) ,these docu ments are presented in extract or paraphrase rather than as verbatim quotations for the purpose of saving space,removing material of no direct interest,or of suppressing what Father Antolin,as a child of the 18th-century Enlightenment, evidently considered excessive sanctity. Occasionally it is impossible to tell where the quotation ends and Father Antolin,s own comments begin without recourse to the original,which recourse has been made throughout the present translation except in the case of works on the history of mining in Latin America which were not locally available. -
Men for Others Men and Women for Others
MEN FOR OTHERS by Pedro Arrupe, S.J. Education for social justice and social action today FOREWORD The address of Father Pedro Arrupe to the "Tenth International Congress of Jesuit Alumni of Europe," in Valencia, Spain, on July 31, 1973, has already been published in French, Spanish and Italian. The address caused a stir because it called with insistence for change. Continuing education for social justice poses no threat while it remains on the level of abstract theory. Father Arrupe brings doctrine to bear on the personal lives of all who hear him. To accept what he has to say is to accept and work for change in one's own manner of life and environment - not an easy thing at all. Words like "radical" have been used about this address. That word is not hard to accept if it means going to the root of the matter and the discourse is indeed radical, as is the teaching of Pope Paul VI in Populorum Progressio and Octogesima Adveniens. The words of Father Arrupe were addressed to alumni, but they apply to all of us who need education or more likely re-education for social justice and social action today. In 1973, this address was delivered to a group of Jesuit high school alumni who were predominantly male. We have adapted the text to include "men and women" to make its powerful message applicable for a contemporary Jesuit alumni audience. MEN AND WOMEN FOR OTHERS by Pedro Arrupe, S.J. Superior General of the Society of Jesus 1973, Valencia, Spain Re-Education for Justice Education for justice has become in recent years one of the chief concerns of the Church. -
On the Historiography of Southeast Asia and the Philippines: the “Golden Age” of Southeast Asian Studies - Experiences and Reflections
Historiography in the Philippines On the Historiography of Southeast Asia and the Philippines: The “Golden Age” of Southeast Asian Studies - Experiences and Reflections Reynaldo C. Ileto (National University of Singapore) I. The 1960s and early 70s were the height of the Vietnam war and opposition to it. They also witnessed a kind of golden age in Southeast Asian studies at Cornell University. Cold war politics coupled with modernization theory meant the backing of the US State department and private foundations for the development of the idea of “Southeast Asia,” of unities of experience among its components, despite the thin and often contradictory evidence. With the withdrawal and defeat of the US in Vietnam, state and foundation funding began to dry up and American students began to turn their backs on this once-dynamic field. The previous decade came to resemble a golden age, a Lost Eden. Laurie Sears has summed up the glorious sixties in the following passages, which I can do no better than quote verbatim: The Vietnam war years filled the classes of those few American historians and political scientists of Southeast Asia, whether notorious as hawks or doves, because they were the only scholars who knew anything at all about this small former French colony that had dealt such a stunning military blow to the French at Dien Bien Phu. Political scientists and historians from Cornell like Ben Anderson, Dan Lev, and John Smail . led teach-ins and antiwar rallies arising from political commitments forged during the days of their doctoral 1 Session 2 research when Indonesia’s charismatic president Soekarno was head of the nonaligned nations of Asia and Africa. -
The 'Unfinished Revolution' in Philippine Political Discourse
Southeast Asian Studies, Vol. 31, No. I, June 1993 The 'Unfinished Revolution' in Philippine Political Discourse Reynaldo C. ILETo * The February 1986 event that led to Marcos's downfall is usually labelled as the "February Revolution" or the "EDSA Revolution." On the other hand, all sorts of analyses have argued to the effect that the "EDSA Revolution" cannot be called a revolution, that it can best be described as a form of regime-change, a coup d'etat, a restoration, and so forth [see Carino 1986]. Yet to the hundreds of thousands of Filipinos from all social classes who massed on the streets that week there seemed to be no doubt that they were "making revolution" and that they were participating in "people power." For the revolution to be, it sufficed for them to throw caution aside (bahala na), to confront the tanks and guns of the state, to experience a couple of hours of solidarity with the anonymous crowd, and to participate in exorcising the forces of darkness (i. e., the Marcos regime). Should the business of naming the event a "revolution" be understood, then, simply in terms of its political referent? Whatever the reality of the processes enveloping them, the crowds on EDSA seemed to readily interpret or locate their experience within a familiar discourse of revolution and mass action. The present essay explores the discursive frame of radical politics from the 1950s up to 1986. I) I hope to explain why "revolution" and "people power" were familiar in 1986, as well as why the imagined "1986 EDSA revolution" also constitutes a departure or break from the Marcos/Communist Party discourse of revolution. -
Horacio De La Costa, Foreign Missionaries, and the Quest for Filipinization: the Church in the Age of Decolonization
Ateneo de Manila University Archīum Ateneo History Department Faculty Publications History Department 2017 Horacio de la Costa, Foreign Missionaries, and the Quest for Filipinization: The Church in the Age of Decolonization Filomeno V. Aguilar Jr Ateneo de Manila University, [email protected] Nicholas Sy Follow this and additional works at: https://archium.ateneo.edu/history-faculty-pubs Part of the History of Religion Commons Recommended Citation Aguilar Jr, F. V., & Sy, N. (2017). Horacio de la Costa, foreign missionaries, and the quest for Filipinization: The church in the age of decolonization. Philippine Studies: Historical and Ethnographic Viewpoints, 65(3), 267-314. This Article is brought to you for free and open access by the History Department at Archīum Ateneo. It has been accepted for inclusion in History Department Faculty Publications by an authorized administrator of Archīum Ateneo. For more information, please contact [email protected]. Philippine Studies: Historical and Ethnographic Viewpoints Ateneo de Manila University • Loyola Heights, Quezon City • 1108 Philippines Horacio de la Costa, Foreign Missionaries, and the Quest for Filipinization: The Church in the Age of Decolonization Filomeno V. Aguilar Jr. and Nicholas Sy Philippine Studies: Historical and Ethnographic Viewpoints vol. 65 no. 3 (2017): 267–314 Copyright © Ateneo de Manila University Philippine Studies: Historical and Ethnographic Viewpoints is published by the Ateneo de Manila University. Contents may not be copied or sent via email or other means to multiple sites and posted to a listserv without the copyright holder’s written permission. Users may download and print articles for individual, noncommercial use only. One year after its publication in this journal, the final pdf of this article may be uploaded in the author’s institutional repository, provided that this copyright page is retained. -
Pedro Arrupe's Mysticism of Open Eyes Kevin F. Burke, S.J. Jesuit
Pedro Arrupe’s Mysticism of Open Eyes Kevin F. Burke, S.J. Jesuit School of Theology at Berkeley Courtesy New Orleans Province, Society of Jesus Celebrating the Centenary of Pedro Arrupe This is the first in a series of events at JSTB honoring the centennial of the birth of Pedro Arrupe, S.J. Fr. Arrupe the superior general of the Society of Jesus during the tumultuous period following the Second Vatican Council, from 1965 until his formal resignation in 1983. He is an important figure for many reasons and the idea of dedicating a series of events to honor his memory struck a chord with many members of the JSTB community. Many Jesuits remember him as a dynamic and beloved leader who was broad-minded, patient with and trusting of those under him. And of course, he presided over an extraordinarily important period in our history and during that time was one of the most recognized and influential Catholic leaders in the world. 1 CourtesyTime Magazine There are good reasons why Jesuits would like to celebrate such a towering contemporary figure. For myself, I entered Jesuits in the mid-1970s during Fr. Arrupe’s term as General. As I say in the introduction to the small collection of his writings that I was privileged to edit, he was “a hero to those entrusted with my early formation in the Jesuits [who] quickly became my hero.”1 However, as important as Arrupe is to Jesuits, his influence does not begin or end there. Many others religious women and men of various congregations as well as numerous lay men and women, acknowledge a tremendous dept to him for his leadership and vision. -
Jesuits West Magazine
Spring 2020 JESUITS WEST The Family Visit of Jesuit Superior General Arturo Sosa, SJ Page 13 Provincial’s Jesuit Profiles Novena Donor Profile Kino Border Seeing the Letter of Grace Initiative Opens Invisible New Shelter Page 2 Page 4 Page 8 Page 10 Page 22 Page 24 JESUITS WEST MAGAZINE PROVINCIAL OFFICE Fr. Scott Santarosa, SJ Provincial Fr. Michael Gilson, SJ Socius EDITOR Tracey Primrose Provincial Assistant for Communications DESIGN Lorina Herbst Graphic Designer ADVANCEMENT OFFICE Siobhán Lawlor Provincial Assistant for Advancement Fr. John Mossi, SJ Benefactor Relations Fr. Samuel Bellino, SJ Director of Legacy Planning Patrick Ruff Province Liaison Barbara Gunning Regional Director of Advancement Southern California and Arizona Laurie Gray Senior Philanthropy Officer Northwest Michelle Sklar Senior Philanthropy Officer San Francisco Bay Area Jesuits West is published two times a year by the Jesuits West Province P.O. Box 86010, Portland, OR 97286-0010 www.jesuitswest.org 503. 226 6977 Like us on Facebook at: www.facebook.com/jesuitswest Follow us on Twitter at: www.twitter.com/jesuitswest The comments and opinions expressed in Jesuits West Magazine are those of the authors and editors and do not necessarily reflect official positions of Jesuits West. Cover photo of Superior General Arturo Sosa, SJ, with students from Seattle Nativity School. © 2020 Jesuits West. All rights reserved. Photo credit: Fr. John Whitney, SJ IFC Jesuits West. Spring 2020 JESUITS WEST Spring 2020 Table of Contents Page 2 Provincial’s Letter Page 3 Faith Doing Justice Discernment Series The discernment work continues for Ignatian leaders across the Province. Page 4 Jesuit Profiles Fr. -
A Glossary of Terms Used in Ignatian and Jesuit Circles * Indicates a Term That Is Explained in Its Own Separate Entry in This Glossary
Do You Speak Ignatian? by George W. Traub, S.J. Zum Gedachtnis an "Onkel" Karl (Karl Rahner [1904-1984]) ©2002 by George W. Traub, S.J. All rights reserved For copies of this glossary in booklet form, contact: Carol Kelley Office of Mission & Ministry Xavier University 3800 Victory Parkway Cincinnati, OH 45207-2421 FAX: 513-745-2834 e-mail: [email protected] A Glossary of Terms Used in Ignatian and Jesuit Circles * Indicates a term that is explained in its own separate entry in this glossary. The term "God", which appears so often, is not asterisked. A.M.D.G.--Ad Majorem Dei Gloriam (Latin) - "For the greater glory of God." Motto of the Society of Jesus.* [See "magis."*] Apostle / apostolate / apostolic--Apostle is the role given to the inner circle of twelve whom Jesus "sent out" [on mission] and to a few others like St. Paul. Hence apostolate means a "mission endeavor or activity" and apostolic means "mission-like." Arrupe, Pedro (1907-1991)--As superior general of the Society of Jesus* for nearly 20 years, he was the central figure in the renewal of the Society after Vatican Council II,* paying attention both to the spirit of Ignatius* the founder and to the signs of our times. From the Basque country of northern Spain, he left medical school to join the Jesuits,* was expelled from Spain in 1932 with all the other Jesuits, studied theology in Holland, and received further training in spirituality and psychology in the U.S. Arrupe spent 27 years in Japan (where among many other things he cared for victims of the atomic bomb in Hiroshima) until his election in 1965 as superior general. -
Fr. Horacio V. De La Costa, Sj (1916-2016)
A lecture series to commemorate the centenary of the birth of FR. HORACIO V. DE LA COSTA, SJ (1916-2016) 4 February 2016 31 March 2016 “An Introduction to Fr. Horacio V. “The Filipino and the ‘Other’: De la de la Costa, SJ: Friend in the Lord” Costa’s Notion of Hybridity” Speaker: Rev. Catalino G. Arévalo, SJ Speaker: Rev. Jose Mario C. Francisco, SJ 11 February 2016 7 April 2016 “Fr. Horacio V. de la Costa, SJ: The “More Honored Than Read?: De la Filipino Historian and the ‘Unfinished Costa and the Vagaries of Intellectual Revolution’” Life in Southeast Asia” Speaker: Dr. Reynaldo C. Ileto Speaker: Dr. Coeli Barry 18 February 2016 14 April 2016 “Sources, Influences, and Silences in “Power, Play and Pedagogy: Reading The Jesuits in the Philippines” with Fr. de la Costa, SJ” Speaker: Rev. René B. Javellana, SJ Speaker: Dr. Vince L. Rafael 3 March 2016 21 April 2016 “Remembering Fr. de la Costa, SJ” “Studies, Above All Else (Personal Speaker: Dr. Benito J. Legarda, Jr. Reflections of Horacio de la Costa, SJ)” Speaker: Ambassador Rodolfo C. 10 March 2016 Severino “Making a Living Identity Out of Diversity” 28 April 2016 Speaker: Dr. Fernando N. Ziá lcita “Learning from HVC” Speaker: Dr. Edilberto C. de Jesus 17 March 2016 “The Three Summas—Horacio V. de la 5 May 2016 Costa, SJ, Leon Ma. Guerrero, and Jesus “Fr. Horacio V. de la Costa’s Filipino Paredes, Jr.: Their Life and Times” Humanism: Poetry and Valuing in a Speaker: Ms. Paulynn P. Sicam Time of Transition” Speaker: Dr. -
The Witness of the Central American Martyrs: a Social Justice Aesthetic at U.S
The Witness of the Central American Martyrs: A Social Justice Aesthetic at U.S. Jesuit Colleges and Universities Tim Dulle Jr. U.S. Catholic Historian, Volume 39, Number 3, Summer 2021, pp. 105-126 (Article) Published by The Catholic University of America Press DOI: https://doi.org/10.1353/cht.2021.0019 For additional information about this article https://muse.jhu.edu/article/800036 [ Access provided at 16 Aug 2021 18:15 GMT from Xavier University ] The Witness of the Central American Martyrs: A Social Justice Aesthetic at U.S. Jesuit Colleges and Universities Tim Dulle, Jr.* In 1989 the Salvadoran military murdered six Jesuit priests and two of their companions at the Universidad Centroamericana (UCA), the Jesuit university in San Salvador. The killings ignited international protests, and the victims, well-known for their advocacy of human rights and social justice, quickly became celebrated martyrs. The Jesuits of the United States, who maintained a strong relationship with their Central American coun- terparts, were especially active in mobilizing their network in remem- brance of the UCA martyrs. In the decades since their deaths, these figures have become important symbols representing a social justice vision for Jesuit higher education in the U.S. The network’s members often made use of aes- thetic commemorations to invite others into the martyrs’ ongoing legacy, thereby staking a position in the ongoing contest concerning the soul of U.S. Catholic higher education. Keywords: Society of Jesus; Jesuits; Catholic higher education; social jus- tice; visual culture; El Salvador; Ellacuría, Ignacio, S.J.; Universidad Centroamericana; Rockhurst University; Xavier University; Ignatian Solidarity Network uring the early hours of November 16, 1989, the Salvadoran mili- D tary murdered six Jesuits and two companions at the Universidad Centroamericana (UCA) in San Salvador.