IS A DIFFERENTIFFERENT KINDIND OFOF JESUITESUIT UNIVERSITYNIVERSITY POSSIBLEOSSIBLE TODAYODAY? THEHE LEGACYEGACY OFOF IGNACIOGNACIO ELLACURÍALLACURÍA, SJSJ

KEVINEVIN P. QUINNINN, SJSJ

FOREWORDFOREWORRD BY ROBERTROBERT LLASSALLE-KLEIN,ASSALLE-KKLEIN, PHD

53/1 SPRING 2021 THE SEMINAR ON JESUIT SPIRITUALITY

Studies in the Spirituality of Jesuits is a publication of the Jesuit Conference of Canada and the .

The Seminar on Jesuit Spirituality is composed of Jesuits appointed from their provinces. The seminar identifies and studies topics pertaining to the spiritual doctrine and practice of Jesuits, especially US and Canadian Jesuits, and gath- ers current scholarly studies pertaining to the history and ministries of Jesuits throughout the world. It then disseminates the results through this journal.

The opinions expressed in Studies are those of the individual authors. The subjects treated in Studies may be of interest also to Jesuits of other regions and to other religious, clergy, and laity. All who find this journal helpful are welcome to access previous issues at: [email protected]/jesuits.

CURRENT MEMBERS OF THE SEMINAR

Note: Parentheses designate year of entry as a seminar member.

Casey C. Beaumier, SJ, is director of the Institute for Advanced Jesuit Stud - ies, Chestnut Hill, Massachusetts. (2016)

Brian B. Frain, SJ, is Assistant Professor of Education and Director of the St. Thomas More Center for the Study of Catholic Thought and Culture at Rockhurst University in Kansas City, Missouri. (2018)

Barton T. Geger, SJ, is chair of the seminar and editor of Studies; he is a research scholar at the Institute for Advanced Jesuit Studies and assistant professor of the practice at the School of Theology and Ministry at . (2013)

Michael Knox, SJ, is director of the Shrine of the Jesuit Martyrs of Canada in Midland, Ontario, and lecturer at Regis College in Toronto. (2016)

William A. McCormick, SJ, is a regent teaching philosophy and political science at . (2019)

Gilles Mongeau, SJ, is a medievalist and a systematic theologian. He is currently socius to the provincial of the Jesuits of Canada. (2017)

Peter P. Nguyen, SJ, is Assistant Professor of Theology at Creighton University in Omaha, Nebraska. (2018)

John R. Sachs, SJ, is superior of Gonzaga Eastern Point Retreat House in Gloucester, Massachusetts, and is a Board Member and Associate Editor of Theological Studies. (2014)

Copyright © 2021 and published by the Jesuit Conference of Canada and the United States.

ISSN 1084-0813 Is a Different Kind of Jesuit University Possible Today? The Legacy of Ignacio Ellacuría, SJ

KEVIN P. QUINN, SJ

FOREWORD BY ROBERT LASSALLE-KLEIN, P hD

STUDIES IN THE SPIRITUALITY OF JESUITS

53/1  SPRING 2021

Foreword

Proponents of Fr. Ignacio Ellacuría’s vision of the Catholic Christian university as “a new university way” to embody “the service of faith and the promotion of justice” owe a debt of gratitude to Fr. Kevin Quinn for this issue of Studies.1 Fr. Quinn responds convincingly to critics who worry that the Society’s commitment to “the faith that does justice” compromises the nature of the university. In addition, he addresses hard questions from Jesuits working in American universities about Fr. Ellacuría’s proposal for a university that serves, in Fr. Quinn’s words, “as the critical and creative consciousness and conscience of the nation as it promotes the transformation of an unjust society.”2

To provide some context for Fr. Quinn’s analysis, in what follows I will explain how the 1969 retreat of the Central American vice-prov- ince of the Jesuits framed the apostolic challenge to which Fr. Ellacuría’s model emerged as the university-style response.

From December 24 to 31 of 1969, one hundred thirty Jesuits, rep- resenting all stages of formation and “the majority of the Vice-Prov- ince” gathered at the San Salvador Seminary for a Christmas retreat.3

1 GC 32, d. 4, no. 2; Jesuit Life and Mission Today: The Decrees and Accompanying Documents of the 31st–35th General Congregations of the Society of , ed. John W. Pad- berg, SJ (St. Louis, MO: The Institute of Jesuit Sources [IJS], 2009), 298. 2 Fr. Quinn’s formulation synthesizes the following elements. First, Fr. Ellacuría says the university should serve as “a critical and creative conscience of the national reality” while holding the country’s “oppressed majorities as a horizon for its uni- versity activity.” Then, he describes culture as “the field of university activity,” the efficacious word as its “method,” hostility toward irrationality as its “disposition,” and structural change as “the object of its university activity.” Ignacio Ellacuría, “Diez años después, ¿es posible una universidad distinta?”, in Ignacio Ellacuría, Escritos universi- tarios (San Salvador: UCA Editores, 1999), 59, 54, 56, 61, 63, 64. 3 “Presentacion,” 2, in “Reunión-Ejercicios de la viceprovincia Jesuitica de

iii Foreword

The meeting was organized to respond to the “preferential ” discerned by the Latin American bishops at Medellín, Colombia fifteen months earlier. Vice-provincial Fr. Segundo Azcue, “entrusted the retreat preparation” to his assistant Fr. Javier Llasera and to thirty-eight-year-old Fr. Ignacio Ellacuría, who recruited his former novice master, Fr. Miguel Elizondo, to the team. 4 Fr. Elizon- do helped Fr. Ellacuría to implement a truly radical approach to the retreat, using the long-neglected tradition of group discernment de- scribed in the Deliberatio primorum patrum, the official account of the 1539 deliberation by Saint Ignatius Loyola and his companions in which they decided to found the .5

Fr. Ellacuría welcomed the retreatants on December 24 with a re- minder from the 31st (1965–1966) that “St. Ignati- us founded the Society with the expectation that . . . it would be contin- ually renewed by the internal power of the [Spiritual] Exercises, and the vital momentum of the Spirit.”6 He added an exhortation from Fr. , however, “that we be more Ignatian than St. Ignatius himself” in carrying “the principles of St. Ignatius to their ultimate conclusions.”

Day Two began with a summary by Fr. Elizondo of the transfor- mative impact on St. Ignatius of his mystical experience of the Trinity at

Centroamérica, Diciembre 1969,” Reflexión teologico-espiritual de la Compañía de Jésus en Centroamérica, II (San Salvador: Archives of the Society of Jesus, Central American Province, Survey SJ de Centroamérica). The Society of Jesus in was elevated from the status of a “mission” to that of a vice-province of the Spanish Prov- ince of Castile on February 7, 1937. It remained a vice-province until August 5, 1976, when Fr. Pedro Arrupe officially elevated its status and appointed Fr. César Jerez as its first provincial. 4 Juan Hernández-Pico, SJ, Historia Reciente de la Provincia de Centroamérica (1976–1986) (San Salvador: Ediciones Cardoner, 1991), 6. 5 Jules J. Toner, SJ, “The Deliberation That Started the Jesuits: A Commentary on the Deliberatio primorum patrum,” Studies in the Spirituality of the Jesuits 6, no. 4 (June 1974). 6 Ignacio Ellacuría, “Finalidad y Sentido de la Reunión,” 2, in “Re- unión-Ejercicios.” iv Foreword the Cardoner River. This talk, more than any other, captures the Igna- tian spirit driving Fr. Ellacuría’s vision of a university in service to the society in which it lives. Fr. Elizondo explains:

The Ignatian vocational experience consists in a Trinitarian ex- perience, of the Trinity present and operative in this world . . . realizing its plan for the salvation of the whole world. . . . Into this history of salvation comes the human “par excellence,” Christ, and with him all persons chosen to actively cooperate with the operation of the Trinity, to realize the salvific plan of God. . . . When St. Ignatius feels that this is the call, that the one calling him . . . is . . . the God of salvation, he emerges from his solitude and . . . engages the world. [Thus,] . . . the definitive God of Ignatius is going to be the God of this world . . . and action will be for St. Ignatius the response to this Trinitarian God, and the sign of the active presence of the Trinity in Ignatius and the life of his Society.7

Here we see the Ignatian logic behind Fr. Ellacuría’s much-debat- ed claim that the raison d’etre of the university cannot be only the educa- tion of its students. In essence, the Ignatian university must always be, first and foremost, a way of collaborating with God’s saving work in the world in which the university serves. In other words, for Fr. Ellacuría, the center of the Jesuit university must be outside of itself.

Furthermore, from the perspective of the Spiritual Exercises, the university is a created thing that exists to give greater glory to God, and it does so precisely by serving not only those students privileged to study there but also the society in which the universi- ty lives. And so, if the goal of Jesuit education is to form “men and women for others,” then should not the university that forms them likewise be “for others,” especially the poor and disadvantaged?

7 Miguel Elizondo, “La primera semana como indispensable de conversión,” 3–4, in “Reunión-Ejercicios.” My italics.

v Foreword

Fr. Ellacuría followed Fr. Elizondo’s summary with two im - portant talks pushing the retreat toward its critical moment, “the election and the reform of our works.”8 In the first, he asserts that “the Vice-Province must be the efficacious sign of [the] Christ ex - perienced in the Exercises . . . in the historical situation in which we are living.”9 In the second, he points out that, for the bishops at Medellín and for the Central American Jesuits, “Christ is in the poor.” He says this “means that we are not the ones who have to save the poor, but rather it is the poor who will save us.”10 Moreover, he concludes, shockingly, that the Spiritual Exercises are leading the Jesuits of Central America to serve, and therefore to share, the fate of the crucified Christ of the poor.

Turning to Jesus, he explains, “It is not true . . . that Christ loved the cross, and that he went looking for pain, poverty, and the rest.” Rather, “Christ was only seeking to fulfill his mission,” and decided, “I will fulfill my mission even though I know I am going to end up there [i.e., at the cross].’”11 Fr. Ellacuría then pro- phetically warns, “We are in the same situation [as Jesus].”12 And, following the principles of the Exercises “to their ultimate conclu- sions,” per Fr. Arrupe, he asserts,

What the Christ of the Exercises and the urgent needs of the Third World are asking of us are strictly parallel. Putting ourselves efficaciously with the force of the Gospel and our human preparation at the service of this Third World will . . . give the power they deserve to those who must be the pro- tagonists of their own human and Christian advancement. .

8 “Documento final de la Reunión de San Salvador,” 2, in “Reunión-Ejercicios.” 9 Ellacuría, “El problema del traslado del Espíritu de los Ejercicios a la vice,” 6, in “Reunión-Ejercicios.” 10 Ellacuría, “El tercer mundo como lugar óptimo de la vivencia Cristiana de los Ejercicios,” 4, in “Reunión-Ejercicios.” 11 Ellacuría, “El tercer mundo,” 8, in “Reunión-Ejercicios.” 12 Ellacuría, “El tercer mundo,” 8, in “Reunión-Ejercicios.” vi Foreword

. . This is how the creative Logos who was incarnated, died, and has risen, will be seen in the people of the Third World.13

Note, however, that Fr. Ellacuría cautions, “We do not aspire . . . to a pure testimony of identification with the marginalized,” which is not “the charism of the Society as a whole.”14 Instead, the Soci- ety’s goal must be “putting ourselves efficaciously at the service of the Third World . . . as a modern incarnation of the Suffering Servant of Yahweh,” guided by “the spirit of the Exercises.”15 Echo- ing the Beatitudes, he then concludes that the Society must simply “dedicate itself to its mission . . . and everything else will be giv- en besides.” His key point is that, if Christ is calling the Central American Jesuits to collaborate with the work of the Trinity in the world by speaking up for those who are persecuted or marginal- ized, then the Jesuits should expect to share their fate.

The retreat ended two days later with an appropriation of Medellin’s preferential option for the poor, which Fr. Juan Hernández-Pico, secretary of the retreat, said would be used “to sketch a new navigational map for the Central American Jesu- its.”16 The final document asserts, “The fundamental criterion for the election and the mode of the apostolic work of the Society in Central America must be to achieve efficacious action, which is simultaneously testimony, for the redemption and liberation of the Third World.”17

Fr. Ellacuría, who would serve as president of the Univer- sity of Central America (UCA) from 1979 until his death in 1989, and Román Mayorga, who would precede him as president from

13 “Documento final,” 3, in “Reunión-Ejercicios.” 14 Ellacuría, “El tercer mundo,” 8, in “Reunión-Ejercicios.” 15 “Documento final,” 3, in “Reunión-Ejercicios.” 16 Hernández-Pico, SJ, Historia Reciente, 36. 17 “Documento final,” 4, in “Reunión-Ejercicios.”

vii Foreword

1975 to 1979, were soon hard at work formulating that institu- tion’s university-style response to the apostolic priority that the retreat endorsed. This is where Fr. Quinn’s essay begins: with the UCA’s first public declaration, made ten months later, of the university’s “principal mission as being the critical and creative conscience [and consciousness] of the Salvadoran reality in the context of Central America.”18

In closing, I would simply recommend that Jesuit historians, retreat directors, and experts on the Spiritual Exercises study the 1969 Jesuit retreat and its echoes in the Society of Jesus world- wide. As a humble contribution to future studies in the spiritual- ity of the Jesuits and to my friends in the Society, I have scanned the key talks and posted them online in a private file accessible through the link in the note below.19 I encourage those interested in Ignatian spirituality and in Fr. Quinn’s endorsement of Fr. Ella- curía’s model of the Catholic Christian university to explore them.

Robert Lassalle-Klein, PhD Professor of Religious Studies and Philosophy Faculty Director of the California Catholic Conference Partnership Holy Names University Co-Founder, Oakland Catholic Worker

18 Florentino Idoate, SJ, “Discurso del rector de la Universidad Centroamericana José Simeón Cañas, Forentino Idoate, con motivo de la inauguración de la Universidad,” Planteamiento universitario 1989 (San Salvador: UCA, 1989), 9–14, at 12. 19 For the 1969 Retreat notes, go to https://drive.google.com/file/d/1V1No9dl-pV- C6oA1E-aIHbirp-jVHGmW1/view?usp=sharing. All cursive comments in the margins and page numbers are mine. This link will expire on July 31, 2021. viii CONTENTS

I. Fr. Ellacuría’s Vision for a Different Kind of University...... 3

II. Three Problems with Fr. Ellacuría’s Vision for a Different Kind of University...... 9

A. Problem One: Are Students Not Important?...... 10

B. Problem Two: Is the Role of Faith Lost?...... 11

C. Problem Three: Is It Too Propagandistic?...... 17

III. Fr. Ellacuría’s Vision Translated for Use on Jesuit Campuses Today ...... 21

IV. Fr. Ellacuría’s Vision and the Future of Jesuit Higher Education in North America ...... 26

V. Conclusion...... 31

ix Kevin P. Quinn (uea) entered the Society of Jesus in 1973 in Syracuse, . After finishing his studies, he clerked for Judge Joseph M. McLaughlin of the US Court of Appeals for the Second Circuit in New York. Fr. Quinn has served as president of the , executive director of the Ignatian Center for Jesuit Education at Santa Clara Uni- versity, and professor of law at , and currently serves as special assistant for legal affairs for the USA East Province of the Jesuits. He wrote the first draft of this essay while serving as the 2018–2019 Jesuit fellow at the Center for Ignatian Spirituality at Boston College. A graduate of , he holds an MDiv and STL from JSTB (now the Jesuit School of Theology of ) and a JD and PhD from the University of California, Berkeley. x Is a Different Kind of Jesuit University Possible Today? The Legacy of Ignacio Ellacuría

Kevin P. Quinn, SJ

There are two aspects to every university. The first and most evident is that it deals with culture, with knowledge, the use of the intellect. The second, and not so evident, is that it must be concerned with the social reality—precisely because a univer- sity is inescapably a social force: it must transform and enlight- en the society in which it lives. . . . What then does a university do, immersed in this reality? Transform it? Yes. Do everything possible so that liberty is victorious over oppression, justice over injustice, love over hate? Yes. Without this overall com- mitment, we would not be a university, and even less so would we be a Catholic university.

Ignacio Ellacuría, SJ (1930–1989)1

n April 2010, in Mexico City, Superior General Adolfo Nicolás (1936– 2020) addressed the first ever worldwide meeting of Jesuit univer- I sity presidents. In his remarks, Fr. Nicolás examined how the “new context of globalization” challenges Jesuit higher education “to re-de- fine, or at least, re-direct its mission.”2 And he left those gathered with

1 Ignacio Ellacuría, “Discurso de graduación en la Universidad de Santa Clara,” in Ignacio Ellacuría, Escritos universitarios (San Salvador: UCA Editores, 1999), 221–28 at 223–25; trans. Ignacio Ellacuría, SJ, “June 1982 Commencement Address, Santa Clara University,” https://magazine.scu.edu/magazines/spring-2017/commencement-ad- dress-1982/. The last sentence of this quotation in Spanish reads, “Sin esta decisión no comprendemos la validez de la universidad y, menos aún, la validez de una universidad de inspi- ración cristiana.” A more precise translation of the final phrase should read, “a university of Christian inspiration.” For more on this important distinction for Fr. Ellacuría, see below, notes 27–33, with accompanying text. 2 Adolfo Nicolás, SJ, “Depth, Universality, and Learned Ministry: Challenges to Jesuit Higher Education Today,” Remarks for “Networking Jesuit Higher Education: 2  Kevin P. Quinn, SJ an open-ended question; or, as he put it so well, an “unfinished” ending: “What kind of universities, with what emphases and what directions, would we run . . . in today’s world?”3

In seeking to distinguish the raison d’être of Jesuit higher educa- tion in the twenty-first century, this essay attempts to answer Nicolás’s question—to volunteer a suitable ending—by examining Ignacio El- lacuría’s (1930–1989) vision of “a different kind of university” and its possible relevance for Jesuit universities in North America today. The pages that follow address how Fr. Ellacuría’s vision promises to pro- vide a new university way to do faith-justice—namely, that the univer- sity can serve as the critical and creative consciousness and conscience of the nation as it promotes the transformation of an unjust society.

Part I of the essay summarizes Fr. Ellacuría’s vision for a new kind of university, with special attention to two foundational documents. In brief, Fr. Ellacuría’s university would promote social change in a uni- versity manner with a Christian vision. Not surprisingly, more than a few commentators find this vision deeply troubling. So, in part II, I identify three significant criticisms and attempt to answer them. Part III then translates Fr. Ellacuría’s Salvadoran vision for use on North Amer- ican Jesuit campuses today and submits that his social project for a Je- suit university could serve as a suitable premise for innovative strategic planning. Finally, in part IV, I argue that this new university way to do faith-justice ought to have a future in Jesuit higher education, and I champion the Ignatian phrase “to love and serve in all things” (en todo amar y servir) as capturing the essence of a transformational Jesuit ed- ucation. Part V concludes the essay with the suggestion that Fr. Ella- curía’s version of a Jesuit university can have a role in implementing the Society’s worldwide preferences first promulgated in 2019.

Shaping the Future for a Humane, Just, Sustainable Globe,” Mexico City, April 23, 2010, 2, https://www.ajcunet.edu/missionexamen/?rq=mission%20examen#books. 3 Nicolás, SJ, “Depth, Universality, and Learned Ministry,” 12. Is a Different Kind of Jesuit University Possible Today?  3

I. Fr. Ellacuría’s Vision for a Different Kind of University

n the pre-dawn hours of November 16, 1989, six Jesuit priests, the cook from a nearby community, and her I teenage daughter were murdered at the University of Central America, José Simeón Cañas (UCA) in San Salvador by members of a US-trained counter-insurgency battalion of the Salvadoran army. These killings have become emblematic of the civil war that ravaged in the 1980s. An estimated 75,000 Salvadorans were killed in the twelve-year war between the Frente Farabundo Martí para la Liberación Nacional (FMLN), a leftist guerrilla coali - tion, and US-backed Salvadoran military forces. 4

The UCA Jesuits were murdered “because of the role they played as intellectuals, researchers, writers, and teachers in expressing their solidar- ity with the poor” before, and especially during, the civil war.5 One of the Jesuits killed was Ignacio Ellacuría, UCA’s president and the coun- try’s leading public intellectual. Although he was little known in the United States before his murder, Fr. Ellacuría is now celebrated as a principal contributor to both Latin American and philosophy.6 It was from these theological and philosophical insights that he fashioned his vision for “a different kind of university.”

In a 1975 essay titled “Is a Different Kind of University Possi- ble?”, Ignacio Ellacuría offered “an important programmatic statement about the mission and identity of the UCA” in which he impressively proposed “a new university way of practicing faith-justice in society.” 7

4 See United States Institute of Peace, From Madness to Hope: The 12-Year War in El Salvador: Report of the Commission on the Truth for El Salvador, March 15, 1993, https:// www.usip.org/sites/default/files/file/ElSalvador-Report.pdf. 5 John Hassett and Hugh Lacey, “Introduction,” in John Hassett and Hugh Lacey, eds., Toward a Society That Serves Its People: The Intellectual Contribution of El Salvador’s Murdered Jesuits (Washington, DC: Georgetown University Press, 1991), 1, italics in the original. 6 See David I. Gandolfo, “Ignacio Ellacuría (1930–1989),” in Internet Encyclopedia of Philosophy (IEP), ed. James Fieser and Bradley Dowden, https://iep.utm.edu/ellacuri/. 7 Ignacio Ellacuría, “Diez años después, ¿es posible una universidad distinta?,” 4  Kevin P. Quinn, SJ

For Fr. Ellacuría, a new kind of university is one that “by its very struc - ture and proper role as a university is actually committed to opposing an unjust society and building a new one.”8 It has a clear political mis- sion in serving the poor majority by studying the national reality (la re- alidad nacional) and promoting the structural transformation of society by means of “the efficacious word” (la palabra eficáz).9 The university is to serve as the “the critical and creative consciousness [and conscience of] the national reality” and so engage in a rational struggle against the irrationality of injustice.10 But Fr. Ellacuría insists that this political

in Ignacio Ellacuría, Escritos universitarios, 49–92; “Is a Different Kind of University Pos- sible?,” trans. Phillip Berryman, in Hassett and Lacey, eds., Toward a Society, 177–207. On the “statement,” see David Ignatius Gandolfo, “A Different Kind of University within the University: Ellacuría’s Model in the Context of the United States,” in J. Mat- thew Ashley et al., eds., A Grammar of Justice: The Legacy of Ignacio Ellacuría (Maryknoll, NY: Orbis Books, 2014), 161–72 at 161. For further reading, see Charles J. Beirne, SJ, Jesuit Education and Social Change in El Salvador, Garland Studies in Higher Education 5 (New York: Garland Publishing, Inc., 1996); Robert Lassalle-Klein, Blood and Ink: Ignacio Ellacuría, Jon Sobrino, and the Jesuit Martyrs of the University of Central America (Mary- knoll, NY: Orbis Books, 2014); Teresa Whitfield, Paying the Price: Ignacio Ellacuría and the Murdered Jesuits of El Salvador (Philadelphia: Temple University Press, 1995); Dean Brackley, SJ, “The Challenge of the UCA,” in The University and Its Martyrs: Hope from Central America, 3rd ed. (San Salvador: Centro Monseñor Romero, Universidad Cen- troamericana, “Jose Simeón Cañas,” 2008), 25–42; Robert Lassalle-Klein, “The Christian University for a Globalized World: Ignacio Ellacuría’s Vatican II Advance on Cardinal Newman’s Classic Statement,” in Ashley et al., A Grammar of Justice, 173–88; Michael E. Lee, “Ignacio Ellacuría: Historical Reality, Liberation, and the Role of the University,” in James D. Kirylo, ed., A Critical Pedagogy of Resistance: 34 Pedagogues We Need to Know (Rotterdam, The Netherlands: Sense Publishers, 2013), 41–44; Orfilio Ernesto Valiente, “The University as Agent of Social Transformation: The Case of the University of Cen- tral America,” Journal of Catholic Higher Education 34, no. 2, 2015, 281–99. On the “new university way,” see Peter-Hans Kolvenbach, SJ, “The Service of Faith and the Promo- tion of Justice in American Jesuit Higher Education,” Commitment to Justice in Jesuit Higher Education, Santa Clara University, Oct. 6, 2000, 12, http://www.ajcunet.edu/mis- sionexamen/?rq=mission%20examen. 8 Ellacuría, “Is a Different Kind of University Possible?,” 177–78. 9 Ellacuría, “Is a Different Kind of University Possible?,” 180–89; 185. “This ‘word’ would go far beyond the verbal; it would include ‘culture’ in the sense of cultivating un- derstanding, elaboration, and analysis of reality, a process that would lead toward the transformation of reality” (Beirne, Jesuit Education, 66). 10 Ellacuría, “Is a Different Kind of University Possible?,”184. The wordconciencia in Spanish has the double meaning of consciousness and conscience, which the transla- tors here acknowledge but then obscure by selecting only one meaning. Both meanings are important to Fr. Ellacuría. The term conciencia critica y creadora was co-created with Is a Different Kind of Jesuit University Possible Today?  5 mission must be exercised as a university (universitáriamente);11 it is po- litical by doing what universities do—teaching, research, and “social projection” (proyección social).12

At a time of crisis in the country (1978–1979), the UCA Je - suit community, including Fr. Ellacuría, and their lay colleagues reaffirmed their commitment to a new idea of a university—the university for social change 13—by drafting and approving a signif - icant document titled, “Las funciones fundamentales del univer - sidad y su operativización” (May 1979). 14 As its country prepared for civil war, the UCA had a new charter, 15 which represented a mature statement of its new self-understanding:

The UCA seeks to be an institutional university response to the historical reality of the country, considered from an ethical perspective as an unjust and irrational reality which should be transformed. This is rooted . . . in a purpose: that of contributing to social change in the country. It does this in a university manner and with a Christian inspiration.16

Román Mayorga, president of the UCA before Fr. Ellacuría. Mayorga defines the term as follows: “We say ‘conciencia’ with a double meaning: as a criteria for human value that talks to humanity about good and evil; and as ‘con-ciencia,’ knowing and rational- ity” Román Mayorga, La Universidad para el Cambio Social, 3rd ed. (San Salvador: UCA Editores, 1976), 15, translated by Robert Lassalle-Klein. I thank Professor Lassalle-Klein for this very important clarification. Hence, Fr. Ellacuría’s university is to critique the national reality both ethically and rationally. 11 Universidad Centroamericana José Simeón Cañas (UCA), “Las funciones fun- damentales de la universidad y su operativización,” in Planteamiento universitario 1989 (San Salvador: UCA Editores, 1989), 37–121, reprinted in Ellacuría, Escritos universitarios, 105–67 at 108–10. 12 Commentators translate proyección social as “social projection” or “social out- reach.” Michael Lee’s analysis of the term neatly uncovers why this might be the case: “Social projection . . . indicates how the university must have a center ‘outside itself’ . . . [and] the various ways that the university ‘projects’ its knowledge to the wider society” (Lee, “Ignacio Ellacuría,” 43). For more on Fr. Ellacuría’s understanding of “social pro- jection,” see below, notes 18–26 and accompanying text. 13 UCA, “Las funciones fundamentales,” in Ellacuría, Escritos universitarios, 106. 14 See above, note 11. 15 See Beirne, Jesuit Education, 144. 16 UCA, “Las funciones fundamentales,” 47, quoted in and translated by 6  Kevin P. Quinn, SJ

It exists for the Salvadoran people . . . for the majority of our people who suffer inhuman conditions. . . . This means the work of the UCA is decidedly oriented by social outreach [proyección social].17

What is most distinctive about Fr. Ellacuría’s vision for a new uni- versity way of practicing faith-justice in society? Social projection is “the foundational disposition of [his] university . . . the heart of its mission and identity,”18 and is an origi- A new kind of university is one that nal contribution in the history of 19 “by its very structure and proper higher education. For Fr. Ella- role as a university is actually curía, “This social projection . . . committed to opposing an unjust is not something apart from the society and building a new one.” other two fundamental func- tions of the university. It pre- supposes teaching as its basis of support; likewise, it presupposes research as the fundamental illumina- tor of its task. But [social projection] becomes the regulator of these.”20 Tragically, it was also the reason why the UCA Jesuits were murdered,21 for the goal of social projection was “[to prioritize] radical transforma- tion of the established disorder and of structural injustice.”22

Social projection should be understood in two senses: “the first is broader and involves the overall impact of the university on society, the

Lassalle-Klein, “The Christian University for a Globalized World,” 178; in Ella - curía, Escritos universitarios, 106. Italics added by Lassalle-Klein. 17 UCA, “Las funciones fundamentales,” 49; quoted in and translated by Lassalle-Klein, “The Christian University for a Globalized World,” 179; in Ella - curía, Escritos universitarios, 108. 18 Gandolfo, “A Different Kind of University within the University,” 163–64. 19 See Brackley, “The Challenge of the UCA,” 31. 20 Ignacio Ellacuría, “Universidad y política” in Ellacuría, Escritos universitarios, 171–219 at 189, quoted in and translated by Gandolfo, “A Different Kind of University within the University,” 164. 21 See Brackley, “The Challenge of the UCA,” 31: “The Jesuits at the UCA were killed for the university’s proyección social.” 22 Ellacuría, “Universidad y política,” 186, quoted in and translated by Gandolfo, “A Different Kind of University within the University,” 164. Is a Different Kind of Jesuit University Possible Today?  7 cumulative effect of all university resources dedicated to social transfor- mation. . . . The second sense is important but [narrower]: publications, public statements, broadcasts, editorials, and social service activities, and so on—the product of the UCA’s teaching and research.”23 As a crit- ical and creative consciousness and conscience of society, the university with its social projection, in both senses, has a political mission, but “be- cause of its fundamental need to be rational and ethical, the university cannot be reduced to taking the side of any given political or social sys- tem indiscriminately.”24 Rather it must take the side of the oppressed majority “using university methods and not those of other social forces in the country which . . . would not be appropriate for a university.”25 For Fr. Ellacuría,

The university should strive to be free and objective, but objec- tivity and freedom may demand taking sides. We are freely on the side of the popular majority because they are unjustly op- pressed and because the truth of the situation lies within them. . . . Our university as a university has an acknowledged pref- erential option for the poor, and it learns from them in their reality and in their many expressions which . . . draw matters together and point the way ahead.26

This university way of contributing to social change also confesses its “Christian inspiration,” and Fr. Ellacuría is notably brash and elo- quent in explaining the “business of the Christian meaning of a univer- sity.”27 First, he highlights the university’s autonomy:

Legally the UCA does not depend on anything or anybody. It stands by itself. It does not depend on any Church hierarchy, nor does it make obligatory any religious confession or even any kind of religiosity. It sets its own objectives in accordance

23 Beirne, Jesuit Education, 122. 24 Ellacuría, “Is a Different Kind of University Possible?,” 179. Here Fr. Ellacuría is exploiting both senses of conciencia, rational and ethical. For more on this important Spanish wordplay, see, above, note 10. 25 Beirne, Jesuit Education, 65. 26 Ignacio Ellacuría, “The Challenge of the Poor Majority,” trans. Phillip Berry- man, in Hassett and Lacey, eds.,Toward a Society, 171–76 at 175. 27 Ellacuría, “Is a Different Kind of University Possible?,” 204. 8  Kevin P. Quinn, SJ

with what it wants to do and not on any outside orders that might coerce it to follow any particular pattern. What does it mean then, to speak of Christian inspiration as our university does many times?28

Fr. Ellacuría then answers the question by using a “Latin Ameri - can vision of :” 29

Correctly understood, Christianity defends and promotes a series of fundamental values which are essential to our current process of history and therefore very useful to a university endeavor committed to that process in history. . . . Christianity regards the rejection of human beings and of human kinship as the radical rejection of God and, in that sense, as the rejection of the source of all reality and all human actualization. Since all these values are not merely professions of ideals but fundamental demands that must be lived out and implemented, the university finds in its Christian inspiration an energizing principle that little needs to be spelled out in confessional terms. 30

A university is a Christian university when its horizon is the people of the very poor who are demanding their liber - ation and struggling for it. [Thus, it is] a university whose fundamental commitment is to the change of both struc - tures and persons with a view towards a growing solidar - ity; a university which is willing to engage in dangerous struggle on behalf of justice; a university whose inspiration for making ethical judgments of situations and solutions

28 Ellacuría, “Is a Different Kind of University Possible?,” 204. The UCA was founded in 1965 as a “corporation for the benefit of the public” (corporación de utilidad pública) (Beirne, Jesuit Education, 71). It was a special kind of public—and not an official Catholic—university. As such, neither was it owned by the state, nor did it answer to Vatican officials, local Church leaders, or even Jesuit superiors (Beirne, Jesuit Education, 233). A self-perpetuating board of directors controlled the university and appointed its administration. Five Jesuits were the university’s first directors (https://uca.edu.sv/his- toria/). Given these institutional adaptations dating from its foundation, the nature of the university—its autonomy and its “Catholic” or “Christian” character—remained a controversial issue for many years. 29 Ellacuría, “Is a Different Kind of University Possible?,” 205. 30 Ellacuría, “Is a Different Kind of University Possible?,” 206. Is a Different Kind of Jesuit University Possible Today?  9

and for the means to use in moving from such situations to solutions is the inspiration of the gospel. 31

In sum, Fr. Ellacuría and his UCA colleagues understood the Christian inspiration of their university to be rooted in its special commitment to the poor rather than through juridical control or religious practices.32 One colleague, Jon Sobrino (cam), put it this way: a Christian university “places itself at the service of the Kingdom of God with an option for the poor.”33

II. Three Problems with Fr. Ellacuría’s Vision for a Different Kind of University

o repeat: Ignacio Ellacuría aspired that his different kind of uni- versity promote social change in a university manner with a T Christian inspiration. To many, this vision is problematic on three counts: (1) Fr. Ellacuría’s ambiguity over the proper role of students and faculty in university life; (2) his lack of any sustained analysis of a faith commitment; and (3) the fear that his university would become a “pro- paganda mill for a new political or social orthodoxy.”34

31 Ellacuría, “Is a Different Kind of University Possible?,” 207. 32 In the early 1990s, the UCA began to offer pastoral services that had been lacking on campus, which included establishing a university parish. Writing in 1996, Charles Beirne opined that, despite these initiatives, “much remains to be done” (Beirne, Jesuit Education, 242). Fast forward to 2020: a quick review of the UCA’s website sug- gests that the university has done much to introduce Ignatian spirituality and activities on campus. See, for example, https://uca.edu.sv/cie/programa-ellacuria/ and https://uca. edu.sv/vida-estudiantil/liderazgo-ausjal/. 33 Jon Sobrino, “Inspiración Cristiana en la Universidad,” Estudios Centroamerica- nos [ECA] 42 (1987): 695–705. Also, in Jon Sobrino et al., Companions of Jesus: The Jesuit Martyrs of El Salvador, trans. Sally Hanlon (New York: Orbis Books, 1990), 152–73 at 152, quoted in Beirne, Jesuit Education, 195. 34 Michael J. Buckley, SJ, The Catholic University as Promise and Project: Reflections in a Jesuit Idiom (Washington, DC: Georgetown University Press, 1998), 111. 10  Kevin P. Quinn, SJ

A. Problem One: What Is the Role of Students and Faculty? In heralding that the UCA “exists for the Salvadoran people,”35 univer- sity leaders also made clear that “[t]he UCA does not exist for itself, or for its members. Its center is not within itself, nor in its students, nor its professors, nor in its authorities.”36 To read that the UCA does not live for its students is puzzling if not unreasonable, as least to North Amer- ican Jesuit educators. Fr. Ellacuría did claim “it cannot be said that the UCA set out to teach anyone. It was opened to provide a service to the Salvadoran people from a Christian viewpoint.”37

Moreover, he was clear that “the university’s activity is not aimed primarily at changing persons but at changing structures.” 38 While some senior UCA administrators showed limited interest in students as potential agents of social change, 39 most only identified them as “the principal source of funding for the global task of the university.”40 Without question, this funding philosophy with its limited interest in students as compared to the university’s role as a platform for social change would never see the light of day on any contemporary student-centered Jesuit campus in North America.

More fundamentally, Fr. Ellacuría’s ambiguity over the proper role of students and faculty in university life 41 would have no place

35 UCA, “Las funciones fundamentales,” 49, quoted in and translated by Lassalle-Klein, “The Christian University for a Globalized World,” 179; in Ella - curía, Escritos universitarios, 108. 36 UCA, “Las funciones fundamentales,” 49, quoted in and translated by Lassalle-Klein, “The Christian University for a Globalized World,” 179; in Ella - curía, Escritos universitarios, 108. 37 Ellacuría, “Is a Different Kind of University Possible?,” 191. 38 Ellacuría, “Is a Different Kind of University Possible?,” 187–88. 39 See Román Mayorga, La Universidad para el Cambio Social, 3rd ed. (San Sal- vador: UCA Editores, 1976), 124, quoted in and translated by Beirne, Jesuit Education, 127: “[I]t would be unrealistic to pretend that one could launch a liberating process of social transformation, and construct in the present century a committed society, without people to lead it.” 40 Beirne, Jesuit Education, 173. 41 In his discussion of what type of student should be admitted to his new kind of university, Fr. Ellacuría suggests that good candidates would already possess the Is a Different Kind of Jesuit University Possible Today?  11 in the vision for a different kind of Jesuit university that this es - say is proposing. It is sensible to repudiate Fr. Ellacuría on this issue simply by pointing out that people are needed to launch and maintain a new university way of practicing faith-justice in society. Many Jesuits viewed faith and And these people must include justice as separate concerns and the university’s students and, of to propose integrating them was course, faculty, who, with prop- controversial in the Society. er knowledge and skills training, can serve as important contribu- tors to the university’s social projection. Assuming that we can con - cede this point, this essay will argue that Fr. Ellacuría’s vision for achieving a new kind of university is still relevant and valuable for North American Jesuit universities today.

B. Problem Two: What Is the Role of Faith? Because Fr. Ellacuría fashioned his vision for a new university way of practicing faith-justice in society from his academic work in both Latin American liberation theology and philosophy, it is important to acknowledge that by the late 1980s and early 1990s liberation theology had begun to lose its momentum. John Paul II (1920–2005) and other prominent religious leaders contributed to its ultimate decline by arguing that liberation theology secu - larized the Christian faith and effectively rid Catholicism of its connection to the afterlife and to its service of faith. 42

At first glance, Fr. Ellacuría’s vision for a different kind of university is vulnerable to the same charge. One might ask how his university serves faith or how faith is the necessary foundation for any Christian commitment to justice. This section responds to that charge by (1) briefly reviewing the Society’s ongoing efforts to

necessary knowledge and skills to carry out the university’s mission. See Ellacuría, “Is a Different Kind of University Possible?,” 198; on the issue on who should teach in his university, he has even less to say (ibid., 199). 42 Edward A. Lynch, “The Retreat of Liberation Theology,” The Homiletic and Pas- toral Review, Feb. 1994, 1–12 at 3. 12  Kevin P. Quinn, SJ clarify its understanding of the close bond between the service of faith and the promotion of justice, (2) highlighting Fr. Ell acuría’s nuanced understanding of a faith that does justice, and (3) offering a creative way of putting faith and justice together.

In 1975, the 32nd General Congregation memorably asserted that “The mission of the Society of Jesus is the service of faith, of which the promotion of justice is an absolute requirement. For rec - onciliation with God demands reconciliation of people with one an - other.”43 According to the congregation’s delegates, this promotion of justice “should be the concern of our whole life and a dimension of all our apostolic endeavors,” 44 and even more emphatically, “the service of faith and the promotion of justice cannot be for us simply one ministry among others. It must be the integrating factor of all our ministries, and not only of our ministries but our inner life as individuals, as communities, and as a world-wide brotherhood.” 45

To re-express the Jesuit mission in this way “was received in the wider Jesuit world either with great enthusiasm or with confu - sion and division.”46 For those confused or distressed, many ques - tions surfaced; two are of particular interest here: (1) “[w]hat is the meaning of justice in Decree Four?” And (2) “with all the emphasis on justice, did the role of faith get lost?” 47

43 GC 32, d. 4, n. 2; Jesuit Life and Mission Today: The Decrees and Accompanying Doc- uments of the 31st–35th General Congregations of the Society of Jesus, ed. John W. Padberg, SJ (St. Louis, MO: The Institute of Jesuit Sources [IJS], 2009), 298. See also, “Jesuits Today,” GC 32, d. 2, n. 2; Jesuit Life and Mission Today, ed. Padberg, 291: “What is it to be compan- ion of Jesus today? It is to engage, under the standard of the Cross, in the crucial struggle of our time: the struggle for faith and that struggle for justice which it includes.” 44 GC 32, d. 4, n. 47; Jesuit Life and Mission Today, ed. Padberg, 309. 45 GC 32, d. 2, n. 9; Jesuit Life and Mission Today, 292. 46 Peter Bisson, SJ, “Social Justice Activism as Religious Experience: The Transfor- mation of the Jesuits,” 2.1, http://web.295.ca/gondolkodo/talalkozo/irasok/BissonEN04. html. 47 Martin R. Tripole, SJ, Faith Beyond Justice: Widening the Perspective (St. Louis, MO: IJS, 1994), 9, 12. See also Seamus Murphy, SJ, “The Many Ways of Justice,” Studies in the Spirituality of Jesuits 26, no. 2 (March 1994). Is a Different Kind of Jesuit University Possible Today?  13

In 2014, the Society’s Social Justice and Ecology Secretariat published a special document titled “The Promotion of Justice in the Universities of the Society.”48 The secretariat honestly acknowledged two realities. First, “the term ‘justice’ [in GC 32] was considered too ambiguous since it could be understood in various ways: as com - mutative, social, evangelical, Pauline, etc.” 49 Second, many Jesuits viewed faith and justice as separate concerns and to propose inte - grating them was controversial in the Society. 50 For critics, this pro- posed integration threatened the spiritual mission of the Society to proclaim the Gospel of salvation in Jesus Christ by undermining the primacy given by Ignatius in the Formula of the Institute 51 “to strive especially for the defense and propagation of the faith and for the progress of souls in Christian life and doctrine.” 52

As we know well, subsequent General Congregations, espe - cially GC 34, endorsed GC 32’s decision to re-express the Jesuit mission and enriched our understanding of “faith” and “justice” as well as the close bond between the service of faith and the pro - motion of justice.53 The general congregations’ reflections on the “faith-justice commitment,” on the “faith that does justice,” or on the “justice that is born of faith” are, as the secretariat put it, “rich in content and subtly nuanced.” 54 And so, while greater analysis of these reflections would be very helpful, I will forego that for the

48 Social Justice and Ecology Secretariat at the General Curia of the Society of Jesus, “Special Document: The Promotion of Justice in the Universities of the Society,” ed. Patxi Álvarez, SJ, trans. Joseph Owens, SJ, Promotio Iustitiae 116, n. 3 (Rome, 2014). 49 Social Justice and Ecology Secretariat, “The Promotion of Justice in the Univer- sities of the Society,” 10–11. 50 Social Justice and Ecology Secretariat, “The Promotion of Justice in the Univer- sities of the Society,” 11. 51 See Tripole, “Faith Beyond Justice,” 23–26. 52 Formula of the Institute 1550, no. 2; The Constitutions of the Society of Jesus and Their Complementary Norms: A Complete English Translation of the Official Latin Texts, ed. John W. Padberg, SJ (St. Louis, MO: IJS, 1996), 4. 53 See Social Justice and Ecology Secretariat, “The Promotion of Justice in the Universities of the Society,” 9–11. 54 Social Justice and Ecology Secretariat, “The Promotion of Justice in the Univer- sities of the Society,” 11, 10. 14  Kevin P. Quinn, SJ sake of brevity. However, I would like to quote the following from GC 32, which very ably describes a faith that does justice:

A third characteristic of our world particularly significant to our mission of evangelization is this: It is now within human power to make the world more just—but we do not really want to. Our new mastery over nature and man himself is used, of- ten enough, to exploit individuals, groups, and peoples rather than to distribute the resources of the planet more equitably. . . . .

We can no longer pretend that the inequalities and injustices of our world must be borne as part of the inevitable order of things. It is now quite apparent that they are the result of what man himself, in his selfishness, has done. Hence there can be no promotion of justice in the full and Christian sense unless we also preach Christ and the mystery of reconciliation He brings. It is Christ who, in the last analysis, opens the way to the complete and definitive liberation of mankind for which we long from the bottom of our hearts. Conversely, it will not be possible to bring Christ to people or to proclaim His Gospel effectively unless a firm decision is taken to devote ourselves to the promotion of justice.55

To return to Fr. Ellacuría, his understanding of a faith that does justice echoes that of GC 32:

Our university is of Christian inspiration when it places itself in this preferential option for the poor. . . . .

For within this option, in theological terms, we favor placing faith in tension with justice. It is an indispensable, although perhaps not sufficient, condition of faith, that it be confront- ed with justice; the justice being sought is profoundly enlight- ened in turn by faith lived through the preferential option for the poor. We do not regard faith and justice as two separate

55 GC 32, d. 4, n. 27; Jesuit Life and Mission Today, ed. Padberg, 304, referenced in Social Justice and Ecology Secretariat, “The Promotion of Justice in the Universities of the Society,” 11n11. Is a Different Kind of Jesuit University Possible Today?  15

realities brought together by an effort of the will, but as two interrelated realities that form or should form a single structur- al totality, as liberation theology and other related theological movements have said repeatedly.56

Furthermore, Fr. Ellacuría insisted that a university with a Christian in- spiration is a place wherein

[r]eason and faith merge . . . in confronting the reality of the poor. Reason must open its eyes to their suffering; faith— which is sometimes scandalous to those without it—sees in the weak of this world the triumph of God, for we see in the poor what salvation must mean and the conversion to which we are called.57

In post-war El Salvador (i.e., after 1992), continuing the legacy of its fall- en leader, the UCA’s mission became defined by “what these [poor] majorities objectively need”58 and was promoted by exploring “the in- sights of the gospel and Catholic Social Teaching for building a more just, peaceful, and sustainable civil society.”59 Clearly, Fr. Ellacuría did not, and his UCA successors “do not regard faith and justice as two sep- arate realities brought together by an effort of the will, but as two inter- related realities that form or should form a single structural totality.”60

Of course, most, if not all, Jesuits would agree that the Christian promotion of justice must not be separated from “its wellspring of faith.”61 At the heart of doing justice is the transcendent truth which is God and God’s self-communication in Jesus Christ. For this reason, we

56 Ellacuría, “The Challenge of the Poor Majority,” in Hassett and Lacey, eds., Toward a Society, 175, quoted in Beirne, Jesuit Education, 220. 57 Ignacio Ellacuría, SJ, “The Task of a Christian University,” in Companions of Jesus, 147–51 at 149–50. 58 Ellacuría, “The University, Human Rights, and the Poor Majority,” in Hassett and Lacey, eds., Toward a Society, 214, quoted in Valiente, “The University as Agent of Social Transformation,” 298. 59 Valiente, “The University as Agent of Social Transformation,” 298. 60 Ellacuría, “The Challenge of the Poor Majority,” in Hassett and Lacey, eds., Toward a Society, 175, quoted in Beirne, Jesuit Education, 220. 61 GC 34, d. 3, n. 2; Jesuit Life and Mission Today, ed. Padberg, 530. 16  Kevin P. Quinn, SJ must seek and teach a justice that is God’s as revealed in Jesus Christ—a Christian understanding of justice.

Some critics of GC 32 argued that excluding “the spiritual dimen- sion of human-divine life from the direct focus” of our mission today was “shortsighted . . . [and] not particularly Christian.”62 While conced- ing that GC 34 broadened and deep- So, we must seek and teach a ened our understanding of justice justice that is God’s as revealed by describing “‘that justice of the in Jesus Christ—a Christian Gospel which is the embodiment of 63 understanding of justice. God’s love and saving mercy’” and encouraged “ever fuller integration of the promotion of justice into our lives of faith,”64 this essay acknowledges that more attention should be given to the role of faith in the promotion of justice. With this in mind, I will conclude this section with a brief discussion of one author’s effort to present the service of faith and promotion of justice as a new religious experience in our faith lives as Jesuits.

In an essay titled “Social Justice Activism as Religious Ex - perience: The Transformation of the Jesuits,” Peter Bisson ( can) argues that GC 34 has encouraged Jesuits to transform them - selves into a religious community practicing a new form of reli - gion called “engaged .” 65 For Bisson,

GC 34’s integration of religious commitment and the commit- ment to social justice in “Servants of Christ’s Mission” was far more seamless than that in GC 32’s “Our Mission Today.” The language of “Our Mission Today” tended to be abstract and explanatory, and in some places read like a brief social anal- ysis or political call . . . The language of GC 34’s “Servants of

62 Tripole, “Faith Beyond Justice,” 32. 63 GC 34, d. 2, n. 3; Jesuit Life and Mission Today, ed. Padberg, 522, quoting GC 33, d. 1, n. 32. A footnote to this citation reads, “In other places in this present decree, this justice is also described as ‘the justice willed by God,’ ‘the justice of God’s kingdom,’ and God’s ‘justice in the world’” (522n3). 64 GC 34, d. 3, n. 3, in Jesuit Life and Mission Today, ed. Padberg, 530; italics added. 65 Bisson, “Social Justice Activism.” Is a Different Kind of Jesuit University Possible Today?  17

Christ’s Mission” was much more experiential, less abstract and explanatory and more explicitly religious. . . . .

Through its recounting of twenty years of the promotion of justice in the service of faith as a religious experience, “Ser- vants of Christ’s Mission” presents social justice activism as a medium of religious experience, thereby bringing justice and the secular into the primary religious level of interaction with the transcendent as did GC 32, but this time through experi- ence instead of through explanation.66

The Jesuit commitment to promoting justice “has led to a new awareness of mission not as filling empty secular spaces with God, but as a response to the presence of God that is already there, most notably in the poor and marginalized.” 67 In sum, appreciating the religious experience of social justice activism, as described by Bis - son, adjusts our understanding of faith and puts faith and justice together in an original way. Consequently, the role of faith in the mission of the Society remains fundamental and is not lost. So too with the mission of Fr. Ellacuría’s university.

C. Problem Three: Is It Too Propagandistic? Critics of Fr. Ellacuría’s vision for a different kind of university have long argued it politicized the purpose of a university inappropriately and so threatened the traditional Jesuit mission in higher education. To understand how Fr. Ellacuría’s vision would challenge certain Jesuit traditions requires one to have a clear understanding of the status quo ante. Here, Michael Buckley (1931–2019) is most helpful.68 Fr. Buckley first recalls how GC 32 demanded that every Jesuit work, including the university, be evaluated and finally judged based on its service of faith

66 Bisson, “Social Justice Activism,” 3. 67 For this summary of Bisson’s article, see https://www.ignatianspirituality.com/ ignatian-voices/voices-for-justice/. 68 See Buckley, The Catholic University, 105–28. 18  Kevin P. Quinn, SJ and its promotion of justice. This was a radical reorientation because “the heavy word ‘justice’ was given a new predominance . . . with all of its unsettling ambiguity, challenge, and historical heritage.”69 He then identifiesthe potentially fatal objection to this reorientation:

[A] serious focus upon justice perverts not only the purpose of the Jesuits but the nature of their universities precisely as . . . [pluralistic fora]. The university is a place where one raises questions and conducts inquiry with a necessary pluralism of voices. It is not a place for indoctrination, social or political or economic. . . . Propaganda is not the function of the university. In many ways, it is the intractable enemy of the university.70

Finally, Fr. Buckley asks the hard question:

Can you orient the university whose very life is open question and inquiry, can you orient this institution so that it deals with human misery, with the wants of the vast majority of human beings, and not destroy it, not betray its very nature as a uni- versity, not refigure it as a propaganda mill for a new political or social orthodoxy?71

Fr. Buckley’s characteristically razor-sharp analysis and final question, when applied to Fr. Ellacuría’s vision for the radical reorientation of a university’s mission, potentially undermines the relevance of his “dif- ferent kind of university” on North American Jesuit campuses today. Hence, it requires a compelling answer.

The beginning of an answer can be found in the ongoing “search for a new humanism”72 that now characterizes much of North Amer- ican Jesuit higher education. Writing in the late 1990s, Fr. Buckley proposed that contemporary humanistic education needed to reform

69 Buckley, The Catholic University, 107. 70 Buckley, The Catholic University, 109–10. 71 Buckley, The Catholic University, 111. 72 Paul VI, Populorum Progressio, (March 26, 1967), 20, http://www.vatican.va/ content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html: “in search of a new humanism, one which will enable our contemporaries to . . . find them- selves,” quoted in Buckley, The Catholic University, 105. Is a Different Kind of Jesuit University Possible Today?  19 itself by featuring a serious concern about justice as an essential di- mension. For him, “[a]ny justification of the promotion of justice as a commitment of the contemporary university must be grounded on the basic conviction that the university exists for the humane growth of its students.”73 This position makes sense, for most Jesuit schools still promote some of the basic aims of the studia humanitatis—“that is, the subjects that are about our human striving, failings, passions, and ide- als—about wonder, as expressed especially in poetry, drama, oratory, and history.”74

Yet, after GC 32, the medieval liberal arts and the Renaissance humanities—educational cornerstones when the Jesuits began their ministry of education—were judged deficient on Jesuit campuses. For, in many respects, this ideal of humanistic education was isolat - ing the student and the institution from the ordinary life of those at the margins of society and so encouraging indifference and exploita - tion.75 What was generally lacking from this classical understanding of humanitas was any developed sensitivity to the “comprehensive care for the human.”76 So, for Fr. Buckley and others, the more com - plete humanistic ideal on contemporary Jesuit campuses must be “the development of humane students and for ‘a more humane so - ciety.’”77 This would necessitate Jesuit educators to ask anew what knowledge and skills are most worth having to advance this ideal. 78

In this same vein, in a recent Studies essay, eminent historian John O’Malley (umi) debunks the notion that the classical understanding of humanitas has no place on a contemporary Jesuit campus. Having re-

73 Buckley, The Catholic University, 113–14. 74 John W. O’Malley, SJ, “Jesuit Schools and the Humanities Yesterday and To- day,” Studies in the Spirituality of Jesuits 47, no. 1 (Spring 2015): “perhaps best translated as ‘humane letters,’ but literally ‘the study of our humanity’” (10). 75 See Buckley, The Catholic University, 117. 76 Buckley, The Catholic University, 120. 77 Buckley, The Catholic University, 121; quoting GC 32, d. 4, n. 69. 78 GC 34 raised this very question in its decree, “Jesuits and University Life”: “As Jesuits, we seek knowledge for its own sake and at the same time must regularly ask, ‘Knowledge for what?’” See GC 34, d. 17, n. 409; Jesuit Life and Mission Today, ed. Padberg, 630. 20  Kevin P. Quinn, SJ visited the tradition with great care, he concludes:

The aim of this humanistic education . . . was to produce the well-rounded and socially aware person, a person ‘out there,’ engaged in the affairs of the community, not a private prac- titioner sequestered in the cloisters known as libraries, class- rooms, laboratories, or even surgeries, not somebody intent on using his (or, eventually, her) professional education exclu- sively for climbing the corporate ladder or even for advancing his or her profession. In this education the ethical element was crucial. The ideal graduates . . . were responsible participants in the community in which they lived, concerned for the com- mon good and ready to make sacrifices for it. Those graduates were ready . . . to assume a leadership role as circumstances indicated. They were to be “men for others.”79

To be sure, Fr. O’Malley selected this most familiar Jesuit refrain to un- derscore his claim that this “moral imperative has been at the heart of the humanistic tradition from the very beginning” and to highlight his position that “the ‘promotion of justice’ was not as alien to the Jesuit tradition of schooling as some have argued.”80

I would argue that twenty-first-century humanism as correctly un- derstood and professed on Jesuit campuses today could complement Fr. Ellacuría’s vision for a university. But for that to happen, this essay now needs to answer Fr. Buckley’s hard question.81 Fr. Ellacuría would insist that his university’s primary mission is to transform social structures. As such, it is not possible for the university not to be political, but its political mission is to be exercised as a university, doing what universi- ties do—namely, ”uncovering the truth about reality, making the truth known to society, and in holding all, especially the powerful, account- able to the truth.”82 In so doing, the university may need to take sides.83

79 O’Malley, “Jesuit Schools and the Humanities Yesterday and Today,” 13. 80 O’Malley, “Jesuit Schools and the Humanities Yesterday and Today,” 29, 26. 81 For Fr. Buckley’s hard question, see notes 68–71, above, with accompanying text. 82 Gandolfo, “A Different Kind of University within the University,” 165. 83 See Ignacio Ellacuría, “The Challenge of the Poor Majority,” trans. Phillip Ber- ryman, in Hassett and Lacey, eds., Toward a Society: “It is often said that the university Is a Different Kind of Jesuit University Possible Today?  21

In doing what Fr. Ellacuría’s university does, and at times tak - ing sides in the process, does that university become, in Fr. Buckley’s words, “a propaganda mill for a new political or social orthodoxy?” 84 Not necessarily. For Fr. Ellacuría insisted that the university take sides in a university manner by attempting not to identify itself What was generally lacking from with any political party or so- this classical understanding of cial movement. His university’s humanitas was any developed mission is political, without be- sensitivity to the “comprehensive 85 ing partisan or propagandistic. care for the human.” At times, this might prove diffi- cult to realize; but the vision was clear: for the university “to be a creative and critical [consciousness and] conscience for the nation, and to dedicate its faith-inspired aca - demic resources toward the emergence of a just society.” 86 With some adaptation, Fr. Ellacuría’s social project for a Jesuit university thus could serve as a suitable premise for innovative strategic planning on North American Jesuit campuses today.

III. Fr. Ellacuría’s Vision Translated for Use on Jesuit Campuses Today

ost university educators would agree that “[a] university . . . has multiple goals: to educate undergraduates, to pur - M sue research, to train professionals, and to contribute to

should be impartial. We do not agree. The university should strive to be free and ob- jective, but objectivity and freedom may demand taking sides” (175). For more on the “political” nature of social projection, see notes 24–26, above, with accompanying text. 84 Buckley, The Catholic University, 111. 85 To be political is to be involved in government or public affairs, and to be par- tisan is to advance the agenda of a political party. To be sure, a natural tension exists between being political and being partisan; nonetheless, I argue here that the proper role of a university for Fr. Ellacuría was to promote social transformation without exclusive- ly taking any one political party’s side. By preference, the university was on the side of the popular majority because it was unjustly oppressed. 86 Beirne, Jesuit Education, 229. 22  Kevin P. Quinn, SJ the community.”87 However, what universities claim to be teaching their students—specifically, to think critically, reason analytically, solve problems, and communicate clearly—is necessary, but not sufficient, for Jesuit universities. As radically student-centered in - stitutions, what is the Jesuit difference—the “value added” of Jesuit higher education in North America today?

One answer is to ask how Jesuit educators might prepare their students to become agents of social change, to be trained and moti - vated to carry out the revised mission of Fr. Ellacuría’s university today. Thirty years after the murders of Fr. Ellacuría and his col - leagues, Jesuit higher education in North America has judiciously translated important aspects of Fr. Ellacuría’s vision for use here. 88 A few years ago, Jesuit curial officials readily endorsed the heart of that vision by stipulating that “the Society [of Jesus] should first discern what type of society we desire to create, and then determine what kind of university is required to make that possible.” 89 This exercise would identify the raison d’être of Jesuit universities today.

For Jesuit universities worldwide, curial officials concede that “the commitment to justice has required a certain reorien -

87 J. A. Appleyard, SJ, “Student Formation in Catholic Colleges and Universities,” in Robert R. Newton, ed., American Catholic Higher Education in the 21st Century: Critical Challenges (Chestnut Hill, MA: Linden Lane Press at Boston College, 2015), 58. 88 Recent superiors general Kolvenbach, Nicolás, and Sosa have endorsed Fr. El- lacuría’s central claim on the mission of a Jesuit university today—namely, that every university embrace the Gospel preference for the poor as it promotes social change. See Peter-Hans Kolvenbach, SJ, “The Service of Faith and the Promotion of Justice in Amer- ican Jesuit Higher Education,” Commitment to Justice in Jesuit Higher Education, Santa Clara University, Oct. 6, 2000; Adolfo Nicolás, SJ, “Depth, Universality, and Learned Ministry: Challenges to Jesuit Higher Education Today,” Remarks for Networking Jesu- it Higher Education: Shaping the Future for a Humane, Just, Sustainable Globe,” Mex- ico City – April 23, 2010; Arturo Sosa, SJ, “Jesuit Education: Forming Human Beings in Harmony with their Fellows, with Creation and with God,” International Congress for Jesuit Education Delegates, JESEDU-Rio2017, Rio de Janeiro, Brazil, Oct. 20, 2017; Artu- ro Sosa, SJ, “The University as a Source of a Reconciled Life,” World Meeting of Univer- sities Entrusted to the Society of Jesus, Loyola, July 10, 2018, Duesto 2018: Transforming Our World Together, July 8–12, 2018. These documents are available on the AJCU web- site at http://www.ajcunet.edu/missionexamen/?rq=mission%20examen. 89 Social Justice and Ecology Secretariat, “The Promotion of Justice in the Univer- sities of the Society,” 8. Is a Different Kind of Jesuit University Possible Today?  23 tation,”90 especially about the social projection of the university as a transformative agent. 91 Nevertheless, the university’s social project maintains a prominent place in describing the raison d’être of Jesuit universities today. GC 34 put it this way:

[O]ur basic Jesuit identity and mission of any university calling itself Jesuit . . . requires that the university act in har - mony with the demands of the service of faith and promo - tion of justice found in Decree 4 of GC 32. A Jesuit university can and must discover in its own proper institutional forms and authentic purposes a specific and appropriate arena for the encounter with the faith which does justice. 92

Moreover, recent general congregations have introduced and rein - vigorated the notion that Jesuits desire a society that is “more just and more humane.”93 It makes sense, then, that various actors on Je - suit campuses have heeded Fr. Buckley’s appeal, echoed by other voices, to search for and to find a new humanism, 94 the purpose of which is to form students “to be men and women of conscience, com - petence, compassion and commitment.”95

But just how is a contemporary Jesuit university to achieve this ultimate learning outcome? Jesuit education has engaged mind, heart, and hands since the first Jesuit school opened in 1548. In 2000, Superior General Peter-Hans Kolvenbach (1928–2016) called

90 Social Justice and Ecology Secretariat, “The Promotion of Justice in the Univer- sities of the Society,” 7. 91 In a footnote to the term “social projection,” the Social Justice and Ecology Secretariat acknowledges that “this expression—proyección social—comes from Fr. El- lacuría,” and claims that “its use has become widespread among Jesuit universities” (Social Justice and Ecology Secretariat, “The Promotion of Justice in the Universities of the Society,” 36n30). 92 GC 34, d. 17, n. 7; Jesuit Life and Mission Today, ed. Padberg, 630–1. 93 GC 32, d. 4, n. 69; Jesuit Life and Mission Today, ed. Padberg, 302. 94 For Fr. Buckley on the search for a new humanism, see notes 72–80, above, with accompanying text. 95 Sosa, “Jesuit Education: Forming Human Beings,” 2. For a description of these four qualities, see Social Justice and Ecology Secretariat, “The Promotion of Justice in the Universities of the Society,” 16. 24  Kevin P. Quinn, SJ for a new Jesuit educational standard: “to ‘educate the whole per - son of solidarity for the real world.’” “Tomorrow’s ‘whole per - son,’” he said, “cannot be whole without an educated awareness of society and culture with which As radically student-centered to contribute socially, generously, institutions, what is the Jesuit in the real world.” For that reason, difference—the “value added” he explained, students “must let the of Jesuit higher education gritty reality of this world into their in North America today? lives, so they can learn to feel it, think about it critically, respond to its suffering, and engage in it con - structively.” They should learn, he said, to “perceive, think, judge, choose, and act for the rights of others, especially the disadvan - taged and the oppressed.” 96

This educational strategy calls for personal transformation that would lead to transforming society. 97 It promotes the humane devel- opment of students so that they can become agents of social change. The ideal of a personal transformation requires a rigorous education to prepare students to become ethical and compassionate leaders who will infuse society with faith and justice, informed by knowledge. 98 Furthermore, academic, moral, and spiritual experience must then be integrated with and enhanced by learning outside the classroom in order for personal transformation to be effective. But it must be expe - riential learning in which immersion and reflection on experience are intertwined and focused on the needs and concerns that many in our world face, especially those at the margins of society.

On this note, the deployment of experiential learning, now common on most Jesuit campuses, combats the common talk of col -

96 Kolvenbach, “The Service of Faith and the Promotion of Justice in American Higher Education,” 8. 97 Kolvenbach, “The Service of Faith and the Promotion of Justice in American Higher Education”: “The students need close involvement with the poor and marginal- ized now, in order to learn about reality and become adults of solidarity in the future” (9). 98 See Buckley, The Catholic University: “But a humane sensibility must become an educated sensibility. It is not enough to feel deeply; one must also know” (122). Is a Different Kind of Jesuit University Possible Today?  25 leges and universities as intellectual ivory towers by vanquishing the traditional collegiate status quo of unworldly isolation. More- over, experiential learning provides students with an “ experience of the real.”99 Why is this so necessary, yet not sufficient, for Jesuit educators? Dean Brackley (1946–2011) is helpful here: “The chief goal of [Jesuit] education is wisdom, not mere information. . . . Al - though reality is reasonable, it is naïve to suppose that reason alone will take us to it. Only an ‘enriched reason’ that engages the whole person—intellect, will and emotions—produces wisdom. This is reason rooted in experience and practice and nourished by contem - plation, affectivity and imagination.” 100

This is an important insight, for many people mistake knowl - edge for wisdom. While knowledge is having information, wisdom is much more: it is the ability to discern which aspects of that knowl - edge are true, right, lasting, and meaningful to one’s life. The au - thor of Proverbs captures this distinction most powerfully: “When wisdom comes into your heart and knowledge is a delight to you, then prudence will be there to watch over you, and discernment be your guardian.”101

99 Social Justice and Ecology Secretariat, “The Promotion of Justice in the Univer- sities of the Society,” 12, italics in the original. 100 Dean Brackley, SJ, “Higher Standards for Higher Education,” revised April 2010, 3, 5, http://www.ajcunet.edu/missionexamen/?rq=mission%20examen. In a later article, Fr. Brackley describes this idea as “attentive intelligence.” See Dean Brackley, “A Fruitful New Branch,” in Mary Beth Combs and Patricia Ruggiano, eds., Transforming Ourselves, Transforming the World: Justice in Jesuit Higher Education (New York: Fordham University Press, 2013), 3–4, cited in Social Justice and Ecology Secretariat, “The Pro- motion of Justice in the Universities of the Society,” 13n14. would agree with Fr. Brackley. In a subsection titled “Information without wisdom” from his recent encyclical, Fratelli Tutti, he writes: “True wisdom demands an encounter with reality.” Francis, Fratelli Tutti (October 3, 2020), 47, http://www.vatican.va/content/francesco/en/ encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html. 101 Prov 2:10–11. In presenting its universal apostolic preferences to the public (see notes 121–25 below, with accompanying text), the Society’s website tellingly highlight- ed these scriptural verses; see https://jesuits.global/en/uap/discernment-and-the-spiri- tual-exercises. The humanists thought likewise, wanting to inculcate the virtue of pru- dence or good judgment in students. On this point, see O’Malley, “Jesuit Schools and the Humanities Yesterday and Today”: “[T]he virtue the humanists especially wanted to inculcate was prudence, that is, good judgment, which expressed the wisdom that characterized their ideal leader” (31). 26  Kevin P. Quinn, SJ

Fr. Kolvenbach famously suggested that the first and fore - most measure of the success of Jesuit higher education “lies in who our students become.” 102 And whom should they become? To the point, Jesuit educators should ultimately want their alumni/ae to be wise men and women for and with others.

IV. Fr. Ellacuría’s Vision and the Future of Jesuit Higher Education in North America

o, in the end, how should we identify the raison d’être of North American Jesuit universities today? This essay proposes the fol - S lowing response. First, recall GC 34’s clarity on this issue: “A Jesuit university can and must discover in its own proper institu - tional forms and authentic purposes a specific and appropriate arena for the encounter with the faith which does justice.” 103 This charge invites innovative strategic planning in which a contemporary Jesu - it university identifies what it is doing well and asks how it might better integrate a religious commitment with a commitment to social justice. One obvious way is to promote, in a more explicit and in - stitutional manner, the humane development of its students so that they can become agents of social change helping to create a more just and humane society. For one university, this may require deep soul-searching; for another, a simple reorientation might do.

Note that in promoting the personal transformation of its stu - dents the university itself becomes a project of social transformation, serving as a nonpartisan and critical consciousness and conscience for the nation by mobilizing its faith-inspired academic resources in search of a better world. Though “almost anathema to the post - modern ,”104 this different kind of university would insist on making normative claims both in serving faith and promoting jus - tice, such as maintaining a generous place for religion in the public

102 Kolvenbach, “The Service of Faith and the Promotion of Justice in American Jesuit Higher Education,” 8. 103 GC 34, d. 17, n. 7; Jesuit Life and Mission Today, ed. Padberg, 631. 104 Gandolfo, “A Different Kind of University within the University,” 170. Is a Different Kind of Jesuit University Possible Today?  27 square and promoting the idea of human dignity. Both Frs. Ellacuría and Buckley would approve.

And what traditional Jesuit phrase best captures this new uni- versity way of doing faith-justice?105 This essay champions the phrase “to love and serve in all things” [“en todo amar y servir”]. To deliver a transformative education in the Jesuit tradition, as mentioned earlier, requires the integration of academic, moral, and spiritual learning— the union of mind, heart, and soul. For Fr. Brackley, “Education of the whole person in the Ignatian style . . . helps students discover their vocation in life, above all their vocation to love and serve.”106

Of course, this phrase is from the Contemplation to Attain the Love of God, the final exercise in the Spiritual Exercises.107 Here, David Fleming (1934–2011) is very helpful for discussing what Ignatius might mean by to serve and how we might follow his lead.108 At the outset, it is noteworthy that Fr. Fleming begins his analysis of Ignatian service by detailing Ignatius’s mystical experience at La Storta and so reminding us that Christian service ultimately flows from the wellspring of faith, as discussed above.109 He then identifies several Ignatian ways of serving:

First, by looking at God who is the first to serve, we begin to learn about service. Second, from God, we learn that love is the foundation and love is the stimulus for service. Love is expressed in deeds—in acts of service—more than in words.

105 See George W. Traub, SJ, Do You Speak Ignatian? A Glossary of Terms Used in Ig- natian and Jesuit Circles, 12th ed. (Cincinnati, OH: Xavier University, 2011), https://issuu. com/jesuitresource/docs/doyouspeak. Fr. Traub defines all-time favorites, including ad majorem Dei gloriam, , finding God in all things, , and men and wom- en for others, or whole persons of solidarity for the real world. 106 Brackley, “Higher Standards for Higher Education,” 6, citing Paul Crowley, SJ, italics in the original. 107 Spiritual Exercises 233; Louis J. Puhl, SJ, The Spiritual Exercises of St. Ignatius: A New Translation, Based on Studies in the Language of the Autograph (Westminster, MD: The Newman Press, 1951): “Second Prelude. This is to ask for what I desire. Here it will be to ask for an intimate knowledge of the many blessings received, that filled with gratitude for all, I may in all things love and serve the Divine Majesty” (101), italics added. 108 David L. Fleming, SJ, “‘Here I Am’: Ignatian Ways of Serving,” Review of Igna- tian Spirituality 28, no. 3: 98–107 at 98. 109 See notes 61–64, above, with accompanying text. 28  Kevin P. Quinn, SJ

And yet our service should speak out and communicate the love that is at its source. Third, service cannot be restricted to certain actions or deeds, to certain results or accomplish- ments. From Jesus and the gospels, we learn that to follow is to serve, to be available is to serve, to believe and to trust is to serve, to accompany is to serve, to forgive and to be compas- sionate is to serve, and to celebrate the Eucharist is to serve. We also learn [that] to serve is always to share what we have been given. That is why serving always follows upon lov- ing—because lovers share their gifts.110

For Fr. Fleming, “[t]he Spanish verb ayudar, meaning to help, is the kernel of all Ignatian service. Ignatius always wanted ‘to help souls.’ . . . ‘To help’ is hardly an exalted notion of service. It does not conjure up great deeds and accomplishments. But it is a way of serving as God serves.” 111 These themes of service shape the Igna - tian worldview and, as organizing principles, should inform Jesuit higher education. Fr. Kolvenbach would agree:

[W]e must ask ourselves whether our students deepen their sense of wonder and curiosity, cultivate their ideals, widen their understanding of human life and their sympathy for others. Does the education we offer enable them to learn how best to ordain their lives to what is best for them - selves and good for other men and women? In an insti - tution of higher education the knowledge gained through inquiry brings with it the responsibility of acting justly for the common good. But the ethical ideal proposed by our schools should be of a higher level than that of liberal ed - ucation. We and our students should continually be asking ourselves if the choices we make are leading us to the ideal of service as proposed by the Gospel: “Whoever would be great among you must be your servant.” (Mark 11:42) 112

What does this mean in the concrete? It means that the Jesuit university

110 Fleming, “‘Here I Am,’” 106–7. 111 Fleming, “‘Here I Am,’” 106. 112 Peter-Hans Kolvenbach, SJ, “The Intellectual Dimension of Jesuit Ministries,” Discourse at the “Ignatianum” University School of Philosophy and Education, Kra- kow, Poland, May 20, 2002, Forum Philosophicum 8 (2003): 5–12 at 10–11. Is a Different Kind of Jesuit University Possible Today?  29 described in this essay, redefined per Fr. Nicolás’s challenging- ques tion,113 would do well to promote societal change in favor of equality and justice with its teaching, research, and social projection, animated by its Jesuit inspiration of loving and serving in all things. To consider what kind of social projection is appropriate for North American Jesuit universities, “individual universities would need to take up the task of detecting where reality is fundamentally just or unjust—a constitutive component of Fr. Ellacuría’s model—and respond accordingly.”114

There is no denying that questions raised about social projec - tion that North American Jesuit universities might exercise are not trivial and demand answers. Most important among these is the is- What traditional Jesuit phrase 115 sue of context. The lived reality best captures this new university of Jesuit universities today is very way of doing faith-justice? “To different from Fr. Ellacuría’s UCA love and serve in all things.” in two ways: (1) the political, cul- tural, and economic contexts are unmistakably different; and (2) the social force of most contemporary Jesuit universities is easily eclipsed by the UCA’s national influence demonstrated in the 1980s.

To be clear, that influence was so pervasive in El Salvador that government soldiers murdered the UCA Jesuits. Moreover, Jesuit universities today are organized very differently than the UCA was and, for one thing, are more obliged to donor and corporate mon - ey. For that reason, to question the suitability of social projection in North America, educators need to answer certain questions that did not concern Fr. Ellacuría and his fellow UCA leaders, such as “Who speaks for the university? How [to] take into account the various

113 For Nicolás’s question, see notes 2–3, above, with accompanying text. 114 Gandolfo, “A Different Kind of University within the University,” 168. 115 David Gandolfo disagrees: “The possible relevance of Ellacuría’s model does not hinge on the similarity or dissimilarity existing between the different contexts of Ellacuría’s UCA and universities in the United States today. Rather, it depends on the prior option to make actual context—historical reality—the horizon of all of a given uni- versity’s operations” (Gandolfo, “A Different Kind of University within the University,” 168). 30  Kevin P. Quinn, SJ stakeholders and constituencies? How [to] ensure accountability and the right to dissent?”116

To answer these important questions is beyond my present pur- pose. Instead, I propose the following hypothetical case promoting the use of social projection by Jesuit universities in North America. View- ing the website of the Association of Jesuit Colleges and Universities (AJCU), one observes the AJCU Migration Resource Directory.117 Were AJCU to marshal these efforts in research, scholarship, teaching, and service at twenty-seven Jesuit colleges and universities in order to prof- fer potential solutions for our country’s migration crisis, this would perhaps constitute social projection on a national scale of which Fr. El- lacuría would approve.118 One might even claim that AJCU, acting this way in response to a reality that is unjust, would satisfy Fr. Ellacuría’s vision for a different kind of Jesuit university in North America.

In practicing social projection, Jesuit university leaders might recall Pope Saint John Paul II’s clear instruction in Ex corde Ecclesiae: “If need be, a Catholic University must have the courage to speak uncomfortable truths which do not please public opinion, but which are necessary to safeguard the authentic good of society.” 119 For him,

a Catholic University . . . will seek to discover the roots and causes of the serious problems of our time . . . such as the dignity of human life, the promotion of justice for all, the quality of personal and family life, the protection of na - ture, the search for peace and political stability, a more just sharing in the world’s resources, and a new economic and political order that will better serve the human community at a national and international level. 120

116 Brackley, “Higher Standards for Higher Education,” 12. 117 See https://migrationdirectory.ajcunet.edu/. 118 Moreover, in my opinion, many Jesuit universities are now practicing a form of social projection in addressing the sexual abuse crisis in the . 119 John Paul II, Ex corde Ecclesiae (August 15, 1990), 32, http://w2.vatican.va/ content/john-paul-ii/en/apost_constitutions/documents/hf_jp-ii_apc_15081990_ ex-corde-ecclesiae.html. 120 John Paul II, Ex corde Ecclesiae, 32. Is a Different Kind of Jesuit University Possible Today?  31

Fr. Ellacuría would have endorsed this understanding of a universi- ty’s mission, whereby the contemporary Jesuit university models for its students, by its teaching, extracurricular activities, research, and social projection, how to speak truth to power as it tries to find a better world.

Conclusion

his essay has argued that Fr. Ellacuría’s vision of a Jesuit univer- sity, with its newly redefined mission, should play a vital role in Timplementing the Society’s worldwide apostolic preferences. On February 19, 2019, Superior General Arturo Sosa (b. 1948) promulgated the Universal Apostolic Preferences for the Society of Jesus, 2019–29. At the end of a sixteen-month process of discernment and election, the Soci- ety presented to Pope Francis (b. 1936) four universal apostolic prefer- ences.121 Of relevance here is the second preference, “To walk with the poor, the outcasts of the world, those whose dignity has been violated, in a mission of reconciliation and justice.” As to this preference, Fr. Sosa writes, “The path we seek to follow with the poor is one that promotes social justice and the change of economic, political, and social struc- tures that generate injustice; this path is a necessary dimension of the reconciliation of individuals, peoples, and their cultures with one an- other, with nature, and with God.”122

Moreover, the role for Jesuit universities is clear: “Accompany - ing the impoverished requires us to improve our studies, our analy - sis, and our reflection in order to understand in depth the economic, political, and social processes that generate such great injustice; we

121 Arturo Sosa, SJ, “Universal Apostolic Preferences of the Society of Jesus, 2019– 2029,” Letter to the Whole Society, 2019/6, February 19, 2019, https://www.jesuits.global/ sj_files/2020/05/2019-06_19feb19_eng.pdf. The four preferences are: A. To show the way to God through the Spiritual Exercises and discernment; B. To walk with the poor, the outcasts of the world, those whose dignity has been violated, in a mission of reconciliation and justice; C. To accompany young people in the creation of a hope-filled future; D. To collaborate in the care of our Common Home [1, italics in the original]. 122 Sosa, “Universal Apostolic Preferences,” 3, boldface in the original. 32  Kevin P. Quinn, SJ must also contribute to the elaboration of alternative models. ”123 Later in his letter, Fr. Sosa stresses the importance of the intellectual apostolate for the entire Society:

At the same time, responding to the call of the univer - sal apostolic preferences necessitates that we strive more than ever for the intellectual depth that our foundational charism and tradition demand; such depth must always be accompanied by an attendant spiritual depth. The Society is committed to the intellectual apostolate because intellectual depth should characterize all forms of the apostolate of the Society of Jesus. We want to continue serving the Church through the intellectual apostolate, expressing our faith with intellectual consistency.124

Intending to deepen the processes of personal, communal, and institutional conversion, the universal apostolic preferences, in Fr. Sosa’s concluding words, “seek to unleash a process of apostolic re - vitalization and creativity that makes us better servants of reconcilia - tion and justice.”125 In turn, this aspiration is today’s higher standard for the universities of the Society. To press forward with this stan - dard, leaders of contemporary Jesuit universities ought to heed the challenge that Pope Francis makes in his 2018 apostolic constitution on ecclesiastical universities, Veritatis Gaudium.126 The Pope calls for a “radical paradigm shift” or a “‘bold cultural revolution’” at ecclesi - astical universities, such that those universities can form leaders who are able to address a “true epochal shift” in society due to “‘the rapid pace of change and degradation.’” 127

123 Sosa, “Universal Apostolic Preferences,” 4, boldface in the original. The So- ciety’s website also gives six priority issues specifically for Jesuit higher education: (1) civic and political leadership formation, (2) formation of Ignatian leadership, (3) educa- tion for those at the margins, (4) economic and environmental justice, (5) inter-religious dialogue/secularism, and (6) peace and reconciliation advocacy (https://www.jesuits. global/ministries/higher-education/). 124 Sosa, “Universal Apostolic Preferences,” 9, boldface and italics in the original. 125 Sosa, “Universal Apostolic Preferences,” 4. 126 Francis, Veritatis Gaudium (January 29, 2018), https://press.vatican.va/content/ salastampa/en/bollettino/pubblico/2018/01/29/180129c.html. 127 Francis, Veritatis Gaudium, 3, quoting encyclical letter,Laudato si’, 114, 61. Pope Is a Different Kind of Jesuit University Possible Today?  33

At the time of this writing, these shifts include the effects of the novel coronavirus pandemic. On December 14, 2020, the US began administering the first Covid-19 vaccinations as the nation’s coro - navirus death toll surpassed 300,000, with the number of daily new cases and deaths surging in the prior weeks. This mass immuniza - tion campaign is the United States’ most ambitious “since polio shots were rolled out in the 1950s.” 128 While this was great news for a shat - tered country, the pandemic’s relentless toll on US universities was also evident, having unleashed a “long and damaging crisis.”

Since March 2020, universities have “eliminated salary in - creases, reduced pension contributions, and eliminated some po - sitions” while beginning “a longer and more difficult process of examining the enrollment, revenues, and the costs of various aca - demic programs, and analyzing which could be cut.” 129 To be sure, the pandemic has changed higher education forever; as an illus - tration, many universities will make online learning part of their “new normal” after experiencing the benefits first-hand, despite the hastiness of the original transition. 130

Francis offers four criteria to guide this new approach to learning, which he writes are rooted in the Second Vatican Council’s teaching and are inspired by the changes that have taken place over the last fifty years: 1. the presentation of “the ever fresh and attractive good news of the Gospel of Jesus Christ;” 2. a dedication to “wide-ranging dialogue” and the “culture of encounter;” 3. a commitment to inter-disciplinary and cross-disciplinary approaches to study; and 4. an emphasis on “networking” with other institutions to promote studies of mutual interest. Catholic World News, “New papal document seeks ‘paradigm shift’ at ecclesiastical universities,” January 29, 2018, https://www.catholicculture.org/news/headlines/index. cfm?storyid=35219. These criteria are available to leaders of all Catholic universities and, with the respective differences having been considered, should not be overlooked. 128 Peter Loftus, Melanie Grayce West, and Christine Mai-Duc, “First Covid-19 Vaccine Given to US Public,” The Wall Street Journal, December 14, 2020. 129 Scott Carlson, “Colleges Grapple with Grim Financial Realities,” The Chron- icle of Higher Education November 30, 2020, https://www.chronicle.com/article/col- leges-grapple-with-grim-financial-realities. 130 See “The Post-Pandemic College,” The Chronicle of Higher Education, September 2020, https://store.chronicle.com/products/the-post-pandemic-college. 34  Kevin P. Quinn, SJ

Certainly, 2020 was a very tough year. If pandemic-related illness, death, social isolation, and economic hardship were not enough, do not forget our nation’s ongoing troubles with racial in - justice and political chaos. But there is hope on Jesuit campuses. To address these issues, faculty and administrators would do well to consider following the lead of Fr. Sosa, channeling the wisdom of Pope Francis, and endorsing Ignacio Ellacuría’s idea of a university in responding to the challenges confronting higher education today by championing the value added of Jesuit higher education. LETTERS TO THE EDITOR

Editor: pointed out that the correspon- I just finished reading “The dence of Philip Melanchthon is Twentieth-Century Construction larger than that of Ignatius. The of Ignatian Spirituality” (Autumn mistake is mine. 2020). I am extremely grateful for Fr. John W. O’Malley (umi) that issue of Studies, full of fruit- ful insights, as I am for the whole series of Studies. Please allow me to point to what is possibly a small error. On page 10, there is the sentence, “That correspondence [of Ignati- us] is the largest extant of any six- teenth-century figure, larger even than that of Luther and Erasmus.” As far as I know, the written correspondence of Philip Mel- anchthon (1497–1560), with more than 9,700 letters, is the largest one in existence. Many thanks to the two authors for their work, and for your work as general editor. Fr. Thomas Neulinger (asr) Graz, Austria

Editor: Fr. Thomas Neulinger has called our attention to a mistake on page 10 of our essay, “The Twentieth-Century Construction of Ignatian Spirituality: A Sketch” (Autumn 2020). He correctly

Past Issues of Studies in the Spirituality of Jesuits

1/1 John R. Sheets, A Profile of the Contemporary Jesuit: His Challenges and Op- portunities (Sep 1969).

1/2 George E. Ganss, The Authentic Spiritual Exercises of St. Ignatius: Some Facts of History and Terminology Basic to Their Functional Efficacy Today (Nov 1969).

2/1 William J. Burke, Institution and Person (Feb 1970).

2/2 John Carroll Futrell, Ignatian Discernment (Apr 1970).

2/3 Bernard J. F. Lonergan, The Response of the Jesuit, as Priest and Apostle, in the Modern World (Sep 1970).

3/1 John H. Wright, The Grace of Our Founder and the Grace of Our Vocation (Feb 1971).

3/2 Vincent J. O’Flaherty, Some Reflections on Jesuit Commitment(Apr 1971).

3/3 Thomas E. Clarke, Jesuit Commitment—Fraternal Covenant?; John C. Haughey, Another Perspective on Religious Commitment (Jun 1971).

3/4 Jules J. Toner, A Method for Communal Discernment of God’s Will (Sep 1971).

3/5 John R. Sheets, Toward a Theology of the Religious Life: A Sketch, with Par- ticular Reference to the Society of Jesus (Nov 1971).

4/1 David B. Knight, Saint Ignatius’ Ideal of Poverty (Jan 1972).

4/2 John R. Sheets, William W. Meissner, William J. Burke, Thomas E. Clarke, and John H. Wright, Two Discussions: I. On Spiritual Direction [and] II. On Leadership and Authority (Mar 1972).

4/3 Ladislas Orsy, Some Questions about the Purpose and Scope of the General Congregation (Jun 1972).

4/4 George E. Ganss, John H. Wright, John W. O’Malley, Leo J. O’Donovan, and , On Continuity and Change: A Symposium (Oct 1972).

4/5 John Carroll Futrell, Communal Discernment: Reflections on Experience (Nov 1972).

5/1–5/2 Vincent J. O’Flaherty, Renewal: Call and Response (Jan and Mar 1973).

5/3 Pedro Arrupe, “Art and the Spirit of the Society of Jesus”; Clement J. McNaspy, “Art in Jesuit Life,” in The Place of Art in Jesuit Life (Apr 1973).

5/4 John C. Haughey, The Pentecostal Thing and Jesuits (Jun 1973). 5/5 Ladislas Orsy, Toward a Theological Evaluation of Communal Discernment (Oct 1973).

6/1–6/2 John W. Padberg, The General Congregations of the Society of Jesus: A Brief Survey of Their History (Jan and Mar 1974).

6/3 David B. Knight, Joy and Judgment in Religious Obedience (Apr 1974).

6/4 Jules J. Toner, The Deliberation That Started the Jesuits: A Commentario on the Deliberatio primorum Patrum, Newly Translated, with a Historical In- troduction (Jun 1974).

6/5 Robert L. Schmitt, The Christ-Experience and Relationship Fostered in the Spiritual Exercises of St. (Oct 1974).

7/1 John H. Wright, George E. Ganss, and Ladislas Orsy, On Thinking with the Church Today (Jan 1975).

7/2 George E. Ganss, The Christian Life Communities as Sprung from the Sodal- ities of Our Lady; Miss José Gsell and Sister Françoise Vandermeersch, A Specimen Copy of Communications from the International Service in Ignati- an Spirituality, Rome (Mar 1975).

7/3 William J. Connolly, Contemporary Spiritual Direction—Scope and Princi- ples: An Introductory Essay (Jun 1975).

7/4 Thomas E. Clarke, Ignatian Spirituality and Societal Consciousness; Ladis- las Orsy, Faith and Justice: Some Reflections(Sep 1975).

7/5 Michael J. Buckley, The Confirmation of a Promise: A Letter to George Ganss; John W. Padberg, Continuity and Change in General Congregation XXXII (Nov 1975).

8/1 Charles E. O’Neill, Acatamiento: Ignatian Reverence in History and in Con- temporary Culture (Jan 1976).

8/2–8/3 Horacio de la Costa, “A More Authentic Poverty”; Edward F. Sheridan, “The Decree on Poverty,” in On Becoming Poor: A Symposium on Evangel- ical Poverty, with discussions by Michael J. Buckley, William J. Connolly, David L. Fleming, George E. Ganss, Robert F. Harvanek, Daniel F. X. Meenan, Charles E. O’Neill, and Ladislas Orsy (Mar and May 1976).

8/4 Robert L. Faricy, Jesuit Community: Community of Prayer (Oct 1976).

8/5 Michael J. Buckley, Jesuit Priesthood: Its Meaning and Commitments (Dec 1976).

9/1–9/2 Joseph M. Becker, “Section I: The Statistics and a Tentative Analysis”; Ladislas Orsy, Robert F. Harvanek, James J. Gill, David L. Fleming, and William J. Connolly, “Section II: Other Reactions and Explanations from Different Backgrounds,” in Changes in U.S. Jesuit Membership, 1958–1975: A Symposium (Jan and Mar 1977). 9/3 Robert F. Harvanek, The Reluctance to Admit Sin (May 1977).

9/4 Bill Connolly, “A Letter on the Problematic, To Phil Land,” and “A Reply to Phil Land: Afterthoughts”; Phil Land, “A Reply about the Problemat- ic,” in Jesuit Spiritualities and the Struggle for Social Justice (Sep 1977).

9/5 James J. Gill, A Jesuit’s Account of Conscience—For Personal and Organiza- tional Effectiveness (Nov 1977).

10/1 Alfred C. Kammer, “Burn-Out”: Contemporary Dilemma for the Jesuit So- cial Activist; Richard L. Smith, Francisco Ornelas, and Noel Barré, Other Viewpoints (Jan 1978).

10/2–10/3 William A. Barry, Madeline Birmingham, William J. Connolly, Robert J. Fahey, Virginia Sullivan Finn, and James J. Gill, Affectivity and Sexuality: Their Relationship to the Spiritual and Apostolic Life of Jesuits—Comments on Three Experiences (Mar and May 1978).

10/4 Robert F. Harvanek, The Status of Obedience in the Society of Jesus; Philip S. Land, Reactions to the Connolly-Land Letters on Faith and Justice: A Digest (Sep 1978).

10/5 John W. Padberg, Personal Experience and the Spiritual Exercises: The Ex- ample of Saint Ignatius (Nov 1978).

11/1 Thomas H. Clancy, Feeling Bad about Feeling Good (Jan 1979).

11/2 Dominic Maruca, Our Personal Witness as a Power toward Evangelizing Our Culture (Mar 1979).

11/3 J. Leo Klein, American Jesuits and the Liturgy (May 1979).

11/4 Michael J. Buckley, Mission in Companionship: Of Jesuit Community and Communion (Sep 1979).

11/5 Joseph F. Conwell, The Kamikaze Factor: Choosing Jesuit Ministries (Nov 1979).

12/1 Thomas H. Clancy, ed., Veteran Witnesses: Their Experience of Jesuit Life [reflections of fifteen Jesuits] (Jan 1980).

12/2 Peter J. Henriot, Joseph A. Appleyard, and J. Leo Klein, Living Together in Mission: A Symposium on Small Apostolic Communities (Mar 1980).

12/3 Joseph F. Conwell, Living and Dying in the Society of Jesus or Endeavoring to Imitate Angelic Purity (May 1980).

12/4–12/5 J. Peter Schineller, The Newer Approaches to and Their Use in the Spiritual Exercises (Sep and Nov 1980).

13/1 Simon Peter [pseudonym], Alcoholism and Jesuit Life: An Individual and Community Illness (Jan 1981). 13/2 Paul Begheyn, A Bibliography on St. Ignatius’ Spiritual Exercises: A Work- ing Tool for American Students (Mar 1981).

13/3 George E. Ganss, Toward Understanding the Jesuit Brothers’ Vocation, Espe- cially as Described in the Papal and Jesuit Documents (May 1981).

13/4 James W. Reites, St. Ignatius of Loyola and the Jews (Sep 1981).

13/5 David J. O’Brien, The Jesuits and Catholic Higher Education (Nov 1981).

14/1 John W. O’Malley, The Jesuits, St. Ignatius, and the Counter Reformation: Some Recent Studies and Their Implications for Today (Jan 1982).

14/2 Avery Dulles, Saint Ignatius and the Jesuit Theological Tradition (Mar 1982).

14/3 Paul V. Robb, Conversion as a Human Experience (May 1982).

14/4 Howard J. Gray, An Experience in Ignatian Government: Letters to a New Rector (Sep 1982).

14/5 Francisco Ivern, The Future of Faith and Justice: A Critical Review of Decree Four (Nov 1982).

15/1 John W. O’Malley, The Fourth Vow in Its Ignatian Context: A Historical Study (Jan 1983).

15/2 Francis A. Sullivan and Robert L. Faricy, On Making the Spiritual Exercis- es for the Renewal of Jesuit Charisms (Mar 1983).

15/3–15/4 John W. Padberg, The Society True to Itself: A Brief History of the 32nd Gen- eral Congregation of the Society of Jesus (December 2, 1974–March 7, 1975) (May and Sep 1983).

15/5–16/1 Joseph A. Tetlow, The Jesuits’ Mission in Higher Education: Perspectives & Contexts (Nov 1983 and Jan 1984).

16/2 John W. O’Malley, To Travel to Any Part of the World: Jerónimo Nadal and the Jesuit Vocation (Mar 1984).

16/3 Daniel J. O’Hanlon, Integration of Christian Practices: A Western Christian Looks East (May 1984).

16/4 Gregory I. Carlson, “A Faith Lived Out of Doors”: Ongoing Formation of Jesuits Today (Sep 1984).

16/5 E. Edward Kinerk, Eliciting Great Desires: Their place in the Spirituality of the Society of Jesus (Nov 1984).

17/1 William C. Spohn, St. Paul on Apostolic Celibacy and the Body of Christ (Jan 1985).

17/2 Brian E. Daley, “In Ten Thousand Places”: Christian Universality and the Jesuit Mission (Mar 1985). 17/3 Joseph A. Tetlow, A Dialogue on the Sexual Maturing of Celibates (May 1985).

17/4 William C. Spohn, John A. Coleman, Thomas E. Clarke, and Peter J. Henriot, Jesuits and Peacemaking: A Symposium (Sep 1985).

17/5 E. Edward Kinerk, When Jesuits Pray: A Perspective on the Prayer of Apos- tolic Persons (Nov 1985).

18/1 Donald L. Gelpi, The Converting Jesuit (Jan 1986).

18/2 Charles J. Beirne, Compass and Catalyst: An Essay on the Ministry of Ad- ministration (Mar 1986).

18/3 Richard A. McCormick, Bishops as Teachers and Jesuits as Listeners (May 1986).

18/4 Brian O. McDermott, With Him, In Him: Graces of the Spiritual Exercises (Sep 1986).

18/5 Joseph A. Tetlow, The Transformation of Jesuit Poverty (Nov 1986).

19/1 John M. Staudenmaier, United States Technology and Adult Commitment (Jan 1987).

19/2 J. A. Appleyard, The Languages We Use: Talking about Religious Experience (Mar 1987).

19/3 J. William Harmless and Donald L. Gelpi, Priesthood Today and the Jesuit Vocation (May 1987).

19/4 , Foundational Issues in Jesuit Spirituality (Sep 1987).

19/5 Philip Endean, Who Do You Say Ignatius Is? Jesuit Fundamentalism and Beyond (Nov 1987).

20/1 Dean Brackley, Downward Mobility: Social Implications of St Ignatius’s Two Standards (Jan 1988).

20/2 John W. Padberg, How We Live Where We Live (Mar 1988).

20/3 James M. Hayes, John W. Padberg, and John M. Staudenmaier, Symbols, Devotions, and Jesuits (May 1988).

20/4 Arthur F. McGovern, Jesuit Education and Jesuit Spirituality (Sep 1988).

20/5 William A. Barry, Jesuit Formation Today: An Invitation to Dialogue and Involvement (Nov 1988).

21/1 George B. Wilson, Where Do We Belong? United States Jesuits and Their Memberships (Jan 1989). 21/2 Adrien Demoustier, “The First Companions and the Poor”; Jean-Yves Calvez, “The Preferential Option for the Poor: Where Does It Come From For Us?”, in The Disturbing Subject: The Option for the Poor, trans. Edward F. Sheridan; includes short reflections by Dan Weber, James K. Voiss, Michael L. Cook, Jack Morris, James E. Royce, Phil Boroughs, J. D. Whitney, Kevin Connell, and Chuck Schmitz (Mar 1989).

21/3 Paul A. Soukup, Jesuit Response to the Communication Revolution (May 1989).

21/4 Joseph A. Tetlow, The Fundamentum: Creation in the Principle and Founda- tion (Sep 1989).

21/5 Past and Present Seminar Members, Jesuits Praying: Personal Reflections (Nov 1989).

22/1 L. Patrick Carroll, The Spiritual Exercises in Everyday Life: A Practical Im- plementation (Jan 1990).

22/2 Joseph A. Bracken, Jesuit Spirituality from a Process Prospective (Mar 1990).

22/3 John R. Shepherd with Paul A. Soukup, Fire for a Weekend: An Experience of the Spiritual Exercises (May 1990).

22/4 Michael J. O’Sullivan, Trust Your Feelings, but Use Your Head: Discernment and the Psychology of Decision Making (Sep 1990).

22/5 John A. Coleman, A Company of Critics: Jesuits and the Intellectual Life (Nov 1990).

23/1 Frank J. Houdek, The Road Too Often Traveled: Formation—“Developing the Apostolic Body of the Society” (Jan 1991).

23/2 James J. DiGiacomo, Ministering to the Young (Mar 1991).

23/3 Paul Begheyn and Kenneth Bogart, A Bibliography on St. Ignatius’s Spiri- tual Exercises (May 1991).

23/4 Charles M. Shelton, Reflections on the Mental Health of Jesuits(Sep 1991).

23/5 David S. Toolan, “Nature Is a Heraclitean Fire”: Reflections on Cosmology in an Ecological Age (Nov 1991).

24/1 Frank J. Houdek, Jesuit Prayer and Jesuit Ministry: Context and Possibilities (Jan 1992).

24/2 Thomas H. Smolich, Testing the Water: Jesuits Accompanying the Poor (Mar 1992).

24/3 David J. Hassel, Jesus Christ Changing Yesterday, Today, and Forever (May 1992). 24/4 Charles M. Shelton, Toward Healthy Jesuit Community Living: Some Psy- chological Reflections(Sep 1992).

24/5 Michael L. Cook, Jesus’ Parables and the Faith That Does Justice (Nov 1992).

25/1 Thomas H. Clancy, Saint Ignatius as Fund-Raiser (Jan 1993).

25/2 John R. Donahue, What Does the Lord Require?: A Bibliographical Essay on the Bible and Social Justice (Mar 1993).

25/3 John W. Padberg, Ignatius, the Popes, and Realistic Reverence (May 1993).

25/4 Thomas H. Stahel, Toward General Congregation 34: A History “from Be- low” of GC 31, GC 32, and GC 33 (Sep 1993).

25/5 John F. Baldovin, Christian Liturgy: An Annotated Bibliography for Jesuits (Nov 1993).

26/1 Joseph A. Tetlow, The Most Postmodern Prayer: American Jesuit Identity and the Examen of Conscience, 1920–1990 (Jan 1994).

26/2 Séamus Murphy, The Many Ways of Justice (Mar 1994).

26/3 John M. Staudenmaier, To Fall in Love with the World: Individualism and Self-Transcendence in American Life (May 1994).

26/4 John B. Foley, Stepping into the River: Reflections on the Vows (Sep 1994).

26/5 Thomas M. Landy, Myths That Shape Us: Jesuit Beliefs about the Value of Institutions (Nov 1994).

27/1 Brian E. Daley, “To Be More like Christ”: The Background and Implications of “Three Kinds of Humility” (Jan 1995).

27/2 Edward W. Schmidt, Portraits and Landscapes: Scenes from Our Common Life (Mar 1995).

27/3 Gerard L. Stockhausen, “I’d Love to, but I Don’t Have the Time”: Jesuits and Leisure (May 1995).

27/4 George M. Anderson, Jesuits in Jail, Ignatius to the Present (Sep 1995).

27/5 Charles M. Shelton, Friendship in Jesuit Life: The Joys, the Struggles, the Possibilities (Nov 1995).

28/1 Paul Begheyn, Bibliography on the History of the Jesuits: Publications in En- glish, 1900–1993 (Jan 1996).

28/2 Joseph Veale, Saint Ignatius Speaks about “Ignatian Prayer” (Mar 1996).

28/3 Francis X. Clooney, In Ten Thousand Places, in Every Blade of Grass: Un- eventful but True Confessions about Finding God in India, and Here Too (May 1996). 28/4 Carl F. Starkloff, As Different as Night and Day: Ignatius’s Presupposition and Our Way of Conversing across Cultures (Sep 1996).

28/5 Edward F. Beckett, Listening to Our History: Inculturation and Jesuit Slave- holding (Nov 1996).

29/1 Dennis Hamm, Preaching Biblical Justice: To Nurture the Faith That Does It (Jan 1997).

29/2 John W. Padberg, The Three Forgotten Founders of the Society of Jesus: Pas- chase Broët (1500–1652), Jean Codure (1508–1541), Claude Jay (1504–1552) (Mar 1997).

29/3 Peter D. Byrne, Jesuits and Parish Ministry (May 1997).

29/4 James F. Keenan, Are Informationes Ethical? (Sep 1997).

29/5 Ernest C. Ferlita, The Road to Bethlehem—Is it Level or Winding?: The Use of the Imagination in the Spiritual Exercises (Nov 1997).

30/1 Paul Shore, The “Vita Christi” of Ludolph of Saxony and Its Influence on the Spiritual Exercises of Ignatius of Loyola (Jan 1998).

30/2 Carl F. Starkloff, “I’m No Theologian, but . . . (or so . . . )?”: The Role of The- ology in the Life and Ministry of Jesuits (Mar 1998).

30/3 James S. Torrens, The Word That Clamors: Jesuit Poetry That Reflects the Spiritual Exercises (May 1998).

30/4 Clement J. Petrik, Being Sent: A Personal Reflection on Jesuit Governance in Changing Times (Sep 1998).

30/5 Charles J. Jackson, One and the Same Vocation: The Jesuit Brother, 1957 to the Present—A Critical Analysis (Nov 1998).

31/1 Richard J. Clifford, Scripture and the Exercises: Moving from the Gospels and Psalms to Exodus and Proverbs (Jan 1999).

31/2 Timothy E. Toohig, Physics Research: A Search for God (Mar 1999).

31/3 Gerald M. Fagin, Fidelity in the Church—Then and Now (May 1999).

31/4 J. Peter Schineller, The Pilgrim Journey of Ignatius: From Soldier to Laborer in the Lord’s Vineyard and Its Implications for Apostolic Lay Spirituality (Sep 1999).

31/5 Lisa Fullam, Juana, SJ: The Past (and Future) Status of Women in the Society of Jesus (Nov 1999).

32/1 John P. Langan, The Good of Obedience in a Culture of Autonomy (Jan 2000).

32/2 Richard A. Blake, Listen with Your Eyes: Interpreting Images in the Spiritual Exercises (Mar 2000) [misnumbered on the front cover as “31/2.”]. 32/3 Charles M. Shelton, When a Jesuit Counsels Others: Some Practical Guide- lines (May 2000).

32/4 William A. Barry, Past, Present, and Future: A Jubilarian’s Reflections on Jesuit Spirituality (Sep 2000).

32/5 Carl F. Starkloff, Pilgrimage Re-envisioned: Mission and Culture in the Last Five General Congregations (Nov 2000).

33/1 Peter-Hans Kolvenbach, “The Service of Faith and the Promotion of Jus- tice in American Jesuit Higher Education,” in Faith, Justice, and American Jesuit Higher Education: Readings from the Formula of the Institute, the Con- stitutions, the Complementary Norms, GC 32, Pedro Arrupe, and GC 34; and an address by Peter-Hans Kolvenbach (Jan 2001).

33/2 James F. Keenan, Unexpected Consequences: A Jesuit and Puritan Book, Rob- ert Persons’s Christian Directory, and Its Relevance for Jesuit Spirituality To- day (Mar 2001).

33/3 Pedro Arrupe, The Trinitarian Inspiration of the Ignatian Charism (May 2001).

33/4 Joseph Veale, Saint Ignatius Asks, “Are You Sure You Know Who I Am?” (Sep 2001).

33/5 William A. Barry and James F. Keenan, eds., How Multicultural Are We? Six Stories, by Claudio M. Burgaleta, Gregory C. Chisholm, Eduardo C. Fer- nandez, Gerdenio M. Manuel, J-Glenn Murray, and Hung T. Pham (Nov 2001).

34/1 Richard A. Blake, City of the Living God: The Urban Roots of the Spiritual Exercises (Jan 2002).

34/2 Francis X. Clooney, A Charism for Dialogue: Advice from the Early Jesuit Missionaries in Our World of Religious Pluralism (Mar 2002).

34/3 William Rehg, Christian Mindfulness: A Path to Finding God in All Things (May 2002).

34/4 Dean Brackley, Expanding the Shrunken Soul: False Humility, Ressentiment, and Magnanimity (Sep 2002).

34/5 Robert Bireley, The Jesuits and Politics in Time of War: A Self-Appraisal (Nov 2002).

35/1 William A. Barry, Jesuit Spirituality for the Whole of Life (Jan 2003).

35/2 V. Rev. John Baptist Janssens, Instruction and Ordinance Concerning the Training of Ours in the Sacred Liturgy, with introduction by Lawrence J. Madden (Mar 2003). 35/3 Douglas Marcouiller, Archbishop with an Attitude: Oscar Romero’s Sentir con la Iglesia (May 2003).

35/4 Ronald Modras, A Jesuit in the Crucible: Friedrich Spee and the Witchcraft Hysteria in Seventeenth-Century Germany (Sep 2003).

35/5 Thomas M. Lucas, Virtual Vessels, Mystical Signs: Contemplating Mary’s Images in the Jesuit Tradition (Nov 2003).

36/1 Thomas P. Rausch, Christian Life Communities for Jesuit University Stu- dents? (Spring 2004).

36/2 James Bernauer, The Holocaust and the Search for Forgiveness: An Invitation to the Society of Jesus? (Summer 2004).

36/3 David E. Nantais, “Whatever!” Is Not Ignatian Indifference: Jesuits and the Ministry to Young Adults (Fall 2004).

36/4 János Lukács, The Incarnational Dynamic of the Constitutions (Winter 2004).

37/1 Dennis C. Smolarski, Jesuits on the Moon: Seeking God in All Things . . . Even Mathematics! (Spring 2005).

37/2 Peter McDonough, Clenched Fist or Open Hands? Five Jesuit Perspectives on Pluralism (Summer 2005).

37/3 James S. Torrens, Tuskegee Years: What Father Arrupe Got Me Into (Fall 2005).

37/4 Kevin O’Brien, Consolation in Action: The and the Ministry of Accompaniment (Winter 2005).

38/1 Peter Schineller, In Their Own Words: Ignatius, Xavier, Favre and Our Way of Proceeding (Spring 2006).

38/2 Charles J. Jackson, Something That Happened to Me at Manresa: The Mysti- cal Origin of the Ignatian Charism (Summer 2006).

38/3 William Reiser, Locating the Grace of the Fourth Week: A Theological Inquiry (Fall 2006).

38/4 John W. O’Malley, Five Missions of the Jesuit Charism: Content and Method (Winter 2006).

39/1 Gerald L. McKevitt, Italian Jesuits in : A Clash of Theological Cul- tures (Spring 2007).

39/2 Patrick M. Kelly, Loved into Freedom and Service: Lay Experiences of the Exercises in Daily Life (Summer 2007).

39/3 T. Frank Kennedy, Music and the Jesuit Mission in the New World (Autumn 2007). 39/4 William E. Creed, Jesuits and the Homeless: Companions on Life’s Journey (Winter 2007).

40/1 Luce Giard, The Jesuit College: A Center for Knowledge, Art and Faith 1548– 1773 (Spring 2008).

40/2 Wilkie Au, Ignatian Service: Gratitude and Love in Action (Summer 2008).

40/3 Robert J. Kaslyn, The Jesuit Ministry of Publishing: Overview of Guidelines and Praxis (Autumn 2008).

40/4 William Rehg, The Value and Viability of the Jesuit Brothers’ Vocation: An American Perspective (Winter 2008).

41/1 Markus Friedrich, Governance in the Society of Jesus, 1540–1773: Its Meth- ods, Critics, and Legacy Today (Spring 2009).

41/2 Gerdenio Sonny Manuel, Living Chastity: Psychosexual Well-Being in Jesu- it Life (Summer 2009).

41/3 Jeremy Clarke, Our Lady of China: Marian Devotion and the Jesuits (Au- tumn 2009).

41/4 Francis X. Hezel, A Life at the Edge of the World (Winter 2009).

42/1 Michael C. McCarthy, Thomas Massaro, Thomas Worcester, and Mi- chael A. Zampelli, Four Stories of the Kolvenbach Generation (Spring 2010).

42/2 Roger Haight, Expanding the Spiritual Exercises (Summer 2010).

42/3 Thomas M. Cohen, Jesuits and New Christians: The Contested Legacy of St. Ignatius (Autumn 2010).

42/4 R. Bentley Anderson, Numa J. Rousseve Jr.: Creole, Catholic, and Jesuit (Winter 2010).

43/1 Milton Walsh, “To Always Be Thinking Somehow about Jesus”: The Prologue of Ludolph’s Vita Christi (Spring 2011).

43/2 Michael C. McCarthy, “Let Me Love More Passionately”: Religious Celibacy in a Secular Age (Summer 2011).

43/3 Gerald L. McKevitt, The Gifts of Aging: Jesuit Elders in Their Own Words (Autumn 2011).

43/4 John Gavin, “True Charity Begins Where Justice Ends”: The Life and Teach- ings of St. Alberto Hurtado (Winter 2011).

44/1 Michael D. Barber, Desolation and the Struggle for Justice (Spring 2012).

44/2 Barton T. Geger, The First First Companions: The Continuing Impact of the Men Who Left Ignatius (Summer 2012). 44/3 Emanuele Colombo, “Even among Turks”: Tirso González de Santalla (1624–1705) and Islam (Autumn 2012).

44/4 Thomas D. Stegman, “Run That You May Obtain the Prize”: Using St. Paul as a Resource for the Spiritual Exercises (Winter 2012).

45/1 Hilmar M. Pabel, Fear and Consolation: and the Spirituality of Dying and Death (Spring 2013).

45/2 Robert E. Scully, The Suppression of the Society of Jesus: A Perfect Storm in the Age of the “Enlightenment” (Summer 2013).

45/3 Jorge Mario Bergoglio, Writings on Jesuit Spirituality I, trans. Philip En- dean (Autumn 2013).

45/4 Jorge Mario Bergoglio, Writings on Jesuit Spirituality II, trans. Philip En- dean (Winter 2013).

46/1 Anthony J. Kuzniewski, “Our American Champions”: The First American Generation of American Jesuit Leaders after the Restoration of the Society (Spring 2014).

46/2 Hung T. Pham, Composing a Sacred Space: A Lesson from the Cathechismus of Alexandre de Rhodes (Summer 2014).

46/3 Barton T. Geger, Hidden Theology in the “Autobiography” of St. Ignatius (Autumn 2014).

46/4 Nicholas Austin, Mind and Heart: Towards an Ignatian Spirituality of Study (Winter 2014).

47/1 John W. O’Malley, Jesuit Schools and the Humanities Yesterday and Today (Spring 2015).

47/2 Paul [L.] Mariani, The Mystery and the Majesty of It: Jesuit Spirituality in the Poetry of Gerald Manley Hopkins (Summer 2015).

47/3 Mark Lewis, Unfinished Business: The Spiritual Coadjutor in the Society of Jesus Today (Autumn 2015).

47/4 Francis X. Hezel, Let the Spirit Speak: Learning to Pray (Winter 2015).

48/1 Joseph A. Tetlow, The Preached Weekend Retreat: A Relic or a Future? (Spring 2016).

48/2 Hung T. Pham and Eduardo C. Fernández, Pilgrims in Community at the Frontiers: A Contemplation on Jesuit Mission Today (Summer 2016).

48/3 E. Edward Kinerk, Personal Encounters with Jesus Christ (Autumn 2016).

48/4 Barton T. Geger, Bending the Knee to Baal? St. Ignatius on Jesuit Vocation Promotion (Winter 2016). 49/1 William C. Woody, “So We Are Ambassadors for Christ”: The Jesuit Minis- try of Reconciliation (Spring 2017).

49/2 Henry J. Shea, The Beloved Disciple and the Spiritual Exercises (Summer 2017).

49/3 Members of General Congregation 36, The Moment of GC 36 for Its Mem- bers (Autumn 2017).

49/4 Richard J. Baumann, Our Jesuit Constitutions: Cooperation as Union (Win- ter 2017).

50/1 Barton T. Geger, Ten Things That St. Ignatius Never Said or Did (Spring 2018).

50/2 Ted Penton, Spiritual Care for the Poor: An Ignatian Response to Pope Fran- cis’s Challenge (Summer 2018).

50/3 William McCormick, “A Continual Sacrifice to the Glory of God”: Ignatian Magnanimity as Cooperation with the Divine (Autumn 2018).

50/4 Brian O. McDermott, Spiritual Consolation and Its Role in the Second Time of Election (Winter 2018).

51/1 James J. Conn, Jesuits and Eucharistic Concelebration; John F. Baldovin, Jesuits, the Ministerial Priesthood, and Eucharistic Concelebration (Spring 2019).

51/2 John W. O’Malley, How We Were: Life in a Jesuit Novitiate, 1946–1948 (Summer 2019).

51/3 János Lukács, To Be Changed as Deeply as We Would Hope: Revisiting the Novitiate (Autumn 2019).

51/4 Elisa Frei, PhD, Signed in Blood: Negotiating with Superiors General about the Overseas Missions (Winter 2019).

52/1 Aaron D. Pidel, Jerome Nadal’s Apology for the Spiritual Exercises: A Study in Balanced Spirituality (Spring 2020).

52/2 Philip R. Amidon, Papal Documents from the Early Years of the Society of Jesus in English Translation (Summer 2020).

52/3 John W. O’Malley and Timothy W. O’Brien, The Twentieth-Century Con- struction of Ignatian Spirituality: A Sketch (Autumn 2020).

52/4 Sam Z. Conedera, Forgotten Saint: The Life and Writings of Alfonso Salmerón, SJ (Winter 2020).

53/1 Kevin P. Quinn, Is a Different Kind of Jesuit University Possible Today? The Legacy of Ignacio Ellacuría, SJ (Spring 2021).

Subscription Information Effective January 2018

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Back Issues

A complete archive of previous issues is accessible on-line through the Boston College Library: https://ejournals.bc.edu/index.php/jesuit/issue/archive

More recent issues are also available through the website of the Jesuit Conference: http://jesuit.org/publications?C=journals&#publications

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“Letters to the Editor,” and all other questions or comments regarding the content of STUDIES or the submission of essays, should be sent to the general editor at:

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