Conversations Fall 2017 On Jesuit Higher Education Number 52 m i s t r u a t l h t f spiritual i e f d a s r r dialogue n traditions e a k a o engagemenp t t u honesty l o i e o v d l e g e

f i m n Jesuit Education d a c

humane c a i e e c t l s

society c w inclusive e

p Sanctuary s Catholic safe t i space o values

n for Truth d good i facts ands Justice

welcoming s rational common e l e i m discourse good v wisdom e knowledge b i s l l

i university

just n g FALL 2017 NUMBER 52 Conversations Members of the National Seminar on On Jesuit Higher Education Jesuit Higher Education

Heidi Barker Regis University Mark G. Bosco, S.J. Loyola University Chicago Sanctuary for Truth and Justice Patrick J. Howell, S.J. Seattle University

Timothy P. Kesicki, S.J. President, Jesuit Conference ex officio

Molly Pepper Gonzaga University

Jennifer Rinella Rockhurst University Stephen C. Rowntree, S.J. 42 Holy Name of Jesus Church New Orleans The Winter of Our Discontent, Julie Rubio Gerry O’Hanlon, S.J. St. Louis University

Edward W. Schmidt, S.J. America Magazine Michael Serazio Boston College Michael Sheeran, S.J. features President, AJCU 2 The Ignatian Witness to Truth in a Climate of Injustice , Bryan N. Massingale ex officio

Clint J. Springer 8 Sanctuary for the Heart, Howard Gray, S.J. Saint Joseph’s University 12 Engaged Scholarship Methods for Positive Social Change , George Villanueva Jessica Wrobleski Wheeling Jesuit University 14 Eloquentia Perfecta in the Time of Tweets , Laurie Ann Britt-Smith Patrick J. Howell, S.J., chair 16 Journalism Education in the Spirit of Magis , John J. Pauly Stephen C. Rowntree, S.J., sec. Edward W. Schmidt, S.J., editor 18 Against Manufactured Truth, Sandra Sullivan-Dunbar

Conversations is published by the 21 The Challenge of Making Good Logical Arguments , Ron DiSanto and Karen Adkins National Seminar on Jesuit Higher Education, which is jointly sponsored 30 Law, Policy, and the Sanctuary Campus , John McKay by the Jesuit Conference Board and 34 A Collage of Conversations with Undocumented Students, Molly Pepper the Board of the Association of Jesuit Colleges and Universities. 36 Sanctuary: A Place Apart, Edward W. Schmidt, S.J. The opinions stated herein are those of the authors and not necessarily 38 Historical Models , An Interview with John W. Padberg, S.J., Julie Hanlon Rubio those of the JC or the AJCU. 40 Loss of Trust: How Did We Get Here? How Do We Move Forward? Thomas Ringenberg Comments and inquiries may be addressed to the editor of 44 The 500th Anniversary, Patrick Howell, S.J. Conversations Edward W. Schmidt, S.J. 46 Forming Thoughtful, Committed Citizens, Lucas Sharma, S.J. America Magazine 33 W. 60th Street New York, NY 10023 11 stuDeNt VOICe: Contemplation in Action, Jodie Foster phone: 212-581-4640 e-mail: [email protected]

For information about stuDeNt VOICes: apathy tO aCtIVIsm subscriptions to Conversations : 24 “We Are the Change We Seek,” Bethan Saunders Stephen C. Rowntree, S.J. Secretary to the National Seminar 25 Seeking Truth and Justice Through Pro-Life Activism, Amelia Irvine on Jesuit Higher Education Holy Name of Jesus Parish 26 Becoming “Us” in a Polarized Age, Miranda Richard New Orleans 1575 Calhoun Street New Orleans, LA 70118 BOOks Phone: 504-865-2781 e-mail: [email protected] 48 Hope for Common Ground, Julie Hanlon Rubio Conversations back issues are 50 Come To Believe , Stephen N. Katsouros, S.J. available online at http://conversationsmagazine.org 51 Emmaus: The Nature of the Way, Chris Yates Design and layout by Pauline Heaney. Printed by Peacock Communications, 28 aN hIstOrICal mOmeNt: Seattle University, Tracy DeCroce Lincoln Park, N.J. Webmaster: Lucas S. Sharma, S.J. 52 teaChINg tO mIssION: Teaching through Trump, Michael Serazio

Front cover design by Mark P. Scalese, S.J. frOm the ChaIr

Sanctuary - A Sacred Tradition

We made it through the first 100 days, and now through We did not want to repeat the political cant of any par - the second 100 days. The republic still stands. But it has ticular party nor to get bogged down in the miasmic been a rocky year for students, teachers, and administrators swamp of analyzing all the mistruths and lies that have for all of our Jesuit universities and colleges. arisen with the ascension into office of the current presi - At the core of a university is the search for truth. dent. Rather we wanted to encourage a dialogue based on Whether it’s theology exploring scripture (“Know the truth the deepest spiritual traditions and the Ignatian dictum and the truth will set you free”) or scientific research, the found in the guidelines for the Spiritual Exercises , #22. “It university treasures truth. It rejects or should reject “alter - is necessary to suppose that every good Christian is more native facts.” They are illusory. They are chimeras worthless ready to put a good interpretation on another’s statement for building a civilization and a just and lasting peace. The than to condemn it as false. If an orthodox construction most insidious effect of President Trump’s rhetoric is the cannot be put on a proposition, the one who made it should damage done to language itself. In a telling analysis, be asked how he understands it. If he is in error, he should Charles Blow identified its trademarks: “sophistry be corrected with all kindness.” peppered with superlatives” and “a jumble of incomplete Fr. Howard Gray, S.J., of Georgetown masterfully takes thoughts stitched together with arrogance and ignorance” us through the vital Ignatian elements for discerning our (The New York Times, May 1, 2017). The degradation of way through a time of “social imbalance and ethical language probably undercuts the university most because ambiguity” and creating a “Sanctuary of the Heart.” Some we educators are constantly refining, inventing, creating, of the most poignant pieces in this issue are by naming, honing in on the best expressions to reveal the undocumented students at our universities who share their hearts of people and the heart of the world. dread and fear for themselves and especially for their When the National Seminar board met at Georgetown families with remarkable courage. last January to decide on the theme for this issue, we spent Our goal is that the sacred tradition of sanctuary, which a highly unusual amount of time in discussion and discern - suggests a welcoming, inclusive, safe space, guided by spir - ment. Ultimately we decided to change course from a pre - itual traditions, may be a wellspring for creativity and depth viously announced theme and to face head on into the in facing the current national crisis. As with any Ignatian headwinds assaulting the universities. Once we named the discernment, our primary focus is on pursuing the good, Jesuit university as a sanctuary for truth and justice, the rather than engaging evil; honesty, rather than dissembling; topics and articles rolled out quickly. We realized too that rational discourse, rather than ideological polemic. this crucial theme flowed continuously from our January A Jesuit sanctuary of higher education enables students issue of Difficult Conversations. The methodology in that to study, dialogue, and engage each other. It creates an issue will serve us well for the theme of this Fall 2017 issue. arena for faculty to freely pursue truth with all the re - In fact, the keynote article by Fr. Bryan Massingale of sources of the great wisdom traditions. And it urges all of Fordham, “The Ignatian Witness to Truth in a Climate of us pursue the common good, that is, to engage in building Injustice,” which deals extensively with racism and creating a more just and humane society, guided by faith and in - a home for all, flows seamlessly from our Spring issue. We formed by reason. were happy to collaborate with the organizers of the trien - nial Jesuit justice conference, being held this year at Seattle Patrick Howell, S.J., chair University, August 10-13, where Father Massingale will be National Seminar on Jesuit Higher Education giving this address. You may hear his full address, as well as the other three keynoters, on our Website at http://www.conversationsmagazine.org/

1 The Ignatian Witness to Truth in a Climate of Injustice

By Bryan N. Massingale

In an address in 1980 to the Roman Rota, a chief legal inal justice, education, poverty rates, and healthcare court in the Catholic Church, Pope John Paul II cited services? Why, despite years of protest and agitation, a 17th-century maxim, “Truth is the basis, founda - do we as a nation find ourselves locked in a seem - tion, and mother of justice.”He thus highlighted the ingly endless cycle of racial recrimination, resigna - often-noted connection between the pursuit of justice tion, and even despair? I offer two reasons: first, a and the quest for truth. For example, the many “Truth persistent belief in an ideology of “personal respon - and Reconciliation” processes undertaken in the af - sibility”; and second, the profound, pervasive, and termath of severe social traumas, such as in South perhaps even willful ignorance of the majority of Africa and Rwanda, are vivid reminders that healing white Americans about the history that has led to estrangements between peoples and establishing and fuels our current impasses and divisions. right relationships between social groups can only be premised upon an honest acknowledgment of the The Mantra of “Personal harms committed or tolerated against others. Com - Responsibility” munal and national honesty are the prerequisites for effective reconciliation and a just society. One manifestation of the current ideology of “per - By any measure or reckoning, the pursuit of sonal responsibility” was given at Marquette Univer - racial justice is still, in the words of the African sity by Ben Shapiro, a noted young conservative American poet Langston Hughes, “a dream de - activist and provocateur. His presence on campus ferred.” In a report published in the summer of 2016, was the subject of a great deal of controversy, as a stu - a United Nations commission investigating the situ - dent group timed Shapiro’s lecture to coincide with ation of African Americans in the United States Marquette’s annual “Mission Week” celebration of its forthrightly concluded: Ignatian charism and Jesuit ideals. It was especially problematic given the university’s chosen theme for Despite substantial changes since 2017 – “Racial Justice and the Call of the Church” – the end of the enforcement of Jim and the title of Shapiro’s address, “Can You Handle Crow and the fight for civil rights, a the Truth?” I decided to attend his speech, which he systemic ideology of racism ensur - delivered in a packed lecture hall to an audience of ing the domination of one group overwhelmingly white male students. over another continues to impact Once one gets past the caustic ad hominem negatively on the civil, political, polemics that peppered Shapiro’s address, his posi - economic, social and cultural rights tion can be summarized in the following moves: of African Americans today. • There was a time when institutionalized racism existed in the US, but that was 40-50 years ago. What accounts for this disturbing persistence of (Note that he isn’t sure exactly when it ended, nor racial injustice, manifested in almost every area of our national life, including gross disparities in crim - did he give a historical marker for its demise).

2 CONVERSATIONS ON JESUIT HIGHER EDUCATION • Therefore, systemic racial injustice is no longer white people – have no obligation to help any - a reality. one, because all of the systemic obstacles and • Shapiro acknowledges that there are individual barriers to individual advancement have been racists, that is, people who do bad things and eliminated and eradicated. discriminate because of racial bias. • Therefore, most of all, but left unsaid: if white • But society as a whole isn’t intentional in put - straight men have a disproportionate share of ting people of color down or holding people of society’s goods and benefits, it’s because they’ve color back. earned them by being more intelligent, virtuous, • Thus, for people of color, it is now all up to them. and responsible than other groups. At the core of his argument is a plea for personal responsibility. “Life is what you make of it” was I dwell on Shapiro’s argument and views be - a mantra repeated several times. In fact, he de - cause he is not an aberration. His presentation of this clared that if you follow three rules, you are vir - worldview is but an exaggeration of a typical point tually guaranteed to achieve middle class status: of view present among many Americans, especially (1) Finish high school. (2) Don’t have children white Americans. His line of thinking explains why out of wedlock. (3) Get a job. so many white people, and especially white Chris - • Left unsaid explicitly, but assumed throughout tians and Catholics, are so anemic and tepid in their his presentation: If you don’t get ahead, if you engagement with issues of racial justice. They be - don’t make it, it’s your own fault. To think oth - lieve society is now a level playing field. Therefore, erwise is to succumb to a “psychology of victim - notwithstanding a few bad apples – of both and all hood” and to allow oneself to be defeated, races – black failure and racial disparities are due to because there are no longer any systemic obsta - personal irresponsibility, laziness, and lack of effort. cles to one’s progress. Let us consider a concrete example of how this • More pointed conclusions follow from this line insistence upon the demise of systemic racism and of thinking: we, as a society – and especially assumption of personal responsibility plays out.

Ben Shapiro speaks to students in a packed lecture hall at Marquette University.

3 In May 2015, approximately 50 students, faculty, and administrators gathered outside of Grewen Hall, Le Moyne College, to express their solidarity in support of the people of Ferguson. Following a moment of silence, the group walked throughout the main academic complex before reconvening outside for prayer and reflection.

Such thinking explains in great measure the apathy viduals – not events that point to deeper systemic or indifference of white Christians toward police vi - faults in the institutions of our society. The majority olence and misconduct in our society, especially as of white Americans, it would seem, hold that racial these are experienced by communities of color and injustice is no longer a pressing issue in society; it is, protested by the Movements for Black Lives. A re - rather, at most, an episodic aberration committed by cent Public Religion Research Institute report related some bad people. how over 80 percent of black Christians believe that police-involved killings of black people are part of a A Pervasive (Willful) much larger picture of racial injustice. However, an Ignorance of Truth almost equal number of white Christians believe the opposite, holding that such deaths are mainly iso - Yet, note how the widespread acceptance of an ide - lated incidents with no connection to one another. ology of personal responsibility – put more colloqui - (Seventy-one percent of Catholics hold this view.) In - ally, the mentality of “it’s their/your own damn deed, white non-Christians are more likely to see a fault” – is abetted by a pervasive ignorance of the systemic problem than white Christians. real history of racial injustice in our country. (Recall In other words, white Christians are among the how the first and necessary move made by Shapiro least likely to believe that there is a systemic race- is a declaration that systemic institutional racism has based problem with policing in our country. They been eradicated). African American religious scholar admit that bad things happen. But these are “isolated Eddie S. Glaude, Jr., states that “willful blindness” to incidents” – that is, the fault of a few renegade indi - our history allows so many to “absurdly

4 CONVERSATIONS ON JESUIT HIGHER EDUCATION believe...that black social misery is the result of hun - Note how this report relates that ignorance of dreds of thousands of unrelated bad individual de - our past compromises our ability to cope with pres - cisions by black people across this country.” ent-day racial injustices, which are the enduring One of the best independent assessments of the manifestations of an unacknowledged and actively lack of accurate knowledge of our nation’s racial his - avoided past. Glaude concurs, opining that being tory comes from the United Nations’ investigation “willfully ignorant” of our history of racism “has of our racial practices referred to earlier. It notes that consigned so many black people to poverty with lit - most Americans have not been and are not being tle to no chance of escaping it.” taught the true history of the country’s complicity Thus, it comes as no surprise that the U.N. task with what it called the “crimes against humanity” force, in its recommendations for a more racially just that were perpetrated upon communities of color, es - society, concluded: “Consistently, the school curricu - pecially African Americans. Two of its findings are lum in each state should reflect appropriately the especially pertinent: history of the transatlantic trade in Africans, enslave - ment and segregation.” In short, telling and facing • In particular, the legacy of colonial history, en - the truth of our tragic past is an essential part of slavement, racial subordination and segregation, achieving justice in the present. What Canadian Je - racial terrorism and racial inequality in the suit philosopher Bernard Lonergan called the “flight United States remains a serious challenge, as from understanding” is a major contributing factor there has been no real commitment to reparations and to the racial apathy and indifference that result from to truth and reconciliation for people of African de - a race-based ideology of personal responsibility. scent. Contemporary police killings and the trauma that they create are reminiscent of the The Ignatian Witness to past racial terror of lynching. Impunity for State Truth violence has resulted in the current human rights crisis and must be addressed as a matter What, then, are the challenges and opportunities of of urgency. (emphasis added) this state of affairs for Jesuit higher education in the • There is a profound need to acknowledge that United States? What does it mean for Jesuit cam - the transatlantic trade in Africans, enslavement, puses to be “sanctuaries of truth” in the midst of so colonization and colonialism were a crime much injustice, denial, and willful ignorance? What against humanity and are among the major does the summons to fidelity to our mission entail sources and manifestations of racism, racial dis - in such circumstances? crimination, Afrophobia, xenophobia and re - lated intolerance. Past injustices and crimes First, a reclaiming of and recommitment to the against African Americans need to be addressed fundamental inspirations and values of the Soci - with reparatory justice. ety of Jesus. One of the lasting memories of my

Consistently, the school curriculum in each state should reflect appropriately the history of the transatlantic trade in Africans, enslavement and segregation. – U.N. task force

5 undergrad uate theology courses at Marquette was show them the deep connection between love of God studying the book The Faith that Does Justice. It was a and justice for their neighbors? compilation of articles written by Jesuits in the mid To put this first step negatively: If, in the midst 1970s, reflecting on how the promotion of justice was of a society scarred by racial injustice, Jesuit colleges an essential part of Christian faith. I no longer re - and universities are not forthright witnesses of “con - member the specifics of the articles. But the title ar - crete, radical but proportionate responses” to unjust rested me then and inspires me still. It was the first suffering, then we fail to embody what makes us time that an explicit connection was made between unique among institutions of higher education. And my belief in God and my hunger for justice. if we are no different from any other college or uni - I then discovered that this deep connection is a versity, especially lower-cost competitors who can fundamental Jesuit conviction, first articulated in offer just as valuable an educational product, then 1975 during its 32nd General Congregation and then we have no reason to survive – and in all likelihood, reaffirmed repeatedly since, most notably in 2000 at we will not. Santa Clara University by then Father General Peter-Hans Kolvenbach. His words are powerful Second, acknowledging that we have much to learn and prophetic: and to “un-learn” about our racial (and racist) his - tory. Malcolm X once said, “Untruths have to be un - Since Saint Ignatius wanted love to told. We have to be untaught before we can be taught, and once untaught, we ourselves can un - be expressed not only in words but teach others.” He thus stated the implication of his also in deeds, the Congregation com - belief that injustice in America is sustained by a not mitted the Society to the promotion accidental strategy of miseducation and omission. The bottom line is that most of us have been taught of justice as a concrete, radical but many half-truths and untruths about our nation’s proportionate response to an un - dealings with communities of color. justly suffering world. Fostering the If “truth is the basis, foundation, and mother of virtue of justice in people was not justice,” then an important contribution of Jesuit higher education toward a racially just society is fos - enough. Only a substantive justice tering a deeper and truer knowledge of this nation’s can bring about the kinds of struc - legacy of racial animus and privilege. Our curricula tural and attitudinal changes that are should insure that no one graduates from our insti - tutions without a sustained engagement with the re - needed to uproot those sinful op - ality of racial injustice. This is wholly and entirely “pressive injustices that are a scandal consistent with our institutions’ mission to discover against humanity and God. and disseminate knowledge. This leads to a pressing question: How do our curricula both reflect and re - Therefore, a first step for Jesuit campuses is a spect the intellectual contributions of the majority of forthright and public commitment to this legacy of the human race? For we cannot fulfill the mission of seeking justice as a vital component of our identity and discovering and disseminating knowledge of the mission – a commitment that is not just rhetorical but human condition if, by omission or silence, we ig - effective. How do we come to see ourselves as custo - nore, downplay, or disparage insights and knowl - dians of sacred trust, “the service of faith through the edge arising from the majority of humankind. promotion of justice,” that has been committed to our care? How do our campuses continue to inspire new Third, accepting that solidarity with the racially generations of young people, captivating them with “other” means living in the midst of human con - book titles, courses, experiences, and witnesses that flict. I teach courses that focus on race, white su -

6 CONVERSATIONS ON JESUIT HIGHER EDUCATION “Untruths have to be untold. We have to be untaught before we can be taught, and once untaught, we ourselves can unteach others.” – Malcolm X

premacy, and religious complicity. Students are often Finally, being beacons of hope. The promotion of bewildered, confused, and dismayed as they en - truth inherently undermines ideological appeals to counter new knowledge, question previously held “personal integrity” that evade the demands of jus - beliefs, and face the uncomfortable truth that reli - tice. It necessarily generates obstacles and resistance. gious leaders have not always been agents of social Yet, this is consistent with the spirit of the Spiritual justice. Sometimes they express their discomfort in Exercises as those who engage them move from a less than mature ways. And, as this winter’s contro - contemplation of the suffering Jesus to an encounter versy at Marquette demonstrated, fostering honest with the risen Christ. The resurrection is not an es - engagement with racial privilege generates intense cape from conflict. Rather, it summons us to engage and often passionate resistance. Radical responses to conflictual reality in light of a new experience: an ex - unjust suffering, what Father Kolvenbach detailed perience of being loved beyond death. This fills one as a core component of Jesuit higher education, will with the courage to struggle for a justice founded on generate not only sincere misunderstandings but truth, in the words of St. Ignatius, “not counting the also polemical counterattacks. The road to a just so - cost.” Because no cost is too great in the light of such ciety must go through the path of social conflict. great love. Institutions, because of their instincts for self- In teaching about racial justice and white su - preservation, are inherently averse to conflict and premacy, I have learned that it is important to leave risk. Yet, the unique nature of institutions founded students with a sense of hope. This is not the facile op - upon an Ignatian charism demands a different and timism that maintains that good always prevails over even counter-intuitive approach. There is no other evil, and sooner rather than later. But it is the hope way we can be faithful to our mission of truth in the that believes that good ultimately (though not always) midst of social injustice. To paraphrase the insight of prevails, and often at a great price. This is the hope to Martin Luther King, Jr., the ultimate measure of our which the Ignatian Exercises lead us. It is the only institutional integrity is not where we stand in times hope that is adequate in the face of the long and bitter of convenience and comfort but where and how we struggle that racial justice requires. It is an important stand in times of challenge and controversy. contribution that our institutions, each in their own At the very least, we must make it absolutely way, can offer to our fellow citizens. clear – effectively and not only rhetorically – that in - The “service of faith.” The “promotion of jus - tolerant words, actions, or postings will not be toler - tice.” The “quest for truth.” Witnessing to the inher - ated on our campuses. Students, staff, and faculty of ent links between these realities in concrete and color must not only know this but also feel it as an radical ways is the summons of Jesuit higher educa - existential commitment from the highest levels of the tion in the midst of unjust racial suffering. university. How we engage the controversies of wit - nessing truth in a climate of injustice will often be a Bryan Massingale is a professor of theological and social matter of deep discernment. Yet the commitment to ethics at Fordham University in New York. He is the doing so, and accepting the inevitable risks that such author of Racial Justice and the Catholic Church a stance entails, are the acid tests of fidelity to our Ig - (Orbis, 2010). natian values.

7 Introduction. Marilynne Robinson’s trilogy Sanctuary (Gilead, Home, and Lila ) has been widely praised for the density of its themes, the palpable sympa - thy for its characters, and the elegant simplicity of for the Heart its style. The series celebrates the theology that lies within human experience. One of Robinson’s re - curring themes in the trilogy is that of human By Howard Gray, S.J. loneliness and the longing for a home. What some commentators on the trilogy have noted is the parable-like structure of the narratives, pointing beyond themselves to a deeper and wider reality about North American culture, specifically our hunger to belong and our pilgrimage for a wel -

8 CONVERSATIONS ON JESUIT HIGHER EDUCATION coming and safe environment that we can call this enforced alienation is wickedly a violation of “home,” as a place where we belong. Before I pursue what it means to be human. As the pilgrim himself, this theme, I want to emphasize that this longing is Ignatius learned to respond to the plight of the out - not exclusively American or unique to our contem - cast. As a new religious order, finding its identity and porary culture. It is a longing embedded in our sa - its mission by following the sometime obscure jour - cred narratives, the Exodus of the Hebrew people ney God called them to undertake, Jesuits became Je - and their dream of the Promised Land, as well as in suits. The experiences of Ignatius and of his early our formative literary tradition, the journeys of companions explain why Jerome Nadal could say that Odysseus. It is also an Ignatian theme caught in Ig - the Society of Jesus was founded to care for those for natius’ self-designation as “the pilgrim” and in the whom no one cared. Ignatian humanism is to recog - early Jesuits’ self-description of their order as a nize that “Christ plays in ten thousand places.” “pathway to God.” To be human is to want to find a How does all this fit into Jesuit-sponsored place where we can belong. higher education? Let me call attention to one of the Nonetheless, we find ourselves at a cultural and most succinct presentations about Jesuit education. political moment when many AJCU personnel expe - It is to be found in Part IV of the ten-part Constitu - rience directly or vicariously challenges to the secu - tions of the Society of Jesus, the introductory reflec - rity and certitude of being at home . Often political tions on the education of young Jesuits. There the divisions resist genuine communication and cooper - aims are succinctly laid out: to live a good life, to ation; racial and ethnic distinctions are exploited by learn well, and to communicate effectively. These are demagogues into islands of mutual fear and resent - what Ignatius expected his young recruits to be - ment; meanness, caricature, and downright lying come: good people who practice what they preach, and exaggeration too frequently displace dialogue intelligent and effective ministers of the word of God and civil discourse. These might not be the worst of and its significance for life. Let me employ this par - times but they are certainly not the best of times. We adigm to our work in higher education. experience and share in this sense of social imbal - ance and ethical ambiguity, sometimes bewildered The sanctuary of higher education . The word about how to respond without ourselves becoming sanctuary refers to the custom of designating sacred part of the problem, struggling to check our own re - sites like a cathedral or church to house fugitives from sentments, tame our own fears, and discipline our imprisonment or even death by the state. Recall the own drift towards polarization. Yes, we have a tra - plot contrivance employed in Victor Hugo’s The dition of seeing our loneliness as a witness to soli - Hunchback of Notre Dame, where the gypsy Esmeralda darity with the human family. Yes, we have a is whisked from imminent execution by the hunch - communal hope to find a safe resting place for love back Quasimodo and swept into the sanctuary of and understanding, for compassion and forgiveness, Notre Dame, safe from her persecutors. and for reconciliation and new beginnings. Like the As I write this essay, the movement to declare wayward son in the Lucan parable we just want to some sites, such as churches or schools, sanctuaries come home. Or as Robert Frost put it, “Home is the for undocumented immigrants has attracted interest place where, when you have to go there, they have and active participants. I want to use the metaphor of to take you in.” sanctuary to describe an important aspect of Jesuit Telling anyone that there is no room for them higher education as a sanctuary from the inhumanity here, no home for them to rest and be safe, to identify that has cast a cloud over our contemporary culture. them only as the stranger, the outcast, the foreigner – I refer to the sanctuary of education, the sanctuary of

Left: The Sanctuary Ring on a door of the portal of the Virgin, on the western facade of Notre-Dame de Paris. In the Middle Ages, grasping this kind of ring on a church door gave the right of asylum. (Photo: Myrabella/Creative Commons)

9 The sanctuary of learning at Boston College.

dialogue, and sanctuary of vocation, paraphrasing intellectual manipulation and imposition masking as the three Ignatian motifs of sound learning, effective education. Dialogue is a sacred space in the spiritu - communication, and good example. ality of Ignatius, a place where God can be heard and adapts to the blessed idiosyncrasies of the individ - The sanctuary of learning. From the outset of his ual. Dialogue needs a sanctuary. exposure to the methodology of the University of Paris Ignatius of Loyola was convinced that well-educated The sanctuary of discovering one’s vocation. priests were a grace for the life of the Church and the Not too long ago the columnist David Brooks distin - people of God. The establishment of the schools ex - guished between résumé virtues and eulogy virtues. panded that mission of solid education to the laity, be - The résumé celebrates the accomplishments of a life; coming a principal ministry of the Society. That the eulogy celebrates the values of a life. Much of tradition holds firm today. The courage to explore the higher education consists of building a résumé. continents of knowledge no matter where these lead, There is nothing wrong with building a résumé. the dedication to pursue research no matter the chal - Higher education prepares people for a profession lenges it presents, the encouragement for young minds and orients them towards a career. But Jesuit educa - to explore new writers and new viewpoints – the ad - tion asks more. It provides space to ask what kind of venture of education needs room to wander and to test doctor or lawyer or public servant or businessperson possibilities. Learning needs the assurance that the do you want to be? What ethical and spiritual focus university protects investigation and welcomes in - do you bring to your one life? To rescue a common - quiry. Learning needs a sanctuary. place, do you really want to be a woman or man for others? The discovery of one’s vocation needs a The sanctuary of dialogue. Higher education in - sanctuary too. vites the exchange of ideas, the opportunity for civ - In the Ignatian view, sanctuary is not a retreat ilized debate, the plurality of approaches, all in the from the world but a challenge to all that would de - kind of climate where listening is as important as humanize our world. speaking. The soul of dialogue is mutuality, seeking the truth together. Higher education should provide Howard Gray, S.J., has recently been the Interim safe places to work together to learn. Dialogue puts Vice President for Mission & Ministry at Georgetown winning on hold; dialogue confronts the fallacy of University.

10 CONVERSATIONS ON JESUIT HIGHER EDUCATION stuDeNt VOICe

Contemplation in Action

By Jodie Foster

Since the tumultuous election season lem for me personally. It is something Reality has been called into ques - of 2016 drew to an official close follow - I’ve wrestled with in my heart tion most recently for me through fol - ing Inauguration Day, I’ve spent quite a throughout my college years. My col - lowing my passions in non-profit and bit of my time in contemplation. As Fr. lective experience at Rockhurst has literacy. Now working with Lead to Walter Burghardt, S.J., so lovingly puts ch allenged my sense of reality and ex - Read KC, an organization that pairs it, contemplation involves taking a posed me to new realities in more ways professional adults with urban core “long, loving look at the real.” Think than I can count. It is nearly impossible students once a week to read and share about that phrase – taking a long look for me to take in the realities of the stories together, I see the realities of at the real, truly encountering the real. world around me through the same, dozens of tiny faces that look much dif - And so I’ve spent the past week con - singular lens I did before stepping foot ferent from my own. I notice when templating reality, both my own and on this campus. Due to the opportuni - they are tired or hungry or haven’t that of individuals very different from ties granted to me through my service been bathed in a few days. I see how myself. In words with perhaps a bit less experiences, my many selfless profes - these factors affect their everyday abil - poetic appeal than Fr. Burghardt, I con - sors, and my diverse group of peers, ity to function and perform, causing sider it “acknowledging my privilege.” each day I am able to get out of bed and them to miss benchmarks. I realize that My privilege comes into play see the world at large through a variety I took those same things as givens all when I look at something as if it is not of different lenses, not just my particu - my life. Most important, I realize that a problem just because it is not a prob - lar brand of privilege. it isn’t enough. My simple acknowl - edgement of a set of discrepancies does not change their reality. The second part of my contempla - tion requires action. From one to whom much is given, much is ex - pected. My seat at the table holds a lot of weight today, and so I am working to take action in using it as an agent of change for the marginalized rather than focusing on my own self-interest. In this way, compassion breeds com - passion as our realities are melded to - gether and I am able to see many different versions of “the real” with more loving clarity.

Jodie Foster is a senior from Kansas City, Mo., studying non-profit leadership and English at Rockhurst University. Some of her sources of joy include reading and writing poetry, listening to podcasts, baking, and road tripping.

11 Engaged Scholarship Methods for Positive Social Change

By George Villanueva

One of the main attractions for me in coming to Loy - discussed the area as dangerous. But from my years ola University Chicago in 2015 was its Jesuit mission of contact with community organizers in the area rooted in faith and justice and its commitment to the trying to effect social change, I knew that was not the “scholarship of engagement,” a term coined by Ernest whole story. Boyer, who describes it as the application of university In each of my projects, what was central to my research, teaching, and service to society’s most press - method was bringing university researchers, com - ing problems. Like most Jesuit universities, Loyola ex - munity organizers, residents, and local media to - plicitly commits to growing the university’s social gether. These multiple actors participated in justice ethos, and I felt blessed by the opportunity to community-based research that positively reimag - come to Loyola’s School of Communication to further ined the area based on what I defined as “communi - develop my own engaged scholarship. cation assets” – communicative spaces that help This focus on research, practice, and social maintain and create positive social change – as seen change has led me to consider three criteria in my by the local community. projects: they must be place-based, collaborative, For example, one project called “South L.A. and public. By “place based,” I mean situating proj - Democratic Spaces” brought in the collaboration of ects in the physical neighborhoods that are most im - 15 community organizers to map out communica - pacted by any change interventions. Second, tion assets and to tell stories of spaces in which their “collaborative” means ensuring that projects inte - democracy-building work takes place. Organizers grate and partner with stakeholders (e.g. residents, identified spaces such as specific schools, parks, community organizations, local businesses, etc.) in community theaters, community centers, and neigh - the communities of concern. Lastly, “public” refers borhood art. Results were shared through multiple to considering alternatives to academic journals communication platforms that included a print map, when thinking about the dissemination of research videos, a photo exhibit that ran for 18 months on in these communities. My desire to keep these three USC’s campus, and events in which organizers were criteria in play in my scholarship and teaching has invited onto campus to dialogue about ways to col - led me to Jesuit education. laborate for positive change in the area. Another project called “Ride South L.A.” was a Los Angeles Roots bike tour to the Watts Towers that involved creating a mobile participatory activity with university and com - My dissertation work at the University of Southern munity partners. The activity engaged residents, bicy - California examined the impact of engaged commu - cle clubs, community organizations, university nication scholarship projects I spearheaded, with the students, faculty, and staff to use their phones to doc - goal of positively reimagining the urban environ - ument communication assets along the bike route. Af - ment of South Los Angeles. South L.A. continues to terward, we invited riders to a workshop to co-design be stigmatized because of the legacy of the 1965 a print and digital map that highlighted assets and Watts rebellion, the 1992 civil unrest, and a main - local advocacy campaigns. We handed the map over stream media that depicts the area as a place of vio - to the bicycle clubs and community organizations to lence, gangs, and drugs. USC is also situated in use in future Ride South L.A. rides to the Watts Tow - South L.A., and even the campus community often ers. Both projects were successful in revealing the

12 CONVERSATIONS ON JESUIT HIGHER EDUCATION everyday positive spaces that contribute to South L.A.’s vibrant community, while work - ing against the negative narrative that the mainstream media con tinue to circulate.

The Chicago Present

Now as a professor at Loyola, I have contin - ued my engaged scholarship by collaborating with community organizations to replicate communication asset mapping and promote positive change. The “Chinatown Anti-Dis - placement Map” is an intervention in re - sponse to the current threats of economic and cultural gentrification there. Recently, na - tional news outlets such as the Chicago Trib - une , National Public Radio, Next City, and Hyperallergic have discussed the threats of and resistance to gentrification in Chinatowns across major cities. Through our collaboration with the Coalition for a Better Chinese Amer - ican Community (CBCAC) in Chicago’s Chi - natown, we developed the “Chinatown Anti-Displacement Map.” The map was sourced from community-based focus groups the tour will underscore the local advocacy cam - with local residents, youth, seniors, community or - paigns that community organizations are leading to ganizations, and ethnic media that mapped commu - effect positive social change. nication assets they found of value and as resources for positive change. Our project wanted to be proac - tive, inviting the community to become aware of cur - Key Takeaway rent development trends and advocate to be part of a shared vision for the future planning and develop - Unlike much engaged scholarship in universities, ment of Chicago’s Chinatown. the mission of Jesuit higher education prizes the in - Notably, the Chinatown Anti-Displacement Map tegration of academic and theoretical work with the deploys methods that incorporate the three criteria I communities we serve. It’s crucial that engaged highlighted above. It is place-based because of its scholars do “in community” work, but find ways to focus on Chinatown’s physical neighborhood. It is reflect, theorize, and evaluate engaged scholarship collaborative because of community partnerships in academic journals. And what is best, it also creates with CBCAC. We expanded this collaboration by re - positive social change within universities, because it cruiting a Loyola graduate student into the collabo - bridges academia and communities that can benefit rative design and involved undergraduate students the most from knowledge. from my course, Designing Media for Social Change, to help with the design of future community engage - George Villanueva is on the faculty of Loyola University ment events for the map, thereby making the work Chicago as assistant professor of advocacy and social more public. In April, we will be holding an event change. He studies questions about the changing global that will release the map to the community and also context of community, civic engagement, sustainable take attendees on a walking tour of assets from the urban development, the city, and visual communication map. Simultaneously, Chinatown residents leading practices, among other fields.

13 Eloquentia Perfecta in the Time of Tweets

By Laurie Ann Britt-Smith

Is there anyone who hasn’t been affected by the om - timing of the conversation so your words and your nipresent anger that fuels the national – and increas - ideas are not wasted. As painful as it can be not to ingly global – political conversation? So many of us, react, eloquence, especially during challenging con - regardless of party alignment, seem fatigued by the versations, often demands silence and discernment daily barrage of words carelessly hurled in response before action. to every real or perceived offense. Discernment is at the core of Jesuit practices, and When the art of communication and persuasion its application can be difficult to explain. Garrison is tortured like this on a daily basis, when a culture Keillor, who (although not a Jesuit) is quite the ob - delivers debate and “argument” through misused server of human behavior, has a wonderful data and tweeted insults, lessons drawn from the Je - metaphor that can help: suit rhetorical tradition can provide guidance that cuts through the digital noise. And teaching our stu - When the country goes temporarily to the dogs, dents that the characteristics of eloquentia perfecta and cats must learn to be circumspect, accompaniment are still assets in speaking and writing walk on fences, sleep in trees, and have faith is more vital than ever to restoring a civil tone to our that all this woofing is not the last word. cultural conversations. Every communication shapes and reshapes the Basically, we need to teach ourselves, and our relationship among the participants, for better or students, to be the smarter cat. There is no point in worse. When eloquentia perfecta is the goal, we attend throwing yourself to the dogs, which are quite capa - to language so that our words are accurate, graceful ble of tearing you to bits. Although there is a kind of while also forceful and, most importantly, beneficial sly joy that comes by knowing your very appearance to the speaker or writer and the audience. The benefit is enough to drive a pack into a loud but ultimately of the exchange is dependent on those involved. We powerless frenzy, the art is always in the balance. must be aware that there is no one-size-fits-all ap - You have to know the audience and be able to beat a proach to any dialogue. hasty retreat if things get out of hand. You also have The art is knowing how to size up the situation to know that if you listen carefully, the barking re - and respond appropriately. Sometimes that means veals important information. learning how to observe and listen as well as speak, In the case of President Donald Trump, he likes realizing that a well-timed silence is just as effective to bark, some might say brag, and in doing so he also as the most well constructed treatise. That does not has already told everyone how he views the world: mean a refusal to engage – to be voiceless and thus He is a businessman who cannot fathom a commu - powerless – but, rather, it means getting a feel for the nication relationship that is not a negotiation leading

14 CONVERSATIONS ON JESUIT HIGHER EDUCATION to some fiscal benefit. Thus, we see his insistence that seemingly endless ability to entice others into aligning all protesters are being paid – and absolute confusion themselves to their distorted vision of reality. when confronted by those who genuinely work These speakers twist logic by tying it to the very solely for the benefit of others. real emotional distress and pain produced by silenc - Watch for this confusion. Notice how it throws ing – regardless of whether we consider it real or per - him off his game, even if only temporarily. That’s an ceived. Their success and failure hinges on their opportunity to enter and perhaps redirect the conver - ability to prolong a one-sided conversation and that sation. The roles of victim and perpetrator, us and often depends on how long we want to howl and hiss them, are defined by one’s perceptions of a relation - at each other before actually trying to listen and ra - ship. If we want to diffuse combativeness and anger, tionally respond to what the other person is saying. we need to understand that we all play the role of the If we want to end this pattern, we must remem - cat and the dog at some point in the conversation. It ber this most powerful insight from Jesuit practices: depends on your perception of the relationship and Even when, and perhaps especially when, we are in the issue at hand. Recognizing that you can potentially agreement with the current conversation and poli - be seen as the antagonist should force you to recon - cies, we need to be mindful of those who are not and sider your approach to an issue or circumstance. seek to find a way to permit those voices to speak This is where the Jesuit concept of accompani - and perceive that they have been heard. ment comes into play. The awareness and the will - We need to consider our own positions and dis - ingness to know another person enable us to walk cern when to use our powerful, educated, mature alongside those with whom we agree and disagree. voices in the most effective and beneficial way. We Only our relationship with the other stops us from have to be able to speak wisely to diffuse the anger, allowing ourselves to become mindlessly angry, to help those caught up in this whirlwind to see their heaving our words like sticks and stones. way out of it before they are injured in the vicious We have to have faith that eventually this back and forth of current events. Our students look Trumpian moment will pass. He is not the first – nor to us to model the eloquence they need to advance will he be the last – to rise to power by tapping into the mission of our programs and our institutions. the anger that builds up when our politics pretends to speak for everyone. History is full of those who ar - Laurie Ann Britt-Smith is the director of the center rive on the scene with suspect motivations and a for writing at College of the Holy Cross.

Modeling how to observe and listen as well as speak, Fr. Michael Zeps, S.J., communicates with students on campus at Marquette University. Photo by John Nienhuis.

15 Journalism Education in the Spirit of Magis

By John J. Pauly

Every effort to improve journalism, to sharpen its critique, and that fact alone has helped it to survive. senses or blunt its worst impulses, must struggle Journalism judges itself in these terms, and asks with a simple historical fact. As a profession and an to be so judged by others. And journalism education, institution, journalism remains in thrall to the liberal in its turn, has followed the profession’s lead. It aims tradition. In the world it imagines, journalism stands not only to teach an ever-expanding array of craft watch against despots. It guarantees the possibility techniques and tools but also to imbue its appren - of representative government, in which forms of au - tices with a sense of their institutional role within the thority can be shared, with ample provision for de - larger pageant of civic life. bate and oversight. Journalism defends news as Those of us who teach journalism in Jesuit uni - citizens’ passport to a public world in which the pro - versities might well ask: Is that enough? Is the pro - vision of shared knowledge becomes the basis for fession adequate to this vexing historical moment? deliberation and, ultimately, control of the people’s Confronted with accusations of fakery, criticism of representatives. All of which fit with Jesuit ideals. mainstream media, and widespread suspicion of the We should not underestimate the historical ac - professional expertise and authority it has sought to complishments of that liberal tradition. Its vision of cultivate for the last century, should journalism dou - the world was capacious enough to allow humane ble down on the liberal tradition and on those truths revision. Over time, its definition of “the public” en - it takes to be self-evident? couraged a broader sense of civic membership, We should understand the profession’s current wearing down the rights of blood, race, and gender. obsession with fact-checking and the correction of Its insistent defense of its own speech created more fake news as an attempt to renormalize this moment, generous possibilities for dissent and individual con - to tame the chaos by falling back on a tried and true science, and perhaps even a deepened sense of what practice in which it already believes: dispassionate true human freedom and flourishing requires. Even and determined factual reporting as service to the when it faltered, or proved inadequate to its circum - public as the best means available to restore citizens’ stances, the liberal tradition offered tools for its own trust in journalism as an institution. As the sociolo -

16 CONVERSATIONS ON JESUIT HIGHER EDUCATION gist Michael Schudson has argued, journalism serves monarch or members of a clan, but as equal partici - representative government best by doing the things pants in the work of self-governance. We ignore those it does best, no matter how unlovable that might historical accomplishments at our own peril. make it to others. And yet, the term public does not fully capture But it is worth asking whether that is the the deeper forms of human solidarity and mutual endgame the profession should play, or needs to implication that the Jesuit tradition aims to explore. play. Will the restoration of public trust in journal - Perhaps this is how a Jesuit approach to journalism ism’s sense of itself help the rest of us as much as education might describe itself – not as the blunt op - journalists hope it will, or is what we are hearing the posite of the liberal tradition that trades in objectivity sound of a profession whistling in the dark as fear for advocacy, but as the formation of a moral con - begins to overcome it? In the spirit of magis, those of science. What would a journalism dedicated to the us who teach journalism in Jesuit universities might cause of human solidarity look like? In such a jour - well ask whether yet another invocation of the lib - nalism, how would we talk to and about one an - eral tradition is good enough right now. other, and about the social institutions we have One clue to where journalism might do better is created to serve us? Schudson has identified empa - in its understanding of the public it hopes to serve. thy as one of the functions of journalism, but that As commentators such as James Carey and Jay Rosen way of putting the question falls back upon the vo - have noted, journalists treat “the public” as their god- cabulary of liberalism, with otherwise autonomous term, as the core value that justifies their everyday individuals finding ways to acknowledge one an - practices and demonstrates their profession’s ethical other as human. Nor is journalism’s habitual re - commitment. The public, as a theory of what con - sponse, finding the feature story that personalizes nects us, has done brave and important work, to be the institutional politics, enough. sure. It freed democracy from crippling forms of re - So consider this just an inkling about the path ligiously inspired intolerance and bloodshed. It al - we might walk. As we teach young journalists all the lowed all human beings (in theory) to enter public things they need to know to do their work, let us also life with a new status: as citizens, not as subjects of a keep in front of them the notion that they should rec - ognize and honor the need for human soli - darity. There are journalists who do such work. Katherine Boo’s remarkable book about Mumbai’s slums, Behind the Beautiful Forevers, honors that principle. And for decades, and with little fanfare, so have the reports of public radio’s Daniel Zwerdling. The question that Jesuit higher educa - tion should pose to professional journalists is this: How would you do your work differ - ently if you imagined yourself walking in the company of others? What would it take for you to learn to stand as comfortably in the presence of the immigrant, the poor, and the sick – as you do now in the presence of the politician, the expert, the public relations of - ficer, and the corporate executive?

John J. Pauly is the Gretchen and Cyril Colnik chair in communication and professor of journal - Cover photo from Behind the Beautiful Forevers: Life, Death, ism and media studies at Marquette University. and Hope in a Mumbai Undercity by Katherine Boo.

17 Against Manufactured Truth

Fostering Respect for a Complex and Ambiguous Reality

By Sandra Sullivan-Dunbar

I frequently teach social ethics and the good and just thing to do “the more even when they do not think they care theories of justice. In my first years of we descend to matters of detail.” Is - about critical thinking. teaching, I aspired to show all sides of sues of social justice are nothing if not Obtaining the best possible grasp an ethical or policy issue, not revealing complex and detailed. Yet the fact that on the truth in complex matters of so - my own views. Today, however, it is we cannot grasp truth in certainty and cial ethics does not eliminate politics or less and less possible to maintain neu - full detail does not mean that we can - debate. Rather, obtaining the best pos - trality. Coverage of “both sides” of an not get better and worse approxima - sible purchase on the truth in policy issue slips, more often than not, into in - tions. Sometimes, students seem to feel matters allows true political debate to dulging alternate, manufactured reali - that they must choose between claim - begin. After all, social ethics is about ties. Journalists have had to learn that ing a grasp of clear and unequivocal how to do the best we can in a broken balance does not mean giving equal truths, or claiming that nothing is ob - situation. There is no obvious, perfect time to blatantly false perspectives. Ac - jectively true. Such a choice does not solution to all our social challenges. ademics can’t be pulled into this either. equip us to resist manufactured reali - There is always a balancing of goods, For example, I teach about the jus - ties. The Catholic intellectual tradition prudential judgment about how to tice implications of climate change. provides a helpful alternative, but confront dangers and evils. Narratives While most of my students accept the grasping this alternative can take long that trade in manufactured truths tend reality of human-generated climate and hard work. to make things seem easy, and to as - change, I have had some climate The university is a privileged place cribe blame to others. We are on more change deniers. They are often armed in which to delve into complexity and reliable ground when we see that the with arguments generated and dissem - ambiguity and to develop increasing way forward is difficult and ambigu - inated by the same folks who got paid clarity of vision and respect for reality. ous. And when we acknowledge ambi - to convince us that smoking does not We are not on a news cycle; we usually guity, we can better respect those who damage health. Sometimes it is diffi - have the benefit of time, of intensive ac - advocate different paths toward cult to know how to include these stu - cess to students over several years, with greater justice. dents in the conversation, while which to inculcate tools for honoring One daunting aspect of the present preventing the classroom from becom - and discerning truth. We can show stu - situation, in which large segments of ing a venue for data that has been cre - dents how to assess truth claims, how the public believe things that are clearly ated to present a false view of reality. to question statistics. We can teach them and demonstrably false, is the difficulty In navigating these situations, I am how to read carefully, with nuance, of changing their minds. This is true grateful to be located within a moral spotting logical fallacies, noting sources. even with the institutional resources of and theological tradition that affirms We can teach them how to circumscribe the university. Exposure to facts does the existence of objective moral truth their own claims, to avoid broad gener - not always seem to make a difference. and yet acknowledges the difficulty of alizations, to appreciate the fine- Cognitive scientists such as George fully grasping all aspects of that truth. grained, conditioned nature of our Lakoff demonstrate that we all have Thomas Aquinas famously noted that knowledge. We have the leverage of foundational narratives that determine it becomes harder to discern what is grades, which students often care about whether we will accept new facts;

18 CONVERSATIONS ON JESUIT HIGHER EDUCATION “...if we truly want to expand the vision and transform the foundational narratives of our students, we absolutely must enhance all forms of diversity in our student bodies.”

The Parade of Nations kicks off the Billiken World Festival, designed to recognize the international dimension of Saint Louis University’s academic programs and to celebrate SLU’s role in international education and service. © 2012 Michelle Peltier, Saint Louis University

rarely will we acknowledge data that which the recognized good guys and riences often have a deeper grasp on contradicts our pre-existing worldview. bad guys were reversed – I could not the social and ethical issues. This means For me, these realities highlight the change the paradigm, only the posi - that if we truly want to expand the vi - genius of Jesus’ parables. Once, during tions within the paradigm. sion and transform the foundational my master of divinity studies, my Jesus’ ability to generate these narratives of our students, we ab - homiletics professor directed us to go parables suggests that he was deeply solutely must enhance all forms of di - off for ten minutes and create a parable, tapped into a radically different vision versity in our student bodies. To which we immediately delivered to the of our lives together. The rest of us are encounter students from different reli - class. Almost all of us failed miserably not often so deeply rooted, so able to gious traditions, racial identities, na - to create anything that functioned like communicate this reality in story, but tional origins, socioeconomic statuses, one of Jesus’ parables. With his para - we have the advantage of practices of different degrees and forms of margin - bles, Jesus drew his hearers in with a discernment (among them, the Spiri - alization and vulnerability – this en - story of a familiar situation, only to tual Exercises of Ignatius) that create counter is a parable; we can create throw them off balance with a conclu - imaginative space for God to expand conditions for such parabolic encoun - sion that upset every expectation. He and clarify our vision. ters in our classrooms. These conditions left them, disoriented, to consider But I would contend that we also include trust and safety, an invitation to whether the Kingdom of God might be have something like parables in each vulnerability and the presence of many something very different than what other. One way in which the university different stories in the classroom, in they thought. When engaging parables might serve as a “sanctuary of truth and through our students. in my classes, I often tell my students and justice” is by creating spaces to about this assignment. I joke (sort of) hear others’ experiences in honesty and Sandra Sullivan-Dunbar is associate that the exercise left me with a whole vivid detail. Both within and outside professor of Christian ethics at Loyola new level of respect for Jesus. Altering the classroom, it is these encounters University Chicago. She is the author the construction of our reality is hard. that can dislodge the narratives and of Human Dependency and Christian In the “create a parable” assignment, frameworks that prevent us from really Ethics , published in summer 2017 by when I tried to think of a story that un - taking in the nuanced nature of truth. Cambridge University Press. dercuts our foundational expectations, This is one reason, in my view, why I simply fell into existing narratives in older students with work and life expe -

19 Students engage in meaningful conversation on the campus at Boston College. The Challenge of Making Good Logical Arguments

By Ron DiSanto and Karen Adkins

Why do we argue? To some extent the answer de - dents in the right direction, e. g., in the direction of pends on what we mean by “argue.” In the context of endorsing and promoting social justice. What if the philosophical discussions, inter alia , the word “argu - clever use of rhetorical devices can do a better job of ment” refers to the process of backing up a statement this than the careful thinking that recognizes credits alleged to be true or a proposal deemed to be action- and deficits on both sides of an issue? Isn’t it better worthy with statements already known (or thought) to win the argument* (and thereby win over the stu - to be true – the process, in other words, of supplying dents) than to produce sound arguments that few premises in support of a conclusion. We argue in this people are able or willing to acknowledge? If the way to make clear to others (or to ourselves) whether promotion of social justice (or any other significant and why a claim is indeed true and should be af - good) can be better attained by a temporary detour firmed or whether and why a proposal is indeed from the track of genuine argument, why not take worthwhile and should be implemented. We seek to the detour? enlighten. But there is another meaning of argument Why not? For one, there is this thing we call in - that carries with it another élan. We sometimes use the tellectual integrity. If we esteem it, we need to main - word as synonym for a “quarrel” or a “heated ex - tain it. We can’t put it aside, even with the best of change,” as in, “They got into an argument and ended intentions, and expect to get it back easily. Second, up abruptly parting company.” In this statement, we we teach by what we model. If we would “steer our imply that at some point their arguing became less a students” in the right direction, we need to model matter of throwing light on an issue and more a mat - what is involved in finding the “right direction,” ter of throwing verbal rocks at each other. The will-to- and for this there is no substitute for meeting head- enlighten had devolved into the will-to-dominate. on the two challenges that are internal to good argu - Domination tends to foreclose enlightenment and en - mentation: the challenge of marshalling true tirely rules out mutual understanding. premises and the challenge of reasoning correctly The first challenge to the making of good, logical on the basis of these premises. arguments, then, is the challenge to keep heat sub - Providing true premises requires that we get our ordinate to light, to hold the will-to-dominate in facts straight. We can’t argue well without genuine check, to keep argument in the preferred sense from facts (though, of course, we might be able to argue* devolving into argument-with-an-asterisk (argu - well with “alternative facts”). In this information ment*). It may not be easy to do this. In the con - age, with its ever more sophisticated information-re - tentious contemporary context of U.S. politics there trieval devices, it may seem to be rather easy to have is a lot of argument* going on in public discourse: a an abundance of potentially pertinent facts at our lot of clever name-calling, ridicule that plays to the disposal. Unfortunately, it’s not so simple. The worm crowd, colorful rants, etc. It may seem easier or at in the apple of the information age is the fact that the least more fun to take part in this rather than engage age makes available not only a mound of genuine in - in the serious and sometimes tedious task of careful formation but also a mound of misinformation (in - reasoning. Moreover, we might be tempted to think cluding the distortions that come from facts divorced that engaging in such argument* is the best way to from their contexts). Sorting out what “facts” belong achieve desirable results, such as steering our stu - in which pile can be complicated. We may be

21 tempted to un-complicate the task by “cherry pick - or experiences inform their views – can locate them ing” the “facts” we find most convenient for our pur - and also create space for classroom discussion (other poses. Intellectual integrity requires that we resist students can articulate information or experiences this temptation. that differ). Second, we can model this habit of cita - The problem that arises from the availability of tion ourselves; naming our sources of information a surfeit of potential information is complemented when we offer up an argument for consideration by the problem that arises from the thought that no makes this kind of thinking visible. Finally, we can information is needed, since – despite an unac - model inclusion; making a point to compare and knowledged limited basis for thinking so – one al - evaluate news media that offer differing perspec - ready has the truth. This problem paradigmatically tives makes us better able to engage with the differ - shows itself when students make use of stereotypical ing experiences students bring to our classes. “facts” in otherwise well formed arguments. We who The final challenge is that of maintaining correct write this have both seen instances of this in student reasoning or “proper form. ”Philosophers differen - papers and discussions over the years, but more so tiate between inductive reasoning (where conclu - in recent years. We suspect it is due in part to increas - sions can be probable only, because the conclusion ing segregation in many areas of life. Bill Bishop’s reaches beyond the premises) and deductive reason - The Big Sort (Houghton Mifflin, 2008) and Robert ing (where the connection between premises and Putnam’s Our Kids (Simon & Schuster, 2015) docu - conclusion is alleged to be air-tight, so if one accepts ment the increasing political, racial, and economic the premises as true one must accept the conclusion). segregation of communities. These factors, along Political arguments are often inductive in nature – with a proliferation of segmented media and news we take a small set of information or experiences and sources, make it cumulatively very easy to grow up seek to conclude beyond it. But whether inductive in this country without having meaningfully en - or deductive, when argument fails to be either valid gaged any idea, perspective, or person whose expe - or strong, it is “fallacious.” (A “fallacy” is not a rience doesn’t tightly cohere with one’s own. This, “falsehood.” It is not an instance of untrue content, we believe, puts more, not less pressure on a college but an instance of disconnectedness between reasons classroom – it is often the first site of engagement and conclusions, of bad form.) Fallacy types are myriad. Suf - fice it to mention two that seem to Sorting out what “facts” belong in be not only perennial but also par - which pile can be complicated. We may ticularly popular in contexts like be tempted to un-complicate the task by ours where contentious argument* rules the day: the ad hominem “cherry picking” the “facts” we find (“against the person”) fallacy and most convenient for our purposes. the “straw person” (or “easy tar - Intellectual integrity requires that we get”) fallacy. We commit the for - resist this temptation. mer when we either attack the person’s character or single out the person’s circumstances as a way of arguing for the wrongness with political difference, and it is our job to model it of the person’s stance on an issue. For instance, we effectively. The fact that some stereotypes can be might argue against a person’s stance on civil rights deeply offensive or insulting to students raises the on the grounds that this person has been maritally emotional stakes in the classroom. unfaithful, or we might argue against a person’s So what might a professor do when students ap - stance on the issue of free public higher education peal to stereotypes in support of their views? First, on the grounds that she is, after all, a student. But a we can engage them in conversation. Asking them “bad” person can still be “right” and a person with how they came to these beliefs – what information a stake in the outcome of an issue can still produce a

22 CONVERSATIONS ON JESUIT HIGHER EDUCATION good argument. Hence, the discon nect between our guments includes the challenge of keeping “win - premises, even if true, and our conclusion. We commit ning” subordinate to “enlightening,” the challenge the “straw person” fallacy when we distort the oppo - of marshalling premises that are worthy of accept - nent’s position, so that we can easily knock it down. For ance, and the challenge of maintaining good, rational instance, we argue against an opponent’s call for “hu - form. Doing these things makes it more likely that mane prison conditions” on the grounds that she prior - we can talk across our differences in a fruitful and itizes “coddling prisoners over fighting crime.” In this constructive way. case, there is a disconnect between the opponent’s ac - tual stance and our interpretation of it. Bad form. We Ron DiSanto is a professor of philosophy at Regis might add that the straw person fallacy frequently University in Denver, Colorado; he is co-author of evinces a powerful convergence between illogicality Guidebook to Zen and the Art of Motorcycle and dishonesty. Recognizing ad hominem and straw per - Maintenance (Harper, 1990). son arguments when they are offered, and highlighting Karen Adkins is a professor of philosophy at Regis those fallacies, can invite students to consider their po - University in Denver, Colorado; she is the author of sitions with greater nuance. Gossip, Epistemology, and Power: Knowledge In sum, the challenge of making good, logical ar - Underground (Palgrave, 2017).

loyola New Orleans faculty headed to Women’s march on Washington

Faculty members pose along side the statue of St. Ignatius Loyola be - fore heading to the Women’s March on Washington in January.

The posters were created by Daniela Marx, associate professor in the department of design, and the photo was taken by Maria Calzada, dean of the College of Arts & Sciences.

Pictured from left to right are: Rae Taylor, associate professor, criminal justice, Laura Hope, associate professor, theatre arts and dance, Lydia Voigt, distin - guished university professor, aca - demic affairs (sociology), Patricia Dorn, professor, biology, Susan Brower, associate professor, library.

23 stuDeNt VOICes apathy to activism

lives. By the end of my internship, I knew I had found my future ca - reer. I had my heart set on joining the next administration and find - ing my own place in what I saw to be the heart of public service. Given my aspirations to work in this field of public service, I was devastated with the election re - sults last November. Throughout the transition process, I found my - self losing the direction I had fiercely held onto since my White House internship. I was torn be - “We Are the Change tween two directions: the desire to continue to serve my country We Seek” through the most effective mode of public service, and the resist - ance to serving in an administra - By Bethan Saunders tion that opposes many of my most fundamental beliefs. Being the product of a Above my intern desk in a far I spent six months interning Georgetown education, I have al - corner of the Eisenhower Execu - with the White House, an experi - ways felt it is my duty to put my tive Office Building, President ence that profoundly shaped my education to work in service of Obama’s words greeted me every views of our country, govern - others. But can I serve an admin - morning: “Change will not come ment, and public service. I was a istration that is against so much of if we wait for some other person, small cog in the engine that drove what I stand for? My Jesuit educa - some other time. We are the ones public service. I loved every tion has pushed me to reflect on we’ve been waiting for. We are the minute of my internship; it was this tension. Time and time again, change that we seek.” Spoken by where I discovered the true power Georgetown’s values have taught then Senator Obama, this quote of public service in empowering me to be a woman for others, but never failed to remind me why it my own voice and the voices of also to take care of my entire per - was so crucial to pour my full ef - others. I found myself in awe of son, as reflected in cura personalis . fort into my role as an intern for the administration’s passion to While I do seek a career in public the Obama White House. make a difference in so many service after graduation, I have to

24 CONVERSATIONS ON JESUIT HIGHER EDUCATION stuDeNt VOICes

balance that goal with the moral burden of giving my energy to an Seeking Truth and administration that pushes against my core beliefs. Justice Through This change in administration has pushed me to open my mind to Pro-Life Activism other methods of serving my com - munity, in areas that I had origi - nally overlooked. Before this By Amelia Irvine election, I always saw the White House as the pinnacle of public service, so this election felt like the “Is it hard to be pro-life at Of course, the natural target for door to an avenue of meaningful Georgetown?” the prospective RTL members’ resentment was public service had been slammed student asked. Members of H*yas for Choice. Georgetown in my face. But I now realize there Georgetown Right to Life RTL Vice President, MyLan, are so many other doors I’ve over - (GURTL), Georgetown’s pro- and I decided to reach out to looked to be the change-maker life student group, are often HFC’s co-presidents to have a President Obama spoke about. I’ve asked this type of question. chat over coffee about the inci - been pushed to reframe how I un - Truthfully, it is not always easy dent. MyLan and I started the derstand public service and my to be pro-life at Georgetown, conversation by offering apolo - role within it. Understanding the but much of the difficulty gies and seeking forgiveness for call to service in an intensely parti - stems from long-standing ten - past grievances and problems san and divided country has chal - sion between GURTL and between RTL and HFC. This act lenged my perspectives on how to H*yas for Choice (HFC), of seeking forgiveness formed engage. Since November, I have ex - Georgetown’s (unrecognized) the basis of our relationship panded my vision of how I can best pro-choice student group. An - with the HFC co-presidents. serve this country. imosities between the two After seeking reconcilia - During my time at the White groups are perpetuated by tion through forgiveness, we House, I found my voice and dis - those on both sides of the discussed possible areas for covered the opportunity I hold in issue. As president of George - collaboration: pregnancy re - affecting and changing the lives town RTL, I wanted to miti - sources and increased access of others through public service. gate this tension however I to feminine hygiene products While the last six months have could. Over the past seven for Georgetown undergradu - been a rollercoaster, my faith in months of my term, I have at - ates. Simply by discussing the true genius of the American tempted to seek reconciliation, these issues, we found some democratic experience remains find common ground, con - common ground. Unfortu - strong. Regardless of who sits in front the facts, and engage in nately, these discussions did the White House, the empower - dialogue. not lead to any actual collabo - ing strength and significance of The opportunity to seek ration. However, RTL still public service as a tool for good reconciliation came early in the sought to facilitate some sort will never fade from my mind. fall. Georgetown RTL wrote of interaction between pro- chalk messages in Red Square choice and pro-life people Bethan Saunders is a 2017 graduate at Georgetown, only to find around the issue of abortion from the School of Foreign Service them scribbled over and van - through confronting the facts at Georgetown University. dalized the following morning. and engaging in dialogue.

25 stuDeNt VOICes

First, we decided to host a screening of HUSH, a new docu - mentary with a pro-choice direc - tor who wanted to seek the truth about the health risks of abortion, because facts matter. This docu - mentary intends to start a conver - sation on college campuses about abortion and how it affects women. Second, we attempted to host a pro-choice/pro-life dialogue on campus between pro-life activist Stephanie Gray and a pro-choice activist. H*yas for Choice declined to participate in our event because they felt it was not appropriate for them to “facilitate anti-choice speakers and dialogue.” However, GU College Democrats (GUCD) have learned that reconciliation suit of truth and justice at George - agreed to cosponsor and search for takes time and a lot of energy. We town is not easy, but it is always a pro-choice speaker. Disappoint - cannot hope to change the cam - worthwhile. ingly, GUCD was unable to find a pus community in only a few speaker for the event. months. Rather, pro-life leaders Amelia Irvine, the president of I began my year as GURTL must build on the work of their Right to Life at Georgetown president optimistic about the predecessors and persist amid University, is a sophomore studying possibility for true dialogue on failures. In truth, life is too impor - government and economics; she is campus about abortion, but I tant an issue to abandon. The pur - from Phoenix, Arizona Becoming “Us” in a Polarized Age

By Miranda Richard

The brochures, the info sessions, The Jesuit tradition is one of serv - When we speak of serving TV spots, and bookstore memora - ice above self, so logic follows others, the word takes on a bilia all tout some variation of the that the students at Jesuit schools slightly more specific meaning. same refrain: men and women for ought to be dedicated servants. “Other” here means “ that which others. Prospective students write All this talk about service to is distinct from, different from, or essays about their dedication to others prompts the questions: opposite to oneself.” Through this serving diverse communities, tell What does it mean to serve? And lens, serving others not only tales of transformative service who are these abstract “others?” means providing help to people trips, and outline their plans to And how, now, in this polarized beyond our own communities or join campus social justice clubs. political era? social networks. It means extend -

26 CONVERSATIONS ON JESUIT HIGHER EDUCATION stuDeNt VOICes

ing a helping hand to people who As we move through gradua - Trump’s election. Our commit - are different in terms of wealth, tion and leave college life behind, ment to serving others prompts us worldview, race, class, or creed. I hope that my classmates who to listen to our fellow Americans Today, the Jesuit tradition of will enter diverse professions – and find common ground. By serving people who are different from medicine to finance to sales serving others, we can engage in from us takes on a new importance. to education – will remember the conversations with people who Being “men and women for tradition of service in their daily have diverse life experiences. We others” means being “men and lives. Recall that we can serve can begin to heal the wounds of women for people of non-Christ - even in careers not traditionally division by refusing to fear people ian faiths” who face persecution considered service-oriented. who live, look, or think differently for their beliefs. It means being I worry, though, that during a than we do. “men and women for women” period of great transition, I and In the aftermath of the election, who may face new obstacles in many others risk losing track of the Jesuit tradition of compassion, their daily lives. It means being the things that used to fulfill us, empathy, and service is more im - “men and women for people of all and we run the risk of falling into portant than ever. When we recog - genders and sexualities,” who may the trap of being too busy to serve. nize that we are truly all in this face new challenges to their iden - But I am optimistic that, with con - together, we can begin to heal the tities, health, and civil liberties. scious recognition of the renewed wounds of division that have Against the backdrop of mar - need for us to commit to service plagued us openly since the last ginalization, there can be no “oth - amidst self-centered ideologies, election cycle but that have really ers.” There is no “them;” there is our Jesuit education will equip us remained insidiously present in so - only “us.” Animosity toward oth - well to meet the call in new and ciety for all of modern history. ers who voted differently than we perhaps unexpected ways. We can begin to become did will serve no purpose other That Jesuit tradition cultivates an “us.” than to further drive the wedge of leaders who should be capable of division between these once- meeting, head on, the social prob - Miranda Richard is a 2017 graduate united states. lems represented by President of Boston College.

Becoming an “us.” Celebrating mass at Boston College.

27 aN hIstOrICal mOmeNt

Seattle University 125 Year History of Excellence

By Tracy DeCroce

With origins as a small Catholic college on the hill, Seattle University’s A Distinctive College 125-year history reflects the grit of the American West, a committed Identity Catholic community, and the dogged determination of those who built today’s thriving urban university. With the onset of World War I, Seattle College struggled to stay viable as its Parish School on journey across the Cascade Mountains. less than two dozen students dropped out to work in the defense industry or the Frontier Inaugural President Victor Garrand, S.J., designed the first campus building, to enlist. To survive, the college left its which was constructed by German and postage-stamp campus in 1919, taking Seattle University began humbly in Irish immigrant parishioners who vol - advantage of a donor’s purchase of a 1891 as a primary school in a rented unteered their labor. former academy to serve as the church serving 90 children. Holy Names Initially, its coursework did not school’s new home. sisters and a few Jesuits provided the even constitute a complete high school In 1931, Seattle College returned to faculty. At the time, the City of Seattle curriculum. It would be nearly a decade, its original home, which had suffered was just 40 years old, and the closest Je - in 1909, before Seattle College would from years of neglect. Undeterred, the suit outpost was in Yakima, a difficult produce its first three baccalaureates. five “re-founding” Jesuits and others

The “Fighting 50th” nursing cadets training in Colorado in 1941 before deploying to England.

28 A humanities class in 1902 when Seattle University was a combined college and preparatory high school. restored the original Garrand Building. A Modern Campus Arts. A planned Center for Science and The college reopened with 46 students. Innovation is the latest university com - In the past 40 years, Seattle University mitment to serving a diverse student Becoming a has modernized its urban campus so body in what is today a thriving, glob - University that today it serves 7,400 undergradu - ally interconnected region. ate and graduate students with nine Tracy DeCroce works to tell the Seattle Seattle College was one of the first Je - schools and colleges. It has a strong in - University story in many outlets includ - suit colleges to admit women. Many of terfaith, ecumenical commitment to ing the university’s magazine and website its students were nuns who taught at welcome all students. New campus and digital and print media. She has local schools. The move boosted enroll - jewels include the revered Chapel of St. worked as a journalist and fundraiser and ment to 500 students by 1935. Ignatius and the Lee Center for the has been a writer and By 1941, Seattle College was the editor for the non- state’s third largest institution of profit sector and higher education. for the pharmaceutical World War II triggered an active industry. campus response. Engineering and sci - ence students helped build war planes for The Boeing Company and pre-med and nursing students, dubbed the “Fight - ing 50th,” staffed a medical center in Nor - Top left: The Garrand Building, Seattle mandy. After the war, college enrollment University’s first building, doubled thanks to veterans attending col - circa 1907. lege through the G.I. Bill. Left: The Chapel of St. In 1948, Seattle College became Ignatius, opened in 1997. Seat tle University, the largest Catholic in - All photos courtesy of stitution of higher education in the West. Seattle University. 29 The frith stool at Beverley Minster in the U.K. dates back to Saxon times. Anyone wanting to claim sanctuary from the law would sit in the chair. Photo courtesy of Jeremy Fletcher, former Vicar of Beverley Minster.

I do not know whether President Donald Trump is familiar with the “frith stool,” a chair found in Law, Policy, some pre-Norman churches in England upon which those seeking sanctuary were required to sit in order to establish a claim to protection. and the I consider it unlikely that Mr. Trump knows the history of church sanctuary or that in me - dieval times this protection sometimes ex - tended beyond the churches to larger areas Sanctuary marked by “sanctuary crosses,” some of which might still be seen in parts of England. Or that the concept of protection from pursuing gov - Campus ernment agents or soldiers existed in the bibli - cal times of ancient Israel, in Greek temples, under controlled aspects of Roman law, and in Christian churches for centuries. By John McKay He will certainly know, or will so be ad - vised by his lawyers, that no legal right of sanc - tuary exists today in the United States and cannot be used as a defense to violating federal

30 CONVERSATIONS ON JESUIT HIGHER EDUCATION criminal laws, including the charge of “illegally har - Enforcement (I.C.E.) in a memorandum dated Octo - boring an alien.” Whether our Christian values and ber 24, 2011, designates all schools, including col - Ignatian principles of care for persons compels us to leges and universities, as “sensitive locations.” Also another direction is the subject of this essay. included are “churches, synagogues, mosques or This conflict between our long ecclesiastical tra - other institutions of worship.” Planned enforcement dition of sanctuary and relevant law and policy in actions in these locations are discouraged and re - the United States lies at the heart of the current threat quire senior-level approvals unless a situation in - to undocumented persons, including students in our volves imminent risk of death, violence, harm to Jesuit universities. Reconciling the long history of national security, or terrorism. This guidance re - church sanctuary with the risk of loss of federal mains in effect today. funding, student loan eligibility, or criminal prose - Entry upon the property of a private university re - cution will prove difficult and may challenge our quires the permission of the university, and in general commitment to Ignatian ideals. Indeed the very core this applies equally to law enforcement, including im - of our Catholic Jesuit tradition of education seems migration officials. Consequently, neither the univer - threatened by the specter of armed federal agents en - sity nor any of its employees are required to assist tering our universities and arresting students who I.C.E. agents or other immigration or law enforcement are under our care. officials in the absence of a court-ordered warrant. For Should Jesuit universities join others who have those wishing to protect all students while they are on declared themselves a “sanctuary campus” and chal - campus, federal immigration agents should politely lenged the government by declaring their non-coop - be told to leave the campus if their purpose is to seek eration with immigration authorities and support for information about or access to undocumented stu - undocumented students? dents. If a warrant signed by a judge has been lawfully obtained, then failure to cooperate could subject uni - No Current Law Prevents versity employees to criminal prosecution. Some may a Declaration of determine that the government action itself is immoral and unjust and might determine that non-violent op - “Sanctuary Campus” for position is justified. In either case, training and deep Jesuit Universities reflection are clearly called for in the event of stepped- up federal enforcement of immigration laws that Federal law or policy defines neither the term “sanc - many believe to be unjust and if applied to undocu - tuary city” nor “sanctuary campus.” However, a uni - mented students would have a disastrous impact on versity should proceed with due caution in examining university communities. its moral obligation to support all of its students, es - Some argue that the mere declaration of a “sanc - pecially those who are undocumented, from unwar - tuary campus” might result in loss of federal grant ranted searches or seizures by the government. funds and student loans and in other sanctions. It is important to note that the law treats pri - While this essay does not purport to give legal ad - vate institutions, including religious colleges and vice – that is the role of university counsel – real universities, differently than state and local govern - threats to federal funds based upon a declaration are ments. For the most part, private institutions and remote at best. Undocumented students are not eli - their leadership enjoy constitutional protections, in - gible for Pell Grants; even if the federal government cluding free speech and the Fourth Amendment had the authority to cut grant funding it would ap - right to remain free in the absence of an arrest war - pear this avenue is unavailable. Absent new legisla - rant based upon probable cause. Private universities tion, and without very creative language in should ignore the debate and threats made by the administrative or executive orders, private universi - Trump administration against so-called “sanctuary ties receiving direct or indirect federal funding cities” – this does not apply to them. would not face serious financial risk. Current policy of U.S. Immigration and Customs

31 The Jesuits of Loyola University Chicago (particularly the younger ones!) showed off their musical and basketball prowess in anticipation of an important fundraising event to support a scholarship fund for undocumented stu - dents seeking to study at one of Loyola’s campuses in the Chicagoland area. Their efforts are tied to the “Jesuit Jam,” a yearly collaboration with the university basketball teams to highlight the school’s Jesuit mission, encour - age support of Loyola’s teams, and support causes important to the campus community. https://youtu.be/GC_nKexdp-8

Our Call to Serve the Poor, pledge of cura personalis, or care for the whole per - the Immigrant, the son, makes the issue of sanctuary on our campuses one that touches our Jesuit identity. While a univer - Sanctuary-Seeker sity declaring itself a sanctuary confers no legal pro - tection, I would argue that Jesuit universities must Our faith tradition calls us to “love the stranger, join the approximately 30 universities that have for you were once strangers in Egypt” (Deut 10:19) made such declarations. Our students, especially and exclaims, “I was a stranger and you made me those who are undocumented, live in fear of Presi - welcome” (Matt 25:37). Pope Francis, in direct re - dent Trump and his pledge to end protections for sponse to the Syrian refugee crisis and President college students. His campaign rhetoric of stepped- Trump’s purported travel ban order, reminded us up enforcement against the millions of undocu - that the need for “the peaceful integration of per - mented persons living, working, and raising families sons of various cultures is, in some way, a reflection in this country, makes this threat all too real for them. of its catholicity, since unity, which does not nullify Declaring a Jesuit university a “sanctuary cam - ethnic and cultural diversity, constitutes a part of the pus” makes explicit our connection to the long history life of the Church.” He has urged Catholics world - wide to help instill a “ray of hope…in the eyes and hearts of refugees and “If our church is not marked by caring those who have been for the poor, the oppressed, the hungry, forcibly displaced.” we are guilty of heresy.” These powerful calls, together with our Ignatian - St. Ignatius of Loyola

32 CONVERSATIONS ON JESUIT HIGHER EDUCATION of religious protection from unjust arrest or govern - Jesuit universities should explicitly declare ment harassment. Fear of government scrutiny, loss themselves sanctuaries for their students, and of funding, or the approbation of government officials should (1) define sanctuary in the religious context should never be more important than caring for our in which it was born, (2) declare that the university students and opposing injustice against them. There - will comply only with lawful orders signed by ap - fore, Jesuit universities should be among the first to propriate judicial authorities directed against its un - explicitly declare for them what it means to be a cam - documented students, (3) detail the affirmative pus of sanctuary for its undocumented students. services and resources available to students, includ - ing those who are undocumented, (4) engage in Toward a Declaration of training for university employees, faculty, and staff ‘Sanctuary Campus’ and the to understand both the limitations and lawful au - thority of governmental immigration and law en - Actions It Requires forcement officials, and (5) refuse voluntary cooperation with immigration officials seeking in - A number of Jesuit universities and institutions have formation or access to its undocumented students issued statements in response to actions taken by the in the absence of a court order. Trump administration, and many list actions they In these challenging days, Jesuit communities will take to protect students. These statements appro - are called upon to renew their commitment to the priately emphasize the desire of the university to op - values of the Gospel, to Catholic social teachings, erate within the strict confines of the law. Yet, none and to the core of our Ignatian spirituality. Declaring declare themselves to be a “sanctuary campus.” Be - our campuses to be sanctuaries for our students in cause the term is undefined in law and policy, Jesuit the face of threatened mass deportations is among universities and institutions should take care to de - the least of our duties, but will send a powerful fine it carefully. This should be done in a way that message of support when is most needed. does not give governmental agencies an argument that the declaration in any way establishes cause to John McKay is Professor from Practice at Seattle Univer - believe a crime has been or will be committed. sity School of Law and a former United States Attorney.

Heidi Barker, a member of the National Seminar on Jesuit Higher Education, has put together a collection of websites from the AJCU and from some of the Jesuit schools addressing the issue of issue of protecting their students.

From the AJCU: Three short statements that seem to This one is written by several leaders http://www.ajcunet.edu/press-re - completely avoid any legal on campus at Marquette: leases-blog/2016/11/30/statement-of- entanglement: https://today.marquette.edu/2017/01/ ajcu-presidents-november-2016 http://www.scranton.edu/news/arti - a-message-from-leadership-to-the- cles/2017/01/Refugee-statement-ban- marquette-community/ http://www.ajcunet.edu/press-re - Quinn.shtml leases-blog/2017/1/30/statements- And, this, from the University of San from-jesuit-college-and-university-pre https://ww2.rockhurst.edu/news/01- Francisco, is very detailed: sidents-on-executive-order 30-2017/statement-rockhurst-univer - http://register.usfca.edu/controls/emai sity-president-rev-thomas-b-curran-sj- l_marketing/admin/email_market - From Regis University: us-immigration ing_email_viewer.aspx?sid=1307&eiid http://www.regis.edu/News-Events- =16624&seiid=11410&usearchive=1& Media/News/2017/January/Presi - http://www.lemoyne.edu/News/News- puid=83992b4f-3524-4187-b542- dents-Statement.aspx Article/ArticleId/104 dceb0b448f86

33 A Collage of Conversations with Undocumented Students

By Molly Pepper

As a university dedicated to social justice, how does “We are very much the same as our documented Gonzaga University support its undocumented stu - counterparts,” another said. “We have dreams, aspi - dents? I spoke to three undocumented students rations, and maybe because it is so difficult for us to about what is happening in their lives, what faculty, achieve our dreams, we value our education so staff, and students can do to support them, and how much more and really want to be here in these insti - the university can live up to its mission to be a sanc - tutions. The only thing that separates us is a piece of tuary for social justice. paper and someone’s approval stating that we are An undocumented student is one who either en - worthy of claiming this land as our own even though tered the United States illegally or entered legally it is the only thing we have ever known.” but remained in the country beyond the legally au - As for what they are feeling, all of them men - thorized period. Many are too young to remember tioned fear: fear that their family members will be the trip. Others remember it very well. Many of them deported; fear that, despite their DACA status, they hold Deferred Action for Childhood Arrival (DACA) will be deported to an unfamiliar country. status. Deferred action means there will be no action “There is a fear of being separated from your taken to remove the student from the country for a family,” one student said. “The people who care for certain period of time. DACA does not provide law - you may not be there the next day.” The student said ful status, but it may allow for work authorization. she feels she is safer than her parents are because she To qualify for DACA status, a student must have has DACA status. However, she says her mother is come to the United States before turning 16. afraid for her. Her mother fears that if the student The three students with whom I spoke gave com - were deported, the student would not know how to plex answers to my questions. Each had a different live in her birth country. story to share about their time at Gonzaga. However, One student described giving her fear to God they shared some commonalities. First, none of them and accepting that if she is deported, she will be all came to this country by choice. Being an undocu - right. “I believe I will succeed wherever I go,” she mented student was a choice made for them by their said. “I am not afraid.” parents. They would prefer to be here legally. Second, As for my question about how the university can each one of them perceives that many of their fellow live up to its mission to be a sanctuary for social justice, students and the faculty assume undocumented stu - the students described a few things the university al - dents do not attend this university. One described ready does well and some areas where it could improve. how surreal it was to have a class discussion about The students spoke of supportive programs such undocumented students with no one realizing that as a pre-orientation program called BRIDGE that she was an undocumented student. Third, grades and seeks to help students from multicultural and/or achievements are important to these students. first generation backgrounds make a smooth transi - “Grades are what define you,” one student told me. tion to college at Gonzaga. The summer program “That is one of the ways that we can prove ourselves.” gave them a cohort of friends with whom to navigate

34 CONVERSATIONS ON JESUIT HIGHER EDUCATION the campus. The students also mentioned the Unity Since much of a student’s time is spent in a res - Multicultural Education Center as a safe place on idence hall, students suggested training for resident campus staffed with individuals who are willing to assistants and directors. While RAs and RDs receive talk about their concerns when needed. Other sup - diversity training, more information on DACA and port comes from the student group La Raza Latina, immigration issues would make undocumented stu - whose goal is to educate the Gonzaga community dents feel more welcome and protected. One student about the Latino culture, and from well-educated described how a residence hall diversity information resident assistants and resident directors. poster was defaced when a student scrawled “build The students wished faculty members were bet - the wall” on it. ter informed about immigration issues and were Students see the university making progress in more supportive. They had many examples of when other areas. Gonzaga recently added “culturally” to its faculty members did not demonstrate support or un - mission statement line: “Gonzaga models and expects derstanding. One student described a professor who excellence in academic and professional pursuits and lectured as if all illegal immigrants came from Mex - intentionally develops the whole person – intellectu - ico. Another professor asked whether students ally, spiritually, culturally , physically and emotionally.” thought the wall on the U.S.-Mexico bor - der proposed by President Trump should be built but then failed to follow up on “We have dreams, aspirations, and maybe the question when no one provided an because it is so difficult for us to achieve answer. Another professor made a stu - our dreams, we value our education so dent feel she should not ask for help in much more and really want to be here in the class but should have learned the ma - terial in high school. “You go to office these institutions...” hours once and get a weird feeling and do not go back again,” she said. When asked how faculty members could do better, Another student found encouraging the current one student mentioned it would be helpful if professors conversation about adding an optional $2.50 charge were knowledgeable about DACA issues and were on all tuition bills each semester to support undocu - willing to talk about them inside or outside of class. The mented students, similar to what students at Loyola student did not think many students would take a fac - University Chicago did. If this passes, it could not ulty member up on the offer to talk about DACA out - only support undocumented student monetarily but side of class, but it would be nice to know that faculty might also raise awareness and curiosity among stu - members were willing to do so. Another student dents who may think that undocumented students thought more dialogue could occur between faculty do not exist on the campus. members and undocumented students if intentional To be the sanctuary for social justice that it promises safe spaces are created by the faculty. to be, Gonzaga needs to find ways to support all its stu - Another student suggested faculty require all dents. These undocumented students want to see the students to attend campus events about cultural is - university educate itself and others on the issues. sues. A popular event at Gonzaga is the Diversity Monologues, a contest in which students share ex - Dr. Molly Pepper teaches classes in human resource periences with diversity. One student described how management, ethics in human resources, management a friend showed up at a diversity event because the and organizations, and developing people and organiza - student’s professor gave extra credit for attendance. tions at Gonzaga University; her research interests are “Do these events happen all the time?” the student in areas of mentoring, diversity, and electronic commu - asked. Yes, these events happen all the time. How - nication. She is a member of the National Seminar on ever, the student pointed out that the same people Jesuit Higher Education. tend to attend unless faculty members push other students to attend.

35 King Edward IV and his Yorkist troops are beseeched by a priest to stop the pursuit of their Lancastrian foes who have requested sanctuary from Tewkesbury Abbey. Richard Burchett (1815–75)

Sanctuary: A Place Apart

By Edward W. Schmidt, S.J.

A sanctuary is a holy place. It is a place set aside, set for trial. There are strict rules governing these places apart for sacred encounters between God and his of refuge. But their point is to provide a place where human subjects. It is a place for worship, for ritual, a society can face a bad situation fairly and calmly. for prayer, for special time when everyday things are In Christian churches, the sanctuary is the area allowed to rest for a while. around the altar, considered especially sacred for the In the bible, sanctuary refers most precisely to the rites performed there. This area is often raised above Temple in Jerusalem, whether to its Holy of Holies or the level of the floor of the main space of the church. to the whole Temple complex. References vary. This is In earlier times it was set off by an altar rail, which where the people made sacrifice and other offerings to is still sometimes seen. the Lord. A priest presided over these rites. In Christian Europe “sanctuary” early devel - According to the Bible Dictionary, sanctuary is oped the sense of a place where one who was pur - used twice in a derived sense, indicating a place of sued for political or criminal reasons could flee for a refuge, where “the Lord refers to himself metaphori - time of safety. These places were usually the cally as the ‘sanctuary’ (i.e. refuge) of faithful Israelites churches, and the concept was governed by civil law. in distress.” This occurs in Isaiah 8:14 and Ezekiel 11:16. But they were recognized as a societal need to let The book of Numbers too establishes six sanctu - passions cool and to allow truth to be discovered and aries, cities of refuge, where someone who has acci - heard. Here the church provided an alternative to dentally killed someone else can flee for safety and the workings of the state.

36 CONVERSATIONS ON JESUIT HIGHER EDUCATION English usage often extends “sanctuary” to a place of safety for birds or other animals or for plants. In my younger days, Kennedy Park in our Notes on aJCu presidents neighborhood in Chicago had a “bird haven” at 113th and Maplewood. “Haven” is a regular syn - On July 1, 2017, Dr. Mark Nemec became the ninth onym for “sanctuary.” president of Fairfield University, succeeding Fr. Jeffrey In the United States, sanctuary became impor - von Arx, S.J., who resigned last December. This brings tant in the resistance to the war in Viet Nam, where the number of lay presidents of A.J.C.U. schools to 14, churches offered to protect men drafted from having which is exactly half of the 28 Jesuit colleges and uni - to go into the army. Results were not great. Canada versities in the United States. too had a sanctuary movement for U.S. draftees who did not support the war. Doctor Nemec is the Recent times have seen the rise of “sanctuary fourth new president cities,” cities that have declared themselves safe for since August 2016, when Jo Ann Rooney migrants and refugees. Sanctuary cities were estab - became president of lished for refugees from wars in Central America Loyola University during the 1980s. And today the concept has re - Chicago. In January turned to provide some protection for refugees that 2017 Debra Townsley some government policies seek to exclude or expel. became interim presi - A group of religious sisters based in Pennsylvania, dent of Wheeling Jesuit the Adorers of the Blood of Christ, among their good Dr. Mark Nemec University. In June 2017 works have been active in ecological issues. They have Herbert Keller, S.J., be - issued a “Land Ethic” which reads in part: “Whereas, came interim president we Adorers of the Blood of Christ believe creation is a of the University of Scranton. Scott Pilarz, S.J., has been named president of the University of Scranton; he will revelation of God, we proclaim that … As prophets, we assume office on July 1, 2018. reverence Earth as a sanctuary where all life is pro - tected; we strive to establish justice and right relation - In an address at Santa ships so that all creation might thrive.” Clara University in 2000 Sanctuary now becomes a movement for Amer - with representatives of ican universities. When plans for mass deportations the 28 schools in atten - were announced in November 2016, many students dance, Father General rose up in protest, particularly to protect their fellow Peter-Hans Kolvenbach students who might have been undocumented. And articulated his vision for without using the term “sanctuary,” at the end of No - the future of Jesuit edu - cation. This included a vember 2016 most of the presidents of the Jesuit col - strong endorsement of leges and universities signed a statement expressing entrusting leadership to their commitment to their students who might be tar - dedicated laypersons Dr. Jo Ann Rooney geted for deportation. steeped in the Jesuit The specific issues have changed through the spirit. The Jesuit schools ages, but the need for protection, for a place of safety, with lay presidents are Canisius College, Fairfield Uni - for refuge, for sanctuary endures. versity, Georgetown University, Gonzaga University, Le Moyne College, Loyola Marymount University, Loyola Edward W. Schmidt, S.J., is the editor of Conversations ; University Chicago, Marquette University, St. Joseph’s he is also a senior editor at America Media. University, St. Louis University, Saint Peter’s University, Spring Hill College, University of Detroit Mercy, and Wheeling Jesuit University. These presidents greatly (Note that other articles in this issue help to explain enrich the tradition and the future of Jesuit education. the term sanctuary : Howard Gray’s “Sanctuary of the Heart,” page 8, and John McKay’s “Law, Policy, Dr. Rooney’s photo: © Natalie Battaglia and the Sanctuary Campus,” page 30.)

37 Historical Models Jesuit Universities as Sanctuaries?

An Interview with John W. Padberg, S.J.

By Julie Hanlon Rubio

Rubio: How did it end?

Padberg: (University president) Fr. Paul Reinert was calling the shots with a lot of consultation with other administrators and faculty. We set up a committee to talk with the students. One of students said, “You Jesuits! Every time something happens, you have a Mass.” And we did. We had an outdoor Mass in the quadrangle. That calmed down the campus. To put this in context, when faced with student protests at Notre Dame, (President) Fr. Theodore Hesburgh said that stu - dents who were involved would be John W. Padberg, S.J., spoke on the Society of Jesus after their Restoration in 1814. given 15 minutes to stop it, and after (Gary Wayne Gilbert) Courtesy of Boston College. that appropriate action would be taken. Some in St. Louis wanted Fr. Rubio: For this issue of the magazine was a very minor disruption com - Reinert to do the same. the national seminar members won - pared to what was going on else - dered: Have Jesuit universities been where. At nearby Washington Rubio : Why didn’t he? “sanctuaries for truth and justice” in University, for instance, students other challenging times? What can you burned down the R.O.T.C. building. Padberg : It would have inflamed the tell me about St. Louis University? campus. We’re an urban campus, in Rubio: What sort of protest was it? the middle of a city with a large black Padberg: In 1969, with all of the population. It’s not South Bend. protests around the country, we had a Padberg: Some students occupied protest here. Some of the alumni Kelly Auditorium and surrounding Rubio: It sounds like the university wanted the protesters put in jail, but rooms where large classes met. There was responding to protests led by the president refused to do that. Black were threats to burn down Verhaegen black students who were influenced students were saying that the univer - and Dubourg that never materialized. by the racial justice struggles of the sity was treating them unjustly, didn’t Who knows whether any of the stu - 1960s. But was SLU proactive? take them seriously, and lacked diver - dents really intended to do that? Fac - sity in its faculty and curriculum. It ulty patrolled the buildings 24 hours Padberg: Not before these demonstra - seemed to bother people here, but it a day, just in case. tions. Not in the 1960s. But in 1940s, Reinert was determined to integrate

38 CONVERSATIONS ON JESUIT HIGHER EDUCATION the place. There was some opposition majority, and they faced strong public migration. If universities are going to from Jesuits within the faculty. But opposition. You won’t find this place stand for something, they have to there were also strong supporters or any other serving as a sanctuary in stand on that question. Universities who were heavyweights. Some in St. the 1960s. have not been sanctuaries the way Louis were not happy about us taking churches have. Governments are very black students. We lived all too com - Rubio: Why do you think Jesuit uni - reluctant to invade churches, but I fortably with segregation then. We at - versities weren’t more proactive? don’t think they would be as reluctant tempted to fix this as well as we to do it in a university setting. You could. Yet we were as ignorant as any Padberg: Before Vatican II, the Jesuit would need to identify a particular place in the country about how to do novitiate kept Jesuits separate from place on the campus (as a sanctuary). that. Archbishop John J. Glennon was the world. The U.S. was particularly the oldest active archbishop in the closed. Religious life was a kind of Rubio: Are Jesuit universities called United States at the time. The univer - “leaving the world.” As early as 1946 to figure this out? To be more radical? sity became proactive about recruit - there was explicit acknowledgement ing black students. We had to tell him. in Jesuit documents of social concern Padberg: Should we be a university It was clear that he thought that in as one of vocational duties of Jesuits. like Ignacio Ellacuria talked about in justice it ought to be done. But cer - But then all of the sudden in the 1960s El Salvador? Yes, but how? Most don’t tainly they (black students) would not the publication The Social Order think of the current situation (in the be involved in social activities – par - started appearing on the desks of U.S.) as overwhelmingly oppressive. ties, dances, and so forth. He couldn’t each one of us. We were very sur - You would lose a lot support of more see that. The university quietly ig - prised. Some articles were very criti - tra ditional Catholics. SLU already nored that concern. Glennon was a cal of society. We wanted to make a alienated these Catholics (during the great man who did an immense commitment to justice education. But fall of 2014 when protestors occupied amount of good for the archdiocese, in practice, what did that mean? the campus). We could do a lot more. but time had passed him by. He But it is a difficult time on this campus. didn’t understand. Does the university stand as some kind We’ve just had a lot of layoffs. We’ll fig - of a beacon? Well, yes, in relation to in - ure it out as we practice it. In that way, Rubio: Can you think of other times tegration. When SLU integrated, Wash - perhaps President Trump will play a when the university did stand up to ington University and the University of role in helping our universities figure social injustice or became a kind of Missouri were still segregated. We out what sanctuary means. sanctuary, as the UCA Jesuits in El were a beacon. It called people’s atten - Salvador did in the 1980s? tion to the social injustice and racial in - John Padberg, S.J., is former professor of equality. A number of Jesuits were history and Academic Vice President at Padberg: I don’t know of any univer - passionately involved in poor parishes St. Louis University. He has written ex - sity that declared itself a sanctuary. in black communities. This was real tensively on Jesuit education and was the They would not have wanted police but peripheral to life of universities. founder of the National Seminar on Jesuit to come on campus. In 2014, SLU This was true of every one of our uni - Higher Education. President Fred Pestello said, “We say versities. I’d be hard put to name one we are a Jesuit university. Let’s act that was proactive about social con - Julie Hanlon Rubio is professor of like one.” Certainly that sentiment cerns, especially racial concerns, even Christian ethics at St. Louis University. was growing in the 1960s. Emerging in 1960s. Her most recent book is Reading, social concern in the documents of the Praying, Living Pope Francis’s Jesuits contributed to that sensitivity. Rubio: Do you think the response will The Joy of Love: A Faith Formation The Institute for Social Order was be different now? Will universities be - Guide (Liturgical Press, 2017); it is founded here in St. Louis to do some - come sanctuaries in a new way? reviewed on page 48 of this issue and thing about obvious inequities. We noted on our website. didn’t think in terms of sanctuaries. Padberg: We’re much more aware There were proactive Jesuits and right now of injustice and the idiocy This interview has been edited for other faculty, but they were not the of what’s going on, especially on im - clarity.

39 Loss of Trust: How Did We Get Here? How Do We Move Forward?

By Thomas Ringenberg

I study one of the least liked and trusted groups in sion news and newspapers? What about our justice American society, the U.S. Congress. A June 2016 system? Doctors? Public schools? Gallup poll measuring confidence in key societal in - In months since President Trump’s election, we stitutions put the number of Americans with “a great have seen alarmists’ responses, and these are under - deal” or “quite a lot” of confidence in Congress at 9 standable. But I don’t want to be an alarmist here, percent. This is a 10-point decrease from the already and you should not feel that temptation either. Dis - low 19 percent in 2006. Our other national institu - tressing facts need not be considered existential tions, the (Obama) presidency and the (8 member) threats. As individuals committed to Jesuit peda - Supreme Court fared slightly better with 36% ex - gogy, we must strive to understand as we act to pressing confidence. The full table from the Gallup transform, to be “contemplatives in action.” We must study is found right. consider our place in the structures and institutions It is not unusual to see Americans weary of gov - of American society. We must also consider the emo - ernment. The culture of individualism in our democ - tions and motivations of those we encounter. racy is a key feature of our identity. It is perhaps no If you are reading this article, I’m sorry to say surprise that 9 in 10 lack confidence in Congress and that you are likely a part of the elite that a number 2 in 3 lack confidence in the presidency. But what do of Americans feel threatened by, distrust, or just sim - we make of the 4 in 5 Americans who distrust televi - ply dislike. The authority of our medical community

40 CONVERSATIONS ON JESUIT HIGHER EDUCATION on the necessity and safety of vaccines is challenged. foundations of American society, and the necessity of The authority of scientists who study genetically public goods from “Sesame Street” to “Meals on modified organisms (GMOs) or global warming is Wheels” are now on trial. challenged. The wisdom of professors, the useful - What role do institutions of higher learning have ness of the liberal arts, and the worth of college ed - in this environment? If we are to be “Sanctuaries for ucation generally are questioned. Our once Truth and Justice” as this issue of Conversations as - authoritative media is now derided as “FAKE serts, how do we foster rational discourse and a wel - NEWS” and the “enemy of the American People” by coming space? our president. But it is not just politicians, scientists The values of Ignatian conversation provide a and journalists. In that Gallup poll on Americans’ useful guide. In Ignatius’s presupposition, he argues confidence, organized religion saw a larger drop that every good Christian should “be more ready to than newspapers, Congress, and television news. save his neighbor’s proposition than to condemn it. If President Trump, in my opinion, represents the in - he cannot save it, let him inquire how he means it; and evitable appeal of a populist candidate in an era of in - if he means it badly, let him correct him with charity.” creasingly anti-elitist sentiments. The traditional As we encounter perspectives that we find repulsive, gatekeepers of knowledge, resources, and power gen - we must seek to understand the appeal of those ideas. erally are now open to examination themselves. What When we encounter propositions that are meant we (again, sorry to throw the reader under the elite badly, we must work to rebut those ideas with empa - bus) have historically considered wisdom may no thy. Importantly, Ignatius does not assert that these longer be sacrosanct for our students and the public at propositions should be left unchallenged. large. The conclusions of the scientific community, the We must consider how we challenge ideas, opin - ethics and methods of journalists, the multicultural ions, and the occasional “alternative fact” that are in opposition to our values of truth and justice. But, table: many Institutions lost ground in last Decade the scholarly community and religious institutions Percentage with “a great deal” or “quite a lot” of confidence in the institution: are viewed with some of June 2006 June 2016 Difference the same skepticism as are 2006 to 2016 the president and Con - % % pct. pts. gress. It may be that we Military 73 73 0 are the ones called to jus - tify our propositions, our Police 58 56 -2 research, our philosophy, Church or organized religion 52 41 -11 or our worth. Can we re - Medical system 38 39 +1 spond to these challenges Presidency 33 36 +3 in an Ignatian manner? U.S. Supreme Court 40 36 -4 Public schools 37 30 -7 Tom Ringenberg is assistant Banks 49 27 -22 professor of political science at Rockhurst University, Organized labor 24 23 -1 where he teaches courses on Criminal justice system 25 23 -2 American politics and Television news 31 21 -10 public policy. Newspapers 30 20 -10 He can be reached at Big business 18 18 0 Thomas.Ringenberg@rock - Congress 19 9 -10 hurst.edu Gallup poles, June 1-4, 2006, and June 1-5, 2016

41 The Winter of Our Discontent A View from Europe

By Gerry O’Hanlon, S.J.

significant achievement of radi - cal right populism globally was the election of President Trump and his post-election repudiation of many of the accepted political norms of behaviour. The temptation for educated, middle-class people may be sim - ply to decry the uncivilized na - ture of the new politics and to deny the root causes which give rise to such deplorable symp - toms. This has not been the way of Pope Francis – he goes to root John Steinbeck’s The Winter of from the far left to the radical causes, and again and again he Our Discontent charts the deep right – think of Syriza in Greece, has urged us to say “no” to an anger of Ethan Allen Hawley in Podemos in Spain, the Labour economic model that favors ex - coming to terms with downward Party in Britain under Jeremy clusion and inequality and has social mobility. At the end of the Corbyn, and, at the other end of urged us to accept that “We are novel, Steinbeck says: “When a the spectrum, Marine Le Pen and faced not with two separate condition or problem becomes the Front National in France, crises, one environmental and the too great, humans have the pro - Geert Wilders and the Freedom other social, but rather one com - tection of not thinking about it Party in the Netherlands, AFD plex crisis which is both social but it goes inside and what comes (Alternatives for Germany) in and environmental” ( Laudato Si’, out is discontent.” (I thank Dr. Germany, UKIP in Britain, and 139). Similarly, the Special Report Niamh Hourigan, The Irish Times , developments in Poland and drawn up by a group of interna - Saturday, February 25, 2017, for Hungary and elsewhere. While tional Jesuit scholars and col - this reference.) these right-wing parties in par - leagues entitled Justice in the The anger and discontent ticular are not homogenous, Global Economy (2016), drawing that were instrumental in the there is a common thread of hos - on the diagnosis of Francis, urges election of President Donald tility to elites, opposition to Eu - us to pool our resources in order Trump have been evident in Eu - ropean integration, economic to retrieve a vision of the com - rope since at least the beginning nationalism, and anti-immigra - mon good, in which solidarity is of the Great Recession in 2008. In tion (in particular anti-Muslim a defining characteristic. In other the wake of the unfairness and immigration) running through words, we are called to face up to growing inequality revealed by them. Britain has voted to leave the grim situation that confronts the recession, there has emerged the European Union (Brexit), us, not simply deplore or deny it, a range of new political actors while without doubt the most and attempt to put it right. Real -

42 CONVERSATIONS ON JESUIT HIGHER EDUCATION ity needs to be understood and re - that may be, we need to free our - with intelligent, fair discourse sponded to well; otherwise it selves from the kind of tyranny from people committed to a more comes back to bite us. But how over our imaginations exercised just and humanly flourishing soci - might this be done? by that dark and idolatrous form ety can only be good for us all; the Several lines of thought sug - of transcendence which we have “solidarity of small steps” is sig - gest themselves. First, I note in the accorded to the failed God of the nificant in that Long March decrees that have emerged from Markets, the tyranny of “there is through our institutions that is re - the recent General Congregation no alternative” articulated by quired. In particular public dis - 36 of the Jesuits (see Decrees I and Margaret Thatcher. In this context course in our “post-truth” society 2 in particular) quite a pro - ideas are important; we need to has been become thinner and nounced emphasis on communal search for new ideas, new ways of more coarse with the prominence discernment. At its best, in the cur - organizing our national societies of sloganizing, fake news and “al - rent situation, that might involve and global society. Arguably Pres - ternative facts”: we need to form a gathering together of committed ident Trump and more extreme el - pockets of resistance, drawing on and thoughtful people who, al - ements in Europe have been our rich cultural and religious her - ways in dialogue with those who correct in identifying and hence itage, so as to forge a more robust are suffering most, are poor, are respecting real discontent in the counter-narrative. discontent, would try to diagnose United States and in Europe, Here in Ireland, in a head- the present crisis more accurately while more main-line politicians, space often midway between and take even small steps at the however gifted and otherwise ad - Boston and Berlin, not to mention local level to bring about a more mirable, have been overly compla - London, we are conscious of the just situation. Prayer, in this con - cent and dismissive of popular words of W. B. Yeats in “The Sec - text, would involve asking for the protest. But many of the solutions ond Coming” (written in 1919, just freedom to face the situation hon - of President Trump and his fellow after the end of the first World estly, not to be reactive, to listen to travellers are not just wholly inad - War) that “...the centre cannot other views, and to follow up with equate, they are also deeply inhu - hold” and that “...the best lack all appropriate decision and action. mane. A more adequate political conviction, while the worst are full Second, it might involve (as response will emerge only if we of passionate intensity.” But Yeats Justice in the Global Economy urges) listen carefully to the voices of goes on to hope that “...surely a harnessing of our Jesuit protest, analyse the problems care - some revelation is at hand; surely resources at an institutional (pri - fully, and begin, imaginatively, to the Second Coming is at hand” marily university) level, in coop - come up with new ideas and mod - and to ask “...what rough beast, its eration with others, believers and els which politicians can seek to hour come round at last, slouches non-believers, so as to think test with the electorate. towards Bethlehem to be born.” through the causes of our present Third, we need to resist the This latter note recalls the obser - crisis and to begin to imagine an temptation to plead helplessness vation of the Irish poet Seamus alternative economic and social and incapacity – I can’t find a Heaney that there can be times paradigm. It may be no coinci - group to discern with, I don’t when “hope and history rhyme.” dence that the countries which know any poor people, I’m not the There are choices to be made: were in the vanguard of the adop - one to come up with the Big Idea which of the Ignatian Two Stan - tion of the neo-liberal economic to solve the present crisis in capi - dards do we choose; can we use model, the United States and talism. Rather, as journalist Mal - this time of crisis to channel dis - Britain, with the financialization colm Gladwell and others have content and anger into something of our economies and the de-reg - well observed, the small and local more constructive for us all? ulation which led to growing in - have an immense capacity to equality and class dissatisfaction, bring about change on a larger Gerry O’Hanlon, S.J., is an adjunct are now laboring under consider - scale; the enrichment of civil soci - professor of theology, Loyola able political disarray. However ety and the civic public square Institute, Trinity College Dublin.

43 Martin Luther translating the Bible, Wartburg Castle, 1521. Eugène Siberdt 1898. THE 500th Anniversary of the Reformation An Opportunity for Depth

By Patrick Howell, S.J.

Christian churches are commem - the ultimate spiritual authority, not an opportunity to strengthen our orating the 500th anniversary of the pope or the church. understanding in faith. Many the Protestant Reformation trig - The trigger for his rebellion Christian leaders see this anniver - gered by Martin Luther in 1517. against the Catholic Church was sary as an opportunity to question The Reformation transformed the disturbing report that a Do - their faith more deeply. What is Christianity forever. After Luther, minican friar was taking large pay - fundamental to our faith? What Christianity was no longer the ments for granting indulgences, or do you believe? Why do you be - same. It was fractured, for sure, releases from punishment for sins. lieve it? What does it mean to be a but it also became more authentic On October 31, 1517, Luther re - Christian? The anniversary is as to its origins, to the Scriptures, leased a list of 95 theses, argu - much about the future as it is and to the historic reality of Jesus. ments against what he saw as the about the past. Considering the importance of abuses of church practice. Copies Perhaps our Jesuit institutions the anniversary, it’s surprising how of Luther’s theses and his fiery fol - can capitalize on this event. They underplayed it has been by our low-up sermons were mass pro - could host occasions for in-depth re - American Jesuit universities and duced on the relatively new ligious dialogue and help students colleges. The same is not true in invention of the printing press. to understand and embrace their re - Germany nor in the Vatican. Pope The fire of reform enkindled ligious origins and the wealth of re - Francis signaled its importance by by Luther gradually took flame sources for peace, justice, and participating in a significant Refor - until it engulfed all of Northern advancing the common good. mation commemoration in Lund, Europe and threatened church Sweden, earlier this year. Perhaps and state alike. The Jesuits became Patrick Howell, S.J., professor of this short piece can be a prod. famous 40 years later for being the pastoral theology at Seattle Univer - The prolific, brilliant – and vanguard of the Catholic Refor - sity, has been active in ecumenical often cantankerous – theologian mation as a counter balance to relations for several decades. He’s a Martin Luther is at the center of Protestantism. member of “Jesuits in Ecumenism,” the commemoration. Luther was There are now nearly 45,000 which held its 23rd Congress in July born in what is now Germany in Protestant denominations around in Nemi, Italy, and he is chair of the 1483. At age 21, he entered the Au - the world, including mainline National Seminar, which publishes gustinian monastery. With Bible in Protestants, Anglicans, Evangeli - Conversations. hand, he hoped to find answers cals, Pentecostals, and more. Since for his guilt-ridden interior life. the Second Vatican Council, rela - The substance of this article was Luther came to believe that tions between Protestants and drawn from this source: people were justified, or made Catholics have dramatically im - http://www.pbs.org/wnet/reli - right, before God not through good proved. Anathemas are no longer gionandethics/2017/02/03/500t works or the sacraments but solely hurled at each other. h-anniversary-protestant-refor - through their faith and God’s grace. The anniversary is a time of mation/34420/ Luther held that the Bible alone is remembrance, for repentance, and

45 Forming Thoughtful, Committed Citizens

By Lucas Sharma, S.J.

In a twist of fate, our nation has become a culture captives, to let the oppressed go free. By teaching fraught with “alternative facts,” political apathy, and students to see the world through the lens of the chronic lying. Recent political events have shone a Gospel, they can translate the welcome of Jesus into light into the depths of our political problems, but in concrete viable solutions for our own day. In a word, reality, they have been building for years. American they can be Jesuit-educated citizens committed to act - philosophers from John Dewey to Hannah Arendt ing for and with those forgotten in our society. have long decried the loss, eclipse, and collapse of To be a citizen is to see the world through plu - the public sphere. In her recent book, Undoing the rality. It means to step out of our narrow self-interest Demos , political philosopher Wendy Brown argues to ask value questions about the nation’s priorities. that today neoliberalism collapses our ability to be a Hannah Arendt sought to retrieve politics from ques - democracy. While we used to go to college to become tions of efficiency and instrumental reasoning to - citizens, now our minds are formed to think only in wards deeper meaning. In our schools, this attitude the categories of efficiency, effectiveness, and priva - means asking questions like who ought we to be , what tization. To think in terms of “we the people” be - does it mean to be a political community, and are our cur - comes illogical; the only logic we can posit is one that rent values ones we’d like to organize our community privileges personal profits and utility over any sense around? And, if we are persons of faith, we might of community. add, how does our particular religious tradition inform The goal of Jesuit colleges and universities – to the way we answer these questions? For all of our grad - form women and men for and with others – stands in uates, to be a Jesuit-educated citizen is to ask these stark contrast. In his often cited 2000 Santa Clara ad - questions so as to reorder society into one that wel - dress, former Jesuit Superior General Peter-Hans Kol - comes the strangers – those who are already with us venbach suggested that “the measure of Jesuit and those whose journeys will bring them to us. universities is not what our students do but who they Examining our colleges and universities today, become and the adult Christian responsibility they will we have a lot to be proud of: we are already forming exercise in future towards their neighbor and the citizens in our core curriculum and majors courses, world.” What this means is that our students and in our co-curricular activities and community en - alumni must be formed as whole persons who can gagement. Many of our schools complete over think with more than simple cost-benefit analysis. The 100,000 hours of service each year and send alumni continuation of our democracy and today’s world re - to programs like Peace Corps, AmeriCorps, and the quires persons who are for and with others. Recom - Jesuit Volunteer Corps. Other schools have diverse mitting to Father Kolvenbach’s ideal university and campus ministries that seek to build campuses com - measure of alumni is one way for Jesuit colleges and mitted to fostering faith for persons from multiple universities to be a sanctuary for truth and justice . faith traditions. But perhaps becoming a sanctuary In a time of political uncertainty, our colleges today means more explicitly taking on citizenship and universities stand as sanctuaries because our es - formation. This involves acknowledging that, due to sential nature is to prophetically live the Gospel – to their socialization, our undergraduates cannot help bring glad tidings to the poor, to proclaim liberty to but view the world through its individualistic logic.

46 CONVERSATIONS ON JESUIT HIGHER EDUCATION “The measure of Jesuit universities is not what our students do but who they become and the adult Christian responsibility they will exercise in future towards their neighbor and the world.” – Peter-Hans Kolvenbach, S.J.

In addition, they are worried about the ever increas - truth and justice. We can assign papers, create on- ing cost of higher education. Consequently, they ask campus activities, and hold up models of religious questions like why do I need to take philosophy class? conviction, such as Martin Luther King Jr., Dorothy What does sociology have to do with my major? Why am Day, and Mahatma Gandhi. I in this science class? Hearing from parents, the There is one significant challenge: we must ask media, and even former President Obama that STEM ourselves how to communicate these values without education and jobs are the way of the future, it sounding paternalistic. Should we sound like a nag - should not surprise us that many of our students ging parent – “I know you don’t want to take science want only to take classes they perceive will directly for non-majors, but this will be good for your forma - help them get ahead in life. tion as a person,” – students likely will tune us out. The Jesuit Catholic university exists to engage We must think creatively about how to foster citizen - students in the very purpose and ultimate meaning ship without collapsing the drive within our students. of their lives. Our explicit goal is to foster women In doing so, we will form students who are and men for others who are virtuous people – coura - thoughtful citizens able to connect deep questions in geous, generous, humble, and deeply loving. As Je - whatever professions they continue towards. They suit educators, we can strengthen our commitment likely will differ in how they approach the questions to our students and our world by making it clear to above. We’d expect that they’d even have a differ - them that we are person-forming institutions rather ence of opinion, ideas, and voices in the ways they than mere technical-training programs. Knowing engage their local and national communities. If they economic curves is an important technical skill, but achieve this, we have accomplished the goal sug - being a truly good business person means asking the gested by Father Kolvenbach: we will have formed social consequences of decisions made through eco - graduates able to take the sanctuary for truth and nomic logic: how will the decisions made in the justice into the world, tasked with the goal of fight - board room affect the poor and the vulnerable? The ing a culture of lies and apathy with the words and nurse needs to know how to insert an IV, but being actions of the Gospel. They will be able to speak a good nurse means seeing into the soul of the pa - boldly and courageously, suggesting that other val - tient whose is likely suffering in more than just a ues are possible and another more welcoming, inclu - physical way. And the philosopher must know how sive, and loving community can be built. to communicate the ethics of Aristotle and Plato, but the good philosopher sees how philosophical ques - Mr. Lucas Sharma, S.J. has completed his first studies as tions might be causing deep questioning and uncer - a Jesuit in formation at Fordham University and begins tainty in the student and people in the nation. teaching sociology at Seattle University this fall. Before Thus, in our classrooms and our student serv - entering the Jesuits, he completed a master’s degree in ices, we can reinforce how our school stands to create sociology at Loyola University Chicago. citizens who can engage deeply with the values of

47 BOOk reVIeW

Hope for Common Ground: Mediating the Personal and the Political in a Divided Church, by Julie Hanlon Rubio

GEORGETOWN UNIVERSITY PRESS, 2016 264 PAGES

Reviewed by William A. McCormick, S.J.

There has been no shortage of blurbs call the book “balanced,” complaints about the need for and balance is indeed a great civil dialogue in 21st-century U.S. quality of the work. Rubio’s argu - culture, but precious few concrete ments are remarkably judicious recommendations for how to and even-handed throughout, bring it about. With Hope for Com - and she applies the “supposition mon Ground, Julie Hanlon Rubio of charity” effectively to engage has given us such a guide. with and take the best from all Rubio must also be credited Rubio’s argument is simple: kinds of scholars, from Stanley for articulating expertly important Christians should shift their ef - Hauerwas to Charles Curran. tensions and trade-offs any publi - forts for social and political Rubio’s valuable emphasis on cally engaged theology must nego - change toward the “middle meso-level phenomena is itself a tiate. In a number of places in her space” between politics and great example of her balance. book, for instance, she tackles the ethics. While many Christian Modern political and ethical the - relationship between being effec - churches have come to see the im - ory are typically caught between tive in the world and being faithful portance of advocating for struc - the individual and the collective, to one’s religious beliefs. Without tural and systemic justice, such but Rubio’s work is neither a con - denying the deep tensions be - sweeping reform is often not pos - servative flight from culture nor a tween those two mandates, she sible in our politically polarized liberal embrace of the omnicom - finds ways to show how they can times. Rubio argues that Chris - petent state. and ought to be in harmony. Simi - tians can be more effective at find - Perhaps at root this balance re - larly, her discussion of cooperation ing common ground in the flects the deep theology of hope with evil dovetails nicely with her “middle space” – the rich associa - that undergirds the work: Rubio is treatment on social sin: while con - tional life of schools, parishes, not driven by fear, but is rather re - servatives need to learn to accept neighborhoods, and towns. Rubio alistic about obstacles and difficul - some measure of material cooper - elaborates upon and extends these ties and aware of the power of sin. ation with evil, many liberals will claims through four examples: the She is also not animated by unreal - need to see that the roots of social family, poverty reduction, abor - istic optimism but deeply commit - sin are indeed personal. tion, and end-of-life care. ted to Christian hope. This practical No book can address every The book’s strengths are embodiment of hope may be issue or anticipate every question, many. Both of the back cover Rubio’s greatest gift to the reader. and so the following remarks

48 CONVERSATIONS ON JESUIT HIGHER EDUCATION BOOk reVIeW

ought not be taken as criticisms of Catholic social thought that tends “pro-life” camps. But the “com - Rubio’s project. First, while Rubio to be associated with the right mon ground” in this case cannot calls into question simplistic as - more than the left. Rubio tends to be the mean between two irrecon - sumptions about the role of politi - approach subsidiarity from a cilable policy positions. She ac - cal advocacy, she never specifies pragmatic point of view, i.e., the knowledges this and urges us to the relationship that her “middle political and the individual have look at the purposes and goals be - space” bears toward politics and failed. But she thereby at times hind those polarized positions, the individual. What is that rela - sells short the principled reason to helping us to find ways to locally tionship? Although one might embrace mid-level associational achieve those goals. But how do think that she has a “wedding life, and perhaps also thereby the actors involved begin to cake” metaphor in mind – three passes up an opportunity to regain reconceive their priorities in terms discrete layers on top of each other a “common ground” approach to of those meso-level goals? How – one could further specify and subsidiarity that challenges devo - can common ground be cultivated complicate her model by asking lutionist models of subsidiarity at that level in a way that over - how the three levels in fact interact. and left-wing solidarity. comes decades of memories, pain, I was left wondering, for instance, Third, Rubio raises the ques - and frustrated desires from na - if Rubio thinks the cultivation of tion of the nature of the common tional-level advocacy? common ground in the middle ground in a practically helpful Hope for Common Ground will space would promote civic virtues way, and her project could be be of great interest to anyone in - at the personal level that would re - pushed further in that direction. terested in the spiritual and polit - dound to the benefit of our politics, While Rubio avoids overly theo - ical dimensions of our times, and and perhaps promote initiatives retical formulations, her proce - we need it now more than ever. that would lead to politically vi - dure naturally lends itself to able structural reforms. thought on what practically the Bill McCormick, S.J., a scholastic of Second, and in a related vein, common ground looks like. Her the UCS Province of the Society of Rubio’s concern for the “middle chapter on abortion, for instance, Jesus, is a regent at Saint Louis space” lends itself to a discussion attempts to find common ground University in the departments of of subsidiarity, a principle of between the “pro-choice” and political science and philosophy.

The urban nature of Saint Louis University's campus is apparent between classes when the Grand Avenue crosswalk becomes crowded with student traffic. © 2012 Michelle Peltier, Saint Louis University

49 BOOk reVIeW

Come To Believe , by Stephen N. Katsouros, S.J.

ORBIS PRESS, 2017 181 PAGES

Reviewed by Edward W. Schmidt, S.J.

Arrupe College of Loyola Univer - These are students who could sity Chicago opened its doors for hardly have imagined going to classes on August 17, 2015. Its ini - college, and suddenly the oppor - tial student body of 159 young tunity is theirs. people had already completed a Father Katsouros sees Arrupe three-week Summer Enrichment College as a new step in a devel - Program to help get them ready opment in Jesuit education that for college work. The students began in 1970 with the Nativity were of various ethnic back - Mission and Center in Manhat - grounds, but common to all of tan; this began providing elemen - – just plain hard work – along the them was that they would proba - tary education to at-risk young way. Father Katsouros built up an bly not qualify for and certainly people. Then in 1996 came the impressive staff and an impres - could not afford a traditional Je - first Cristo Rey school in Chicago sive board. It worked. suit liberal arts education. for secondary education. Arrupe Come to Believe is, as stated Come to Believe is the story of College now opens up opportuni - above, a story of mission. Schools how Arrupe College came into ties in higher education. generally have a sense of mission, being and its first year, told by its The spark that started the of course, but here that mission is founding dean Fr. Stephen N. Kat - school was an address by Jesuit Su - very public, very explicit. It wants souros, S.J. But it is far more than a perior General Adolfo Nicolàs in to make radical changes in the di - simple account of dates and struc - Chicago in 2013 that challenged the rection of young lives. It works tures. It is a story of mission, a story U.S. Jesuit higher education lead - hard to get its graduates into four- of devotion, a story of faith. ers. He praised and endorsed the year colleges or into the job mar - The college was designed as a work in higher education in gen - ket. Its work does not end after two-year college leading to an as - eral but was concerned about how two years. sociate’s degree. So far, that de - to include those students who The place of faith, of prayer, scribes a standard community could not afford Jesuit higher edu - of the spiritual abounds in the college. But the mission of Arrupe cation. This started Loyola book. The odds that the students College goes far beyond that basic Chicago’s president, Fr. Michael face in daily life and the obstacles description. The students come Garanzini, S.J., thinking. He that the faculty and staff face in from tough areas of Chicago and brought Father Katsouros on board helping the students confront from often challenging back - in 2014, and Arrupe opened its those odds are immense. They in - grounds. They arrive with great doors in 2015. clude gangs and shootings in the energy and good will but without That may sound straightfor - neighborhoods, loss of Illinois a family history of much educa - ward, but there were many meet - State grants, students being tion, let alone higher education. ings, tough decisions, persuasions thrown out of their homes. Many

50 CONVERSATIONS ON JESUIT HIGHER EDUCATION BOOk reVIeW

Book Notice

Emmaus: The Nature of the submitted and then pres - Way is a portrait of faith. It ents a formal portrait of represents the dream, the those who provided these talent, and the hard work of sketches. After this a series its creator, Chris Yates, a of less formal portraits of 2016 graduate of Loyola these men appears, show - Marymount University. It ing them gardening, cook - portrays 22 Jesuits who are ing, playing drums, working part of that university. on a computer, just relaxing. During his college The photography is stun - years Chris had a lot of con - ning, and the whole book is tact with Jesuits there, but a work of art. It is also he knew that many of his clearly a labor of love. fellow students did not. So Chris graduated from he wanted to make the Je - LMU with a major in screen - suits better known. writing and a minor in ar - With the support of chaeology. During his time the Jesuit community rec - in college, “he understood tor, Fr. Alan F. Deck, S.J., for the first time that his Chris sent surveys to the passion for his faith and his Jesuits and began to take creativity could go hand in formal and informal por - hand,” as he explains to - traits of them. He put to - wards the end of the book. gether a team that saw this After his volunteer year in vast project through to a Chicago, he returns to Los stunning product that was Angeles to work as “a pro - published last May. Chris, fessional photographer and meanwhile, after graduating from Jerusalem to their home in Emmaus. creator to represent those who are LMU, worked for a year as a volun - After a title line reflecting the on the margins.” teer for the Archdiocese of Chicago. gospel account (for example “The Chris structured his portraits Road” or “Was It Not Necessary That (Conversations is planning to have a around the gospel story of Jesus meet - the Messiah Must Suffer?”), he gives a fuller article by Chris in a future issue. ing two disciples late on Easter after - couple of autobiographical sketches Check the book out at: noon as they made their way from taken from the surveys the Jesuits www.natureoftheway.org )

are undocumented. How do fac - is filled with people who believe, difference and is a worthy addi - ulty support students who begin who work hard, who achieve the tion to higher education in the Je - to fail? Everyone at Arrupe Col - mission. This is in no way unique suit tradition. Father Katsouros lege has to believe in the students, to Arrupe College. All the schools and his collaborators in mission in the staff, in the future, in the built on founders’ hopes and have made a magnificent start. mission. The students too teach dreams. But at Arrupe the stakes Come to Believe is a powerful testi - the teachers a lot about life in the are high and alternatives few for mony to what Jesuit education struggles they face. these very fortunate students. Ar - can achieve. All of Jesuit higher education rupe College has already made a

51 teaChINg the mIssION

the size of The Order of Things – the Teaching through Trump game of knowledge that we arrange (through syllabi starting points, sub - (and My Own Bias) sequent discussion questions, and eventual exams) is already rigged By Michael Serazio with a particular ideological inflec - tion. Where, then, does that leave our Trump supporters in the lecture hall? Like 99.9 percent of college faculty outcome – and the upheaval and un - The day after the election – and in across the United States (a conserva - certainty it has already wrought – will the months since – I’ve been thinking a tive estimate), I spent election night make those invocations feel less tan - lot about them. Without question, our 2016 watching cable news unfold gential. If you teach culture and glob - students coming from demographic with a slow dawning dread in the pit alization, you now have to talk about backgrounds who feel vulnerable be - of my stomach. I’d been expecting to Trump. If you teach fossil fuel chem - cause of Trump’s rhetoric, actions, and tune into a coronation of joy – a night istry, you now have to talk about policies need to be at the forefront of where I’d get to wake up my three- Trump. If you teach trade economics, pastoral concern: women, Mexicans, year-old daughter to tell her that she you now have to talk about Trump. Muslims, those with disabilities, peo - (finally!) had a role model of her own There is no space from which to stand ple unsettled by the frequent use of gender commanding the highest of - apart; no ivory tower redoubt. CAPS LOCK on Twitter, and so on. fice in the land. I had even worn, to And when class is dismissed, But I have no doubt got #MAGA vote, the closest approximation to a maybe President Trump will ignite an believers in class and – like those white pantsuit that I could manage. impassioned, activist generation for polled in months leading up to the What unfolded instead was the whom President Barack Obama’s poli - election – they are probably reluctant disorienting decision of a nation that I tics had been taken for granted as back - to admit it openly. Aren’t they deserv - suddenly didn’t recognize. We faculty ground white noise. If so, one might be ing of a welcoming space, too? If so, are, on some level, paid to be people able to make out the thinnest of silver how? If not, why not? of certainty. So being disoriented linings among the fast-approaching Unlike Trump (and perhaps Fou - should tell us something. And give us storm clouds: quads alive with protest, cault?), I still believe in verifiable – a dose of (and a pause for) humility. apathy suddenly unfashionable. not alternative – facts. Our deploy - How, therefore, should we now But a true “examen” of classroom ment to that battlefront must never try to teach through President Donald conscience probably requires pushing lapse, and it seems to be more essen - Trump? That day after in November deeper and probing that uncomfort - tial than ever now to be able to call BS forced many of us to consider aban - able query to which I do not yet have on the charlatans. doning syllabi trajectories and ad - a confident response: How much of Simultaneously, though, there is a dressing the GOP elephant in the my own political bias do I have a re - bias that I’m not afraid to defend: one room – a subject well tangential to sponsibility to insulate from or inflict that seeks to make my students more calculus or nursing or linguistics. upon my students? empathetic, one that seeks to open Not so for this communication The decorous answer is to retreat their hearts along with their minds. professor and certainly not in a se - behind a familiar shield: that I am That may well manifest itself politi - mester when I’d deliberately sched - “just” here to teach critical thinking cally toward different conclusions at uled my “News Media and skills. This is true, laudable, and, yet, different historical moments, but I re - Democracy” course to coincide with also feels like something of a dodge – tain an untroubled faith in the basic the elections. Moreover, as a former what we faculty say to each other posture of informed empathy. journalist, continuing news junkie, with a wink and a knowing glance Without it, we’ll never have good and scholar of political communica - that such critical thinking can only in - conversations. tion, I am, frankly, always trying to evitably lead our students down the shoehorn contemporary politics into primrose progressive path. Michael Serazio is an assistant professor classroom conversation. But if I’m reading my Foucault of communication at Boston College. Perhaps the stunning election right – and, to be sure, that is an “if”

52 CONVERSATIONS ON JESUIT HIGHER EDUCATION the NatIONal semINar ON JesuIt hIgher eDuCatION The goal of the National Seminar on Jesuit Higher Education feature articles, forums, book reviews, and reports – we want to and its publication Conversations is to strengthen the Jesuit keep the conversation going to build on the progress we have identity of our 28 colleges and universities. First, each issue is made. Our members, representing various institutions and dis - written to stimulate the campus dialogue – through depart - ciplines, visit three colleges and universities a year and listen to mental discussions or faculty symposiums – on the pursuit of groups of faculty and students in order to decide the themes various ideals. Second, through our various departments – for each issue.

members of the seminar heidi Barker is an associate professor molly pepper is the associate dean of edward W. schmidt, s.J., editor of in the department of education at the undergraduate program and a Conversations, is associate editor of Regis University. professor of management at America magazine. Gonzaga University. mark g. Bosco, s.J., is the director of the michael serazio is an assistant professor Hank Center for Catholic Intellectual Her - Jennifer rinella is the director of non - in the communication department at itage and joint professor of English and profit leadership studies and an assistant Boston College. theology at Loyola University Chicago. professor at Rockhurst University . michael sheeran, s.J., is President of timothy p. kesicki, s.J., is President of stephen C. rowntree, s.J., an associate the Association of Jesuit Colleges and the Jesuit Conference. pastor at the Holy Name of Jesus Church in Universities. New Orleans, is the secretary of the Na - patrick J. howell, s.J., chair of the semi - tional Seminar on Jesuit Higher Education. Clint J. springer is an associate professor nar, is distinguished professor in the In - of biology at Saint Joseph’s University. stitute for Catholic Thought and Culture Julie rubio is a professor of Christian at Seattle University. ethics in the department of theology at Jessica Wrobleski is an assistant St. Louis University. professor of theology and religious studies at Wheeling Jesuit University.

Writing for Conversations

Most of the articles are commissioned ac - • Do not include footnotes. Incorpo - Permission is granted to reprint cording to a certain theme for each issue, rate any needed references into articles from Conversations for any educa - but we welcome unsolicited manuscripts. the text. tional purpose, provided credit is given. Ideally they should explore an idea that will • The Conversations style sheet is avail - generate discussion. Try to avoid articles able on request. Previous issues of that simply describe a worthy local project. • We welcome photographs, Conversations are available at Guidelines. fully captioned, preferably of action http://conversationsmagazine.org • Please keep unsolicited rather than posed shots. submissions to 1000-1200 words. We • Send the manuscript as a Microsoft COMING UP Issue # 53 (Spring 2018) may ask for reductions depending Word attachment to Neighborhood Partnerships on the topic. [email protected] Grewen Hall. Le Moyne University, Syracuse.

georgetown university santa Clara university university of Detroit mercy seattle university Washington, DC, 1789 Santa Clara, 1851 Detroit, 1877 Seattle, 1891 saint louis university loyola university maryland regis university rockhurst university Saint Louis, 1818 Baltimore, 1852 Denver, 1877 Kansas City, 1910 spring hill College university of san francisco Creighton university loyola marymount university Mobile, 1830 San Francisco, 1855 Omaha, 1878 Los Angeles, 1911 Xavier university Boston College marquette university loyola university New Orleans Cincinnati, 1831 Boston, 1863 Milwaukee, 1881 New Orleans, 1912 fordham university Canisius College John Carroll university fairfield university New York, 1841 Buffalo, 1870 Cleveland, 1886 Fairfield, 1942 College of the holy Cross loyola university Chicago gonzaga university le moyne College Worcester, 1843 Chicago, 1870 Spokane, 1887 Syracuse, 1946 saint Joseph’s university saint peter’s university university of scranton Wheeling Jesuit university Philadelphia, 1851 Jersey City, 1872 Scranton, 1888 Wheeling, 1954

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