An examination of Catholic identit y and Ignatian character in Jesuit higher explore education

P u b l i s h e d b y t h e I g n at i a n C e n t e r at S a n ta C l a r a U n i v e r s i t y Fall 2008 vol. 12 no. 1

The 35th General Congregation of the Society of Jesus Its Meaning and Messages

8 Kindling New Fires 17 GC35 and SCU’s 26 Exploring Jesuit-Lay at GC35 New Core Collaboration Fall 2008

P u b l i s h e d b y t h e I g n at i a n C e n t e r f o r J e s u i t E d u c at i o n at S a n ta C l a r a U n i v e r s i t y

F r o m t h e C e n t e r D i r e c t o r

ome 225 Jesuits from around the world gathered in Rome as a “general congregation” this past January

Kevin P. Quinn, S.J. to elect a new superior general, Adolfo Nicolás, S.J., S st Executive Director and to examine issues central to Jesuit life in the early 21

Paul Woolley century. After nearly two months of deliberation, this General Associate Director Congregation 35 (GC35, for short) promulgated six decrees

Elizabeth Kelley Gillogly ’93 including three of interest here—on identity, mission, and Managing Editor collaboration. Does what the Jesuits said in these documents genuinely resonate with their partners in ministry on Santa Amy Kremer Gomersall ’88 Design Clara’s campus? We invited several non-Jesuit faculty and staff to respond to that question, and the result is this issue of Ignatian Center Advisory Board Peggy Bradshaw explore. Simon Chin But first two Jesuit authors set the stage. John Jan Claesson O’Callaghan, S.J., a former general assistant to the Jesuit Paul Crowley, S.J. Fred Ferrer superior general in Rome, presents a primer on “general Michael Hack congregations” and suggests why this recent Jesuit meeting Jennifer Konecny should interest non-Jesuits working in Jesuit-sponsored Paul Locatelli, S.J. Terry Nally ministries. University President Paul Locatelli, S.J., elected Kevin P. Quinn, S.J. as a delegate to GC35 from the Jesuit California Province, Mark Ravizza, S.J. shares his personal reflections on the election of Father Joseph Symkowick Nicolás and how he understands the overarching theme Catherine Wolff of the congregation’s writings. Then several non-Jesuit colleagues, invited to read the decrees on identity, mission, explore is published two times per year by the Ignatian Center for Jesuit Education at Santa Clara and collaboration, react to them both professionally and University, 500 El Camino Real, Santa Clara, CA 95053-0454. www.scu.edu/ignatiancenter personally. Diane Jonte-Pace examines Santa Clara’s new 408-554-6917 (tel) 408-551-7175 (fax) The views expressed in explore do not necessarily Core Curriculum as an “Ignatian work,” M. Godfrey Mungal represent the views of the Center. We welcome your comments. points out how engineering contributes to the Jesuit higher The Ignatian Center for Jesuit Education seeks to educational mission, and Theresa Ladrigan-Whelpley explores preserve and extend the Catholic identity and Jesuit mission at Santa Clara University. As a Center of Dis- GC35’s renewed commitment to real Jesuit-lay collaboration. tinction, the Ignatian Center is dedicated to advancing the University’s strategic vision of “educating men and A roundtable discussion in which faculty and staff opine about women to be leaders of competence, conscience, and compassion,” by serving students, faculty, staff, and professional training, student life, and athletics in light of community partners. Santa Clara University, a comprehensive Jesuit, questions raised by GC35 completes the issue. Catholic university located 40 miles south of San What Jesuits said in Rome this past winter does matter Francisco in California’s Silicon Valley, offers its more than 8,000 students rigorous undergraduate curricula to their partners in ministry at Santa Clara. And what these in arts and sciences, business, and engineering, plus master’s and law degrees and engineering partners have to say about SCU’s “Jesuit” future matters, too. Ph.D.s. Distinguished nationally by one of the highest graduation rates among all U.S. master’s universities, Let that conversation continue! California’s oldest operating higher-education institu- tion demonstrates faith-inspired values of ethics and social justice. For more information, see www.scu.edu. Peace, Copyright 2008 by Santa Clara University. Reproduction in whole or in part without permission is prohibited. Kevin P. Quinn, S.J. 12/08 Q-3,800 An examination of Catholic identit y and Ignatian contents character in Jesuit higher education

Jesuit General Congregation 35

5 The Point and Usefulness of a Jesuit 17 Walking Different Pathways: General Congregation Coming to Know Our Own Journey By John j. O’Callaghan, S.J. What’s the big deal Better—The “Core Vision” of GC35 about GC35? And why should those of us at By Diane Jonte-Pace Santa Clara University’s a Jesuit university be interested in what results new Core Curriculum, scheduled for launch in from it? Fall 2009, resonates powerfully with the vision of General Congregation Thirty-Five. 7 Summaries of Three Decrees From GC35 22 Engineering at a Jesuit University: by Sandie Cornish Reflections on GC35 By M. Godfrey Mungal The new dean of SCU’s 8 A Justice of Faith: Kindling School of Engineering reflects on the role of New Fires at the Frontiers engineering in Jesuit education in general and its By Paul L. Locatelli, S.J. The president of Santa role at SCU in particular. Clara University shares his experience and insight from GC35. 26 Men and Women for Others— Men and Women with Others 12 Exploring the Decrees of By Theresa Ladrigan-Whelpley The director the Jesuit General Congregation 35: of resident ministry at Santa Clara University A Roundtable Discussion with Santa Clara explores Jesuit-lay collaboration as an issue in University Faculty and Staff GC35 and at Jesuit-affiliated institutions.

31 Upcoming Events 31 Next Issue

Cover photo by Don Doll, S.J.

explore F a l l 2 0 0 8  ThemeJesuit General Title Congregation for Issue Here 35 The Point and Usefulness of a Jesuit General Congregation

By John J. O’Callaghan, S.J. Senior Chaplain, Loyola University Chicago Stritch School of Medicine

The Society of Jesus is sometimes Why? What’s the big deal about a Jesuit described as “a monarchy.” General Congregation? And why should a Jesuit It has very few democratic university, for instance, be interested in what moments, though it is full results from it? of broad consultation of its Well, first of all, GCs are the way the Society members. But its founder, of Jesus insures its own future, and the future Ignatius of Loyola, was a of institutions under the Jesuit aegis. The soldier, not a debater. He did most important task this kind of meeting of not want his followers—the representatives from all over the Jesuit world men later called Jesuits—to must accomplish is to elect the man who will waste a lot of time in endless be its leader—its “General”—for the rest of his discussion: there was too much active life. (Like the Pope, but unlike the heads work they had to do! of other religious orders, the Jesuit General is in So it may seem ironic, to people involved in “for life.”) So electing the right man is crucial. Jesuit institutions, that not only do meetings of No wonder it is done in a way far different various kinds consume so much of their time from what the word “election” brings to mind and energy, but that the Jesuits seem to regard for citizens of a modern democracy. There is as so important these big, lengthy meetings they no “electioneering” in this election: no parties, call “General Congregations.” True, they don’t no candidates, no platforms, no slogans—no happen very often (since 1541 there have been politics! Instead, four days of prayer and silence, only thirty-five), but when they do, GCs seem punctuated by one-on-one conversations to loom very large in Jesuit life, and are the between the meeting’s participants (some 220 of subject of much discussion in Jesuit institutions. the world’s almost 20,000 Jesuits) which focus

explore F a l l 2 0 0 8  T h e P o i n t a n d U s e f u l n e ss o f a J e s u i t G e n e r a l C o n g r e g at i o n

Today, as these institutions become larger and more complex, we are well aware that Jesuits are far from being the only key figures in their lives. Jesuits are, in fact, a very small minority of the players on the educational teams responsible for “Jesuit education.” That is why what comes out of a Jesuit General Con- gregation is being explained and examined more than ever before across a broad spectrum of faculty, admin- istration, and staff in our institutions.

on two respectful questions about a third party: the way contemporary Jesuits are to carry out “Are you convinced that ______would the evangelical work that is at the heart of our be a good general? For what reasons?” lives. In recent times these documents carry At their best, those days are a microcosm titles like: “Our Mission Today: the Service of of the kind of consultation that the Jesuit Faith and the Promotion of Justice” or “The “monarchical” structure must employ if it is to Union of Minds and Hearts” (GC32, 1975), work: deeply reliant on honest self-disclosure “Companions of Jesus Sent Into Today’s World” and communication, presuming self-knowledge, (GC33, 1983), “Our Mission and Culture,” interior freedom, good listening and mutual “Jesuits and University Life,” and “Cooperation trust, and confident of God’s guiding hand in with the Laity in Mission” (GC34, 1995). The everything. most recent GC, held earlier this year, gave At the end of those four days of prayerful, us the three documents that this volume will discerning communication, and judgment, after focus on: “A Fire that Kindles Other Fires: an hour’s silence together in the large hall of the Rediscovering Our Charism,” “Challenges to meeting, written ballots are conducted in silence Our Mission Today: Sent to the Frontiers,” and and tallied until one man receives a majority “Collaboration at the Heart of Mission.” of the votes and is declared the new Superior So a General Congregation is supposed to General of the Society of Jesus. I have never select the leader and set the direction for the spoken to a participant in one of these elections next generation of Jesuits who will be key figures who did not acknowledge the palpable force in Jesuit works—key figures, for example, in the of the Spirit at work in the process: more than sector of Jesuit higher education which operates palpable enough to justify the time and effort more than 165 institutions worldwide. invested in such a meeting. Today, as these institutions become larger But the election is not the only result of a and more complex, we are well aware that Jesuits Congregation. While it is in session, the GC are far from being the only key figures in their is the highest authority in the Jesuit Order, lives. Jesuits are, in fact, a very small minority of functioning similarly to a university’s board of the players on the educational teams responsible trustees. Within the framework of the Society’s for “Jesuit education.” That is why what Constitutions, it lays out directions, sets policy, comes out of a Jesuit General Congregation develops guidelines for action, and determines is being explained and examined more than priorities. The documents it drafts, and the ever before across a broad spectrum of faculty, issues debated in the six to eight weeks of steady, administration, and staff in our institutions. cross-cultural discussion and decision describe Hence, this issue of explore. e

 I gn a ti a n C ente r f o r J esuit E d uc a ti o n Jesuit General Congregation 35

Summaries of Three Decrees From GC35

by Sandie Cornish, Loyol a Institute, North Sydney, NSW, Australia

Editor’s Note: We chose to discuss in this issue of explore three of the six decrees of GC35 that have most importance to institutions of higher education (the other three are concerned with Jesuit internal governance). The summaries below appeared in the Australia Province’s electronic newsletter, Province Express, on June 11, 2008, www.express.org.au/article. aspx?aeid=7589.

Decree Two, A Fire That Kindles Other Fires: Rediscovering Our Charism, reflects on the Ignatian charism and what it is to be a Jesuit. This poetic and readable decree shows how Ignatian spirituality leads inexorably to the service of faith and the promotion of justice. It is a very useful document for those who wish to better understand the underpinnings of the organizational culture and ethos of a Jesuit work.

Decree Three, Challenges to Our Mission Today: Sent to the Frontiers, reaffirms the last three General Congregations’ expression of [the Jesuit’s] mission as the service of faith and the promotion of justice, in which enculturation and dialogue are essential elements. Globalization and increasingly urgent ecological issues are seen as important new dimensions of the context of mission today. The response of the Jesuits, and of Jesuit works, is framed in terms of seeking right relationships through reconciliation with God, with one another, and with creation. This gives a stronger place to ecological concerns in mission than previous General Congregations.

Decree Six, Collaboration at the Heart of Mission, reflects with gratitude on how the Society has responded to GC34’s call to cooperation with the laity in mission. Growth in collaboration with lay people has been limited in some contexts, while in other contexts collaboration includes lay people, other religious, and people who share our values but not our beliefs. The decree asks: “What constitutes and sustains a Jesuit work?”, “What are the elements of formation for collaborative mission?”, and “What connections might make our work more fruitful?” The recommendations contained in this decree will stimulate reflection and discussion on how best to proceed in [Jesuit] works. For a link to the complete texts, visit us online at www.scu.edu/explore. e Don Doll, S.J. On February 21, Pope Benedict XVI greeted the new Superior General of the Jesuits, Adolfo Nicolás, S.J., during a spe- cial audience with the members of GC35. SCU President Paul Locatelli, S.J., can be seen just behind the Pope. In his address to the gathering, the Pope said “the church needs you, counts on you, and continues to turn to you with trust.”

explore F a l l 2 0 0 8  A Justice of Faith Kindling New Fires at the Frontiers

By Paul L. Locatelli, S.J. President, Santa Clara University

On the day we elected Adolfo for the Society of Jesus while Father Arrupe was Nicolás, S.J., we, the members of the Superior General. Navigating the sea change the 35th General Congregation, that Vatican II brought was no easy task; but realized how much he is an with new hope and renewal the Church and the inspired choice—a choice that Jesuits ventured into a modern world where the was guided by gifts of the Holy integrating principle of the service of faith and Spirit and human wisdom. In reflecting the promotion of justice would become Father on that election, I have seen clearly that the Arrupe’s lasting legacy. three Superiors General—the other two being Father Peter-Hans Kolvenbach, with Pedro Arrupe, S.J., and Peter Hans-Kolvenbach, extraordinary intellectual gifts and a quiet sense S.J., both of whom I have also met—were all of humor, personally lived very simply but inspired choices. All three “servant” leaders are managed the complexities of the Order during a exceptionally gifted and deeply spiritual men rapidly changing, globalizing world—a reality he who have ensured that the mission of the Society recognized before many others. He guided the is rooted in a faith that does justice in order to Society intellectually, spiritually, and morally for advance the more universal good of society—and 25 years. His legacy both expanded and enriched this will give God greater glory. the universal principle of faith doing justice, for Father Pedro Arrupe, with his big heart he recognized that fashioning a more humane and keen mind, embraced the task of guiding and just world called for a faith and justice that the Society through the tumultuous waters had to be lived in the context of cultures and following Vatican II in the late 1960s and 70s, inter-religious dialogue. when we needed to realign our mission to Father Adolfo Nicolás is an inspired choice address new realities. Vatican II was the context of GC35. He is the ideal person to provide fresh

 I gn a ti a n C ente r f o r J esuit E d uc a ti o n Jesuit General Congregation 35

He will initiate a process of extended reflection and renewal of Jesuit religious life to recreate a Society of Jesus for our particular times, global realities, and frontiers, where people, cultures, and the Earth itself are in need of healing. His legacy will be a creativity that inspires an aggiornamento in the Society: to bring a justice of faith to diverse peoples, cultures, and faiths and to a justice of ecology that cares for creation, and to discover as we always have that God is already there at work.

“servant” leadership in an even more critical time in the Church and world. We felt guided by the Holy Spirit in electing him, and our prayer and ultimate decision set a tone and context for subsequent reflections, lively debates, and final decrees. He will initiate a process of extended reflection and renewal of Jesuit religious life to recreate a Society of Jesus for our particular times, global realities, and frontiers, where people, cultures, and the Earth itself are in need of healing. His legacy will be a creativity that inspires an aggiornamento in the Society: to bring Don Doll, S.J. a justice of faith to diverse peoples, cultures, and On January 20, 2008, Father Adolfo Nicolás presides faiths and to a justice of ecology that cares for at his first service as Superior General of the Society of Jesus in a solemn Mass of Thanksgiving at the Gesu creation, and to discover as we always have that Church. God is already there at work. Following the election of Father Nicolás, was the diversity of the Jesuits from all parts the great desire of many members of GC35 of the world, speaking different languages, was to reflect on and issue writings that would representing different cultures and socio- inspire a redefinition of who we are in the economic classes, and reflecting a wide variety of world as Jesuits, to be more closely allied with ministries among today’s global realities. Yet we collaborators, and to renew our ministries to shared a common spirituality and mission. One effect change in every region of our rapidly could hear in each other’s voices the experience globalizing world. Our call is to make the world of working with indigenous people, teaching more humane, sustainable, and just through the poor through Fe y Alegria and Cristo Rey a lived Christian faith that leads to harmony as well as in financially well-endowed schools, among all people, while giving preference for caring for refugees, serving as theologians in the those in greatest need, not just economically but finest universities, researching social problems also spiritually, educationally, and socially. to overcome poverty, analyzing climate change, Whether we achieve that ideal, others will and the list could go on. We learned more about have to judge. Nonetheless, I’m sure Father the world through the eyes and hearts of our Nicolás was an inspired choice. Inspiring also fellow Jesuits, especially as they reflected the

explore F a l l 2 0 0 8  A J u st i c e o f F a i t h

faces, hands, eyes, and hearts of those they have We reaffirmed clearly and emphatically our served. commitment to an active justice of faith, but We grew in our understanding of those within a new context at new frontiers: realities different from our own experiences and the effects of globalization, both its benefits and Faith and justice; it is never one perils. We saw globalization as the new context without the other. Human beings need for our mission and ministries. This awareness— food, shelter, love, relationship, truth, together with the realization that global meaning, promise, hope. Human beings problems need global solutions, but enacted need a future in which they can take effectively only at the local level—increased our hold of their full dignity; indeed they appreciation for the universality of the Society of need an absolute future, a “great hope” Jesus—a global order with a universal orientation that exceeds every particular hope.2 and outlook. Yet our diverse experiences always Following Jesus, we feel ourselves called brought us back to understanding the import- not only to bring direct help to people in ance of and commitment to the local people, distress, but also to restore entire human cultures, and religions. persons in their integrity, reintegrating We better understood globalization when them in community and reconciling we listened to each other—as we could see them with God. 3 reflections of our own hopes and dreams, our faith and love for our collaborators and The preferences at new frontiers remain for the people we served. The lesson was that but with a new twist for the definitions of our mission is at new frontiers—noting that the frontiers: the people of Africa and China, developing technologies, eco-sustainability refugees and immigrants, the poor and the issues, and various reasons for, and ways of, young of every continent, those with access to people migrating around the world further technology and the Internet and those without, accelerate and complicate globalization. and those in the intellectual apostolate. One of the most intriguing experiences of The preferred ministry at the frontier, GC35 was a sense of renewal of our identity and personal for me, is the intellectual dimension of mission together with the realization that our all Jesuit ministries. More than ever before we ministries also define who we are as Jesuits in the realized that rigorous scholarship and critical world of the 21st century. thinking are absolutely necessary to engage the At different times and in different ways realities of the world and to overcome the root during the Congregation, we saw Ignatius’s causes of seemingly intractable problems, such as vision at La Storta as the path to understanding poverty, the rapid depletion of natural resources our own call, identity, and mission for this and global warming, human rights violations century. We saw what he saw for himself and and the problem of fundamentalism, and all his companions: to be placed by God the Father other sorts of concerns. The Congregation with his Son and to be sent out to those places wished, a wish confirmed by Father Nicolás, throughout the world where the need was to expand the scope and responsibilities of the greatest and other ministers of God’s saving secretary for higher education to include the power, generally, were not present. “intellectual apostolate.” Our writings –“A Fire that Kindles Other We realized our mission was one of Fires” and “Challenges to our Mission Today: reconciliation—building bridges—with Sent to the Frontiers”—attempt to capture who God, with other people while also respecting we are in the world and where we are to go: their cultures and faiths, and with creation. “Fundamental for the life and mission of every Reconciliation of creative tension meant Jesuit’s mission is an experience that places him, unifying “being and doing; contemplation quite simply, with Christ at the heart of the and action; prayer and prophetic living; being world” to labor for good.1 completely united with Christ and completely

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More than ever before we realized that rigorous schol- arship and critical thinking are absolutely necessary to engage the realities of the world and to overcome the root causes of seemingly intractable problems, such as poverty, the rapid depletion of natural resources and global warming, human rights violations and the prob- lem of fundamentalism, and all other sorts of concerns. The Congregation wished, a wish confirmed by Father Nicolás, to expand the scope and responsibilities of the secretary for higher education to include the “intellec- tual apostolate.” inserted into the world with him as an apostolic God’s existence and those who use God body…. [These] mark deeply the life of a as an instrument for political purposes. Jesuit and express both its essence and its There are new “nations,” and we are sent possibilities.”4 to them.7

The complexity of the problems we face God is already there, but when we bring and the richness of the opportunities love and hope to a world in all its beauty and offered demand that we build bridges tragedies, possibilities and contradictions, we between rich and poor, establishing together discover God again. The knowledge advocacy links of mutual support born of contemplation helps us to realize between those who hold political that God is always working among us. The power and those who find it difficult knowledge born of action teaches us love. To to voice their interests. Our intellectual achieve the magis and the more universal good, apostolate provides an inestimable help we know that we have received grace under in constructing these bridges, offering the banner of his Son and are sent to serve the us new ways of understanding in depth Church and world as did Jesus. e the mechanisms and links among our present problems.5 Endnotes

In the end, like all Jesuits and their 1 General Congregation 35, Decree 2, paragraph 4 [hereinafter collaborators, our mission is to go with both GC35, 2:4]; cf. GC35, 2, 3, 4, 6, 11; GC35, 3:16. spiritual vigor and intellectual rigor to “new 2 Benedict XVI, Encyclical Letter Spe Salvi (Nov. 30, 2007). frontiers” where the “Jesuit identity [and mission See paragraphs 4 and 35, for example. are] relational; [they grow] in and through 3 GC35, 2:13. our diversities of culture, nationalities, and 4 GC35, 2:9. Cf. Peter-Hans Kolvenbach, Sobre la vida religiosa, (Havana, Cuba, June 1, 2007), 1. languages, enriching and challenging us.”6 5 GC35, 3:28 6 GC35, 2:19 “Nations” [Frontiers] beyond geographical 7 GC35, 2:22. Cf. Adolfo Nicolás, Rome, Homily on the day definitions await us, [these] include those after his election as Superior General of the Society of Jesus who are poor and displaced, those who (January 20, 2008). are profoundly lonely, those who ignore

explore F a l l 2 0 0 8 11 Exploring the Decrees of the Jesuit General Congregation 35

A Roundtable Discussion with Santa Clara University Faculty and Staff

Editor’s Note: For reference in this discussion, MR: At the law school, we expose students readers may want to review the summaries of to these “limit situations,” to people who are the decrees, found on page 7. This is a condensed mistreated, wrongfully incarcerated. And our version of the edited roundtable transcript. The students work with juveniles who are in trouble entire transcript is online at www.scu.edu/explore. and need to get a sense of what their rights are. However, I think we could be clearer and more Participants: Margaret Russell, Associate Professor, honest with our students about what lessons School of Law (MR); Jeanne Rosenberger, Vice can be had from these limit situations. We need Provost for Student Life and Dean of Students to go deeper, in terms of the spiritual and the (JR); Dan Coonan, Director of Athletics and divine that students might encounter. Recreation (DC); and Keith Warner OFM, Assistant Director for Education, Center for JR: I remember talking with a resident minister Science, Technology, and Society, and Lecturer, about a student who had mental health issues. Religious Studies Department (KW). Facilitator/ The sense from the other students was “Can’t questioner is Paul Woolley, Associate Director, they go somewhere else? I do not want to Ignatian Center for Jesuit Education (PW). encounter them in the hallway because it makes me uncomfortable.” But we helped PW: Decree 2, paragraph 7, states “The those students see that we have to find a way to commitment to the service of faith and the embrace this person in our community. It was promotion of justice, to dialogue with cultures an important conversation, and they were clearly and religions, takes Jesuits to limit situations, uncomfortable. This was a “limit situation.” limit situations where they encounter energy and new life, but also anguish and death.” What KW: The challenge is to grow in compassion might be examples of these new limit situations and to grow in terms of being able to respond in the 21st century? and convey that vision of radical inclusion in the community. DC: For us at SCU, our many student immersion trips come to mind as a powerful JR: The “other” is an important part of the example of “limit situations.” immersion experience. It is not just going to

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1 2 3

1. Margaret Russell, Associate Professor, School of Law (MR); 2. Jeanne Rosenberger, Vice Provost for Student Life and Dean of Students (JR); 3. Dan Coonan, Director of Athletics and Recreation (DC); and 4. Keith Warner OFM, Assistant Director for Education, Center for Science, Technology, and Society, and Lecturer, Religious Studies Department (KW). 5. Facilitator/ questioner is Paul Woolley, Associate Director, Ignatian Center for Jesuit Education (PW). 4 5

Mexico or building a house or going to a clinic. whole political debate about global warming The question is: How do you prepare yourself to and theological beliefs and the inevitability of have that encounter with the other? what happens to the earth versus the human responsibility to do something. But I am shocked DC: In athletics, almost all of our teams do to realize that people take those two words, moral some kind of immersion, whether it is with a and spiritual, in very different ways. And so how food bank or a homeless shelter or other groups. do we have that conversation with our students I do exit interviews with our athletes, and almost without making the focus politics? How do we every one of them has a sense of wanting to do make the focus ethics and spirituality? better for the world and for each other. KW: I do not think “political” is the question. PW: Decree 2, paragraph 20 states: I say it has become partisan. And the problem “Globalization, technology, and environmental is that in this country it breaks down along concerns have challenged our traditional partisan lines. The environmental degradation boundaries and have enhanced our awareness and the negative effects of economic that we bear a common responsibility for the globalization have very severe consequences for welfare of the entire world and its development the social fabric of society. We have to look at in a sustainable and living way.” In this context, that and the fact that our actions are driving how would you describe the new frontiers it, especially those of us in the U.S. We need a that face higher education in developing our moral framework that helps us recognize our contemporary world in a sustainable and life- responsibility and duty to a natural world in the giving way? future generations.

KW: We must help students, faculty, and staff PW: But what do we actually do as a university recognize that all of these challenges have serious in terms of our responsibilities to educate moral and spiritual implications—globalization, young people and ourselves as well? How technology, and environmental concerns. do we make a contribution to the world in which we live, in terms of the accumulation MR: I have really been puzzling over this of knowledge? What kind of courses would be subject given that I am very interested in the taught? What would our syllabi look like?

explore F a l l 2 0 0 8 13 R o u n d ta b l e

MR: Take for example, a course in environ- terrific things to incorporate sustainability across mental law, which might not focus on the the curriculum of engineers so every student will moral issue that you pose or any notion of the encounter questions of sustainability and their sacred. It might discuss political interest groups, relevance to engineering. property interests. One of the new frontiers that faces us is to try to figure out a way to articulate JR: Our Center for Science, Technology, and some common ground ethically in a way that Society (CSTS) collaborates with the San Jose does not lose people who think that what we are Tech Museum in presenting the annual Tech doing is dictating a partisan position. Awards for projects that benefit humanity. SCU has elected to identify, celebrate, highlight, and KW: That is a cross-cutting issue in our support those that are using technology for the professional programs. How to insert questions benefit of humanity. about ethics into the professional degree programs is not a trivial question. It is a real one PW: Decree 3, paragraph 23 states: “We need and I think the three realities that are identified to walk with young people, learning from their in decree 3 are pushing it along faster. How generosity and compassion so as to help each do we respond to globalization from a moral other grow through fragility and fragmentation perspective? How do we think about technology to joyful integration of our lives with God and and its relationship with our belief in the dignity with others.” of human person? How do we think about environmental concerns from the perspective of MR: I have a comment about this based on impacts on the social fabric of communities? teaching graduate students who are entering a very competitive field and who are very PW: In terms of the buildings on our campus, concerned to cover over their joyfulness and there is a great sensitivity toward sustainability. their fragility. This year, for example, we had The Learning Commons recycled most of the a panel during orientation that was titled materials from the old library building as it “Professors are People.” And the professors was torn down. The new building is actually thought, “Of course they know we are people.” consuming no more energy than the original But, they did not. And so we just answered library while it is twice the size. very simple questions and showed them our humanity and vulnerability. About two weeks KW: Just look at the importance of sustain- after that there was a very tragic and sudden ability in the engineering school. They are doing death of a student in the first-year class. The

“In terms of the buildings on our campus, there is a great sensitivity toward sustainability. The Learning Commons recycled most of the materials from the old library building as it was torn down. The new building is actually consuming no more energy than the original library while it is twice the size.” —Paul Woolley Charles Barry

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combination of those two experiences was the bitter experiences for the students are often first time in a long time I had realized that these the best experiences, in terms of their ongoing students are fragile. And so when I read this transformation. part of the document, I thought, “How do we help them keep the joy in the face of academic PW: When you read student reflections on pressure and life pressure?” their immersion experiences, that is one of the common themes that come out. They recognize KW: I think community is essential to help with that they have been privileged. And they also see this integration process. And I think that is what people who live in abject poverty who have such draws a lot of our students here. We just need a deep faith and sense of community and joy. to be clearer about the fact that that is where people find healing and that is where people find DC: In terms of what we can do in athletics, the resources to do the integration, to overcome we have an advantage. We have coaches whose some of the fragmentation. message is “How you handle this adversity will define you as a person.” And when a student PW: Decree 3 notes that “We live in a culture hears that idea, they start to get it. that shows partiality to autonomy and living in the present.” We can get so caught up in “me, JR: We recognize that the developmental level me, me,” and taking care of myself, and getting of 18-year-olds today is different from what it ahead and not building a sense of community. was 15 to 20 years ago. I was thinking about That is where the fragmentation can come in. commencement day. While it is a very joyful day, Question: How do we help them build I see how frightened and terrified some students community? are. To leave this safe community of supportive mentors and friends where I have learned to be JR: We are becoming more competitive in myself, figured out who I was—this is a challenge recruiting students. Our students are sitting in to a joyful integration. Can I go and make a life a classroom with many others who were also for myself outside of an environment that I felt at the top of their class. This may be the first very safe and protected in? time somebody is not there to jump in and tell them they are great. It is probably different with KW: Being able to make a good decision based athletes because they experience competitiveness on self-knowledge is an even more pressing need a little differently. But many of our students in our culture now than it was 20 years ago. We have not been disappointed in their life until need to help students know who they are, know they get here, and that is difficult. How do we what gives them joy, and know how they might help them manage that? be able to make a positive impact on the world with their gifts. Those are really essential gifts DC: I see it with the athletes. Parents are more that we can help our students grow in. And that, involved and there is a sense of entitlement to me, is the exercise of a moral agency, being that was not there in earlier generations. To able to make good choices. that point, all the needs in their life have been met. When they see that first disappointment, JR: And if you make a bad choice, to be mature whatever form it takes, it can be tough. enough to deal with the consequences of your choice. There is learning and growth in that as KW: Disappointment is an essential learning well, as opposed to having someone else come in experience. Can we be there to create a sense and be your referee or your savior. of community that can help them hold that experience so they do not try to deny or run PW: Decree 3, paragraph 35 states: “We should away from it? And can we support each other as find ways in which our experiences with refugees faculty and staff in making ourselves available and the displaced on one hand, and people who to mentor students? Because often, even those work for the protection of the environment

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on the other hand, could interact with those In six sessions, once a month, we do readings institutions so that research results and advocacy and meet to discuss them, and it is meant to have effective political benefits for society and the help staff explore what it means to work at a environment.” Question: This article seems to Jesuit university. How do we get connected call for interdisciplinary efforts between research within Ignatian tradition? and advocacy. What might be the nature of this kind of research and advocacy? And who might JR: I think there would be a tremendous the interdisciplinary collaborators be? response to offering more of the Ignatian Spiritual Exercises in some form. There are not a KW: I will talk about this as a faculty member. lot of sustained opportunities. This suggests that there would be incentives for faculty to do research that addresses the mission Paul Locatelli kept a blog when he was at the of the university. We could consider networking General Congregation. Once the word got out the centers of distinction with our faculty and that he was keeping this blog about what it was their research that would have some potential for like every day and what he was experiencing, practical application towards questions of social there was so much interest and curiosity about justice, community development, sustainable what the Jesuits were doing. development, and environmental protection. DC: I think that for both students and staff, MR: And including students in the research would there is a lot of interest in the Jesuit values and be a great way to mentor and model for them. in the community service and social justice elements of the University’s mission. DC: One good model is Florida State’s Human Rights Institute which they started six years ago. KW: One issue is that our campus is multi- They deal with issues of human trafficking and religious. A lot of the things that are spoken torture, and they are viewed as experts now. about in a Jesuit school may not even apply here They grant undergraduate and graduate degrees because the majority of our students do not in human rights and they get faculty from many necessarily come from Catholic backgrounds. different disciplines, e.g. law, criminal justice, and sociology. Through their program, they get JR: There is more we could be doing to help students placed all over the world. new faculty and staff integrate. And the whole notion of being lay partners and collaboration is PW: Decree 6 on “Collaboration at the Heart critical here at SCU, because there are not that of the Mission” reflects with gratitude on many Jesuits left. I think they are reaffirming in how the Society has responded to General this decree the need to sustain a lay partnership. Congregation 34, the preceding Congregation’s call to cooperation with the laity in mission. PW: People’s point of entry into the Ignatian Question: If we are lay collaborators at Santa tradition is different. Some people who tend to Clara University, a Jesuit university, how do be of a social justice bent tend to enter into the the Jesuits share this mission with the lay Catholic and Jesuit mission through justice and collaborators? service and then once they get there they realize there are deeper spiritual values. PW: One way is through the Ignatian Faculty Forum, which consists of monthly four-hour Some people enter into the tradition through meetings throughout the academic year. The their faith life. Their interest is spiritual, but sessions are designed to explore and demystify then when you start teaching them about a the Jesuit ethos. In it, participants read about spirituality that calls them to action, they see the and explore Ignatian spirituality in the context social justice dimension to the tradition. e of their own development as teachers/scholars. We also have Staff Luncheon Reflection sessions.

16 I gn a ti a n C ente r f o r J esuit E d uc a ti o n Walking Different Pathways Coming to Know Our Own Journey Better— The “Core Vision” of GC35

By Diane Jonte-Pace Director of New Core Implementation, Vice Provost for Undergraduate Studies, and Professor in the Department of Religious Studies

Santa Clara’s new Core Jesuit mission and identity in relation to the Curriculum, scheduled for sufferings of the world. Santa Clara’s Core launch in Fall 2009, resonates Curriculum, although it too was approved after powerfully with the vision of much negotiation and many votes, is not a General Congregation Thirty- statement or text,2 but rather a work in progress Five. GC35 represents a call to the Jesuit taking shape in the teaching of our faculty community and those who share their goals to and the education of our students. There are, participate in “Ignatian work” that “engages the nevertheless, many points of connection. In this world through a careful analysis of context, in essay I’ll outline key components of the Core dialogue with experience, evaluated through Curriculum that resonate with what I’ll call the reflection, for the sake of action, and with “core vision” of GC35. openness, always, to evaluation.”1 The new Core Curriculum can be seen, in a sense, as Starting Points: an “Ignatian work”: the Core aims to support Goals, Values, Identities students in a project similar to that outlined by Both the Santa Clara Core Curriculum and GC35—engaging the world, through analysis GC35 begin by looking toward the future and in dialogue with experience, using reflection, asking fundamental questions about goals, action, and evaluation. values and identities. The faculty team who GC35, of course, is not directly comparable developed the Core Curriculum asked “Who to the Santa Clara Core Curriculum. GC35 are our students? What kind of people will is a statement approved by Jesuit leaders after our graduates become? How will they live in much negotiation, sketching out a vision for community with others? How will they engage

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The new Core Curriculum can be seen, in a sense, as an “Ignatian work”: the Core aims to support students in a project similar to that outlined by GC35—engaging the world, through analysis in dialogue with experience, using reflection, action, and evaluation.

with the world?” This focus on foundational and practices emphasized in the Core. Three questions about goals, values, and identities is courses taken during the first year, and at least echoed in the words of GC35: the lives of Jesuits one additional course taken later, will provide “must provoke the questions, who are you, that opportunities for students to develop and master you do these things, and that you do them in an understanding of globalization and of the this way?”3 And how do you live relationally, as intertwined development of global—including “persons of collaboration”?4 western—cultures. These courses include three in “Cultures and Ideas” and one in “Religion, The Paradoxes of Globalization Theology, and Culture.”7 GC35 answers the question “Who are you that you do these things?” by emphasizing the Knowledge, Habits of Mind engagement of Jesuits with a faith that does and Heart, and Engagement justice, with dialogue and discernment, and, in with the World particular, with the paradoxes of the globalizing Our students need other kinds of knowledge as world. Globalization has “given birth to a world well: as citizens of a globalizing world they not culture affecting all cultures…some have greatly only need knowledge of global cultures, but also benefited, while others have been marginalized knowledge of diversity, power and privilege; and excluded.”5 Mindful of the benefits of knowledge of the rights and responsibilities of globalization, GC35 nevertheless mounts a citizens; and knowledge of humanities, arts, strong critique, identifying globalization as, sciences, and technology. And they need skills, too often, “a massive force that excludes and or “habits of mind and heart”: critical thinking, exploits the weak and the poor, which intensifies religious and ethical reflection, mathematical exclusion on the basis of religion, race, caste, reasoning, and communication. Several of and gender.”6 GC35 calls the Jesuit community these “habits” are echoed in the “core vision” of to analyze the paradoxes of globalization, to GC35, in its emphasis on dialogue, discernment, listen to the needs of those who suffer from the analysis, and reflection. Our students also inequities that come in its wake, and to engage need to develop attitudes and values leading with the world in a way that brings solace, to engagement with the world through healing, or change. justice, civic engagement, collaboration, and The Santa Clara Core Curriculum answers through an awareness of the limits of their own the question of what kind of people our perspectives.8 GC35 also focuses on engagement students will become similarly, outlining the with an explicit call to “building a future in knowledge, the habits of mind and heart, and solidarity”9 for a globalizing world. the practices of engagement with the world Several courses currently under development that students will develop. The phenomenon for the Santa Clara Core exemplify an of globalization, the analysis of its structures, integration of knowledge of global cultures with and the engagement with its effects are three the habit of critical thinking and the practice of central elements of the knowledge, habits, reflective awareness of the limitations of one’s

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own perspective. And some highlight writing, Civic Engagement; Religious communication, and an appreciation for and Ethical Reflection complexity as well. Among these are “Concepts The new Core emphasizes knowledge, habits, of Justice and the Just Society,” “Contested and practices of engagement in other areas Worlds: Slavery and Unfreedom,” “Identity, as well. Among these are ethical reasoning, Community, and (Active) Engagement,” and religious reflection, civic life, and awareness of “Gender and Transnational Identities.” Each is complexity. One course in civic engagement, a two-quarter sequence of courses in “Cultures one in ethics, and three in religion, theology, and Ideas” or “Critical Thinking and Writing” and culture provide the context for some of that will provide first year students with these learning goals. GC35 also contains these opportunities to comprehend the complex and emphases: the document speaks of the need rapidly changing world they have inherited and for an examination of ethics and values; for to consider how they might transform it for the serious and rigorous research in theology;12 for better.”10 a “dialogue of religions and cultures”;13 for a practice of listening with respect to members of Experiential Learning other faith communities and to persons without for Social Justice a religious affiliation;14 for pedagogies involving To foster a disciplined sensibility toward power active, collaborative experience; and for the and privilege, an understanding of the causes pursuit of practical solutions to social problems of human suffering, and a sense of personal through research institutes and universities.15 and civic responsibility for cultural change, all students take a Core course involving The Sciences, Technology, experiential learning for social justice. Embedded and Society in courses in modern languages, religious studies, Through other courses in the Core, Santa Clara and other fields, the experiential learning courses students will apply the methods of scientific are characterized by sustained face-to-face inquiry and mathematical reasoning in the contact with the marginalized and oppressed. natural and social sciences. And through a GC35 shares the vision behind this component course titled “Science, Technology, and Society,” of the Core, urging experiential and active students will develop an understanding of engagement in educational contexts: “Volunteer the social impact and ethical consequences work with and for the poor helps young people of scientific and technological development. to live in solidarity with others and find meaning A concern over the paradoxes of science and in and direction for their lives.”11 technology is also expressed in GC35: the

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The emphasis in the SCU Core Curriculum on the knowledge, habits, and practices of engagement that our students will need to make our world more just, humane, and sustainable is deeply resonant with what I have called the “core vision” of GC35.

document describes “this new world of instant While the proposed pathways noted above communication and digital technology” in which are clearly aligned with the vision of GC35 for “we have better ways of communication but often research centers and educational institutions, experience isolation and exclusion” and in which the core vision of GC35 is reflected in other scientific knowledge has reached “the deepest proposed pathways as well. A pathway in “Justice mysteries of life” but remains incapable of solving and the Arts” incorporates courses from music, problems of the natural and social worlds.16 art, literature, theater, the social sciences, and GC35 also reflects the curricular emphasis on the other disciplines. Identifying the “multiple social impact of technology, recommending that images” of a fragmented culture that compete new communication technologies are put at the for our attention, taking control of our feelings service of education and of those at the margins. without our awareness,22 GC35 calls for a The new technologies, in the vision of GC35, kind of visual literacy informed by ethics and can become “powerful instruments for building justice. And a proposed pathway in “Vocation” and supporting international networks,” in the resonates clearly with the historical Ignatian world of education and beyond.17 practice, reaffirmed in GC35, of being and doing, mysticism and service, contemplation Pathways in action.23 In a powerful comment relevant Santa Clara students take four thematically to both, GC35 states “there is no reality that is linked courses from different disciplines only profane for those who know how to look. across the University to create a pathway We must communicate this way of looking and through the Core. Pathways provide students provide a pedagogy, inspired by the Spiritual with opportunities for intentional learning Exercises, that carries people—especially the and integrative thinking. “Environmental young—into it. Thus will they be able to see the Sustainability,” “Human Rights,” “Applied world.”24 Ethics,” and “Food, Hunger and Poverty” are among the pathways proposed by faculty. Discernment and Assessment: Each of these echoes calls in GC35 to “take Openness to Evaluation responsibility for our home, the earth” which The faculty team that developed the Core is increasingly “degraded and plundered,”18 to Curriculum proposal often stated that the attend mindfully to the plight of refugees and Core represents not only the best practices the phenomenon of forced migration, and to in Jesuit education and liberal education study the problem of poverty.19 GC35 urges but also the best practices in assessment. universities and research centers to embrace Assessment in the academic context involves “an engagement that is long-term…in the supporting student learning through a cycle education of youth...in intellectual research, or of articulating clear objectives, asking whether in the service of refugees.”20 This “core vision” students have achieved those objectives, and is activist and applied: “research results and making adjustments as needed. A multi-year advocacy [must] have effective practical benefits assessment plan for the Core is currently under for society and the environment.”21 development. GC35 encourages this attention

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to evaluation and assessment at several points, Endnotes most notably in the passage with which I began 1 General Congregation 35, Decree 6, paragraph 9 [herinafter these reflections, in a reference to an “openness, GC35, 6:9.]. always, to evaluation” embedded in analysis, 2 The core curriculum can be “read” as a text on the Core2009 experience, and reflection.25 This openness to web site and in the 2007 Core revision proposal drafted by a faculty committee chaired by Chad Raphael. See www. evaluation emerges from the Ignatian tradition scu.edu/provost/ugst/core2009/index.cfm. I am grateful of discernment, development of the inner to Chad Raphael, Juliana Chang, Michael Zampelli, S.J., life, and careful self reflection. “Openness Leilani Miller, Paul Crowley, S.J., Alex Zecevic, and Michael Kevane for their visionary work. I’m also grateful to the Core to evaluation” and discernment are not far Curriculum Implementation Team, Phyllis Brown, Barbara 26 from what we now call assessment. They Molony, Carol Ann Gittens, Bob Senkewicz, Bill Sundstrom, are practices that remind us of our goals; they Phil Kesten, and Kathleen Schneider for accompanying me on a journey of interpretation and implementation. are practices deeply embedded in both the 3 GC35, 2:10. “core vision” of GC35 and Santa Clara’s Core 4 GC35, 2:19, “Jesuit identity is relational.” GC32, 6:17. The Curriculum. text refers to “men of collaboration.” 5 GC35, 3:10-11. Walking a Different Pathway; 6 GC35, 3:25. Knowing Our Own Journey 7 In the Core, each learning goal is embedded in several core Better areas: students have multiple opportunities to encounter, practice, and master these skills throughout their Core courses. The emphasis in the Core Curriculum on the 8 This is a partial list. A full list of the learning goals and knowledge, habits, and practices of engagement objectives can be found at www.scu.edu/provost/ugst/ that our students will need to make our world core2009/goals.cfm. more just, humane, and sustainable is deeply 9 GC35, 3:11. resonant with what I have called the “core 10 Chad Raphael, et al., “Proposal for the Santa Clara University vision” of GC35. This “core vision” involves a Core Curriculum” (2007), www.scu.edu/provost/ugst/ core2009/upload/CoreRevisionProposal-2007.pdf. For the deep sense of responsibility for the welfare of complete list of 2008-09 Pilot courses in “Cultures and Ideas” the world and a commitment to seeking justice, and “Critical Thinking and Writing,” see the Core web site. 11 in community, and through collaboration. GC35, 3:23. 12 GC35, 1:7. As GC35 states, “Globalization, technology, 13 GC35, 2:20, 6:10. and environmental concerns have challenged 14 GC35, 3:22-23, 6:15-18. our traditional boundaries and enhanced our 15 GC35, 6:9; 3:35. awareness that we bear a common responsibility 16 GC35, 3:11. for the welfare of the world and its development 17 GC35, 3:29. 27 in a sustainable and living-giving way.” 18 GC35, 3:31; 2:24. Discernment, dialogue, and openness to 19 GC35, 3:39. evaluation chart a path to analysis and action in 20 GC35, 2:13. this vision. 21 GC35, 3:35. Using the metaphor of the pathway, GC35 22 GC35, 2:26. articulates this “core vision” in a passage that can 23 GC35, 2:9. be applied directly to Santa Clara’s curriculum: 24 GC35, 2:10. “In collaboration with others, in respectful 25 GC35, 6:9. See also GC35, 5, which provides guidance dialogue and shared reflection, in labour to leaders with responsibilities over others, and promises instruments for the evaluation of effectiveness. alongside those similarly engaged who walk a 26 The Spiritual Exercises might, in fact, be considered an early different pathway, we come to know our own precursor of an “assessment” exercise. journey better and to follow it with new zeal 27 GC35, 2:20. 28 and understanding.” Santa Clara students 28 GC35, 6:15. will walk different “pathways” through the Core Curriculum, coming to know their own educational journeys better, and following them with new zeal and understanding. e

explore F a l l 2 0 0 8 21 Engineering at a Jesuit University

Reflections on GC35

By M. Godfrey Mungal Dean, School of Engineering, Santa Clara University

As the new dean of the School small percentage in my opinion—having just of Engineering here at Santa arrived from my previous institution where Clara University, my first the percentage was 25 percent. Practically, this year has been marked by some means that only 1 in 7 of the undergraduates personal observations and are engineers. In the context of a liberal arts some recent broader events. school, I suspect there are many conversations Among the key observations is occurring around and about the campus among my assessment of the role of the undergraduates that would not include engineering in Jesuit education engineers or their inputs to the conversation. in general, and its role at SCU A second observation was that, of the 28 Jesuit in particular. Among the notable events colleges and universities in the U.S., there are I witnessed was the occurrence of the Jesuit’s only eight which offer the engineering option. General Congregation 35 (GC35) during Why does the smallness of both of these the early part of 2008 and the subsequent numbers surprise me? announced departure of Paul Locatelli, S.J., after First, it is clear that Jesuit education is deeply 20 years as president of SCU. In the following involved in the life of the mind. This has been I will provide my impressions of how this range true from the very beginning when the first of issues impacts my view of engineering at SCU Jesuit schools were formed by St. Ignatius and and how we might move forward in the context his companions, and the teaching of arts and of a Jesuit liberal arts institution. sciences was the central theme. Second, Jesuit My first observation of engineering at SCU education, after having engaged the mind, seeks was the rather small size of its undergraduate to touch the heart, so that students feel a sense class. Traditionally, engineering has represented of compassion towards those less fortunate. 15 percent of the undergraduates here—a However, it does not stop there, for the desired

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Jesuit education, after having engaged the mind, seeks to touch the heart, so that students feel a sense of compassion towards those less fortunate. However, it does not stop there, for the desired outcome is achieved only when intellect and heart guide the hands towards action, in a cycle where thoughts become words, and words become deeds. This final part of the cycle, where actions become manifest and impact people, is actually, in my opinion, a main tenet of engineering.

outcome is achieved only when intellect and accomplishment. Like the rest of the campus, heart guide the hands towards action, in a cycle we attract students who feel the pull of faith and where thoughts become words, and words action. How then does engineering fit to the become deeds. This final part of the cycle, specific calls of GC35? where actions become manifest and impact The approach to advance the ideas of GC35 people, is actually, in my opinion, a main tenet and engineering that I envision lies in three of engineering. I do not wish to imply that directions: (1) a voice within the University, (2) engineering is the only answer, for there are service to the Valley, and (3) engagement with many possible ways to impact lives, but if such the world. Let me examine each below. action is a goal, then engineering is certainly Above, I have commented on the small size an answer. Furthermore, if an additional goal of the engineering department within SCU is to lift immigrants, first-generation families, and within the 28 Jesuit institutions. I believe and the poor (GC35, Decree 1) to a higher that engineering can advance the Jesuit cause standard of living, then engineering is certainly a by its ability to produce products, services, rocket launch in that direction, as it has been for and devices that directly improve the lives of countless individuals, myself included. many. My favorite current example is that of In GC35 there are several themes which the cell phone. Initially invented to allow ease are of direct consequence to engineering. of communication, this leapfrog technology has However, these must be taken in the context bypassed the infrastructure of land lines and of SCU’s location at the heart of Silicon Valley, opened up vast regions in developing countries arguably one of the most innovative, beautiful, to a new form of communication. A poor farmer and affluent locations in the world. Here, can now price products competitively with the contrasts abound, for while incredible wealth push of a button, making wise decisions based has been created up and down the Valley, such on market conditions. It is but a small example wealth is not well distributed among the local of how technology can fight against the forces of inhabitants, and we witness top-performing globalization. The awareness and discussion of school districts being located mere miles from examples like this will allow our students to see grossly under-performing ones. The Valley has the positive impact of engineering on the lives been home to many outstanding engineers from of many. SCU, educated in the finest Jesuit tradition, On the other hand, engineering is not a several of whom have risen to positions of high cheap endeavor. The engineering curriculum

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is marked by a significant number of hands-on The Silicon Valley has moved into the forefront laboratories that require considerable capital of this effort with renewable energy becoming investment, and even then can handle only a a primary direction for both established limited number of students primarily due to the companies whose past products were aimed at quality of instruction and the required safety in the semiconductor industry, and numerous start- the class or laboratory. With 38 full-time faculty ups. The integrated circuit, the computer, and at SCU, our system is becoming saturated as the Internet have greatly changed the world, but we attempt to increase engineering enrollment, we now sit at the cusp of a new thrust which will with the consequence that new students will have even greater impact upon the planet and its find a less than ideal experience unless faculty health, namely the fight against global warming. lines and facilities can be proportionately Our efforts are occurring at both the under- increased. This will require a concerted effort graduate level and graduate levels. Our under- by the administration to move in this direction, graduates have benefited from participating providing the quantity and quality of resources in the DOE-sponsored Solar Decathlon 2007 that this will require. contest, and we currently have a new group The second thrust will be to nurture and of students actively engaged in the SD 2009 increase our engagement with the Silicon Valley. effort. This new generation of engineers will be We are extremely fortunate to have the location fully engaged with the Valley and its companies that we do, as nearly ideal as I can imagine, in as renewable energy takes hold. The global the most innovative place on earth. Graduates impact can be enormous, far exceeding the from engineering who remain and work in impact of the Internet. At the graduate level, the Valley have an opportunity to impact we are initiating new efforts in quantifying the most exciting and challenging problems sustainability, which will use the analytic that the country and the world now face. In thinking and analysis skills for which engineers particular, GC35 Decree 3 speaks to the care are so well trained, to make quantitative and of the environment and the protection of the measurable our impact upon the environment. world’s resources for all of the world’s people. Additionally, at the graduate level we are Ed Maurer For their Senior Design Project, SCU engineering students traveled to Nicaragua to help create water distribution systems. The group tracked the proposed route of a new water pipe through dense brush, thick mud, and other obstacles, including this small river in the community of Liquia Los Olivos, near the point where an elevated pipe will cross the river.

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In the past, SCU engineering has had a particular connection to El Salvador through the CASA program and various hands-on senior design projects designed to improve local communities. Examples include intelligent solar-powered water pumping systems and easily produced human-powered transportation systems. Lately we have expanded these projects to include recent water distribution projects in rural Nicaragua and water purification systems for India.

initiating a new graduate core which will allow player from this time forward. SCU, like the the Valley’s engineers to acquire a set of values rest of the U.S., cannot be a mere observer to more closely aligned to the Jesuit mission. this development, but must participate and Our third initiative which fits to GC35, be engaged in its evolution, more so given our Decree 3, is the engagement with the world at Jesuit values. To this end we have recently visited large and China in particular. In the past, SCU five campuses in China and intend to establish engineering has had a particular connection to working relationships with two of these. We also El Salvador through the CASA program and plan to take a group of faculty for a two-week various hands-on senior design projects designed immersion to the Beijing Center to be more to improve local communities. Examples fully engaged in the understanding of China. include intelligent solar-powered water Finally, in the international arena we have pumping systems and easily produced human- recently reciprocated visits from Jesuit schools in powered transportation systems. Lately we have Cordoba, Argentina, and Montevideo, Uruguay. expanded these projects to include recent water While a global Jesuit network exists, it has been distribution projects in rural Nicaragua and largely untapped to date. Thus, engineering water purification systems for India. We have will be finding collective ways to improve current requests to become engaged in projects collaborations between SCU and selected foreign with Africa in a similar vein and we are actively Jesuit schools. Any progress to positively impact engaged in discussion on the costs and logistics or improve a foreign campus will surely pay of this effort. This thrust can be viewed as part dividends in the lives of the locals, and it is in of our Jesuit-inspired solidarity with the poor. this spirit that we have begun our engagement. However, to all engineers, a stunning Lastly, there is a final new unknown with the development in our field is the recent meteoric arrival of a new SCU president. Will engineering rise of China as it re-emerges onto the world be a priority? Will it remain small or grow? stage. If one considers the fact that for the first What are the costs of expansion? Who should be 1800 of the last 2000 years, the combined our targeted students? How affordable is SCU economies of India and China exceeded education to recent immigrants? These are just more than 50% of the world’s economy, the a few of the difficult questions to which answers most recent 200 years, with colonialism and will come slowly and, of course, be impacted by communism driving the combined economies a new president. As dean, I can only argue that into single digit performance, seem an whatever the outcome, engineering has much to aberration rather than the norm. In any event, contribute to the Jesuit mission and GC35 can China, by sheer population and sheer will, bring us one step closer to that reality. e has indicated that it will become a dominant

explore F a l l 2 0 0 8 25 Men and Women for Others— Men and Women with Others

Exploring the Shape and Substance of Jesuit-Lay Collaboration within GC35 and Jesuit-Affiliated Institutions

By Theresa Ladrigan- Whelpley Director of Resident Ministry, Santa Clara University

I am a Catholic lay woman others who are also men with others.”2 What and I serve as the director does it mean for Jesuits to be “also men with of resident ministry at Santa others”? And what does it mean to be one of the Clara University. As one of “others”? the “others” working with and In this essay I will reflect upon my own alongside Jesuits in mission at experiences of Jesuit-lay collaboration within a a Jesuit institution of higher Jesuit institution of higher education and explore education, I took special notice how the decrees of GC35 might invite a renewed of the most recent General understanding of this collaboration. Congregation of the Society of Jesus (GC35). Specifically, I was interested Union of Members and Shared in the ways in which the published decrees Mission of GC35 called upon its Jesuit members to The second decree of GC35, “A Fire that renew their commitment to collaboration and Kindles Other Fires: Rediscovering our to examine the shape and substance of this Charism,” begins with an examination of the collaboration.1 “We wish especially to reflect many ways in which the Ignatian charism upon the way in which collaboration in mission has been kept alive through the union of its calls us to a new and often challenging renewal members. “Despite our differences in culture of our ministries…From the earliest stages and context…we have again and again been of Jesuit formation and throughout our lives privileged to know ourselves as one in the Lord: as Jesuits, training in collaboration must be one united, apostolic body seeking what is experiential…molding our identity as men for best for the service of God in the Church and

26 I gn a ti a n C ente r f o r J esuit E d uc a ti o n Jesuit General Congregation 35

Over the past 450 years, Jesuits have established mul- tiple retreat centers, parishes, colleges and universities, high schools, and service and solidarity organizations in response to the Ignatian imperative to “go forth and set the world on fire.” However, as the numbers of lay persons working with and alongside Jesuits in these Jesuit-founded institutions continue to grow, a greater openness to the shared worldly mission of lay colleagues and Jesuits must be fostered.

for the world.”3 In this most recent General Lord, who calls, and in companionship with Congregation, the Society of Jesus reaffirms that others who share this call.”6 The second decree participation in the Ignatian charism means, of the General Congregation not only highlights first and foremost, joining oneself to the love of the significance of a union of members within Christ and making real the indwelling of God the Ignatian charism, but it also emphasizes the in all things and in all people. As a lay partner ways in which any realization of the Ignatian in a Jesuit institution of higher education, charism must bear witness to God’s presence this articulation is an exciting one for me, in the world and God’s responsiveness to the because it is something that I can seek to live needs of the world. “In what we do in the out alongside my Jesuit and lay colleagues. world there must always be…a strong sense of The notion of a union of members seems to be the sacred inseparably joined to involvement characterized more by a common mission than a in the world. Our deep love of God and our common membership; it requires a shared faith passion for his world should set us on fire—a commitment rather than a shared state of life.4 fire that starts other fires!”7 Over the past 450 The Constitutions of the Society of Jesus, years, Jesuits have established multiple retreat written by Ignatius of Loyola in the 16th centers, parishes, colleges and universities, high century, put it this way: “The chief bond to schools, and service and solidarity organizations cement the union of the members…is…the in response to the Ignatian imperative to “go love of God our Lord. For when the superior forth and set the world on fire.” However, and the subjects are closely united to his Divine as the numbers of lay persons working with and Supreme Goodness, they will very easily and alongside Jesuits in these Jesuit-founded be united among themselves, through that institutions continues to grow, a greater same love which will descend from the Divine openness to the shared worldly mission of lay Goodness and spread to all other human beings, colleagues and Jesuits must be fostered. and particularly into the body of the Society.”5 Former Superior General of the Society As I reflect upon Ignatius’ charge today, I find of Jesus, Peter-Hans Kolvenbach, S.J., in his myself desiring a deeper union with the Divine October 2007 address in Malta, charged: and Supreme Goodness of God and charged “We Jesuits need to be not only friends and to make this union manifest in the world. companions of the Lord and each other, we Insofar as Jesuit and lay colleagues seek out must be friends and companions of our partners and respond to this invitation of relationship, in mission…Moving beyond simply inviting we will “find our identity not alone but in lay persons to join Jesuits in Jesuit sponsored companionship: in companionship with the works…Jesuits must think of ‘our’ parish, our

explore F a l l 2 0 0 8 27 M e n a n d W o m e n f o r O t h e r s — M e n a n d W o m e n w i t h O t h e r s

retreat center, our school in a new way. It is and how they were (and were not!) related to ‘ours’ now, referring to a larger group, because it the Ignatian charism and the work of resident is a mission for which all of us—Jesuit and lay— ministry. As our conversation progressed it was are co-responsible.”8 In order for there to be a clear that Fr. Locatelli’s vision for the liturgy was full union of members, Jesuits and lay colleagues not one of top-down scripting; rather, he hoped alike must be free to claim shared ownership to involve as many members of the resident over the common mission of their institutions, ministry team as possible and asked if I might and free to realize their own particular vocations call the resident ministers forth by name for the within the mission of theses institutions. closing blessing. I knew them best, he insisted, One of my first and most memorable and I would serve as their minister as the year experiences of this partnership in mission within unfolded. Paul Locatelli’s way of proceeding, my own work at Santa Clara University came his collaborative generosity and sense of shared three and a half weeks into my position when I mission empowered me to be a full partner in learned that the resident ministry fall formation ministry. As I invited him to be a person for retreat had been scheduled for the following others that day, he invited me to be a person week and that I was responsible for planning with others, extending the support and spirit of it. I knew almost no one on campus; I had the union of members, and charging me to live not even met one of my two Jesuit supervisors into the freedom and authority of my own lay who was slated to begin his own new position vocation within this Jesuit institution. the following month. As I set out to prepare the details of this retreat with more questions Ignatian versus Jesuit Works than resources, my first thought was to plan a and Subsidiarity concluding liturgy, a kind of sending forth into Though my experience in planning the resident the year that would affirm the pastoral role of ministry opening liturgy suggests otherwise, resident ministers in their work with students one significant challenge I have faced in my and charge them (in the Ignatian spirit) to work is the difficulty of developing religious-lay live as men and women for others within our partnerships that honor the particularity of both undergraduate residence hall communities. the vowed and the lay vocations while inviting But I thought, who could mission the resident shared ownership within the institutional ministers into the year in this way? Who did mission. In his 2001 address to the International I know at the university who might have the Meeting of Jesuit Higher Education in capacity to embody this sense of the union Rome, former Superior General Peter-Hans of members and be available to drive up to Kolvenbach, S.J. noted, “Lay people are not the retreat house to join us next weekend? called to be mini-Jesuits, but rather to live their The only person that I could even name as a own lay vocation. Respecting the way in which possibility was the president of the university, the Lord leads each person is fundamental to Paul Locatelli, S.J., and of course I was guessing Ignatian spirituality. This having been said, that his schedule would almost certainly be a collaborator of an institution of higher booked for the following weekend. Nevertheless, education in the Society should identify in some I emailed him that afternoon, e-introducing manner with the institutional mission.”9 How is myself and inviting him to join the retreat to it possible for lay collaborators in Jesuit-founded bless the resident ministers for their work in the institutions to claim the Ignatian charism of new year. Ten minutes later my office phone the institution as their own? What might a rang. “Hi Theresa, this is Paul, Paul Locatelli. distinctively lay form of this shared Ignatian Thank you for coming to work at Santa Clara. charism look like? I am so glad you are here. I got your email The sixth decree of the recent General and I think I can make this work. What time Congregation of the Society of Jesus, were you thinking for the retreat liturgy?” We “Collaboration at the Heart of Mission,” proceeded to have a conversation about the offers a few concrete ways of proceeding. Scripture readings scheduled for that Sunday For the freedom of Jesuit-lay collaboration

28 I gn a ti a n C ente r f o r J esuit E d uc a ti o n Jesuit General Congregation 35

In order for there to be a full union of members, Jesuits and lay colleagues alike must be free to claim shared ownership over the common mission of their institutions, and free to realize their own particular vocations within the mission of theses institutions. to be realized, GC35 suggests that we must ensured. A lay person collaborating in a Jesuit distinguish between Jesuit works and Ignatian work might consult regularly with a major works. That is, not everything that manifests Jesuit superior; however, “subsidiarity serves the Ignatian charism need be a Jesuit work, to promote discernment, accountability, and a but all Jesuit works ought to manifest the clearer sense of collaboration for mission.”13 The Ignatian charism. To distinguish the Ignatian principle of subsidiarity suggests that decision- charism from a Jesuit work allows lay persons in making and responsibility ought to rest at the particular to have a degree of freedom in how most localized grass-roots level, with those in they understand the realization of their own positions of higher-order authority intervening vocation within the Ignatian charism. “Any work only when necessary to support the common may be said to be Ignatian when it manifests good. The Pontifical Council for Justice and the Ignatian charism…Such a work does not Peace considers the principle of subsidiarity to rely necessarily on the Society of Jesus for its be a cornerstone principle within Catholic Social Ignatian identity, though it may affiliate with Teaching, as it helps to ensure “intermediate the Society in partnership through networks and social entities can properly perform the other structures.”10 Christian Life Communities functions that fall to them without being and Jesuit volunteer organizations are two required to hand them over unjustly to other examples of what would be considered Ignatian social entities of a higher level, by which they works under this GC35 taxonomy, as they are would end up being absorbed and substituted, two “autonomous associations with whom in the end seeing themselves denied their [Jesuits] share a spiritual bond” but they do not dignity and essential place.”14 Thus in Jesuit-lay rely on the Society of Jesus directly for their collaboration within a Jesuit work the principle particular Ignatian identity.11 Such autonomous of subsidiarity helps to promote and preserve the lay associations are free to seek out the support full vocational freedom of all persons involved, and cooperation of the Society of Jesus as they particularly that of lay persons who are serving make manifest their Ignatian charism, but their under the supervision of a Jesuit superior. realization of the Ignatian charism does not In my own work as director of resident require this support and cooperation. ministry at Santa Clara University, I offer On the other hand, “An Ignatian work can formational support and supervision for the be said to be Jesuit when it has a clear and sixteen resident ministers living on campus in definitive relationship with the Society of Jesus our undergraduate residence halls. These sixteen and when its mission accords with that of the resident ministers are graduate students and Society.”12 In many Jesuit-founded institutions, staff members at the University, both Jesuits and such as my own Jesuit-affiliated institution of lay persons, who are charged with promoting Santa Clara University, some lay persons might vocational reflection in their communities (via be specifically collaborating in a Jesuit work small group offerings), serving as a resource and (rather than an Ignatian work more broadly) mentor for students (through specific hospitality within their university position. However, even hours as well as after-hours), and modeling in these instances, GC35 suggests that a certain Jesuit and Ignatian values. Historically, all amount of freedom and autonomy ought to be resident ministers were Jesuits at Santa Clara

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University, as was and is the case for many Jesuit Men and Women for Others… intuitions of higher education. However, as the Men and Women with Others number of lay persons in this position is now As I was setting up for one of the information often significantly greater than the number of sessions that we held last year for staff and Jesuits (with fourteen lay persons and two Jesuits graduate students who might be interested in on our staff this year), it has been important applying to become a resident minister, I had in my work to empower both lay persons and a young woman ask me: “Is this the Ignatian Jesuits with the understanding that we are “co- department? I was interested in applying to workers in the vineyard.”15 That is, we all have become one of the Ignatians on campus.” In the both the capacity and the freedom to incarnate spirit of GC35, may we each work to foster an the Ignatian charism in our ministry, according environment where lay persons can uniquely to our own particular gifts and abilities, as well name themselves as “Ignatians” alongside their as the responsibility to discern and value the Jesuit colleagues so that a true union of members ways in which we are participating in a Jesuit- within the Ignatian charism may be made founded work. Furthermore, because resident possible for all those collaborating in the shared ministers and the Jesuit community at Santa mission of our Jesuit-founded institutions. e Clara University now share the common goal of making visible Jesuit and Ignatian values on Endnotes

our campus, I have found it helpful to create 1 I speak of a renewed commitment to collaboration because concrete opportunities for sharing and exchange the Society of Jesus has prophetically voiced its commitment between our lay resident ministers and members to fostering greater lay collaboration even prior to this most recent General Congregation, most especially following of the larger Jesuit community. For example, the reforms of the Second Vatican Council in General with the support of many collaborators, we Congregation 31, Decree 33 [herinafter GC31, 33] (1965- recently organized a joint liturgy, dinner, and 66), as well as in GC34, 13 (1995). 2 discussion for the resident ministers and the GC35, 6:8,16. 3 larger Jesuit community at the Jesuit residence. GC35, 2:2. 4 The shared mission of Jesuits and lay collaborators who are While resident ministers and Jesuit community not Christian is also explicitly supported in GC35, 6:18, members may claim different states of life as where the recommendation is made for specific formation well as diverse theological perspectives and programs that invite “each person—whether employee or volunteer, newly arrived or veteran, Christian believer or denominations, this gathering served to support member of another faith community, or person without a our union of members and honored the shared religious affiliation—into a deeper awareness of his or her Ignatian mission present in our individual place in the Ignatian and Jesuit mission.” Jesuit and lay vocations. Finally, in keeping 5 Ignatius of Loyola, “Selections from the Constitutions of the Society of Jesus,” in Ignatius of Loyola: The Spiritual Exercises with the nature of resident ministry as a dual and Selected Works, ed. George E. Ganss (New York: Paulist Ignatian and Jesuit work, it has been essential Press, 1991), 310. for me to meet regularly with my own Jesuit 6 GC35, 2:3. supervisors around any issues of concern, and I 7 GC35, 2:10. am grateful for the ways in which open dialogue, 8 Peter-Hans Kolvenbach, S.J., “Jesuit-Lay Partnership,” Address trust, and subsidiarity have informed this to the Jesuits in Malta (October 8, 2007), 16-17. 9 Peter-Hans Kolvenbach, S.J., “The Jesuit University in the collaboration. I have been able to exercise the Light of the Ignatian Charism,” Address to the International freedom of decision-making (most often) at the Meeting of Jesuit Higher Education in Rome (May 27, 2001), 44. local departmental level and have found much 10 GC35, 6:9. institutional support for holding all resident 11 GC35, 6:28. ministers accountable to the expectations of the 12 GC35, 6:10. position, regardless of their lay or religious status. 13 GC35, 6:12. 14 Pontifical Council for Justice and Peace,Compendium of the Social Doctrine of the Church, (October 25, 2004), 186. 15 Referencing the Scriptural allusion used by the Committee on the Laity of the United States Conference of Catholic Bishops, Co-Workers in the Vineyard of the Lord: A Resource for Guiding the Development of Lay Ecclesial Ministry (December, 2005).

30 I gn a ti a n C ente r f o r J esuit E d uc a ti o n 2 0 0 9 B a n n a n I n st i t u t e E v e n ts

Bannan Institute Retreats Join us for these day-long retreats, held 9 a.m.–4 p.m., in the Multi-Faith Sanctuary in St. Joseph Hall, SCU.

Enneagram Retreat Day of Mindfulness Saturday, January 24 and zen meditation Clare Ronzani and Bruce Lescher, a wife- Saturday, May 30 husband team, offer an introduction to Join Zen Master Bon Soeng for teachings on and workshop on this personality typology Zen sitting, practice, and walking meditations, that many people have found helpful for as well as talks on compassion, being a self-understanding, personal growth, and contemplative in action, and the search for peace understanding personality differences in others. within and in the world.

DISCOVER Luncheon Speaker Series— The Search for What Matters This series aims to foster discussion of personal experiences and values among SCU faculty, students, alumni, and staff. Held in the Williman Room in Benson Center at SCU, these events begin at noon and a light lunch is served. Please register; see below.

Wednesday, March 11 Kathy Potter, Director, Career Center, Santa Clara University

Wednesday, May 13 Ingrid Williams, Associate Director, Human Resources, Santa Clara University Potter Williams

For more information and to register for these events, visit www.scu.edu/ignatiancenter/events/calendar.

N e x t I ss u e : S p r i n g 2 0 0 9

Sustainability at Santa Clara University

In our next issue, we will focus on sustainability at Santa Clara University—the progress we have made and the challenges that remain. Borrowing from SCU’s own “sustainability policy,” we will attempt to develop a common definition of sustainability, and explore how our sustainability efforts involve teaching and research as well as institutional behaviors. We will highlight how SCU’s sustainability efforts are truly cross-disciplinary, spanning areas as varied as theology, ethics, philosophy, science, arts, engineering, business, and law. We hope our articles will promote a spirituality and ethic of concern for our natural environment as well as reflection on how we might contribute to sustainability by changing our personal behaviors. e

explore F a l l 2 0 0 8 31 A Vote For the Future

“In reading the names, fairly soon it became clear that ‘Adolfo Nicolás’ would become our new General. When he received the 109th ‘ballot,’ there was a spontaneous, several minute applause. We were extremely happy with the choice, and we felt that the Holy Spirit was truly at work in our midst. “Adolfo...is a marvelous, warm, and holy person, a man of God and of the world, a man of the Society and the Church, who will inspire us and expand upon the excellent foundation that Father Kolvenbach has established. His election is a vote for the future; a vote of hope; a vote of confidence in our mission of faith, culture, justice, and dialogue (GC34); a vote for renewal of our spiritual and apostolic life grounded in the Spiritual Exercises, the Constitutions, the spirit of VCII [Vatican Council II], and the needs of Church and of society on the front edge of the rapidly changing and globalizing world. He is a Jesuit for all seasons. I am excited about working with him.”

—From A Letter to the Jesuit Community by SCU President Paul Locatelli, S.J., 1/21/08, during the 35th General Congregation, held in Rome. For a link to Locatelli’s blog from the event, visit www.scu.edu/explore.

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