Conversations Spring 2019 On Jesuit Higher Education Number 55

Mission Impossible? A Reality Check SPRING 2019 NUMBER 55 Conversations Members of the National Seminar on Jesuit Higher Education On Jesuit Higher Education Gerard A. Athaide Loyola University Maryland Heidi Barker Regis University Alice V. Clark Mission Impossible? A Reality Check Loyola University New Orleans Patrick J. Howell, S.J., chair Seattle University Timothy P. Kesicki, S.J. President, Jesuit Conference ex officio Molly Pepper Gonzaga University Nancy Rourke Canisius College 12 Stephen C. Rowntree, S.J. , sec AJCU Ignatian Holy Name of Jesus Church Colleagues Program, New Orleans Edward W. Schmidt, S.J. , editor Joseph DeFeo America Magazine Michael Sheeran, S.J. President, AJCU ex officio Clint J. Springer FEATURES Saint Joseph’s University 2 The American Jesuit University, Mick McCarthy, S.J. Michael F. Tunney, S.J. Fairfield University 6 Beacons of Hope Amid Strong Disaffection , J ames P. McCartin Rachel Wifall 8 Fostering a Vibrant Jesuit Catholic Tradition , J ennifer Tilghman-Havens Saint Peter’s University 10 Paying Attention in a World of Distraction, Timothy Brown, S.J. Conversations is published by the 18 Deepening Faculty Engagement in Mission, Kari Kloos National Seminar on Jesuit Higher 21 The Mission Leadership Challenge for Trustees , John J. Hurley and Lee C. Wortham Education, which is jointly sponsored by the Jesuit Conference Board and 24 Finances: How Can They Reflect the Institution’s Mission and Values? the Board of the Association of Jesuit Salvador D. Aceves Colleges and Universities. The opinions stated herein are those 28 Faithful to Mission and Truthful in Response, Katarina Schuth, O.S.F. of the authors and not necessarily those of the JC or the AJCU. 31 In the Midst of Pain, a Discerning Vision , Linda LeMura Comments and inquiries may be 33 Faith and Justice Together or Apart, Kathleen Maas Weigert addressed to the editor of Conversations 35 Forming With a Faith That Promotes Justice , Ann Marie Jursca Keffer Edward W. Schmidt, S.J. America Media 37 Surprised By Conversation, Brian D. Robinette 1212 6th Avenue, 11th Floor 40 Recruiting and Retaining Jesuit Faculty, David Powers New York, NY 10036 phone: 212-581-4640 43 Missioning Jesuits to Higher Education, Scott Santarosa, S.J. e-mail: [email protected] For information about subscriptions to Conversations: Stephen C. Rowntree, S.J. 14 ALUMNI/STUDENT VOICES Secretary to the National Seminar on Jesuit Higher Education Students Hold Us Accountable to the Promotion of Justice , Mary Kate Holman Holy Name of Jesus Parish 1575 Calhoun Street Mission Is Possible No Matter the Major, Sasha Ducey New Orleans, LA 70118 Your Mission, If You Choose to Accept It , Lauren Squillante Phone: 504-865-2781 e-mail: [email protected] Conversations back issues are 26 A HISTORICAL MOMENT: Gonzaga University, Molly Pepper available online at http://conversationsmagazine.org 45 TEACHING THE MISSION: Talking About Sex on a Jesuit Campus, Julie Rubio Design and layout by Pauline Heaney. Printed by Peacock Communications, Fairfield, N.J. Webmaster: Lucas S. Sharma, S.J. FROM THE EDITOR

Mission is a Reward and is Possible

I was out for an afternoon walk some years ago, heading as an ideal to be pursued by the schools and parishes and north on Clark Street in my Lincoln Park neighborhood in spiritual centers and foreign missions associated with Jesuits. Chicago. I wasn’t paying much attention to the very famil - Later documents have developed this basic idea. iar scenery. A sudden voice broke my reverie: “There’s a The term “missionary” has taken on a new nuance. A man on a mission!” I looked up to see a young man who new report to the bishops’ conference uses it to denote re - had visited our Company magazine offices with a friend cent college graduates who serve in campus ministry but who worked with us. They had graduated from Marquette without a degree in ministry. “They emphasize relationship together. And Steve had clearly picked up our Jesuitspeak. and serve Catholic students through one-on-one mentor - A decade earlier, the 32d General Congregation de - ing, small group Bible studies or community households.” clared that a Jesuit “is essentially a man on a mission.” It A school has to be about learning, of course. But learn - was not a new concept; but the formulation was succinct. ing encompasses more than classrooms and credits, books Clearly it had caught on. read and papers written. It involves relationships and per - “Mission” entered my vocabulary in early grade sonal growth. And a Jesuit school involves commitment to school, when we passed around a container with a slit in the wider world and a society that cares for the weak, the the top for us to put in our pennies and nickels to support least, the outcast, the struggler. It involves Father Kolven - priests and religious going to a foreign country to convert bach’s challenge to Jesuit colleges and universities: “an ed - the locals. We were giving to the missions. ucated solidarity” with the poor and oppressed. Also, one of our Dominican sisters referred to her own The mission statements of Jesuit schools articulate this mission – moving to another parish to teach people like us. wider perspective. They speak to what each school is about, We were missions? Were we that exotic? but they also connect Jesuit schools with each other in pur - As school years passed, I learned other usages of “mis - pose and outlook. Jesuit faculties can share their ideals. The sion.” Military expeditions were missions. Embassies or students from many Jesuit schools can talk to each other – other representations in a foreign land might be called mis - as at the Ignatian Family Teach-In – using common lan - sions. And with the airing of the popular “Mission: Impos - guage and symbols. They get the mission. sible” for TV seasons 1966 to 1973, the word was on The mission of a Jesuit school is not always easy. But, everyone’s lips, especially quoting the line: “Your mission, as the stories in this issue of Conversations clearly show, a should you choose to accept it….” These missions were dedicated core of people who believe in it and invite the dangerous, vital, and always accepted. whole school community to work for it can make it happen. The same Jesuit document quoted above concluded “that “Your mission, should you choose to accept it….” Yes, today the Jesuit is a man whose mission is to dedicate himself that mission is a nonstop challenge. That mission is a re - entirely to the service of faith and the promotion of justice.” ward. And that mission is possible, very possible indeed. This conjunction of faith and justice caught on. And it quickly came to be seen not as some special preserve of the Jesuits but Edward W. Schmidt, S.J., editor

The National Seminar on Jesuit Higher Education A reference to a Jesuit document on the Mission in Higher Education For more information about the National Seminar on Jesuit Higher Education, its goals, http://epublications.marquette.edu/ and its members please visit our website at: conversations/vol45/iss1/12 http://www.conversationsmagazine.org/national-seminar/

For more information on how to contribute to Conversations please see our website at: COMING UP Issue # 56 (Fall 2019) http://www.conversationsmagazine.org/for-contributors/ Caring for the Apostolic Work

1 The American Jesuit University A Source of Reconciliation By Mick McCarthy, S.J.

2 CONVERSATIONS ON JESUIT HIGHER EDUCATION Keating Hall, Fordham University Rose Hill Campus.

skepticism, and disagreement. And yet Stephen al - ways added: “It’s both our blessing and our curse.” The blessing of our “opinion-rich environment” is the range of ideas, beliefs, commitments, points of view, backgrounds, and purposes that members of the same community inhabit. It is what makes life so rich and universities such interesting places to work! The curse is not the tension such differences can cre - ate but our liability to tribalism: the unexamined in - stinct to galvanize against perceived threats from others and the dynamics of chronic mistrust and re - sentment such reflexes generate within institutions. In this way, American universities reflect the country as a whole. Blessed with an embarrassment of riches of every kind, we also seem cursed with po - larizing habits. Research confirms, for instance, the intensified political antipathy many Americans feel. According to the Pew Center in 1994, 16 percent of Democrats polled viewed Republicans “very unfa - vorably,” but in 2014 that number had risen to 38 percent, with 27 percent even saying the other party was “a threat to the nation’s well-being.” In the same period Republican strong disfavor of Democrats rose from 17 percent to 43 percent, with 36 percent seeing Democrats as a national threat. The dynamics of political polarization, that is, the increased distrust of “them,” affect universities in many ways. Difficult issues contemporary cam - puses face, such as diversity, free speech, race, as well as concerns about economic viability and cur - The superior general of the Society of Jesus made an ricular innovation seem to invite the tribal instinct. extraordinary claim in July 2018 at Loyola, the birth - Moreover, data shows increasingly negative atti - place of St. Ignatius. A university, Fr. Arturo Sosa as - tudes toward institutional religion, the Catholic serted, is “a source of a reconciled life.” Church, as well as public perceptions that higher ed - The university as a source of reconciled life? For ucation itself is headed in the wrong direction. All anyone who works in higher education, the concept these conditions spell significant challenge for Amer - seems counterintuitive at best. Before his sudden ican universities, and particularly those that advance death earlier in the same month, Dr. Stephen Freed - their mission and identity as Jesuit and Catholic. In man, provost at Fordham and dear colleague to short, we face a general erosion of mutual trust that many of us in the AJCU, frequently remarked that manifests itself in serious and varied ways, both in - universities are “opinion-rich environments.” He ternally and externally. Most, if not all, of the AJCU usually said it with a smile, as if to remind us never schools could point to painful examples of break - to presume that people will go along with what may down in their recent histories. seem to us so eminently reasonable. We operate in To colleagues who work at these colleges and contexts of constant debate, tension, unrest, contest, universities, therefore, I would argue that it is in our

3 own institutional interest and in the interest of our as they advanced in achieving academic excellence country to invest more in building up our internal and institutional success. In Mexico City in 2010, Fr. cultures, so that our natural blessings may be multi - Adolfo Nicolás championed “depth of thought and plied and the effects of our curse may be contained. imagination” at a time when digital technologies We need to focus not on our “virtual communities” were advancing the “globalization of superficiality.” but on our actual communities, so that bonds of per - Moreover, he challenged Jesuit institutions across the sonal relationship, if not actual affection, may world not to operate as silos but to seek ways to net - ground our ability to imagine the possibility of com - work effectively. mon good. At Loyola in July 2018, Fr. Sosa repeated the call For those who have special concern to promote to continue building up a network with common the distinctively Jesuit, Catholic mission and identity goals. His emphasis on reconciliation, however, re - of our institutions, such investment in fellowship flected a theme that has come to prominence in Jesuit will pay dividends, precisely because that mission IS documents over the last ten years. In 2008, the impossible unless people have hope that, within a Thirty-Fifth General Congregation, which elected community of divergent viewpoints, they may work Nicolás, retrieved from the biblical tradition the no - together toward deeply shared values and ideals. tion of justice as “right relationship” and asserted Moreover, if we can create habits of generosity, even that Jesuits and their collaborators are called to es - a willingness to sacrifice, rather than a propensity to tablish such relationships through a “mission of rec - draw the wagons into ever-smaller circles, we will onciliation.” St. Ignatius called his early companions also benefit society as a whole. We face the task of to be agents of reconciliation, but today, in a world building real community in a cultural context where torn by violence, strife, and division, there is just as people are often conflicted between a desire for much need. “This reconciliation calls us to build a shared good and impulses that undermine it. new world of right relationships, a new Jubilee How might the challenge before us relate to Fr. reaching across all divisions so that God might re - Sosa’s claim that a university is “a source of a recon - store his justice for all ” (GC 35 Decree 3.16). ciled life”? In 2016, the Thirty-Sixth General Congregation, which elected Fr. Sosa, developed this theme even Why Reconciliation? further. It asserted that all Jesuit works should seek to build bridges. In no sense retreating from a com - Over the last 50 years, addresses of Jesuit superiors mitment to social justice, the emphasis on reconcili - general have pointed out emerging challenges and ation seems to recognize that claims to “justice,” as opportunities confronting Jesuit education. In 1973, indeed to “faith” itself, can justify multiple forms of to alumni who were proud of the excellent academic violence. It notes: and religious education they received, Fr. Pedro Ar - Fundamentalism, intolerance, and ethnic-reli - rupe’s famous “Men for Others” speech stressed that gious-political conflicts as a source of violence: our primary educational objective must now be to In many societies, there is an increased level of form people who understand that pious devotion is conflict and polarization, which often gives rise a farce if it does not issue in a love that actively to violence that is all the more appalling be - works for social justice. cause it is motivated and justified by distorted In his 2000 speech at Santa Clara, Fr. Peter-Hans religious convictions. In such situations, Jesuits, Kolvenbach cautioned that even in Jesuit institutions along with all who seek the common good, are promotion of social justice was becoming detached called to contribute from their religious-spiritual from its wellspring in faith. He urged a renewed traditions towards the building of peace, on sense of integration. He also noted that, in the Amer - ican context, Jesuit universities needed to maintain local and global levels. (GC 36 Decree 1.28) commitment to their grounding mission and identity

4 CONVERSATIONS ON JESUIT HIGHER EDUCATION Sosa’s address begins the American con - by noting the Society of We need to focus not text, his stress on rec - Jesus is committed to uni - onciliation highlights versity work in order to on our “virtual com - the unique chal - “turn the words of Jesus munities” but on our lenges and opportu - into historical truth … I nities we face in the came that they may have life actual communities, so ACJU. Large scale is - and have it abundantly ” (Jn. that bonds of personal sues such as fiscal 10:10). The fullness of life relationship, if not sustainability, shared involves “plunging into governance, the sta - the broad range of skins actual affection, may tus of adjunct faculty, and cultures that make up ground our ability to suspicion and even humanity.” Because hu - hostility toward our manity is complex, how - imagine the possibility Catholic, religious, or ever, to achieve this task of common good. spiritual moorings, demands the habit and support for the hu - constant work of reconcili - manities, questions ation. Because universities of race, gender, class, trade in complexity, they should have the capacity the health, well-being, and safety of our students, as to attend to the historical and cultural processes of well as basic affordability...all of these issues and change, which leave us so uncertain of the future: more surely constitute major challenges that need to The university that we seek, as a source of life, be addressed. Many people, it seems to me, waste a deeply committed to the processes of reconcil - lot of time and energy looking for silver bullets that will solve our problems once and for all. But, friends, iation, experiences in its own daily existence the those silver bullets don’t exist! tensions of social and cultural complexity.... The Our greatest opportunity is to enhance the con - university also lives in the uncertainty of the his - ditions for citizens of our universities (and of our torical period in which it operates, and experi - country) to become what the pope called “artisans ences in its own being the fragility of life, of the common good.” In a talk in Rome on the eve because it feels and knows itself to be fragile. of New Year’s 2018, Pope Francis noted that people who have most influence in society are common peo - Moreover, Fr. Sosa argues that Jesuit universities ple, who create a culture through the small, quotid - should prepare their graduates to be citizens who are ian habits of interaction and behaviors that express active in political processes, with a view to effecting love for the city. If we can put our energies there, we justice in ways that bring peace. He says: “being called will develop the capacity to address the major con - upon to make a direct commitment in politics in - cerns that face us together. volves placing oneself at the service of reconciliation And then our “opinion-rich environments” will and justice.” Indeed, he goes so far as to say that one be places of more blessing than cursing. of the most important contributions of Jesuit higher education is to educate people engaged in politics for Michael C. McCarthy, S.J., serves as Vice President for the betterment of human societies worldwide. Mission Integration and Planning at Fordham University The emphasis of the Jesuit superior general on and is an associate professor in the department of theology. political participation at the service of reconciliation Previously he was Executive Director of the Ignatian and justice is striking. Furthermore, he asserts that Center for Jesuit Education and held the Edmund Campion our identity is the source of our own particular con - University Professorship at Santa Clara University. tribution to the broader work of higher education. In

5 Beacons of Hope Amid Strong Disaffection

By James P. McCartin

The last three decades mark an era of kaleidoscopic graphic shifts. In 1989, over 70 percent of U.S. transformation in U.S. Catholicism. Alongside mo - Catholics claimed a Euro-ethnic heritage, and they mentous demographic shifts, major changes in the were largely clustered in the Northeast and Mid - church’s institutional life, and persistent battles be - west; today, over 40 percent of U.S. Catholics are His - tween theological progressives and traditionalists, panic, and the locus of the Catholic population has U.S. Catholics have experienced a profound and last - drifted toward the South and West. Further, 30 years ing crisis of credibility due to clerical sex abuse and ago, a hefty 10 million Americans self-identified as its cover-up by church officials. Jesuit colleges and “former Catholics.” Now, some 30 million adults say universities in the United States thus operate within they have left the church. It stands to reason, there - a context markedly different from what it looked like fore, that over the past three decades the number of when Father Peter-Hans Kolvenbach, then superior annual baptisms has decreased by some 400,000, general of the Society of Jesus, called upon leaders while instances of church weddings—an important in Jesuit higher education to recommit to their “dis - indicator of adult identification as a Catholic—have tinctive identity and their special role in the trans - declined by more than half. formation of society.” Such data align with major shifts in the church’s Of course, when Kolvenbach issued his charge in institutional presence and leadership. Nearly 9,000 1989, U.S. Catholicism had already entered a period of Catholic elementary and secondary schools existed change. The reform impulse of the Second Vatican in the United States in 1989, compared to a current Council, which concluded in 1965, continued to pro - total of nearly 6,300. Then, there were some 52,000 vide a keynote in various areas of Catholic life—in - priests and 102,000 religious sisters; today, there are cluding in Catholic higher education, where increased some 37,000 priests and 46,000 sisters. About 1,800 lay leadership and a renewed emphasis on lay theo - Catholic parishes operated without a resident priest logical education had been among Vatican II’s fruits. in 1989; today, about 3,500 U.S. Catholic communi - A heightened emphasis on social justice and peace, an ties have no permanently assigned priest. In sum, outgrowth both of Vatican II and of the era of social practicing Catholics today often have a compara - and political upheaval associated with the 1960s, like - tively less persistent and robust experience of en - wise served as a hallmark in the 1980s, a decade dur - gagement with church institutions and consecrated ing which the collective body of U.S. bishops issued spiritual leaders. historic pastoral letters pointedly criticizing injustices An array of internal factional disputes, generally in the U.S. economy and challenging the morality of grounded in divergent interpretations of Vatican II modern warfare. Father Kolvenbach’s address, which and frequently energized by the culture wars which underscored lay responsibility and the practical appli - have fractured the American polity, have been no cations of a “value-oriented” education, was, there - less important for U.S. Catholicism. While progres - fore, very much of its time. sives champion ongoing reforms such as women’s But changes whose implications were just be - ordination and an embrace of LGBT Catholics, tra - coming evident in the 1980s eventually altered the ditionalists reject such notions and aim to reinforce U.S. Catholic storyline. Consider some key demo - older gender hierarchies and models of sexual

6 CONVERSATIONS ON JESUIT HIGHER EDUCATION morality. These divergences have nourished oppos - College of Cardinals after credible accusations of ing styles of liturgical worship and spiritual practice, abuse may signal a new day in terms of episcopal ac - and many church-affiliated institutions (including countability. But much as Vatican II framed the nar - some Catholic colleges and universities) have care - rative for U.S. Catholicism in the decades after its fully branded themselves to appeal either to progres - conclusion, clerical sexual abuse has supplied the sives or to traditionalists. dominant note in U.S. The divisive tenor of recent Catholicism for nearly papacies has not helped: With ...over the past three two decades now—and John Paul II and Benedict XVI, no clear end is in sight. traditionalists attested to a decades the number As periodic waves of cherished affinity while pro - of annual baptisms revelation and outrage gressives complained bitterly continue to crash, about their own marginaliza - has decreased by alienation and exodus tion; now under Pope Francis, from the church will re - the tables have turned, and the some 400,000, while main powerful themes sense of factional division instances of church in U.S. Catholic life for among progressives and tradi - the foreseeable future. tionalists remains as palpa - weddings - an Amid all these de - ble—and as volatile—as ever. important indicator velopments, Catholic Interestingly, researchers have colleges and universi - found that, especially among of adult identifica - ties have remained a younger cohorts, bitter in - relatively stable, even ternecine warfare has height - tion as a Catholic - robust, element of U.S. ened alienation from the have declined by Catholicism. In 1989, church and has weakened their 228 Catholic colleges sense of religious affiliation. more than half. and universities shared Yet nothing has produced a combined enrollment more alienation, anger, disap - of 619,000 students; pointment, distrust, and cynicism among today, 225 institutions serve 765,000. Indeed, over the Catholics—and nothing in recent history has so al - past three decades the majority of these institutions tered the future trajectory of U.S. Catholicism—than have endeavored to advance a more conscious, ar - the clerical sexual abuse crisis. The tip of the iceberg ticulate, and integrated sense of their Catholic iden - came into view during a nationally covered trial in tity and mission. Of course, these developments 1985, when Gilbert Gauthe, a Louisiana-based priest, belie the enormous challenges, which for some pleaded guilty to sexually abusing 11 boys. But the Catholic institutions are nothing short of existential, stunning reach of the sexual abuse of minors, along in U.S. higher education today. But one heartening with its systematic cover-up by bishops and religious takeaway for Jesuit colleges and universities is that, superiors, would begin to come to light only in 2002, despite the atmosphere of profound disaffection, when Boston became Ground Zero for a narrative of their reputations remain strong, and they still repre - sexual predation and misuse of authority that soon sent valued sources of spiritual and moral authority engulfed Catholic communities across the United in today’s world, no less in need of transformation States and around the world. In the wake of the Au - than it was in 1989. gust 2018 release of a shocking Pennsylvania grand jury report on decades of clerical sex abuse, it seems James P. McCartin, a former member of the National that, finally, a number of bishops may be held to Seminar on Jesuit Higher Education, is a historian of some account by church and government authorities U.S. Catholicism and an associate professor of theology for their significant roles in the sex abuse crisis. Like - at Fordham University, where he also leads a mission- wise, Pope Francis’ recent expulsion of the highly in - based faculty development program. fluential archbishop, Theodore McCarrick, from the

7 Fostering a Vibrant Jesuit Catholic Tradition

By Jennifer Tilghman-Havens

When I orient new faculty to the university, I begin versities into the future, some considerations come by projecting a black and white like this 1948 photo - to mind. The introductory question for AJCU schools graph of the Seattle University Jesuit re-founders of beginning the Institutional Mission Examen is: “Do the 1930s in their distinguished clerical attire. I re - we want to be a Jesuit Catholic University?” Rather mind our faculty that at one point our university was than a checked box before moving on to the rest of made up entirely of faculty and staff who looked like the process, this question is an honest, Ignatian-in - this. I flash to a second photo next, of a team of spired invitation to reflect on our deepest desires. women faculty and faculty of color who collaborated Our universities have a very real choice. Excellent on a multidisciplinary, community-based research secular universities with a social justice mission project with the local Yesler Terrace neighborhood. serve an important role in higher education. But if These faculty represent another generation of “re- we believe Jesuit Catholic universities have some - founders,” as the majority of the administration and thing distinctive to offer, then a deep, abiding desire teaching at our Jesuit universities is handed on to lay must animate us – a desire for transformative Ignat - people. What a profound shift has occurred over the ian pedagogy, for opportunities to seek sacred mean - past century! What a gift for laypeople to carry this ing and purpose, for spaces to grapple with the tradition forward, and what a challenge to animate Catholic intellectual tradition, for just action inspired it so that it can thrive for the years to come. by the Gospel, for honoring the dignity of our stu - As we discern the possibility of a vibrant, rele - dents, for mutually enriching interfaith dialogue, vant Jesuit Catholic mission that will sustain our uni - and for beholding the sacramentality in all things. If we do indeed desire these things and want to see them flourish, how do we seek out colleagues to join in this mission who also reflect these desires from their own different backgrounds and experiences? Our desires for the transformative potential of Jesuit education are the seeds from which a healthy, ever- expanding mission-inspired community can thrive. The revered Howard Gray, S.J., spoke of Ignatian spirituality as “self-awareness leading to self-dona - tion.” The purpose for reflection on our desires, our values, and our mission is to discern how to embody ever-expanding love. Do we have the courage to love into greater freedom our students, our colleagues, and our communities? This is no small task, espe - cially amid pressures to raise funds, improve our pedagogy, maintain our scholarship, retain our stu - dents, update our infrastructures, and respond to Jesuits re-founders of the 1930s, (l-r) R. Nichols, S.J., A. Lemieux, S.J., J. McGoldrick, S.J., D. Reidy, S.J., H. Peronteau, S.J. our ever-proliferating inboxes. But how we do our

8 CONVERSATIONS ON JESUIT HIGHER EDUCATION vancing the Jesuit educational mis - sion. Programs like the NSF AD - VANCE IT grant at Seattle University offer opportunities to honor the robust contributions of women and faculty of color through renewed promotion processes. The Spirit is also work - ing through efforts to recognize the sovereignty of indigenous peo - ples and to build partnerships at our Jesuit universities. She is alive in the willingness on our cam - puses to examine whiteness, patri - Seattle University faculty today represent another generation of “re-founders.” archy, and privilege so as to dismantle them in our structures work – our way of proceeding – is as important as and policies. And she is working what we do. At Seattle University, the tag line of our through the energy and passion of our students mission is “empowering leaders for a just and hu - whose faith and love inspires movements toward mane world.” We animate and honor the “humane” fossil fuel divestment, just wages for contingent fac - when we approach one another with respect, kind - ulty, and race and gender justice. ness, and joy. The late Monica Hellwig reminded Jesuit Finally, our universities are invited to trust the Catholic universities: “If we are not always clear and movement of the Holy Spirit. When Pope Francis successful in what we are doing, it is not from ill will spoke to the Jesuits’ General Congregation 36 in or unconcern, but due to the uncharted nature of our 2016, he encouraged the Society of Jesus to align with situation.” Sometimes the mission feels impossible the work of Holy Spirit wherever Jesuits find them - because we’re in uncharted places – places marked selves. Can we, as collaborators in the Society’s mis - by challenging budget constraints or student de - sion, become free enough to trust this? I am mands for inclusion or the declining number of reminded of the early Jesuits, whose intention was Catholics on our campuses. Jesuits have always been to sail to Jerusalem to minister there. When passage on the frontiers of something new, and the adapta - was blocked by the Venetian-Turkish wars, their mis - tion so central to Ignatius’ approach to the Exercises sion became impossible. Yet the Holy Spirit was is a key resource in these times. Let us employ Igna - working through that impossibility to guide them to - tian imagination to envision what is possible now, as ward something they couldn’t have imagined – we read the signs of these times in 2019 and we opening schools. If that boat had sailed from Venice, honor the richness of the diverse colleagues who none of us would be engaged in the meaningful contribute to our mission. May our desires motivate work of whole-person education for justice and love. us, our love sustain us, and our imaginations spur What are the contemporary parallels? Where are us on, emboldened by the inspiration of the Holy we called to trust that the “ship isn’t sailing” because Spirit in our midst. the Spirit is doing something new? Several examples come to mind. Even as the number of Jesuits who are Jennifer Tilghman-Havens is associate director of the able to serve in the university apostolate declines, Center for Jesuit Education at Seattle University. lay faculty and staff hunger to make the Spiritual Ex - A graduate of Notre Dame and Boston College, she is ercises, to learn about the history and charism of the currently in the doctoral program in leadership studies Society of Jesus, and to commit themselves to ad - at Gonzaga University.

9 Paying Attention in a World of Distraction

By Timothy Brown, S.J.

Education is not mere training. You go to school not as the sole interest and real ob - for knowledge alone but to develop good habits : the ject of school studies pursued habit of expression, the habit of attention, even the with a view to the love of God. habit of being . Developing these habits of virtue is a Weil views attention as a full-time task, not to be restricted to a required kind of waiting and watching, a course or two in ethics or values. It requires time and condition of suspended effort, practice and concentration, both inside and thought. The point of attending is to be open to re - outside the classroom. Character is formed by prac - ceive truth. The habit of paying attention is essential ticing the habit of making good choices. Such habits in making ethical decisions. The stress is on attention of the mind and heart are crucial for an effective Je - because prayer consists in just that — attention. suit mission and reflect the inspiration of the orig - Weil’s point is that no matter what you are learning inal Jesuits when they shaped the first Jesuit and for whatever purpose, the time and effort spent colleges in the 16th century. working is not wasted because the result will one The habit I have found most essential in teaching day be discovered in prayer. ethics is the practice of paying attention. Simone But that is not all. She adds, “ Not only does the Weil’s autobiography , Waiting for God, contains an love of God have attention for its substance; the love essay entitled “ Reflections on the Right School Stud - of our neighbor, which we know to be the same love, ies with a View of the Love of God.” Here Weil is made of this same substance. The capacity to give speaks of the development of the faculty of attention one’s attention to a sufferer (to s omeone in need) is

10 CONVERSATIONS ON JESUIT HIGHER EDUCATION very rare and difficult – almost a The art of read - Reading: miracle, and nearly all those who ing and rereading think they have this capacity do creatively puzzles Piecing the not possess it. To give this kind together the words Puzzle Parts of attention means being able to on the page. To say to our neighbor: ‘what are take all the scattered pieces of in - Together you going through?’ And isn’t formation and imagery, that the essence of developing metaphors and poetry – to put the habits of good character? To be pieces of the puzzle together – is “I think we ought to read only able to pay attention to another the great contemplative moment. books that bite and sting us. If and ask, ‘What are you about?’” To organize all these pieces of in - the book we are reading (Waiting for God , p. 115). formation, data, detailed ac - Developing one’s moral counts, descriptions into patterns doesn’t shake us awake like a imagination goes hand in hand and shapes and figures in a blow to the skull, why bother with developing the ability to slow, methodical way is Jesuit ed - reading it in the first place? So pay attention – to make good ucation at its best. To connect the decisions – to find meaning in core – philosophy to history, liter - that it can make us happy, as what one does. The gift of ature to theology and all the social you put it? Good God, we’d be imagination allows us to see sciences in between – is an artistic just as happy if we had no things that we sometimes miss practice. It opens the mind to because of our limited atten - wonder and imagination and in - books at all; books that make tion spans. Through service quiry – all aspects of Jesuit peda - us happy, we could, in a pinch, programs in our schools with gogy. people who are materially In the long run, I tell my also write ourselves. What we poor, many students have classes to pay attention to their need are books that hit us like a begun to develop a particular consciences, to that still small voice most painful misfortune, like vision of how the world could that tells us “this is right and this is be re-imagined. To reformulate wrong.” St. Cyril of Jerusalem , in - the death of someone we loved their vision, many students structing catechumens, wrote: more than we love ourselves, have had to let go of precon - “The dragon sits by the side of the that make us feel as though we ceived notions of how people road watching those who pass. Be - think, act, and live out their ware lest he devour you. We go to had been banished to the lives. I have seen scores of stu - the Father of Souls , but it is neces - woods, far from any human dents forced to su spend past sary to pass by the dragon.” It presence, like a suicide. A book notions and impressions of the takes moral courage to pass that people with whom they are dragon by. Teaching that is our must be the ax for the frozen working; they have come to see mission in education. And that sea within us. That is what I be - the world more deeply. They mission is possible. have come back to Loyola lieve. — Franz Kafka stunned, sometimes confused, Timothy Brown, S.J. is special oftentimes without the words assistant for the Office of Mission to express their frustrations. Integration and professor of law and With stories, metaphors, vision, social responsibility at Loyola and prayerful, contemplative University Maryland. He has served reflection on service, imagina - as the provincial of the Maryland tion can offer another kind of Province of the Society of Jesus. resource – a moral re source.

11 AJCU Ignatian Colleagues Program

Deepening the Bench for Mission

By Joseph DeFeo

“When I see ICP participants or graduates working together on our institutions was at stake, meaningful intellectual and af - sustainability projects, writing texts on Ignatian pedagogy, call - fective experiences over an extended period of time would ing on each other’s expertise, making public statements on im - be required to provide depth and breadth to one’s forma - migration, or forming other faculty and staff, it seems clear that tion. Ten years later, responses from current leaders confirm the experience has taken root .” their insights: — Stephanie Russell, AJCU Vice President for Mission Integration . “It takes a program like ICP to ensure the understanding of, and engagement with, our traditions that give our (Jesuit) slogans As the AJCU Ignatian Colleagues Program (ICP) begins its depth of meaning. By attending to spiritual formation and pro - 10th year of forming lay leaders for mission, a review indi - viding immersive experiences, ICP ensures that lay leaders can cates much to celebrate: 11 cohorts, over 500 senior-level ad - walk the walk and carry forward a nearly half-century-old tradi - ministrators and faculty participants including three tion of transformative education.” university presidents. The current cohort of 59 from 26 in - — John Sebastian, stitutions and Loyola Press is the largest to date. Originally Vice President for Mission, Loyola Marymount University conceived and launched in the Heartland Delta region, ICP is now a program of the Association of Jesuit Colleges and “All of our participants have expressed how great a gift it was to Universities (AJCU). Indicative of its progress and success, them, the best thing our university had given them, by way of ICP was recently highlighted as a model national program support and development…ICP balances, goes beyond and more for formation in Ignatian leadership at the 2018 Assembly at depth, what each of our universities is able to do on the local in Bilbao, Spain. level by way of Ignatian formation programs.” Participants in ICP have witnessed the reality of the — Steve Sundborg, S.J., poor and the call for justice through their international im - President, Seattle University mersion experience. They have explored their faith life through a seven-day Ignatian silent retreat. They have cre - “ICP is the gold standard for formation in Ignatian spirituality ated several hundred mission-centered projects or pro - and important for the education of lay leaders. Participants are grams, orientations, course adjustments, physical spaces, prepared to create a dynamic and generative dialogue between and signage for their home institution. Some have focused our Jesuit, Catholic identity and the intellectual and spiritual on enrollment, migration, and strategic planning. One proj - dimensions of our institution. I am deeply grateful for the op - ect led to the university signing on to the United Nations’ portunity to have completed the ICP while serving as the Presi - Principles for Responsible Investing, and another to a digital dent of our College. I received immense value from the program, Environmental Science textbook and award bestowed per - and at the same time, I now speak with clarity and assurance sonally by Pope Francis! (See all participants and mission about the value of the ICP experience with all members of our projects at www.icpdirectory.org). learning community.” The founders of ICP knew well that because the very — Linda LeMura, survival of the Jesuit and Catholic mission and identity of President, Le Moyne College

12 CONVERSATIONS ON JESUIT HIGHER EDUCATION Cost vs. Return on three-part, winter lunchtime retreat for faculty, staff, and ad - Investment ministrators, which is popular and highly attended. Debra Mooney, Xavier’s vice president for mission, notes , “the re - treat is a clear and fruitful way that Xavier’s ICP participants ICP seeks to have all 28 schools participate. It does all it can demonstrate the impact of the Program in advancing their to financially assist those in need. The program is gener - leadership capacity on our campus and within the Jesuit ously supported by the Jesuit Conference of the United higher education community.” States and Canada. It provides financial assistance through the support of the rectors of Jesuit communities (HERO Fund) to schools that are financially challenged. Regarding Challenges to Mission the return on investment, Rev. Tom Curran, S.J., president of Rockhurst University, shared, “Because we are a smaller For many years, the Society of Jesus has been inviting lay institution with fewer resources than some others, we need persons to take up the yoke of mission leadership, and, to be both judicious and strategic in our identification of and thankfully, many have accepted that invitation. Still, many invitation for participants.… In short, the return on our in - more are needed until a critical mass of mission-deep lead - vestment and the program’s investment in us has been ers populates our campuses. Those lay persons who have nothing short of remarkable and transformative for the par - made mission their vocation and professional career find ticipants as well as our University community.” that positions are few. New and more collaborative para - digms and senior-level mission-directed positions are needed during these times. “Put Me in, Coach…” Mission is the very standard that defines educational excellence and whole-person development more fully than Ignatian Colleagues are among some of the most mission- any other. A continual challenge is how to make the Jesuit minded persons on our campuses and are prime candidates and Catholic mission, Ignatian spirituality, pedagogy, for Institutional Examen review teams, mission officer, charism, and all the primary lens from which our institu - trustee, and university president positions. In addition to tions function. And how do we do so, not out of duty or tra - relying on their individual contributions, institutions could dition but through the freedom that serious reflection and reap more benefits by “leveraging” ICP graduates as a com - appropriation bring? Moving forward, ICP hopes to keep munity of mission-centered leaders. Collectively, these deepening the bench of mission leadership on every cam - groups of Ignatian Colleagues could be very helpful in pro - pus. viding mission-focused decision making on major issues, strategic planning, hiring, and the like. Joseph DeFeo, Ph.D., located on the Fairfield University Some schools have begun this process. Spring Hill Col - campus, is the executive director of the Ignatian Colleagues lege Chancellor Greg Lucey S.J., writes, “ICP alumni are my Program. For more information on ICP, visit our website at go-to people as facilitators for orientation of new personnel, www.ignatiancolleagues.org Ignatian Seminar and Ignatian Senior Reflection Groups.” At Xavier University, ICP alumn i/ae develop and facilitate a Below, ICP Nicaragua Immersion.

13 ALUMNI/STUDENT VOICES

Students Hold Us Accountable to the Promotion of Justice

By Mary Kate Holman

As an alumna of two Jesuit schools that thrives: the unabashed com - privy to more mission-oriented (Georgetown University B.A. and mitment our students demon - conversations with students than Boston College M.T.S.) and a current strate towards social justice. In his my colleagues in other disciplines. Ph.D. student and instructor at a famous 1989 address on Jesuit Big questions about faith, justice, third (Fordham University), I have higher education at Georgetown, and values are standard fare for been immersed in the spirit and vo - Superior General Peter-Hans Kol - discussions in theology classes. cabulary of Jesuit education for over venbach, quoting the Jesuits’ doc - The vast majority of my students, a decade. Both consciously and un - ument “Our Mission Today” from who are not theology majors and consciously, I have been formed by General Congregation 32 (1974- have to take my course as a core this mission, and I now continue to 75), identified “the service of faith requirement, still care very deeply form my own students in it. through the promotion of justice” about social justice issues. Even – While Jesuit universities as a priority of Jesuit education. sometimes especially – those who grapple with challenges of mis - This central tenet of our universi - don’t identify with Catholicism ar - sion and identity in the 21st cen - ties’ mission is alive and well in ticulate commitments to “the pro - tury, my experience suggests that the lives of our students. motion of justice.” This generation there is one part of the mission As a theologian, I am likely of students is concerned about eco - logical sustainability, gender equal - ity, and racial justice; these commitments serve as a helpful launching pad for deeper questions about faith and Jesuit identity. Students’ deep passion for jus - tice is a university’s greatest asset in holding us accountable to this component of Jesuit mission. When students perceive those entrusted with the mission – that is, the ad - ministration – to be compromising or undermining the university’s commitment to justice, they are outspoken in their insistence that our community do better. While many examples abound, the rights and compensa - tion of adjunct and graduate stu - Georgetown University. dent instructors have become a

14 CONVERSATIONS ON JESUIT HIGHER EDUCATION ALUMNI/STUDENT VOICES

fascinating flashpoint for this con - versation at my three alma maters. Mission Is Possible Met with varying levels of respon - siveness from the respective ad - No Matter the Major ministrations, union organizers and their supporters at each school By Sasha Ducey have made explicit recourse to Je - suit identity as justification for their advocacy. Spurred by their care for justice and the common I have heard the argument that helped me define myself as a citi - good, Fordham undergraduates the Jesuit mission of “educating zen and contributing member of staged an unapproved protest on the whole person – mind, body, society. Moving to coursework fo - behalf of their instructors in the and spirit” is not emphasized in cused on debits and credits, tax spring of 2017. The Heights, Boston the more technically focused ma - reform, and auditing does not College’s independent student jors such as accounting, biology, necessarily lend an obvious link newspaper, endorsed the graduate and engineering. It is true that to the same development, but student union and featured its or - there has been a shift in the core learning technical skills and ganizers as their collective “Person curriculum from a discipline em - demonstrating integrity still helps of the Year” for 2016-17. George - phasis to learning outcomes, promote my growth in all dimen - town’s graduate students have meaning that this argument is not sions, further portraying the Je - succeeded in persuading the ad - unmerited, but I beg to differ. The suit mission. ministration to recognize their mission is still just as prevalent in Not only are my classes in vote for unionization. the coursework of technical ma - Gonzaga University’s School of Whether or not students ex - jors; it is just experienced in a dif - Business Administration chal - plicitly articulate the link between ferent way. lenging and helping to develop Jesuit identity and a commitment I can write about both experi - my mind and skills to be a suc - to justice, it is clear that they have ences, having majored in political cessful tax account; they also internalized this core value and ex - science and peace and justice as place an emphasis on integrity pect their schools to practice what an undergraduate at Villanova and leadership. Our business they preach. As we consider the University and then returning to coursework includes business health of the mission of Jesuit uni - graduate school at Gonzaga Uni - law and seminars in ethics that versities, we can be confident that versity for a master of science in help students develop an idea of our students will continue to up - taxation degree. It is much easier what is right and just, not simply hold this pillar of Jesuit identity. to link the Jesuit mission of devel - legal, in the workplace and see ex - oping the whole person to my un - amples of leadership at both ends Mary Kate Holman is a doctoral can - dergraduate courses of of the spectrum. Even in my fi - didate and senior teaching fellow in “International Relations,” “Politi - nancial accounting and tax the theology department at Fordham cal Violence,” and “Discrimina - courses, we discuss current University. Her research focuses on tion, Justice, and Law,” than to a events and changes in leadership ecclesiology, 20th-century church “Tax Periods and Methods” and policy, helping us become history, and feminist theology. She course in the master’s program. I more aware of the cultural holds a B.A. in English from George - remember intense philosophical changes and influences of leading town University and an M.T.S. from and political discussions at Vil - a business. Boston College’s School of Theology lanova about significant court The culture of Gonzaga’s and Ministry. cases and moments in history; all business school for both profes -

15 ALUMNI/STUDENT VOICES

sors and students is that of giving students dedicated time to ness and the entire institution. So back and providing support. Pro - preparing tax returns through the even though you may hear us talk - fessors are always available for Volunteer Income Tax Assistance ing about leases and interest pay - help even beyond the technical program. This opportunity as well ments, the Jesuit mission has skills to include conversations on as many others allow for the influenced us and empowered us to career and on-campus involve - growth of our whole person both take that spirit to the post-graduate ment advice. For students, there culturally and spiritually. world as business leaders in society. are numerous opportunities for Our success in the classroom peer tutoring, leadership, and and after graduation is due to the Sasha Ducey is a master of taxation community service. Just last shared principles of the Jesuit mis - student in the Graduate School of spring, 70 Gonzaga accounting sion that guide the School of Busi - Business at Gonzaga University.

Your Mission, If You Choose to Accept It The Challenge of the Liberal Arts

By Lauren Squillante

The Saint Peter’s University local businesses in community the Jesuit mission is fully realized (SPU) campus is a haven in the leadership; numerous spiritual re - at SPU, these are only the efforts chaos of a booming metropolis. treats throughout the academic undertaken to educate and serve Catering to students and a com - year; and community vigils to ac - outside the classroom. How is our munity of diverse ethnic back - knowledge victims of environ - university continuing the tradi - grounds, we host countless mental catastrophes, human tion of Jesuit education inside the campus activities which address tragedy, and social injustice. Our classroom? the corporal works of mercy as athletics department holds physi - Saint Peter’s comprehensive well as interfaith and ecumenical cal health and fitness events to core curriculum – consisting of religious programs which care for our bodies, and campus classes from the humanities, social strengthen the spirit. We oversee ministry cosponsors performance sciences, and STEM fields, many a Campus Kitchen, which has art programs which nurture our of which emphasize the study of served 41,100 meals since its es - souls. SPU is also dedicated to sus - ethics and pluralism – introduces tablishment in 2014, and a cam - taining the environment, advanc - students to the Jesuit standard of pus clothes and food pantry, ing the underrepresented through liberal arts education. But because which has distributed nearly our campuswide service-dog contemporary priorities are 11,500 pounds of food, clothes, training program, and protecting changing, students often are not toiletries, and household items in the oppressed with our Center for interested in expanding their four years. We have the IGNITE Undocumented Students. schedules to include humanities Institute, which joins students and While it appears as though courses beyond the core require -

16 CONVERSATIONS ON JESUIT HIGHER EDUCATION ALUMNI/STUDENT VOICES

ments. There is nationwide advo - in the humanities. These disci - erature, philosophy, and theology. cacy for STEM fields, motivated plines teach us focused writing, The idea of a liberal arts education by the effort to keep America in-depth research, critical think - is to direct students away from a competitive in our evolving tech - ing, analytical reading, and idea one-track mind and to broaden nological world. In Jersey City, we synthesis. These are important their horizons. We must remember face the additional challenge of skills students will need once they that the humanities play a crucial encouraging students – many of get into the workforce. It is true role in generating cura personalis . whom are first-generation college that some advanced degree pro - Plus, all that cultural knowl - students – to major in the human - grams require a degree in a pre- edge makes you more fun at cock - ities, when all they want is job as - professional program, but why tail parties! surance after graduation; it is only not encourage students in those logical that these students would circumstances to take a double Lauren Squillante, ’16, is a graduate choose a degree in a pre-profes - major in their chosen field and in of Saint Peter’s University, where sional program rather than some - the humanities? Students aiming she studied history and English. She thing they consider esoteric. to become civil servants, physi - currently works at her alma mater If Saint Peter’s wants to con - cians, and entrepreneurs need to as the administrative assistant to the tinue to teach students in the Je - understand human nature and honors program and philosophy and suit tradition of the liberal arts other cultures, as well as the past, history departments. college, it has to focus more on and can benefit from the study of promoting the benefits of a degree art, foreign languages, history, lit -

Fr. Rocco Danzi, S.J., vice president for Mission and Ministry, helps prepare food with student volunteers at the Saint Peter’s University Campus Kitchen.

17 Deepening Faculty Engagement in Mission

By Kari Kloos

Since joining Regis University in 2005, I have been I share here what we have learned, not to sug - deeply impressed with the Jesuits’ hospitality, hope, gest that others replicate the program but to generate and trust. When I arrived, I knew little about the Je - conversation about how AJCU schools deepen fac - suits or what set their universities apart among ulty engagement in ways appropriate to their dis - Catholic universities. To my surprise, they gra - tinctive contexts. ciously welcomed me, inviting new faculty members not to just contribute to their academic work but to Building community be full partners in mission. My new faculty peers shared a commitment to It is not a coincidence that our first event for new fac - mission and to key Jesuit values like cura personalis ulty is a retreat. Many of them might not have yet and being “for and with others.” Yet after a few years unpacked their book boxes in their new offices when our learning hit a plateau, and I sought out ways to we ask them to travel 70 miles south of Denver to a learn more about Jesuit identity. Around that time, Franciscan retreat center in Colorado Springs. Regis was laying the foundation for a new universi - Through spending 24 hours away from our ordinary tywide, three-year development program for new business, we share meals, discuss readings and brief faculty, and I helped to create and implement it. This presentations, enjoy a beautiful natural setting, and innovative program sought to address this problem: share our own stories of what brought us to Regis. How do we support and encourage faculty to deepen their In short, we start building a community, accompa - engagement with the Jesuit Catholic mission? nied by a group of veteran “Ignatian Faculty Fel - lows,” who share their experiences of mission from A new approach: Regis’s their diverse disciplines and backgrounds. Although three-year new faculty the retreat features important content, equally im - development program portant is the opportunity to build relationships where we can talk about our hopes, challenges, frus - trations, and questions in a shared sense of mission. Launched in 2015, Regis’s new faculty development program took existing college programs and wove them into the fabric of shared experiences for all new Repeat encounters faculty. Briefly, the Regis program includes four main components: Single events can be inspiring but too often do not • An overnight retreat on Jesuit Catholic mission have a significant impact on our daily work. Repeti - for new faculty; tion of key encounters is vital. One of the distinctive • A monthly learning community during the features of the AJCU’s transformative Ignatian Col - first year; leagues Program, for instance, is the chance to con - • A week-long Ignatian Summer Institute at the tinue conversation, in person or virtually, over 18 end of the first year; months. Similarly, the Regis new faculty program • A second Ignatian Summer Institute and attend - proceeds with monthly, then yearly, repeat encoun - ing an AJCU conference in years two and three. ters that extend faculty conversation.

18 CONVERSATIONS ON JESUIT HIGHER EDUCATION Regis University in Denver, Colorado.

First-year faculty gather monthly to discuss their years. Community, conversation, and applying mis - deepening understanding of mission as their teach - sion to one’s daily work again are the focus. ing, research, and service unfold. Through these reg - ular encounters, faculty members are often willing Integration and Recognition to share personal challenges around workload and work-life balance in discussing, for example, how One of the more unusual features of our program is cura personalis applies to ourselves. They often be - its inclusion in the faculty handbooks both as a re - come even more honest and vulnerable through quirement for new full-time faculty and among the sharing personal beliefs and ideals around spiritual - criteria for promotion and tenure in all three areas: ity and experiences of injustice. This first year con - teaching, scholarship, and service. With the latter, cludes with a workshop on Ignatian pedagogy, faculty can “count” their considerable commitment supporting integration of mission into courses with to the three-year program and receive institutional a full year’s perspective on teaching at Regis. recognition for their mission contributions. This intensive first-year program provides a foun - This allows for two kinds of integration: struc - dation in the characteristics of Jesuit higher education. tural, into the experience and evaluation of all fac - To extend faculty engagement beyond their cohorts, ulty members, and individual, into the service, faculty attend a second workshop on Ignatian identity teaching, and/or scholarship of each new faculty and an AJCU conference in their second and third member. The goal is to create a culture both where

19 all faculty are active partners in mission and where Ignatian spirituality in a mission is not merely a slogan but lives in course de - secular age sign, pedagogy, research agendas, and governance of the faculty. One important challenge is how to encourage and We have been asked: How did you get this re - support a religiously, culturally diverse faculty, val - quirement into the handbook? It would not have ued as they are , in understanding Ignatian spiritualty been possible without hospitality and trust extended as the matrix of Jesuit higher education. By its na - by a previous generation of mission leaders, espe - ture, spirituality is experiential, involving one’s cially the former Vice President for Mission, Tom deepest sense of reality. In addition, any particular Reynolds. In years prior to launching the new fac - spirituality involves language and assumptions that ulty development program, Doctor Reynolds had others may not share. It can never be imposed, only created a number of smaller development programs explained and invited. for faculty, such as week-long college workshops While I cannot claim answers, I have found sev - and a new university faculty retreat. eral strategies helpful. I avoid dumbing down Igna - During a university strategic planning process tian concepts and instead present historical and in 2013-14, two new colleges were created, and with contemporary sources along with questions like: them arose the need for more consistent faculty de - • What did Ignatius mean by “God”? velopment programs. A task force on Jesuit and • How do people today understand transcen - Catholic mission proposed this three-year program dence and divine mystery compared to Ignatius’ initiative for all new faculty, consulting with the col - 16th-century worldview? lege deans. Further, Doctor Reynolds approached • How might others approach this concept in their the faculty handbook committees, listening to their own language? concerns, asking for help in drafting language for the • Above all, how do our stories engage these con - handbooks, and accepting faculty revisions. With cepts in very different contexts? this consultative process, the faculty voted to ap - Faculty imagination and response are always prove the handbook changes. In short, faculty ap - greater than mine alone. By creating a vibrant faculty proved the program requirement because most of community, these stories keep growing. the program components already existed; past fac - ulty participants spoke highly of their value; and Kari Kloos is assistant vice president for mission and they recognized that the programs did not impose professor of religious studies at Regis University. A on their academic freedom. theologian of early Christianity, her current research focuses on spirituality in higher education.

Celebrating mass at Regis University.

20 CONVERSATIONS ON JESUIT HIGHER EDUCATION The Mission Leadership Challenge for Trustees

By John J. Hurley and Lee C. Wortham

When it comes to mission and identity, Jesuit col - our Jesuit identity is deepened when they have a leges and universities ask a lot of their lay trustees. personal experience with the Spiritual Exercises of We ask them to promote our Catholic and Jesuit mis - Saint Ignatius, which are the animating force behind sion. So preparing trustees to execute this duty is a every Jesuit work. significant challenge, precisely because there are so The terms Catholic and Jesuit must be under - many dimensions to it. stood within the American higher education context Trustees must understand what it means to be a and the shift that began in 1967 with the Land Catholic university, as articulated in the apostolic O’Lakes document, “The Nature of the Contempo - constitution of St. John Paul II, Ex Corde Ecclesiae , and rary Catholic University,” which attempted to artic - inspired by the Gospels, the Catholic Church’s pref - ulate how Catholic universities could have true erential option for the poor, and Catholic social autonomy and academic freedom from lay or clerical teaching. The search for truth at the intersection of control but still be a community of scholars and faith and reason must find its way into the univer - learners in which “Catholicism is perceptibly present sity’s strategic plan, curriculum, outreach activities, and effectively operative.” and student life. Trustees should understand how Trustees should be familiar with the realms of the university demonstrates a respect for church civil law and canon law as they impact the operation teaching and how conflicts between church teaching of the university, the ownership of its assets, and its and academic freedom are reconciled. governance. There is the added dimension in the Je - Trustees must also understand that for a Jesuit suit universities of the president’s dual role as pres - university Ignatian pedagogy is at the heart of the ident of the university corporation under state law academic enterprise. They need to see how we de - and his role as director of the work in the Jesuit gov - velop in our students a deep sense of solidarity with ernance structure. and compassion for the marginalized in the world. And last, but certainly not least, when trustees The publication in 2012 by the presidents of the 28 are asked to exercise their most important duty – the Jesuit colleges and universities in the Association of duty to hire and evaluate the president of the uni - Jesuit Colleges and Universities (AJCU) and U.S. versity – they need to evaluate how a candidate will provincials of Some Characteristics of Jesuit Colleges fulfill the responsibilities for mission and identity, in and Universities: A Self-Evaluation Instrument has addition to being an academic leader, financial man - helped our schools define what it means to be ager, strategic planner, and effective fund raiser. uniquely Jesuit. And our trustees’ understanding of That is a long list of mission demands. How

21 Canisius College should our universities put their trustees in a posi - guage to develop a deeper understanding. The Spir - tion to discharge this significant fiduciary duty? itual Exercises cannot simply be read; they must be Mission and identity is one of the areas where experienced in prayer and reflection. the 28 AJCU schools can and do cooperate. There is Whether we approach trustee formation through a wealth of material on the AJCU website, which readings, videos, or live presentations, trustees need universities are encouraged to borrow and adapt. to be given the opportunity to engage the material on There are also online resources on university web - their own terms. They should be encouraged to trust sites, such as Creighton University’s online 19th An - notation Retreat, that can be used as part of a mission formation experience for trustees. No school needs Trustees must also to reinvent the wheel; it’s a question of determining what will work best with a particular board. understand that for a Recent discussions within the board of trustees Jesuit university Ignatian at Canisius College on this topic provided additional insights as to what our trustees need. Our trustees pedagogy is at the heart of unanimously agreed that the college’s Catholic and the academic enterprise. Jesuit identity was an essential part of who we are, that the college must remain Catholic and Jesuit, and that they bear significant responsibility for ensuring that that happens. When viewed from the perspec - their own experience and discuss the issues with a vo - tive of corporate governance (for example, the board cabulary that is comfortable for them. exercising its responsibility to oversee policies and When it comes to experiences with Ignatian spiri - programs in certain areas), most of our trustees felt tuality, we need to approach trustees in much the same prepared to insure that the college has programs, way as we approach our students. There needs to be policies, and practices in place that would enhance an invitation into the experience as opposed to a re - the college’s mission and identity. But when it came quirement that all trustees participate in a particular to understanding some of the more complex issues, program. Offering a range of experiences – from the some trustees expressed a desire for a deeper under - Examen to the 19th Annotation Retreat – will allow uni - standing of the history and traditions of the Jesuits, versities to meet individual trustees where they are. the essential characteristics of a Jesuit university, and Who bears responsibility for this effort? As with Ignatian spirituality. Trustees who were graduates of most initiatives, it needs to start at the top. Presidents the college spoke eloquently of the difference that and board chairs must make it a personal priority and their Catholic and Jesuit education has made in their then work with vice presidents or directors of mission personal and professional lives. It was clear that they and identity and the board to make formation for mis - know what it means. sion a real priority year in and year out. As we approach formation for mission for our Without a significant personal commitment to boards, we need to keep in mind that discussions of mission and identity, our universities risk being swept mission and identity can often be opaque to the new - along in a tide of increasing secularization in which comer. We can be tempted to assign trustees to read our Catholic and Jesuit mission will be diminished. dense essays on complex topics, written in the spe - Trustees are on the front line of that defense. We need cialized language that is not part of a lay trustee’s or - to provide them with the tools to fight that battle. dinary lexicon. Still, trustees need to appreciate that formation for mission and identity is not always pos - John J. Hurley has been president of Canisius College sible through bullet points, power point slides, and since 2010. Lee C. Wortham is in his second year as executive summaries. They must invest time and ef - chair of the Canisius College board of trustees. Both are fort to engage the issues, the concepts, and the lan - graduates of the college.

23 Finances: How Can They Reflect the Institution’s Mission and Values?

By Salvador D. Aceves

In our current reality, institutions holders, this approach relies on participation, they must embrace of higher learning form communi - the implementation phase of the a commitment to think beyond ties that have dreams and ambi - financial plan as the place where their respective roles and have tious plans, which allow them to the mission and values converge. the courage to confront privilege act as a strong force for good This time-tested methodology has with humility to ensure that the within their social-political and helped institutions to be mission financial plan stewards resources economic reality. We have come to aligned. We have also seen a ten - to privilege the dignity of the expect most institutions to memo - sion develop when mission and human experience. rialize their aspirations through a budget are at two ends of the Crafting a budget should be concise mission statement. This spectrum, with mission support - an iterative process. It is also a statement helps give the institution ing all that is good and the budget process that is strengthened by focus by communicating what it becoming a limiting factor. inviting God into the conversa - considers to be most important. Perhaps a more interesting tion. One of God’s greatest gifts is How is it, then, that the fi - path might be to reflect on how the freedom to choose. Therefore, nances of an institution can sup - our imagination can help capture collective choices bring fidelity to port its mission? From a financial the essence and authenticity of the the development process. This viewpoint, many institutions de - mission in the budget. Can we process recognizes that the uni - velop a budget or a multi-year fi - reimagine traditional approaches versity’s financial plan is not a nancial plan, which serves as the to the budget creation process and mea ns to an end but, rather, one blueprint to guide strategic and help relieve the perceived tension more articulation of the institu - operational leaders to move the between mission and budget? tion’s mission. The financial plan institution towards its chosen Can we embrace cura apostolica memorializes that which we be - path. I have observed many fi - (care for the institution) and cura lieve is true and that which defines nance units embrace budgeting personalis (care for the individual) us. In this setting, God’s grace can processes and techniques that as a way to frame our conversa - guide the institution’s stewarding align fiscal resources with a de - tion? Who at the institution is best of student, donor, and other fund - fined set of targets reflective of a able to lead this important work? ing in ways that ensure the pru - prioritized list of institutional ob - Let me begin by suggesting dent use of resources to advance jectives. While these financial that faculty and staff, in conversa - the mission and align the financial processes can bring clarity and tion with the campus community, plan with its values. A campus discipline to the many members are best positioned to develop a fi - community open to God’s will and of the institution who engage in nancial plan that ensures mission free from prejudgment must share daily activities that interact with alignment. However, for faculty in a belief that the choices made are both internal and external stake - and staff to engage in meaningful for the glory of God.

24 CONVERSATIONS ON JESUIT HIGHER EDUCATION At my own institution, the as break down barriers and culti - educate students with the knowl - university budget committee vate trust. edge and skills needed to be men engages in the process of Guided by Ignatian princi - and women in service of others. discernment in designing a mis - ples, the budget creation process Jesuit institutions can provide an sioned-aligned financial plan. The gives us the opportunity for both education that is rooted in the hu - committee is evolving and trans - grace and consolation in crafting manities and in a faith that does forming itself into an entity a budget that reaffirms our Jesuit justice. Perhaps, our best efforts whereby faculty and staff can let Catholic identity. However, as will lead us to create a budget that their imaginations flourish. It stated earlier, the budget is not a is ultimately an instrument of love. serves as a place where faculty means to an end but, rather, one and staff can respond to Ignatius’ more articulation of our mission. Dr. Salvador D. Aceves is senior call to consider how God sees us, Speaking more broadly, institu - vice president and chief financial which is a different perspective tions have the opportunity to en - officer at Regis University. He is from the heretofore more tradi - gage in a process that leads to the also a professor of accounting in the tional view. It is a place where we development of a financial plan Anderson School of Business. connect hearts and minds, as well that supports a commitment to

Regis University students play a lively game of Monopoly.

25 AN HISTORICAL MOMENT

Jesuit Education since 1887 By Molly Pepper

Gonzaga University is named for St. Aloysius Gonzaga, an Italian Jesuit in formation who died at age 23 caring for plague victims in Rome in 1591. Gonzaga’s founder, another Italian- born Jesuit, Fr. Joseph Cataldo (1837-1928), founded Gonzaga on 320 acres in Spokane Falls, later renamed Spokane. He pur - Board to develop cultural- chased the land from the Northern Pacific Railroad for 936 sil - based curriculum at Gonzaga. ver dollars. Cataldo and other Jesuits had been serving among Undergraduate students can the tribes of the Pacific Northwest, so originally he intended pursue a minor or take classes to open a school for American Indian boys. City founders, in Native American studies to however, encouraged him to open a school that would attract learn about tribal sovereignty white students from around the West. and tribal histories and cul - When Gonzaga College opened on Sept. 17, 1887, seven tures. Gonzaga offers a white boys enrolled. The entire school – living quarters for the master’s of business adminis - students and Jesuits, classrooms, dining facilities, and the li - tration in American Indian brary – was contained in one building. The college grew and Entrepreneurship that prepares leaders to effectively man - became a university with the addition of the Law School in age and support sustainable business on American Indian 1912. Today, it has more than 105 buildings on 131 acres. reservations. Gonzaga has maintained its connection to the American Gonzaga expresses its mission to work toward social Indian tribes. The Center for American Indian Studies pro - justice through many centers, institutes, and other actions. vides education and resources for undergraduate and grad - For example, the Center for Civil and Human Rights in uate students. The center also is a gathering place for Gonzaga’s Law School provides research, education, and community meetings and works with the Tribal Advisory community engagement on topics of civil and human rights. The unique Gonzaga Insti - disciplines. The new center tute for Hate Studies ad - will create an arts village on vances the academic field of the west side of campus hate studies and engages overlooking the Spokane scholars around the world River with programs in in activities of inquiry, music, theater, dance, and scholarship, and action-ser - the visual arts. vice. The Princeton Review Finally, the well-known recently ranked Gonzaga as men’s basketball team has being among the most envi - made 20 straight NCAA ronmentally responsible col - Tournament appearances, leges, as No. 13 for “Most including eight Sweet 16 Politically Active Students,” games, three Elite Eight and among the nation’s games, and one National best-value universities for Championship game. Gon - students seeking outstand - zaga ranks No. 1 in nation ing academic and superb ca - for graduation success rate reer preparation at an at 99 percent and academic affordable price with gener - progress rate at 998, the two ous financial aid. It has NCAA metrics for academic ranked No. 1 for four years success by student athletes. straight among small uni - Forty-one student athletes versities for alumni serving earned West Coast Confer - the Peace Corps. U.S. News and World spite its initial success, the production ence All-Academic Honors last year. Report ranked it the No. 4 best “Re - was deemed too large to continue an - The new Volkar Center for Athletic gional University” in the West. nually. Nevertheless, the performing Achievement, opened in the spring of The performing arts also played an arts continue play a significant role on 2018, continues this tradition. important role in the history of Gon - Gonzaga’s campus. In spring 2019, a zaga. In 1924 and 1925, Gonzaga put 57,550-square-foot, two-story state-of- on a production of “Golgotha,” a pas - the-art Myrtle Woldson Performing sion play on the life of Jesus from the Arts Center will open. The building Left: Gonzaga College’s first building; Last Supper to the Crucifixion. The will include a 750-seat performance and founder, Fr. Joseph Cataldo. Above: An early class, circa 1887. prologue and seven scenes required a theater, a 150-seat hall for music and Below l-r: Gonzaga University then and now. massive effort, including a cast of more dance, and plenty of space for instruc - than 200, an orchestra, and a choir. De - tion and collaboration in a variety of Photos courtesy of GU archives.

27

When the National Seminar met at Canisius College in mid September, we already had in hand all the articles commissioned for this Mission Impossible? issue. But we quickly realized we needed to address the breaking news arising from the Pennsylvania Grand Jury report (Aug 14, 2018) and the scandalous advancement during the time of Pope John Paul II of Theodore McCarrick, as bishop, then archbishop of Washington, and finally cardinal. We are most grateful to Sister Katarina Schuth, O.S.F., emerita, St. Thomas University seminary, and Dr. Linda LeMura, president of Le Moyne College, for addressing the sexual abuse crisis, the cover-up by the majority of bishops, and the related issues of the abuse of power and closed world of clericalism. Once asked, they both submit these articles within two weeks.

Faithful to Mission and Truthful in Response

By Katarina Schuth, O.S.F.

When an issue is as painful and tragic as the sexual each category should expect pertinent information abuse situation in the Catholic Church, what consti - about the situation to follow. tutes a reasonable and honest way to communicate After many years of interaction with students, with those who are part of our higher education my instinct is first to assess the intended audience. institutions? Some institutions strongly emphasize Catholic iden - On the many occasions I have spoken about tity, and students in those institutions are likely to be clergy abuse of children and young people, it dis - acutely aware of and troubled by the reports of sex - tresses me to discover how lacking in information ual abuse in the church. They may expect a more and how misinformed many people are because of complete report than students who are less aware of inadequate communication about the situation. The the connection with Catholicism. In either case, of - deficit ranges from defensiveness and lack of accept - fices for mission, campus ministry, and other student ance of the fact that abuse exists at all to the exagger - service departments should communicate with stu - ated and untrue belief that a large percentage of dents by offering times for listening sessions and in - priests are abusers and the church has done nothing dividual counseling or conversations. These leaders about the problem. Particularly because of recent would need to determine the content of the commu - disclosures, the challenges are magnified and old nication with the composition of their audience in concerns seem new again. mind, be they at the undergraduate or graduate Institutions of Catholic higher education are in level. In any case, institutional leaders should prom - a position to provide leadership as appropriate and ise that they will make every effort to ensure a safe necessary in their locations and beyond, through environment and encourage students to report any several layers of response. They can reach students, behavior that threatens their well-being. faculty, and staff, as well as board members and Administrators may need to provide additional other external communities, particularly those who speci fic information to faculty and staff about clergy have a relationship to the institution. Since the pres - sexual abuse, including the reasons for its intense ident of each institution is in a unique position to reappearance in the press and in wider society in re - have an impact on a large number of people, a gen - cent months. The content of such a briefing is difficult eral statement to the whole community should ex - to determine for several reasons. Some faculty and press condemnation of the abuse and regret that it staff have considerable background information and has occurred. Following that action, constituents in understanding while others are somewhat baffled by

29 the regenerated attention to the issue. Difficulty in de - The difficulty in determining what information termining how and what to communicate relates not to promulgate can be gleaned from this abbreviated only to differences in the backgrounds of faculty and history. In light of the negative response to bishops, staff but also to how the public may perceive the com - it may seem gratuitous to report on the interventions munication. To relate the history of the situation with - by the USCCB in the early 2000s that resulted in a out appearing defensive by mentioning the reduced drastic reduction in the number of new clergy abuse number of recent abuse cases, on one hand, or de - cases. Two factors contributing to the decrease were spairing of the possibility of making changes, on the requirements for extensive background checks on all other hand, requires careful consideration. those who work with children and young people An exceedingly condensed history of clerical and the instruction to young people on to how iden - sexual abuse of children and young people in the tify and report behaviors that they believed were in - United States illustrates the problem. The four rather appropriate. Yet to mention those facts could be distinct phases that I distinguish are as follows: interpreted as defensive and objectionable. At the same time, failure to report the improvement could Phase One: 1950 to mid-1980s – the move is from al - lead others to give up hope that the church will ever most no recognition of clergy sexual abuse by the overcome the problem. hierarchy to minimal acknowledgement ; fewer than Jesuit higher education institutions can play sev - 100 cases were reported publicly and other cases eral roles even as they remain faithful to their mission were not known at all. and truthful in their responses. Those who have voice Phase Two: 1985 to 2002 – awareness of the problem in these institutions are in a position to prepare mod - increased , with 1992 being a turning point when the els of how to communicate with students, faculty, USCCB issued the “Five Principles” for dealing with staff, and external audiences. Different types of insti - sexual abuse; this period culminated with the reve - tutions can propose a variety of case studies or sets lations in the Boston Globe that led to an acute under - of recommendations that include many angles of the standing by the bishops and others that clergy sexual abuse problems in the church, such as the his - sexual abuse was a major crisis. tory, present status, and ongoing developments. Be - Phase Three: 2002 to June 2018 – the bishops took ex - yond that, everyone can be encouraged to pray for tensive actions , including the promulgation of “The and act in a way that will change hearts and behav - Charter for the Protection of Children and Young Peo - iors and raise awareness that lead to greater protec - ple,” with “Essential Norms” for dealing with sexual tion of children and young people. Some might be abuse of minors by priests and deacons (known as able to construct prayers of petition and prayers to “The Dallas Charter”). These actions led to a tremen - begin and end church-related meetings that seek dous drop in new abuse cases . Since 2004, the aver - God’s help in preventing sexual abuse. Others might age number of new cases among diocesan priests has prepare content for presentations to adult education been fewer than nineteen per year, and among reli - sessions. Groups of leaders in these institutions can gious order priests, two per year. Those numbers meet to discuss other ways of addressing the problem stand in sharp contrast to an average of at least 500 specific to their circumstances. Ultimately, we are per year from about 1960 through 2002. each responsible for discovering and creating path - ways to a safe environment and a church that stands Phase Four: June 2018 to the present – the focus for moral responsibility at every level. shifted from priests to bishops, related to the his - tory of extensive abuse by former Cardinal Theodore Sister Katarina Schuth, O.S.F., has taught at the College McCarrick and the report of the Pennsylvania grand of St. Teresa, the Weston School of Theology, and the St. jury. The widespread negative reactions were based Paul Seminary School of Divinity of the University of in part on what was recognized as insufficient ac - St. Thomas. countability, serious ineptitude, and sometimes even malfeasance among bishops.

30 CONVERSATIONS ON JESUIT HIGHER EDUCATION In the Midst of Pain, a Discerning Vision

By Linda LeMura

The latest wave of clerical sex abuse was yet another all of us together can engage meaningfully with the emotional jolt to people of good will everywhere. For trauma we all feel as a result of the sexual abuse those among us who have experienced both the joys scandal. Such engagement, from my perspective, can and the sorrows of growing up in the Catholic and should be fostered by and found in Catholic col - Church, the recent revelations of systemic and per - leges and universities in the United States and sistent child abuse and sexual assault by clergy and abroad. The time is right now for the church to bring the subsequent cover-up felt like the last straw. In in scholars from all the disciplines in the academy to my own case, I have thought about how to direct my recalibrate how it selects and develops leaders (lay and anger toward those “to whom so much was en - clerical) and, I dare say, how it makes manifest matters trusted.” Do I simply avoid an angry conversation of governance. I see two distinct possibilities for and sprint toward the nearest exit, or can I find a Catholic colleges and universities to offer meaningful more purposeful and reflective response? assistance to the church: discernment and collaboration . Certainly, my response to the current crisis is In light of the Ignatian and Jesuit traditions that perhaps amplified by the fact that I am the first inspire Le Moyne College and because of my desire woman, spouse, and mother serving as the president to model the virtues of Ignatian spirituality to all of of a Jesuit college or university in the United States. the members of our learning community, I urge the I believe, however, that my anger and sense of be - leaders of the church to consider a deep reflection trayal are familiar to many Catholics. Having been and critical analysis of its current state. In my view, educated at Catholic institutions from childhood this analysis must lead to an honest encounter with through to my undergraduate years, it is never lost the excruciating pain caused by the sexual abuse that on me that I am the beneficiary of a first-rate educa - festered in the church. Our leaders must also con - tion, an education that ensured my professional suc - front their own isolationist – and for that matter cess and that also guided my spiritual growth. My moribund – management practices. Academics with passion for science and philosophy were cultivated backgrounds in psychology and psycho-sexual by scholarly religious and members of the clergy health, counseling, sociology, church history, organi - from the age of four until I completed my bachelor’s zational ethics, and a host of other disciplines could degree. Despite the precious gift of education that empower a true discernment toward maximum ef - the church offered me and my siblings over the fectiveness. From that serious discernment, a new course of many years, I have in these present days movement toward humble and collaborative leader - wondered if the church can still be my “home.” After ship could become possible. The academy could a great deal of soul searching, I have decided that it’s offer a real partnership to the hierarchy by support - a home I want to fight for. And I believe that if we ing the intellectual freedom necessary to discern next all decide to “fight the good fight,” there may be – steps with Ignatian indifference, an essential quality in the redemption of the Catholic Church – a prize of a good discernment process. that awaits us all. Of course, no true discernment that is grounded I see hope for the future of the church – and by in the Spiritual Exercises of St. Ignatius of Loyola oc - that I mean specifically the church hierarchy – that curs in the absence of grace. My friend and col -

31 league, Fr. George Coyne, S.J., who serves as the spaces grapple with the complexities of shared gov - McDevitt Chair of Physics at Le Moyne, captures ernance every single day. We guide, cajole, consult, well the reliance of true discernment upon the grace recommend, and make decisions with our colleagues of God. day after day. We engage experts in a range of disci - A good discernment positions us to be be - plines to help us steward our institutions during fore God in a fundamental orientation or, as times of immense uncertainty and change. We lead Ignatius expresses it, disposes the soul to during times of turbulence and upheaval, yet we free itself…and after accomplishing this, know we are surrounded by rich collegial resources. seeks to discover the divine will. The exer - There is grace in the consultative processes on which cises are a fundamental means to attain that we depend. In other words, there is so much to be orientation but it is God who is the driver. learned from those of us who lead in the intellectual The exercises, and therefore discernment, apostolate. We are ready to serve when those in the are to help us leave the driving to God. hierarchy are ready to engage with our proclivity for consultation and collaboration. With the gift of God’s grace a new model of col - In the meantime, I will continue to pray and ad - laboration could follow. The dynamic role of collab - vocate for all victims of sexual abuse and for the fu - oration involves tapping ture of the church. I’m not the reservoir of intellectual leaving. If I leave, I will lose talents in leadership stud - We lead during my voice to speak on behalf ies, human resource man - of all of those who remain. agement, risk management, times of turbulence Further, I would not be able developmental and organi - and upheaval, yet to advocate on behalf of zational psychology, gifted, underserved students conflict management, ac - we know we are who deserve a high quality counting, finance, and data surrounded by rich Jesuit education so that they, analytics, just to name a few too, may ascend to positions examples. Academics are collegial resources. of leadership and service. I wired to produce and refine There is grace in am here for the rest of the ideas, to disagree, and to race, and I am convinced collaborate. These are te - the consultative that what will help us win dious and sometime frus - processes on which that race is the kind of dis - trating ways of proceeding, cernment that St. Ignatius yet this method of give- we depend. and Fr. Coyne suggest – one and-take works. The key that “disposes the soul to here would be to catalog the free itself and after accom - academic strengths in various academic depart - plishing this, seeks to discover the divine will.” Once ments around the globe and to develop a mechanism we dare to know that, then we – the church – can move to harness those resources in a systematic way. toward the vision that Christ intended. The future of the church, in my opinion, relies on this essential process of intellectual engagement Dr. Linda M. LeMura came to Le Moyne College as and critical reflection and an honest discernment dean of arts and sciences in 2003. After that she served with collaboration inclusive enough and deep as provost and vice president for academic affairs, dur - enough to effect lasting change. The church must ing which time she oversaw the revision of the core and find the balance between the immutable truths upon the foundation of the Madden School of Business. She which our faith depends and the space that is neces - became the 14th president of Le Moyne on July 1, 2014. sary to allow modernity to breathe, to evolve, and to serve. Those of us who live and work in academic

32 CONVERSATIONS ON JESUIT HIGHER EDUCATION Two events in 1991 provide a framework for my reflections. The first edition of Jesuit Fred Faith and Justice Kammer’s book Doing Faithjustice was pub - lished, building on the term coined by Bill Watters, S.J., that drives home “the intimate connection of justice and faith in the Judaeo- Together Christian tradition by using a single word.” That same year Saint Pope John Paul II’s Ex Corde Ecclesiae (The Apostolic Constitution on or Apart Catholic Universities) went into effect, with its claim (#34, emphasis added), “The Christian spirit of service to others for the promotion of so - cial justice i s of particular importance for each Living out Catholic university, to be shared by its teach - ers and developed in its students.” Do those two visions describe our campuses today? A way into the conversation might be a Our Mission portrayal of two Catholic students at an AJCU university. Let’s call the young man By Kathleen Maas Weigert Jim. He’s a senior, smart, articulate, an excel - lent student, raised a Catholic and identifies as such but not practicing now, committed to

33 Loyola University Chicago.

social justice, and a campus leader in both cafeteria positions on the first four topics, and if they do opt worker rights and unionization efforts by non- to enroll in our AJCU institutions, what will they dis - tenure-track/adjunct faculty. Let’s call the young cover? Are the liturgies many, varied, and vibrant? woman Mary. She’s a second-year student, smart, ar - Are there physical and staff supports for students of ticulate, an excellent student, deeply rooted in her any and all faith traditions? Will there be many fac - Catholic faith, attuned to justice and life issues, and ulty and staff who want to accompany them as they already a frequent Eucharistic minister as well as a try to figure out what matters, not just simply about leader in the Christian Life Community program. academic choices but for their life choices in general That depiction captures some of my experience and and their faith/religious and justice choices in partic - suggests an embodied split between faith and social- ular? And at the institutional level: Will they find ev - economic justice. What contributes to that split? idence of a commitment, clearly rooted in the What can be done to change that? mission, to “doing justice” on the campus, in the We know that the number of younger people who community, the nation, and the world? Do the finan - claim to be S.B.N.R. (“spiritual but not religious”) has cial assistance packages require disproportionate re - increased nationally to almost 30 percent and that liance on loans from private institutions? Is there some 35 percent of Millennials (those born 1981-1996) support for cafeteria workers or NTTs/adjuncts seek - claim no religious affiliation, what we now call the ing living wages and decent working conditions? “Nones.” And that category has become less religious No simple answers, to be sure. But let’s go back over the years, especially among younger Nones. On to “doing faithjustice.” Are we building a culture the other hand, interfaith tolerance at least and serious that is alive with structured opportunities to con - collaboration at best seem more appealing to and verse at all levels – student, staff, faculty, adminis - acted upon by many of the younger generations. tration, boards – about what that means for our While not as versed in their own traditions as many AJCU schools today? Conversations that lead to the of us would like, their openness to people of other doing of justice that is grounded in Catholic faith faiths can be inspiring. The environment we find our - and other faith traditions? If we want to live out our selves in, then, continues to change. Catholic Jesuit missions, I believe this is not an op - Let’s draw in some church issues – the topics of tion. It is what we are called to do. homosexuality, contraception, abortion, married and/or women priests, and the depressing on-going Kathleen Maas Weigert is a professor in the department news of abuse of children by priests and the cover- of sociology at Loyola University Chicago where she also up by bishops over the last several decades – and the serves as the chair of the interfaith committee. picture gets more complicated. We know that younger Catholics are less likely to support church

34 CONVERSATIONS ON JESUIT HIGHER EDUCATION Forming With a Faith That Promotes Justice

By Ann Marie Jursca Keffer

Ad majorem Dei gloriam – a familiar yet powerful thenticity and integrity to passionately and compas - phrase for those of us in Jesuit institutions today. The sionately lead and influence their communities. As centrality of working all things for the “greater glory Fr. Peter Hans-Kolvenbach, S.J., writes in Ignatian of God” is at the core of educating for faith-justice. It Pedagogy: A Practical Approach, “ Our goal as educa - directs the Ignatian way of proceeding, informs peda - tors (is) to form men and women of competence, gogy for developing the whole person, and embodies conscience and compassionate commitment.” a spirituality that discerns the needs of present times When Jesuit institutions combine academic in - and our individual and collective calls to respond. quiry and personal value formation contextualized Reflecting on the world today, we are ever more by our mission, we open the doors to the transfor - in need of forming faith-filled women and men who mative power of education to which Fr. Kolvenbach live lives of solidarity; women and men who under - refers. Intentionally designed community-based stand, practice, and share their skills and talents with learning programs are a model of this. Such courses and for others to transform society; women and men challenge students to build relationships with people who are compelled by their developed sense of au - living at society’s margins, to understand factors un -

35 Saint Joseph’s University and Fe y Alegria – Bolivia partnership and (below) past delegates.

derlying systemic social injustice contribute to mod - through their respective disci - ern-day social prob - plines, and to discern personal lems. Students meaning while contributing to the engage the suffer - community. At Saint Joseph’s Uni - ings of those who versity (SJU), service-learning experience injustices and person - multiplied exponentially. Seeing, courses require critical reflection ally reflect on faith-based tradi - breathing, and sharing other peo - so students have structured op - tions as related to social justice. At ple’s realities in person introduces portunities to process their beliefs, a crucial time of faith develop - a sensorial aspect that informs values, and academic content in ment, discussions and assign - both the heart and the mind, per - hopes of moving from mere expe - ments informed by faith haps not unlike what St. Ignatius rience to action. traditions offer undergraduate referred to as ‘tasting’ an experi - Alumnus Julian Phillips (’11) students the space to discern per - ence. This contributes to a deeper notes, “often it [service-learning] sonal meaning and vocation so understanding of others’ realities. takes you out of your comfort they can, as Ashley Hyman (’18) Witnessing and participating in Fe zone, and it puts you in the place states, “apply our faith to do jus - y Alegria – Bolivia’s work in loco – where it challenges different con - tice in this world for groups who was a true inspiration. It provided ceptions you have, mainly about are marginalized, for groups who avenues for me to link my re - yourself. Not only in an academic don’t have a voice in this world.” search to real community needs in environment because you are Faculty and professionals too a humble attempt to support their learning but also in a place where need to remain attuned to the work in an ongoing way.” you are forming relationships with voices at the margins. Mission de - As Ignatian faculty, students, people – that’s something that has velopment programs, like faculty and professionals, we share in the continued to shape how I interact and staff immersions, offer direct call to shape a more just world. Ad with the world.” contact experiences. When they majorem Dei gloriam can animate, di - Another model, without the are designed in sustainable recip - rect, and sustain our efforts in form - experiential learning component, rocal partnership, a limited expe - ing a faith that promotes justice. occurs in our faith-justice studies rience can give rise to courses and minor program. The collaborative, community-based Ann Marie Jursca Keffer is the interdisciplinary minor, rooted research, professional develop - director of the Faith-Justice Institute with a Catholic social thought re - ment capacity building, and more. at Saint Joseph’s University. She is quirement, challenges students to As Dr. John Neiva reflects, “When an alumna of the University of consider existing social values one is in another country, the non- Scranton (’97). and structures that systemically cognitive aspects of learning are

36 CONVERSATIONS ON JESUIT HIGHER EDUCATION Surprised By Conversation

A Reflection on Core Renewal at Boston College

By Brian D. Robinette

Ten years ago I wrote an article for Conversations en - as relevant as ever. But having participated in nu - titled, “Beyond the Core Wars: Intellectual Charity merous conversations around the core since then, and Knowledge as Ecstasy.” At the time I was a and at two different Jesuit institutions, I have come newly tenured professor at Saint Louis University to identify one of the conditions that significantly im - and relatively fresh to the challenging conversations pede the possibility of meaningful conversation around the core curriculum at Jesuit institutions. The around the core, and thus the prospects of interdis - article was occasioned in part by Pope Benedict ciplinary collaboration in its renewal: the feeling of XVI’s message to Catholic educators, which he de - scarcity. By this I mean the impending, and often livered during his April 2008 visit to the United inarticulate, sense that something precious is about States. Calling all educators to resist a primarily cal - to be lost, with little hope for recovery or creative culative and utilitarian approach to learning — a ten - reinvention. Scarcity is not necessarily a bad thing, dency as strong now as ever — the pope sketched and many con ditions of scarcity can generate remark - out a bracing vision of higher education animated able creativity and collaboration with others. People by wonderment and awe, by a self-transcending eros are often at their most resourceful when pressed up that is responsive to beauty, affectivity, justice, and against challenging constraints. For better or worse, the aspiration for human wholeness. In a word, in - some forms of scarcity are inevitable given the intense tellectual ecstasy. pressures many institutions of higher learning now Such a call was not a merely rhetorical exercise, face, including budget crunches, teetering enrollment however elevated it may have seemed, and neither numbers, demographic shifts, growing bureaucracy, did it favor some disciplines over others, say, those in and the constant push for academic productivity. Add the humanities over the sciences. Rather, it was an all- to this the declining support for the humanities and inclusive, dynamic, and quietly urgent summons to the increasing curricular demands for students interdisciplinary collaboration and conversation preparing for more technical professions. Little won - across all boundaries; for when fully awakened, ar - der that our fists clinch and imaginations shrink when gued the pope, the impulse for truth pushes us well relentlessly subjected to pressures like these. Having outside of ourselves, outside of our disciplinary silos internalized a sense of scarcity, and ever anxious to re - and intellectual habits, and towards one another in di - tain our precious piece of the core, the scope of our alogical relation. As my beloved colleague Fr. Michael conversations grows narrower and narrower, and our Himes likes to put it, a university is “a rigorous and willingness to risk interdisciplinary collaboration di - sustained conversation about the great questions of minishes. human existence among the widest possible circle of It is understandable that under such circum - the best possible conversation partners.” stances some colleges and universities have opted Much of what I wrote ten years ago strikes me for a learning-outcomes approach to core renewal.

37 Boston College.

Rather than defining core requirements primarily stitute each discipline. Rather than freeing up space along disciplinary and thus departmental lines, a for interdisciplinary engagement, the integrity of learning-outcomes approach organizes the core disciplines is potentially undermined, and academic around an array of skills- and content-related goals departments are threatened, as they must vie against that can be met in multiple ways. While granting one another in order to justify their share of the core. that some skills- and content-related goals are di - It is not my aim here to offer an overarching rectly tied to specific disciplines, and thus to specific judgment about the merits of a learning-outcomes academic departments, a learning-outcomes ap - approach, but I would like to highlight some of the proach shifts the overall emphasis to a profile of distinctive features of the core renewal process un - goals that together constitute the core curriculum ex - derway at my current institution, Boston College, in perience. This shift potentially relieves some of the light of the above pressures. One way to characterize pressures of a discipline-based distribution of re - this approach is in terms of a “third way” that fully quirements by giving departments a broader range embraces the distinction of disciplines while placing of opportunities to contribute to these goals. This ap - interdisciplinary collaboration directly in the hands proach may encourage greater interdisciplinary co - of faculty. Without modifying the overall footprint operation and innovation among academic of the core or redistributing the departmental allot - departments. Well-crafted learning goals can estab - ment of required courses, this approach proceeds lish zones of contact for diverse disciplines to fill out more organically, and at an initially smaller scale, by together. On the other hand, a skills- and content-re - inviting faculty to participate in core renewal by lated approach may only intensify the sense of identifying another faculty member with whom they scarcity among faculty who contend that it under - might like to collaborate. mines the expertise, rigor, and specificity that con - Faculty can choose one of two formats for their

38 CONVERSATIONS ON JESUIT HIGHER EDUCATION collaboration. The first is a six-credit, team-taught experience of the core, leading more and more de - “complex problems” course. Organized around a partments and programs to consider ways to con - problem of significant complexity (for example, cli - tribute more fully. By starting with smaller-scale, mate change, war, racial violence, and so forth), fac - faculty-led experimentations – all of which have ulty bring their respective disciplines to bear upon a been supported through teaching workshops, net - common set of challenges that demand innovative working opportunities, modest faculty incentives, thinking and unprecedented cooperation. Some ex - and promotion among students – the core renewal amples include “Science and Technology in Ameri - process, now in its fourth year of implementation, can Society” taught by faculty in history and biology, has established deep roots in the university and is or “From #BlackLivesMatter to #MeToo: Violence continuing to expand its scale. While there are still and Representation in the African Diaspora” taught many challenges to work out as the core renewal by faculty in romance languages and literatures and process moves into its second major phase of imple - sociology, or “Global Implications of Climate mentation – challenges such as staffing, expanding Change” taught by faculty in sociology and environ - course selection, constraints of classroom and lab mental sciences. Consisting of a combination of lec - space, assessment of long-standing academic pro - tures and labs, as well as several evening sessions grams, and so forth – the initial success of its first, dedicated to reflection and integration, these courses more experimental phase has significantly modu - allow students to fulfill two core requirements in a lated the sense of scarcity that typically aggravates highly interdisciplinary, goal-oriented manner. these issues. They are felt more like the pressures of The second format available to faculty is a pair growth than of dearth. of three-credit courses linked by a question of fun - As a faculty member who has taught in the new damental significance. Rather than team-taught, core at Boston College and participated in numerous these “enduring questions” courses retain greater in - formal conversations around its assessment and ex - dependence while nevertheless establishing strong pansion, I am surprised by how a sense of collabo - thematic connections across disciplinary lines. With rative innovation has pervaded the entire effort. a cap of 19 students (compared to 76 for “complex More than any other initiative I can think of, involve - problems” courses), “enduring questions” courses ment in the core renewal has pushed me outside of move along more intimate lines that unpack such my disciplinary-departmental framework and questions as “What does it mean to be human?” or greatly expanded my circle of conversation partners. “What is the good life?” or “How might we engen - But more than this, because this form of core renewal der empathy?” or “How do we face illness, disability, is deeply rooted in faculty collaboration and because and death?” Some recent examples include the fol - such collaboration entails a host of creative risks and lowing pairs: “Your Brain on Theatre: On Stage and unanticipated outcomes among all those involved, Off” (biology) and “This is Your Brain on Theatre: students are far more likely to experience the excite - Neuroscience and the Actor” (theatre); “Being ment of interdisciplinary learning. Drawn into a sus - Human: The Philosophical Problem of Nature and tained conversation with their professors, students Mathematical Knowledge” (philosophy) and “Un - are not left to their own devices for integrating their derstanding Mathematics: Its Philosophical Origins, core curriculum studies, as is often the case, but are Evolution, and Humanity” (mathematics); “Spiritual shown how by faculty who themselves are engaged Exercises: Engagement, Empathy, Ethics” (theology) in rigorous and sustained conversation. I can think and “Aesthetic Exercises: Engagement, Empathy, of few learning outcomes as important as this. Ethics” (music/fine arts). The impact of these courses on faculty and stu - Brian D. Robinette is associate professor of theology at dents has been overwhelmingly positive. Based Boston College. upon extensive assessment and ongoing consulta - tion among faculty, students, and staff, the core re - newal efforts have significantly enhanced the overall

39 Recruiting and Retaining Jesuit Faculty

Flexibility and Preparation Are Key

By David Powers

There are increasingly fewer Jesuits for the variety in the past. We are competing to recruit and re - of important roles they play at our universities. Fr. tain Jesuit talent, as is the case with other faculty, Scott R. Santarosa, Jesuit provincial of the Western but not solely with other universities. province, notes that many Jesuits today desire uni - 3. Flexible positions will be much more attractive. versity positions where they can make a wider range Today’s academically oriented Jesuits are more of contributions, but providing that range can be likely to see their academic role as part of a challenging. I feel very fortunate that we have at - larger mission; think of concrete ways to offer tracted Jesuits to Seattle University in several aca - breadth of engagement. For example, they may demic roles over the past several years, both tenure want a dedicated time commitment to campus track and non-tenure track positions, ranging in ex - ministry that involves teaching one (or two?) perience from seasoned teachers to Jesuits in forma - fewer courses. Make sure these are not just ver - tion. I also think we have retained some Jesuits we bal agreements but are documented in contracts would otherwise have lost by being flexible in re - or memoranda of understanding. crafting their responsibilities as their interests have 4. Help department chairs and other faculty understand shifted post-tenure. Here are some considerations for the value of flexibility for Jesuit faculty. This work deans, chairs, and administrators to keep in mind. is in advance of hiring a Jesuit faculty member. Ultimately, creativity, flexibility, and advance prepa - Where deans and other administrators see needs ration of both the candidate and the university com - that only Jesuits can fill, other faculty members munity are the key. may see Jesuit engagement in nonacademic commitments as unfair to them or a burden to 1. AJCU schools need their Jesuit faculty to be engaged their department. Keep in mind that many cur - in broader mission activities. It is very much in the rent faculty have never seen a Jesuit interview to best interest of our institutions and our Jesuit be in their department. Help the college/univer - faculty to be engaged in nonacademic compo - sity understand those differences in advance. nents of our mission. They are very important in 5. Jesuits are often interviewed under different condi - retaining our character and identity. tions than other candidates; strive for similarity with 2. Jesuits have a wider range of options than ever before. other faculty interviews. When interviewing Jesuit Given the reduced number of Jesuits, there are faculty candidates, I think it is best to structure many more opportunities for ministry than they their interview as similar as possible to those of can fill; thus they have far more flexibility than other candidates, whether an “opportunity hire”

40 CONVERSATIONS ON JESUIT HIGHER EDUCATION Jesuits Joseph Papaj, Lito Salazar, Rocco Danzi, Brent Otto, and Vincent Sullivan enjoying their vocation on the grounds of Saint Peter’s University.

or not. Similarity is helpful in how the depart - visit to provide more explanation of the compo - ment views the Jesuit as an incoming faculty nents of the interview. member meeting the standards of their academic 7. Think about and promote how incoming Jesuits can community. Avoid shrinking the academic com - connect beyond the university community . Jesuits ponents of the interview as you add Jesuit-spe - live in community but are not cloistered! Like all cific components. other faculty applicants, Jesuits want to know 6. Jesuit candidates are often, but not always, less they are coming to a place where they can have prepared for the academic hiring process than other a full, rich life beyond their faculty role. This will faculty candidates . This is something for consid - probably have more to do with the nature of eration in the Jesuit formation process, but Je - local parishes than the quality of local schools. suits have often not had as much preparation for So you might, for instance, include in the recruit - the different aspects of the faculty hiring process: ing information pastoral opportunities that fit how to structure their CV, how to manage the ac - their outside interests. ademic components of an interview visit, how to negotiate startup packages or salary. This can David Powers is the dean of the College of Arts and be true even when the Jesuit is a seasoned pro - Sciences and a professor of psychology at Seattle fessional coming in from another field. Along University. Previously, he worked as a professor and with more training, it may be helpful for some - department chair in the psychology department at one who is inviting the Jesuit for an on-campus Loyola University Maryland.

41 Ten Questions for Continuing the Conversation In the The Ignatian tradition privileges the role of discernment – the examining of our spirit of inner desires for trends that lead us to joy, sorrow, consolation, and desolation. reflection, Ignatius believed that if we prayed with and tracked our desires each day, we might find the voice of God instructing us on how we ought to live and where we pose these we might find the most joy. questions as The same can be said of our Jesuit mission: We face real problems that provoke distrust of our Jesuit mission. We have to discern how to respond to these signs an opportunity of our current times so that we can serve our faculty, staff, and students with ef - to extend the fectivity and love. Key questions today include: conversation. 1. Does the leadership meet the 6. Has your institution made a vigor - claims of the Jesuit Catholic mis - ous, effective response to degrada - We hope that sion, vision, and values statement tion of the Earth and climate of the university/college? change. Has Pope Francis’ en - by offering 2. What are the mission strengths of cyclical Laudato Si’: Care for the your institution? What are the Earth made an impact on the cur - these ideas, mission challenges? riculum and sustainable practices the discussion 3. Many of the Jesuit institutions of of your campus? higher learning are in the process 7. How does your institution develop continues on of revising or have recently re - policies, practices, educational fo - vised the core curricula. Has your rums to address vital social and cul - your campus – institution preserved a robust core tural issues of our day? A partial that educates for mission while listing includes the prevalence of with colleagues, meeting the needs of a changing sexual assault and violence on cam - world context? [“The mission is puses. Identity politics. Gender and with students, delivered through the core.”] diversity. Has your institution cre - 4. Does the scholarship of the faculty ated a mission-centered approach and with your reflect a commitment to the mis - to these issues? community. sion, and does it find ways to incor - 8. Does your institution take a mis - porate social justice commitments, sion-centered approach to con - which arise out of a faith that does tracts for labor, construction, food justice in the Jesuit tradition? in such a way that it upholds the 5. How would you describe the rela - dignity of contracted laborers? tionship of your Jesuit Catholic insti - 9. Does your institution keep a tution with the local church? Is healthy balance in negotiating the there a healthy dialogue with all di - annual budget, tuition costs, and a mensions of the church (not only the just wage for faculty and staff? bishop, but clergy and laity). Does 10. What measures has your Jesuit insti - this dialogue include productive ec - tution taken to ensure a long-term umenical and interfaith relation - commitment to its Jesuit mission, es - ships with other faith traditions? pecially through effective “hiring for mission” procedures?

42 CONVERSATIONS ON JESUIT HIGHER EDUCATION Missioning Jesuits to Higher Education

By Scott Santarosa, S.J.

When Fr. General Adolfo Nicolás visited Loyola plex. We can rarely do it the “old way,” which was Marymount University in 2008, he said something that a Jesuit entering a university gained a tenure- along these lines: “Do one thing and do it well, and track position, earned tenure, and lived his life at the world will always need you.” Of course I do not that university happily ever after. First, in an increas - abide by these words personally, as I am much more ingly competitive market, not that many Jesuits are a jack-of-all-trades than a master of any one. But able to land those limited tenure-track positions. when I mission Jesuits to intellectual work, I recall By the time Jesuits emerge from studies, they are that quotation. Both Pope Francis and Fr. General Ar - often ten years older than most of their colleagues. turo Sosa have likewise affirmed the same: The But more important, a significant number of men do church and the world need us in this work. not aspire to do it in that way. While they may have Therefore, when crafting priorities that spring specialized in a particular academic field, they do from our “Jesuits West Vision, Mission, and Values not want to limit their contributions to the scholarly document” (2017), the California provincial Mike research and writing needed for tenure. Instead, they Weiler and I found it easy to state unambiguously want to exercise their priesthood more freely on our the following as one of our five missioning priorities campuses. So, though some Jesuits do it the “old for Jesuits: “Assignments to advanced studies to add way,” we provincials are increasingly assigning Je - intellectual depth to our ministries or to lead to sig - suits to universities with a broader mission, more nificant research and teaching.” When a Jesuit has like an adjunct faculty member or lecturer, where the drive and ability to go for advanced studies, by they certainly teach their classes with rigor but have and large I give him that mission. an appointment that allows for a broader range of I have not singled out our universities as I speak ministry. I often tell presidents and boards of trustees of intellectual work. That is because our history has who are clamoring for Jesuits: “The more ways a Je - been to provide deep thinking about matters in vir - suit can be on your campus and make a contribution, tually every apostolate, university or other. One of the more Jesuits you will likely receive.” Even so, the the values in our province document that cuts across number is limited. But that is true for all our works, the works of all the province reads: “Responding and that is the subject of another article. with intellectual rigor to the most challenging issues For now, suffice it to say that my hope is that, as of our times.” That is our call. That is where we are the higher education sector attempts to change with needed. Through intellectual work we are poised to the times, we Jesuits will also change along with it. make a unique and necessary contribution to our My hope and expectation is that we will still be in it church, in our parishes, secondary schools, social because I remain steadfast in my belief that the church ministries, and universities. and the world need us in this important work. So, now let me address our universities, which are a centerpiece of our unique contribution to the Scott Santarosa, S.J., is currently in his second year as church. The missioning of a Jesuit to a higher educa - provincial of the new Jesuits West Province. From 2014 tion institution is complex, because the very nature to 2017 he was provincial of the former Oregon Province. of our universities and colleges is increasingly com -

43 Fr. George W. Traub, S.J. 1936 - 2018

Fr. George W. Traub, S.J., who 1985) and studied at Loy - died on Saturday, October 27, ola University Chicago’s 2018, at Colombiere Center in Institute of Pastoral Stud - Clarkston, Mich., was an innova - ies (1985-1986). tive pioneer in advancing the Je - In 1986, he moved suit mission in the universities and back to Cincinnati and spent talk.” In addition, he published colleges. Most likely, every Jesuit more than 30 years at Xavier two collections of significant es - institution of learning has used his University teaching theology and says by experts in the field: An work at one time or another. working on the Jesuit mission of Ignatian Spirituality Reader and A Father Traub was born on the school. His work at Xavier in - Jesuit Education Reader . In 2017, January 30, 1936, in Chicago volved empowering lay faculty, he moved to Colombiere to care and entered the Society of staff, and administrators to live for his health. Jesus in 1954; he was ordained and work in the Ignatian/Jesuit Throughout his life Father in 1967. After earning his doc - tradition. In 1997, he published Traub was a faithful and caring torate, he taught English and the booklet Do You Speak Ignat - friend, a compassionate listener. theology at Xavier University ian? A Glossary of Ignatian and He stayed in touch with Jesuits, (1972-1980) before moving back Jesuit Terms, which countless Je - colleagues, and former students. to Chicago, where he was the suit institutions have used to help He cared passionately for his provincial assistant for formation people become fa - work in mission and and continuing education (1980- miliar with “Jesuit identity at Xavier University. He loved language, enjoying an extraordinary sense of the value of just the right word. He loved nature, es - pecially the beauty of northern Michigan. May he now rest in peace.

Left, Xavier University president Fr. Michael Graham congratulates Fr. Traub for his 30 years of service in Mission and Identity work at Xavier.

44 CONVERSATIONS ON JESUIT HIGHER EDUCATION TEACHING THE MISSION

Talking about Sex on a Jesuit Campus

By Julie Rubio

For over a decade, I taught a course on Paradoxically, sexual ethics to undergraduates at giving students the Saint Louis University. Often those un - freedom to question familiar with Jesuit education assume traditional teachings my job would be difficult because of increased their will - limits my Catholic context might place ingness to question on course content. But I was never told aspects of secular what to teach or not teach. My greatest wisdom. Each year, I challenge has been helping students asked my class to at - see questions of sexual ethics as both tend a production of complicated and crucial to their be - The Vagina Mono - coming a person for and with others. logues , performed by Students often come to my class SLU students off expecting to be presented with rules campus, in prepara - and easy answers (for instance, no sex tion for their before marriage, no contraception, no By introducing the language of virtue midterm essay. Always, they affirmed same-sex relationships). I start the se - ethics, we are able to begin talking the play’s open discussion of sexual vi - mester by telling them about a text that about sex as a practice that shapes our olence and its affirmation of the good - was used to teach Catholic sexual character and asking what a good ness of sexual pleasure. But many also morality in the pre-Vatican II era: Mod - practice might look like. We seek wis - saw the limits of an ethic that separates ern Youth and Chastity (1941). It fits their dom from both traditional and pro - sex from intimacy, self-giving, and be - expectations. “This is what we’re not gressive writers (for example, Audre longing. And they sought ways to going to do,” I say. Then I present stu - Lorde, John Paul II, Margaret Farley, bring the best of both worlds together. dents with the best essays I can find on the Song of Songs, Christian mystics, Most of my students affirm the Je - both sides of controversial questions and James Alison). Liberal-versus-con - suit mission of forming men and and encourage them to see the value servative arguments fade into the women for and with others but are less and limits of each one. The presence of background as students think about than enthusiastic about what they a diversity of views helps both “lib - how sex could be marked by integrity, think the Christian tradition has to say eral” and “conservative” students feel respect, mutuality, equality, and justice. about sex. Over the years, in trying to safe formulating their own arguments Our conversation becomes more reach them, I had the privilege of wit - without pretending to be something difficult when we discuss what the nessing difficult and honest discus - they are not. Seeing the complexity of Catholic tradition offers those who sions in which they opened themselves the questions allows them to think identify as gay, lesbian, gender fluid, or to the possibility that the ideal of being more seriously about sexual ethics. trans. One year a student asked if she for and with others should shape every One of my favorite days in the could bring a panel of students with aspect of their lives. course is when I ask students to an - diverse sexual identities to class to talk swer the questions, “What is sex for?” about the intersection of sex, gender, After 19 years at Saint Louis University, and “What is good sex?” Initially the and religion. It became a regular, im - Julie Hanlon Rubio recently joined the conversation is difficult, both for stu - portant feature of the course and an oc - faculty of the Jesuit School of Theology of dents educated in Catholic contexts casion to hear fellow students talk Santa Clara in Berkeley, California. who are used to strict rules and for oth - about why they had changed religions, See https://www.scu.edu/ethics/all-about- ers whose previous sexual education left religion behind, or stayed religious, ethics/churchtoo/. might have been limited to “safe sex.” despite great challenges. Saint Louis University

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

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