Conversations Fall 2019 On Jesuit Higher Education Number 56

Laity Star in Mission Integration FALL 2019 NUMBER 56 Conversations Members of the National Seminar on Jesuit Higher Education On Jesuit Higher Education Gerard A. Athaide Loyola University Maryland Heidi Barker Regis University Caring for the Apostolic Work Alice V. Clark 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 34 Nancy Rourke Canisius College Cura Catholica , On Care Stephen C. Rowntree, S.J. , sec for Our Catholic Identity , Holy Name of Jesus Church New Orleans Thomas Ryan Edward W. Schmidt, S.J. , editor America Magazine Lucas S. Sharma, S.J. FEATURES Seattle University 2 Cura Apostolica Revisited, Stephanie J. Russell Michael Sheeran, S.J. 7 Teaching the Mission by Institutional Example , Paul Lakeland President, AJCU ex officio 9 A New Vision for Cura Apostolica , J ohn Topel, S.J. Clint J. Springer 11 Spiritual Foundations of Jesuit Higher Education, Patrick Howell, S.J. Saint Joseph’s University 13 On Desolation and Consolation, Jennifer Dean Michael F. Tunney, S.J. Fairfield University 14 The Role of Ignatian leadership in Shared Governance, Ronald Dufresne Rachel Wifall 16 Jesuit Examen Process: Consoling and Stimulating , James Miracky, S.J. Saint Peter’s University 18 Survival Finances and the University Budget , Thomas B. Curran, S.J. Conversations is published by the 20 Red Hots, Tic Tacs, and M&Ms, Debra K. Mooney, Ph.D. National Seminar on Jesuit Higher Education, which is jointly sponsored 24 2019 Marks Two Major Anniversaries, Pat Howell, S.J., and Ron Bernas by the Jesuit Conference Board and 25 The Georgetown Conference of 1989, John T. Sebastian the Board of the Association of Jesuit Colleges and Universities. 30 Recapturing Inspiration , Mary Feeney The opinions stated herein are those of the authors and not necessarily 32 Cura Personalis Has a Ripple Effect on Others, Matt Gorczyca those of the JC or the AJCU. 36 Hiring Faculty for Faith and Social Justice in Jesuit Higher Education , Thomas M. Kelly Comments and inquiries may be 38 True Equity and Inclusion Needed for Women in the Church, Brian F. Linnane, S.J. addressed to the editor of Conversations Ron Bernas 41 Leading Through Difficult Times , Maria Calzada, Alice Clark University of Detroit Mercy 4001 W. McNichols Road 28 THE MARTYRS OF EL SALVADOR—REMEMBERING THEM 30 YEARS LATER Detroit, MI 48221-3038 phone: 313-993-1251 El Salvador – an SCU Perspective, Luis Calero, S.J. e-mail: [email protected] or [email protected] Tears of Remembrance, Waters of Life, Joe Orlando For information about subscriptions to Conversations: 27 STUDENT VOICE Stephen C. Rowntree, S.J. Secretary to the National Seminar The Balancing Act , Deanna L. Garwol on Jesuit Higher Education Holy Name of Jesus Parish New Orleans 22 AN HISTORICAL MOMENT: Georgetown University, Nancy Robertson 1575 Calhoun Street New Orleans, LA 70118 44 BOOK REVIEW: Great Risks Had to Be Taken , Patrick Howell, S.J. Phone: 504-865-2781 e-mail: [email protected] 45 TEACHING THE MISSION: Embracing the Outsider , Rachel Wifall Conversations back issues are available online at On the Cover: This panoply of stars represents the major role laity play in deepening and advancing the Jesuit Catholic Mission. http://conversationsmagazine.org 1. Linda LeMura, president, Le Moyne College, 2. Stephanie Russell, Vice President and Consultant for Mission Integration, Design and layout by Pauline Heaney. AJCU, 3. Edward Peck, vice president for university mission and identity, John Carroll University, 4. Tania Tetlow, president, Printed by Peacock Communications, Loyola University New Orleans, 5. Fred Pestello, president, Saint Louis University, 6. Joseph DeFeo, Executive Director, Fairfield, N.J. Ignatian Colleagues Program (ICP), 7. John Hurley, president, Canisius College, 8. Diana Owen, Director of the American Webmaster: Lucas S. Sharma, S.J. Studies Program, Georgetown University. FROM THE EDITOR

Taking Care

My first assignment after finishing theology studies in 1974 community today: She drops a few Tic Tacs into a bowl of was to campus ministry at Xavier University in Cincinnati. red hot candies, mixes the bowl, and notes that the Tic Tacs Among the Jesuits there, I was probably the youngest. I re - virtually disappear. They are still there, but not always ob - member a conversation in the Jesuit recreation room early on. vious. Those Tic Tacs are the Jesuits. Elder fathers were discussing the question: What university As I write this, I am about to be one of those Tic Tacs. I offices absolutely must be held by Jesuits? Certainly the pres - am returning to Xavier University to work in Mission and ident and the academic vice president. Yes, the arts and sci - Identity and at the campus parish, going back to that first ences dean and the head of campus ministry. Maybe the assignment of almost a half century ago. I am retiring from theology department chair and probably the director of de - editing this journal, managing writing about Jesuit higher velopment. Quite a lineup! But at that time at most Jesuit col - education, and actually going back to work in it! On a real leges and universities, those offices did have a Jesuit in campus with students and faculty and staff! It feels good! charge. Jesuits took care of the apostolic mission of the school. It has been a great six years serving as editor of Conver - This issue of Conversations studies what that care looks sations . I have truly enjoyed our seminar meetings and have like today. Under the general rubric of “caring for the apos - enjoyed working with Pat Howell, our chair, and Stephen tolic mission,” it presents articles that study some impor - Rowntree, our secretary/treasurer as well as with our hard - tant concepts in Jesuit education today. The title represents working, patient, and ever clever and artful designer, a translation of c ura apostolica , “apostolic care” or “care for Pauline Heaney. But six years and putting out 12 issues is the apostolate,” to use more technical church language. This enough for me. Time to move on! echoes an older Latin phrase cura personalis , “personal care” Taking over the editor’s job is Ron Bernas, a communi - or “care for the person”; this term appears in articles here cations specialist at the University of Detroit Mercy. Ron too. And one article expands the vocabulary to include cura has worked almost 25 years in newspapers; he started at catholica , “caring for our Catholic identity,” not a common UDM in 2015. Welcome, Ron! term, but definitely a care. The enterprise of Jesuit education is a magnificent network The care that once belonged mainly to Jesuits today be - of truly competent professionals. I will keep in contact with longs to a wide spectrum of the campus community. Not you as I read these pages in the future. Thank you for all that everyone, of course, is deliberately into Jesuit identity, Jesuit you do and for all that you are. Thank you for taking care. ideals, a Jesuit sense of mission. But a substantial number are. And every individual teacher or staff member who works Edward W. Schmidt, S.J., editor hard and wants the school to flourish, wants the students to learn and to grow, and wants the whole campus community to feel the satisfaction of work well done without a doubt con - When the authors were writing the articles for this issue, the tributes to the mission, cares for that apostolic mission. U.S. Jesuit colleges and universities numbered 28. Now, how - ever, Wheeling Jesuit University is no longer a Jesuit school. Debra Mooney’s article “Doing Lay Mission Formation We have left the number at 28, which was the reality when Well for the Care of the Jesuit Endeavor” uses a clever the authors wrote their work. image to describe the low number of Jesuits in the school

The National Seminar on Jesuit Higher Education For more information about the National Seminar on Jesuit Higher Education, its goals, and its members please visit our website at: http://www.conversationsmagazine.org/national-seminar/

For more information on how to contribute to Conversations please see our website at: COMING UP Issue # 57 (Spring 2020) http://www.conversationsmagazine.org/for-contributors/ Under Pressure

1 Marquette University

Cura Apostolica Revisited

By Stephanie J. Russell

2 CONVERSATIONS ON JESUIT HIGHER EDUCATION Introduction some decision makers have distorted it in this way. But an authentic embrace of cura apostolica should, instead, bring us to a deeper level of humanity and mission The title of the Atlantic article was arresting – “Trust commitment. Expressed organically, rather than by Is Collapsing in America”(Jan 21, 2018). While its fiat, it upends our glib assumptions and reveals that content was interesting, it was not new. Wading into the work we are truly caring for is bigger than any one the body of the story revealed yet another in the institution. It is one portal to trust. long line of surveys that support essentially the same conclusion: Public trust in the institutions that have girded the substructure of our society is crum - A Harmony of Two bling, and they have brought much of the dissolu - tion on themselves. In the vernacular of Jesuit ministries, cura apostolica Large American institutions are losing favor is integrally related to the better-known idea of cura with those they serve. An NPR/PBS personalis, the “personal care” (or, interpreted loosely, NewsHour/Marist poll (NPR, Jan. 17, 2018) “shows “care for the whole person”) that a Jesuit superior that Americans have limited confidence in … public extends to each member of his community. By show - schools, courts, organized labor and banks – and ing concern for all dimensions of a fellow Jesuit’s re - even less confidence in big business, the presidency, ality – spiritual, familial, physical, intellectual, the political parties and the media.” Institutions have emotional, and so forth – the superior is better able drifted from their aspirations; only the military es - to serve him and help him live a fruitful, generous capes the sweep of dissatisfaction. Though higher life. While the term was first coined by a superior education rarely emerges as the least trusted institu - general of the 1930s, (see Bart Geger, Cura Personalis: tion, Gallup reports, “Just under half (48 percent) of Some Ignatian Inspirations, Jesuit Higher Education: American adults have ‘a great deal’ or ‘quite a lot’ of a Journal. Jan. 2014), cura personalis crystalized some - confidence in higher education. … That figure is thing that was already present in the spiritual world - down from 57 percent in 2015 and represents a larger view of St. Ignatius Loyola: God who knows us more than typical decline in confidence in a relatively intimately than we know ourselves impels us, in short time period.” turn, to take up residence alongside others, to live in In this context of the loss of trust, focusing atten - solidarity, and to love them with patience, humility, tion on cura apostolica or “care for the work” can seem and reverence. an anachronistic exercise in propping up the very Cura personalis is now so deeply embedded in structures that are in dire need of reform and recon - the warp and woof of Jesuit university life that it is stitution. Yet bold strides in the care of Jesuit institu - cited in several university values statements as a key tions are essential for their authentic mission and identity marker. In many of our universities, cura per - renewal. New understandings and expressions of cura sonalis has become the watchword by which curric - apostolica are emerging in our schools - not by fiat, but ula are developed and student programs are organically, within and across the universities. assessed. Personal care for each student implies the On its face, cura apostolica can be perceived as way skill of active listening and a practiced effort to un - of sidelining compassion in lieu of preserving an en - derstand their world, which may be quite different terprise at all costs, and it is undoubtedly true that from our own.

3 Communal and Congregation in 2008, but, like cura personalis, its core Person-centered meaning has been characteristic of the Society since the order’s early days. The directives given by Ig - natius to the Jesuits’ fledging ministries and the Cura apostolica is the complement to cura personalis , apostolic guidance codified in the Jesuit Constitu - but it is not an institutional counterweight that tem - tions all reflect the same spirit of cura apostolica that pers our warm and fuzzy inclinations to provide animates Jesuit colleges and universities today. personal care (that is, the Ignatian version of good Threaded through the history of Jesuit higher edu - cop, bad cop). Rather, through cura apostolica , the cation is the expectation that decisions about the same intimate knowledge and compassion found in work – which is to say the realization of the mission cura personalis is extended, beyond any single person, – will be spiritually discerned and responsible to the to encompass our shared personhood and mission. most pressing of human needs Thinking of a Jesuit college or university as a com - It was historian John Padberg, S.J., who penned plex and communal person rather than a corporate references to cura apostolica for the general congrega - container for good works transforms our sterile lan - tion documents, interpreting the term for our modern guage about “the university” to a more humane and sensibilities. “ Cura apostolica ,” he said, “was never invested conversation about “our university” and about building up institutions. It was and is about see - “us.” It allows us to confront our common failings ing ‘the work’ as the people engaged in it and the peo - and build on shared virtues. We matter to each other; ple served by it.” While we need the practical means we matter together for the common good. to sustain and grow our institutions, our core work is The addition of cura apostolica to the Jesuit lexi - flesh and blood, not bricks and bitmaps. con can be traced to documents of the 35th General

David McCallum, S.J., with students on the campus of Le Moyne University. © Bill Denison Photography

4 CONVERSATIONS ON JESUIT HIGHER EDUCATION Belonging to Each Other tions must always be qualified. Specifically, if a par - ticular institution or “way of proceeding” serves the Beneath all the surveys on institutional trust and intent of reconciliation, then it is worth fostering. If confidence lie deeper questions. How do we belong it does not, then we must change it, re-found it, or to each other? In the midst of deconstructing insti - even end it, in service of a greater good. tutions that have failed us, what will keep us from This perspective will undoubtedly ruffle some being a mere assembly of individuals whose full hu - feathers among colleagues. “What? Is she suggesting manness is stunted by we simply abandon isolation and self-refer - centuries of Jesuit ence? How can we es - “Cura apostolica was higher education on a chew the misuse of whim?” Certainly not. power and privilege never about building The very resistance we that has gutted the hu - feel when our schools manity from too many up institutions. It was are threatened by pre - institutions and begin and is about seeing ‘the carious financial fore - to imagine something casts or harsh external better? The inability to work’ as the people en - critique tells us that discern how we belong they are worth our care to each other underlies gaged in it and the and sacrifice. But our national struggle tweaks to budgets, with racism, economic people served by it.” staffing, organizational inequality, environmen - charts, and curricula - John Padberg, S.J. tal degradation, and will eventually come most of the flashpoints up empty if the critical that drive us to our pro - work of the mission is tective corners. The writing off of institutions as we not always center knew them has left some of us wandering in search stage. Think, for a moment, of the most courageous of a connection and has resulted in a shrinking plot and trustworthy people you know. My guess is that of common space to address the issues and crises they hold their work with an open hand and keep that seem to be multiplying exponentially on our their eyes on a larger goal. newsfeeds. The classic Christian belief regarding the nature Practicing Cura Apostolica of God states that God does not merely look kindly on community. Rather, God is a community – one It is occasionally said that the true gift of Jesuit edu - God made up of three divine persons. Thus, if we cation is not in the originality of its academic model. humans are in any way divinized – if, for just a mo - In fact, Ignatius borrowed heavily from the experi - ment, someone else experiences gratuitous love and ence of others in shaping the early schools and the light from us – then that in-breaking of divine love course of studies that would typify them. Rather, the can happen only in relationship. Through the rela - distinctive contribution of Jesuit colleges and univer - tionally thick work of cura apostolica we are reminded sities is their ability to translate the world-affirming unmistakably that we belong to each other. dynamic of the Spiritual Exercises into an educa - Leading from a posture of cura apostolica is a tional approach that values the human as an echo of risky business, precisely because preservation of the God. In the same vein, we recognize genuine cura institution is not the highest value. If our principal apostolica when leaders discern their choices with the “work” is the reconciling love that so vividly marked personal and institutional freedom that Ignatian the life of Jesus, then the care we offer our institu - spirituality evokes, and we will know them simply

5 rent mission priorities and set concrete goals for the future. Tasked with assessing each school’s mission priorities throu gh the lens of seven themes, some schools also identified the need to add new categories for reflection and mutual accountability. Thus con - versations on diversity to be custodians of the status quo when that freedom and inclusion, environmental sustainability, and is absent. internetwork collaboration have found their Visible evidence of genuine cura apostolica way, from the ground up, into the Examen abounds in Jesuit colleges and universities, at every process. Clearly the responsibility for cura apos - level of the schools: tolica has taken root among faculty and staff as • Strengthened relationships within and among a whole. AJCU’s 39 conferences (that is, professional as - These examples, and hundreds like them through - sociations) have yielded an increasing number out the AJCU network, are fresh, compelling efforts to of cross-conference projects for a more just reframe Ignatian leadership with both cura personalis world. This expression of cura apostolica tran - and cura apostolica in mind. Such leadership requires scends institutional boundaries and draws us to pay attention to our own spiritual growth and everyone involved into common discernment. interior freedom and to stretch our imaginations re - • In the wake of the Pennsylvania Grand Jury Re - garding “care for the work” in our day. port on clergy sex abuse and revelations that Care for the work, in this anti-institutional mo - abuse perpetrated by priests of the Diocese of ment, remains constant for Jesuit schools: to become Buffalo went unreported by bishops, President more humanistic and connected, not less; to discern John Hurley of Canisius College wrote and with God more choices, not fewer; to act from spoke repeatedly on the crisis, underscoring the courage, rather than fear. Separated by centuries and need for reform and calling for women’s leader - geography from the world of Ignatius Loyola, the ship in the church. He co-founded, with eight poet Mary Oliver may have captured in a simple line other lay Catholics, The Movement to Restore the essence of cura apostolica : “My work is loving the Trust, an independent organization of Catholics world.” With refreshed vision and discerning hearts, in the Diocese of Buffalo who have convened to let the loving increase. assert “the laity’s rightful role in the Church.” President Hurley is caring for the Catholic iden - https://www.insidehighered.com/news/2018/10 tity of his school and community by confronting /09/gallup-survey-finds-falling-confidence- the structures and practices of the church that higher-education run counter to a reconciling mission. • Three quarters of all AJCU schools have now Stephanie J. Russell is vice president for AJCU and con - completed the Mission Priority Examen (MPE) sultant for mission integration. She attends the National process designed to help Jesuit colleges and uni - Seminar on Jesuit Higher Education once a year. versities reflect comprehensively on their cur -

6 CONVERSATIONS ON JESUIT HIGHER EDUCATION Teaching the Mission by Institutional Example

By Paul Lakeland

This topic brought to mind an old saw ascribed to administrators and staff persons, all of whom are Francis of Assisi, probably apocryphal but charming both teaching and learning. A healthy institution nonetheless, that we should preach the gospel always teaches the mission by modeling the world that our and everywhere “and use words if necessary.” The tru - mission envisages, one which we hope our students ism also comes to mind that students will not remem - will help create and maintain the rest of their lives. ber what you said, but they may remember how you In the not-so-far-distant past, institutional exam - said it. In a word, our impact as educators has at least ple was visible in the large numbers of Jesuits teach - as much to do with our presence to students as it does ing in the classrooms and holding important pastoral with the material we put before them. and administrative responsibilities, above all as pres - Holding up the institution itself as an example idents of our schools. While we might be nostalgic of teaching the mission complements Ignatian peda - about those days, and while most of us would like gogy with the equally important notion of paideia . In to have more Jesuits at work on our campuses, the ancient Greece, paideia meant training both body and complacency that often accompanied it could make mind to form someone with a harmonious blend of institutional example a mere shell. Mission was the physical and mental faculties. In its early Chris - something we left to the Jesuits, and the rest of us tian dress, paideia was the word used to designate the got on with our teaching, hopefully employing some entire course of study that would produce the good approximation to Ignatian pedagogy. Inevitably, too, Christian citizen. James Fowler declares that it “in - this meant that mission was commonly understood volves all the intentional efforts of a community of to be primarily a religious activity. But when “the shared meanings and practices to form and nurture promotion of justice” was proclaimed as a vital com - the attitudes, dispositions, habits, and virtues – and ponent of “the service of faith” in 1975, things began in addition, the knowledge and skills – necessary to to change. And at that moment, it seems in retrospect enable growing persons to become competent and and coincidentally, the numbers of Jesuits available reflective adult members of the community.” You or to staff our campuses began its slow slide to the pres - I would accurately consider paideia as the entire ed - ent situation. ucational process, what the Jesuits call, with even Now that the honor and burden of teaching the more accuracy, the formation process, through which mission by institutional example has devolved an individual becomes a moral citizen of the world. largely upon people who do not belong to the Soci - It encompasses not only classroom activities but also ety of Jesus and may indeed be neither Catholic, what we learn from and teach to everyone around Christian, nor even theists, we enter a dangerous but us through the manner of our comportment, through energetic era. Complacency gives way to responsi - the architectural style of our buildings, through stu - bility, and every member of the community needs to dent culture and faculty culture, and through the in - take ownership of the mission, doubtless each in her stitutional commitment to a Catholic and Jesuit or his own way; but the exigencies of running a fis - frame of reference. It includes, too, all the interac - cally healthy institution can mean that a dispropor - tions faculty and students have with all manner of tionate amount of the work and rhetoric that

7 proclaims “us” as “Jesuit and Catholic” may be off going about its business and placing ourselves in the mark, if not indeed seriously off the rails. the picture is key to teaching the mission by insti - So, what is this mission that all this talk is tutional example. If our mission is to help form about, what is the “it” that paideia must communi - human beings who will freely choose the good, cate through the human beings and the bricks and who will be “on the side of the angels” in a world mortar of the college or university? Like so many of complexity, then our dual responsibility is to a things Ignatian, the key lies in the Spiritual Exer - pedagogy that explores the actual world we live in cises of St. Ignatius, above all, I believe, in the cen - at great depth, with fine analytical and critical tral Meditation on the Two Standards. In Ignatius’ skills, and to a paideia that makes our institutions own formulation, the exercitant must choose be - models of the world we wish for and wish our stu - tween the banner of Christ and the banner of Satan. dents to choose. We cannot force this. As they used In our communities we cannot put it just like that. to say, you can lead a horse to water but you cannot More important is Ignatius’ instruction to look at make it drink. We will not succeed with all our stu - all the people going around in the world, conduct - dents or, for that matter, with all of our colleagues. ing their business and making their choices for But if the paideia , the teaching mission by example, good or evil. Ignatius tasks us with determining is not present, we fail at the deepest level, no matter where we stand in that world, whether we choose how many highly paid financiers or how many to be with those who affirm the fullness of human - Nobel Prize winners we can count among our for - ity in the world that is our home or with those who mer students. choose their own narrow self-interest, a choice that In conclusion, one more quaint old proverb: is ultimately destructive of humanity and of the “fine words butter no parsnips.” The proof of our non-human world on which we depend. commitment to mission is not in the rhetoric with Ignatius’ emphasis on “seeing” the world which we surround ourselves or the institutional smoke and mirrors that our universities fall into from time to time, but in the im - pact we have upon our stu - dents and through them our world. And this happens only when the life of our in - stitutions, at the deepest level, teaches through paideia , using mere words only when absolutely necessary.

Paul Lakeland is the Aloysius P. Kelley, S.J., Professor of Catholic Studies and the di - rector of the Center for Catholic Studies at Fairfield University. His most recent book is The Wounded Angel: Fiction and the Religious Imagination .

8 CONVERSATIONS ON JESUIT HIGHER EDUCATION A New Vision for Cura Apostolica

By John Topel, S.J.

Although cura personalis is quite visible in recent deepens that perspective, makes them desire to help, Jesuit university mission statements, care for the and may lead to years of service for the oppressed apostolate was foremost in Ignatius’ thought. The and marginalized. Campus ministry and theology founding documents of the Society of Jesus in the may put faith foundations under that service. All this 1540s incarnate his emphasis. The purpose of the an - is personal gain, but it may seem more like Band- nual account of conscience that a Jesuit makes to his Aids for a mortally wounded society rather than the provincial is not to develop a Jesuit’s spirituality but required surgery. What the reign of God needs today to determine to what mission his spirituality fits him. is not “love sweet love” but wholesale reform of the The Jesuit Constitutions understand the work of uni - way we think and live. versities as developing the knowledge and love of Suppose our Jesuit universities’ STEM disci - God for the leavening of the social order. plines and engineering schools took as their goal the This leavening was easier to do in a Christian development of renewable sources of energy – solar, culture, but as societies became more diverse, the wind, geothermal, tidal. Suppose each had at least a role of Jesuit apostolates became cloudier; and so in minor in interdisciplinary study of natural energies, the 20th century cura apostolica came into Jesuit dis - some had a master’s degree in development engi - course. It reached legislative expression only in Gen - neering, and at least three had Ph.D. programs in re - eral Congregation 35 (2008), where it is yoked with newable energy. If these universities actually cura personalis as “the principles of unity of gover - collaborated with each other, a great change could nance.” As cura personalis demands a humanistic and be made in our cosmos. scientific education to create whole persons, cura Or suppose our economists and business schools apostolica orients our universities to grapple with took as their goal the development of a new interna - today’s vital society issues. tional economic order, not the NIEO of the United Since the 1980s, Jesuit universities have identi - Nations General assembly in 1974 but one oriented fied the leavening of the social order as their mission. to economic and holistic human development. It Terms like social justice, the betterment of society, could show the rationale for restructuring trade re - leadership in a global society, empowering leaders lations, refinancing unjust debts, evolving some na - for a just and humane world, and the service of faith tional control over multinational corporations, and the promotion of justice are at the core of Jesuit requiring new developments in international law, mission statements. and so reducing the need to emigrate. Further, it But the actual delivery of the Jesuit mission may would require collaboration not only of American Je - lie more in the area of cura personalis than in deliver - suit universities but also of Jesuit universities and in - ing change agents for our world. In an increasingly tellectual centers in Asia, Africa, Latin America, secular, technological, and urbanized world, we en - Australia, and Rome and throughout Europe. Only tice our students with claims of more money and se - the Society of Jesus can have such formal interna - cure jobs. Then the Jesuit university humanistic core tional university linkages. tries to develop in them not only critical thinking but Finally, the humanities of our universities would also compassion for human plight. Service learning develop a contemporary version of an international

9 Blue skies over Seattle University.

common good, indispensable for any international The virtue of such grand goals is that we can cooperation. In our complex world, this would re - no longer rely on our human initiatives, but must quire collaboration of all our departments of arts rely on the sources of faith, hope, and love resident and sciences, especially anthropology, economics, through God’s grace in all of us, atheist and theist. literary study of cultures, philosophy, and theology Such cura apostolica leads us inevitably to our con - as well as of our professional schools. Our multi- joint faith-filled cura personalis in the holistic devel - versities would once again become universities. opment of our graduates, our professors, and our Undoubtedly, critics will call such ideas blue administrators. skies. Whence would we get professors whose inter - Students and professors whose interests are ests go beyond their narrower research and teaching stretched beyond short-term personal gains to long- competencies? Whence administrators with this vi - term social solutions are personally enriched. For sion and ability to communicate it to faculty and stu - this enrichment the resources of our Catholic faith dents? Above all, whence the funding? are preeminent. In a greater world, Jesuits and their But Jesus was a blue-sky thinker, and so was Ig - lay colleagues will find new meanings for the terms natius. Some blue-skyers, like Ignatius, can descend magis, universal good, discernment . And we would be to details; others can inspire others to develop the universities for whom ad majorem Dei gloriam (for details. It is blue sky that moves us beyond our “cul - the greater glory of God) is more than an acronym ture of superficiality.” The blue sky of the Jesuit pa - on our entrance portals. leontologist Teilhard de Chardin still attracts; the Is this unattainable blue sky, or to what the Jesuit theologian Bernard Lonergan’s “aiming exces - Glory of God is calling us today? sively high and far” can overcome “the inhumanly inept structures” of contemporary state-ism and lib - After 32 years of academic administration and teaching eralism. Ignatius would have us believe that if the biblical studies and 13 years as a pastor, John Topel is thirst and the vision are there, universities can get now the Jesuit assistant to the law school dean at funding from philanthropists and foundations in - Seattle University. creasingly concerned about our civilization’s decline.

10 CONVERSATIONS ON JESUIT HIGHER EDUCATION Spiritual Foundations of Jesuit Higher Education

By Patrick Howell, S.J.

Jesuit higher education is attempting to achieve enriched and brought closer to the truth by engage - what has never been done before. In the future Jesuit ment with all the great faith traditions. And ideally, institutions will have very few or no Jesuits, and the Spiritual Exercises, the roots of our Jesuit her - they will be governed, led, and inspired almost en - itage, will form all men and women engaged in this tirely by committed lay leaders in education. work ready to face a bold, complex future. Jesuit education is already under assault from Consequently, the vital criterion of academic ex - multiple sources. Some critique the apparently weak cellence, though central, is not enough. Excellence attention to the Catholic foundations of what it in Jesuit education will mean an “educated solidar - means to be Jesuit. Others question the theological ity” with the poor, the oppressed, and the margin - orthodoxy of Jesuit universities. External experts alized, which most often means a true metanoia, a also wonder what’s so distinctive about Jesuit edu - change in world vision, of our students so that they cation that isn’t already being done better by richly truly become men and women for others . They must funded state institutions. Critics on the progressive learn from others through the dynamic exchange side lament that our institutions don’t always live that occurs through service and community engage - up to the mandates and inspiration of a faith that ment. Such service necessarily leads to critique and does justice, especially internally to the institution reform of unjust social structures, including those itself. And adding to the complexity of all these ob - found in the Church itself. The Exercises seek to jections are the increasing costs which have brought achieve such a far-reaching metanoia, and so too a few American Jesuit higher institutions to the should Jesuit education . brink of financial insolvency. This metanoia stems in large part from the real - All these factors and more contribute to the ization that I am not only loved, but liked, that God complexity of running comprehensive, multi- the creator loves me into being and wants me to faceted Jesuit institutions of higher learning. But the flourish. This perception of the reality of God leads one identifiable quality that stands out for a school on to discovering God immanent in nature, in to legitimating use the adjective Jesuit is whether or human history, in all that lives and moves and has not it manifests key elements of Jesuit/Ignatian spir - its being. It should, we hope, lead on to a sense of ituality grounded in the Christian scriptures and tra - awe and wonder at the mysteries of creation, to an dition. For this claim, we assume the centrality of urgent desire “to find God in all things,” and thus academic excellence , but a Jesuit education goes to care for the Earth and redress its degradation. Je - deeper, demands more. suit education will encourage affective experiences All Jesuit schools were founded on the proposi - in knowing and in wonderment that the world is tion that somehow they were nurturing a commu - “charged with the grandeur of God.” nity of believers in Jesuit Christ as Risen Lord. And The Exercises foster a spirit of genuine spiritual today, in contrast to the 16th century, this also means freedom. They encourage a shift from egocentric ag - a profound respect for all religious traditions and a grandizement to a stance of generous service. Cru - robust interfaith dialogue. Jesuit education, founded cial to this freedom is the arduous process of on principles of Ignatian spirituality, is immensely stripping away false, worldly values in order to free

11 ourselves from beguiling attachments, which might painful encounters about family, country, or govern - hinder our ability to respond to the call of Christ. ment so that students experience a genuine, lasting For other traditions, of course, it would be the call change of heart and world vision. to respond to the impelling Spirit or to the gentle This conversion leads on to another typical Ig - urges of the sacred. Ignatius called this freedom de - natian contemplation on the “Two Standards” and tachment, not only freedom from clinging to prop - “the Call of the King” – highly evocative metaphors erty, to reputation, and to health, but also inner for Ignatius in the age of chivalry. Ignatius per - liberation from false assumptions, warped values, ceived human existence as a dramatic struggle be - biases, and, of course, distortions which crush the tween the forces of good and evil, light and true self, arising from racism, sexism, and con - darkness, tragedy and joy. So we too in our educa - sumerism. A Jesuit education, therefore, will direct tional enterprises must strive to communicate this its efforts towards illuminating the ambiguities and sense of drama, both individual and communal. biases embedded in the American experience. Prej - Every day we face choices. We must become con - udice and bigotry need to be unmasked. The true scious of the deeper realities of our lives, rather than nature of patriotism, rather than chauvinistic bel - superficial impressions and whims. Young adults ligerence, needs to be nourished and grow into ma - need to grapple with the causes and effects of war, turity. Encountering these biases may lead to world poverty, racial hatreds, excessive nationalism and the impersonal forces of technology, which obliterate human needs and threaten to destroy cul - tures. The Two Standards help young people to face into the dramatic choices surrounding them. We don’t have time or space to delineate all the consequences of the Spiritual Exercises for Jesuit higher education, but a final key concept is that the dialectic of action and contemplation should im - pregnate our educational objectives and programs. Leading our students through the Ignatian vision of reality will bring them a deeper, more profound awareness of the beauties of creation, the dignity of every human being, and the call to action to be co- laborers with God in the creation of a just and hu - mane world. Jesuit-educated men and women are dreamers; they have a frontier, can-do spirit. In all this they embody the magis, not only in academics but in ef - fective action. An Ignatian vision of reality likewise requires a faculty and staff who are not only part of the mission but are the mission. They embody the Je - suit mission in all its dimensions and have a passion to convey it to students.

Patrick Howell, S.J., chair of the National Seminar and for many years professor of theology at Seattle Univer - sity, will become part of the Mission and Ministry team at Gonzaga University.

Gonzaga University.

12 CONVERSATIONS ON JESUIT HIGHER EDUCATION On Desolation and Consolation

By Jennifer Dean

I have been privileged to join the eleventh cohort of been especially grateful for this understanding of the Ignatian Colleagues Program (ICP) this year. My desolation. It has given me permission to make space experiences have included orientation and fellowship for the places that hurt in my life, things that I don’t with colleagues from Jesuit institutions from around want to think about, thoughts I necessarily must the United States, intensive reading and discussion of push to the side in the course of an ordinary day. St. Ignatius’ teachings and spirituality, and an immer - I have been blessed with incredible privilege, and sion trip to the Dominican Republic and Haiti border. optimism comes naturally to me. But life is full of Soon, I will take part in a one-week silent retreat. hardship. Even my best intentions sometimes land As part of ICP, I have been introduced to the Spir - me in desolation. At other times, the desolation is itual Exercises. Although the full 30-day experience simply there, part of our world. Contemplation of it is beyond the scope of the ICP, the Examen has been creates a place of discomfort to rest in and reflect. a regular part of my ICP experience. I was introduced Rather than simply making me feel bad, it gives me to it in my work at University of Detroit Mercy, and the space to focus on why something feels bad, and it is a practice I am working to adopt in my profes - what this feeling is telling me. It brings me closer to sional and personal life. action. This contemplation Most meaningful to me of desolation spurred me to are the concepts of consola - become a vegetarian within tion and desolation. This the last year. I was able to dual concept has been in - recognize that my love for credibly helpful for me, of - animals was more than that fering a gateway to deeper – it was a recognition of the reflection. Consolation – ex - spirit of life within them, periences and thoughts that and I could no longer ignore bring us closer to mystery the disrespect for this life and make us more focused that I see in our modern on others – has been rela - food industry. tively easy for me. I am a My ICP immersion trip positive person by nature, provided many opportunities and although I find I must to discover both consolation always work toward mind - and desolation. My thoughts fulness, it is rarely difficult since this trip have been com - for me to identify and re - plex, and I have not taken the flect on the things I am time to fully reflect on the des - grateful for. Desolation – olation of the experience. experiences and thoughts Consolation comes easily; yet that take us further from I cannot forget desolation’s mystery, moving our focus role in leading us to action. away from others and to ourselves in a selfish fash - Jennifer L Dean, Ph.D., ion – has been harder for M.L.I.S., is dean of Libraries AaronVan Dyke of Fairfield University on an ICP immer - me to engage with. Still, de - sion trip to Haiti and the Dominican Republic. and Instructional Technology spite this difficulty, I have Photo by Joseph DeFeo. at University of Detroit Mercy.

13 The Role of Ignatian Leadership in Shared Governance

By Ronald Dufresne

When I was elected president of the faculty senate the faculty senate, I have tried to keep in mind what at Saint Joseph’s University two years ago, I imme - I see as critical Ignatian leadership practices of dis - diately found myself in the “in action” part of “con - cernment in service of action, indifference, and pre - templatives in action.” I had previously written suming good intent in others. about Ignatian leadership ( Journal of Jesuit Business A common refrain in our governance-related con - Education, 2015 ) and regularly teach about applying versations is that we need to be more nimble to re - Ignatian spirituality to leadership practice in my spond to a rapidly-changing higher education leadership classes. Taking on the role of faculty sen - landscape – likely a frequent refrain in all other col - ate president would allow me to practice in a formal leges and universities. What Ignatian discernment shared governance position that which I had spent tells us is sometimes the best way to speed up is to years contemplating. slow down. Listening with intent to understand both I took on the faculty leadership role with the be - consolations and desolations allows us to see more lief that living our Jesuit mission and identity ex - readily the complexity of issues, the roadblocks that tends far beyond how we educate our students. Our may emerge, and the stakeholders who ought to be Jesuit mission and identity also should be reflected included. Ultimately, discernment affords a more in how our universities are administered and led, complete understanding of the issues and leads to and in how faculty engage in the process of shared more readily implemented action plans. governance. Throughout my time as president of At Saint Joseph’s University, we recently an - nounced the opening of the School of Health Stud - ies and Education, which represents a change to organizational structure that fits with our strategic plan. In the process of determining the effects of this change on governance structures, our Faculty Poli - cies and Procedures Committee, led by Dr. Clint Springer, engaged in a disciplined discernment of consolations and desolations regarding various governance approaches. While it took a few meet - ings to work through, the result was much more “nimble” than a rushed, haphazard attempt to come up with a quick solution to a complex set of princi - ples and interests.

School of Health Studies and Education, St. Joseph’s University.

14 CONVERSATIONS ON JESUIT HIGHER EDUCATION Having a clear mission and purpose affords us Another aspect of living the mission in shared the opportunity to exercise Ignatian indifference. Of governance is to presume good intentions on the course, to be indifferent – as applied to the work of part of others. The Ignatian ideal of finding God in shared governance – does not mean to be uncaring all things means there is goodness everywhere, not or apathetic. Instead, it means being so committed only in the ideas of colleagues with whom we agree, to the purpose, that is, the “why?” that we are will - but also in the colleague’s idea that, on first blush, ing to be open regarding the “how.” Personally, I might not make sense to us. Collegial conversations find this difficult to apply to those areas about which require us to listen to each other, and we can do so I am passionate. I have spent my professional life, only if we think the other has a perspective worthy both serving in the U.S. Army and in higher educa - of my attention. When senior administrators set the tion, devoted to leadership development. Yet while objective of announcing the new School of Health I have strong opinions informed by theory and prac - Studies and Education by the summer of 2018, we tice, I know I don’t have all the answers, so I need to knew we faced considerable work to meet the dead - be willing to let go of my approach should a better line. Viewing each other with the presumption of approach serve the purpose. good intent helped us see this timeline as a helpful The faculty of Saint Joseph’s have been engaged deadline for focusing our efforts. this academic year in conversations about how we These Ignatian leadership practices – discern - can, in our role as stewards of the curriculum, con - ment, indifference, and presuming good intent in tinue to advance our mission of being a community others – support shared governance work and help that is a welcoming and inclusive space for all stu - us pursue our purpose. Please don’t think we at dents. We are blessed with many passionate and Saint Joseph’s have it all figured out, though, be - committed colleagues, and the Ignatian ideal of in - cause we don’t. When stakes are high, when re - difference has afforded us a path where we can con - sources are constrained, and when perspectives are template scores of ideas and approaches, all while far apart, it can be difficult to keep these practices being willing to let go of “my” idea in service of the front-of-mind. However, when we do attend to these cause of collaboratively developing a better idea on practices, our shared governance process is made how to advance the mission. Similarly, we begin more effective, and we breathe deeper life into the every faculty senate meeting with a moment of silent Jesuit mission of our university. reflection to center ourselves on our purpose, to ad - vance the mission; doing so tends to help remind us Ronald Dufresne, Ph.D., is an associate professor of of the indifference we need to hold our opinions management and director of the Leadership, Ethics, & lightly and determine how best to serve our students Organizational Sustainability Program at Saint and colleagues. Joseph’s University

Conversations Seeks New Chair The chair of the National Seminar coordinates all the seminar’s After serving for 10 years as chair, Father Pat Howell, S.J., will be functions and presides at all the meetings three times a year. The stepping down as chair in June 2020. Consequently, the National chair also builds relationships with each of the 27 Jesuit institu - Seminar, publisher of Conversations, is seeking a new chair to tions of higher ed. In addition, the chair acts as general editor for serve for the next six years or more. Conversations since all the articles come to the chair for initial ap - We are asking the presidents and/or mission/identity officers proval, formating, and basic editing. The role of chair does not to nominate at least one qualified candidate from each of the Je - have a term limit, but six to ten years is a good guideline. suit universities/colleges. A qualified person may wish to self- [Presidents: please send candidate’s CV and your letter of recom - nominate and seek out a formal nomination from the president mendation to [email protected]] of his/her institution. For full job descriptions see website: http://www.conversationsmagazine.org/

15 Jesuit Examen Process Consoling and Stimulating

By James Miracky, S.J.

• Do you want to continue to be a Jesuit, Catholic University?

• If so, what are the two to four mission goals (and accompanying strategies) that you will prioritize for the next few years?

With these two questions, posed by the Fr. Adolfo Catholic tradition and values in their work. In many Nicolás, the previous Jesuit Superior General, 22 of ways, some unexpected, the schools have been con - 28 AJCU colleges and universities have entered into soled by what is already being done for the sake of the Jesuit Mission Priority Examen (or MPE, as it the mission. The institutions’ open and humble tak - has been dubbed in “acronym-ese”), a five-year ing stock of directions in which they would like to pilot process of assessment and affirmation of mis - grow has surfaced key mission priorities and a re - sion sponsored by the Society of Jesus to strengthen newed sense of commitment to the work. its bond to the AJCU schools and better partner The review team’s visit has fostered a similar with them in supporting our common apostolate in experience of consolation and collaboration in each higher education. school. Composed of four colleagues from other Je - Using the AJCU document “Some Characteris - suit schools who were chosen to incorporate a di - tics of Jesuit Higher Education,” originally pub - versity of experience and expertise, each review lished in 2010 as an informal self-study guide, each team has taken an appreciative and discerning ap - school has engaged in its own Jesuit, Catholic mis - proach to the self-study results and the on-campus sion-focused process employing such tools as mis - visit. In their assessment of the AJCU characteristics sion-data collection and assessment, focus group and the institution’s mission priorities, these col - discussions, task force meetings and retreats, cam - leagues have shared their home institution’s best puswide surveys, and conversations with the local practices, helped refine the proposed priorities, and bishop and local Jesuit community. Many schools suggested first steps toward implementation. The have directly engaged the spirit and techniques of process has by no means been one-sided, however; the Jesuit examen to reflect on lights and shadows, in return for their sharing of expertise, the team strengths and areas for growth in their embodiment members have brought back to their own campuses of mission. a deeper appreciation of our shared mission in Je - In general, the process has been both informa - suit higher education and new ideas for deepening tive to and formative for campus communities as their own mission engagement. they have connected across all areas of the institu - Perhaps unsurprisingly, the mission priorities tion to share the ways they embody Jesuit and chosen by the schools that have completed the exa -

16 CONVERSATIONS ON JESUIT HIGHER EDUCATION men thus far have much in common. Among the most assess and affirm our common mission. Also, since frequently chosen priorities are expanding and deep - the characteristics document will be 10 years old next ening mission-formation opportunities and fostering year, there is talk of having the AJCU and Jesuit Con - greater diversity, equity, and inclusion on campus. ference review and revise it in light of the results of Other shared priorities include developing more con - the examen process and the resulting mission priori - sistent and effective policies for hiring-for-mission, ties, as well as the changing landscape of higher ed - better coordinating community-engaged learning op - ucation. Among the topics that could be incorporated portunities and deepening the experience of reflection into a new document, or even become a separate in such experiences, and inviting and fostering a characteristic, are diversity, equity, and inclusion; sus - stronger Jesuit corporate presence on campus. tainability; and alumni engagement. Because this is a pilot program, it has been a Although one should never announce the re - work in progress over the past four years and has sults of an experiment before the beta phase is com - been overseen by a joint ACJU/Jesuit Conference plete, to date the on-the-ground experience of the Coordinating Committee, which has met at the end Jesuit MPEs has certainly surpassed the expecta - of each year to assess and refine the MPE process. tions of the coordinating committee and offered As the number of schools that have participated has great hope for the present and future of Jesuit, grown, the committee has been able to identify Catholic higher education in AJCU schools. good/better/best practices for each stage of the process and has passed on suggestions to the James J. Miracky, S.J., is the provincial assistant for schools participating after them. To provide a help - higher education for the Northeast and Maryland ful map through the process, the AJCU created an Provinces of the Jesuits. He began his career in Jesuit examen website that is now available for general higher education as an English professor at the College use at: www.ajcunet.edu/missionexamen. of the Holy Cross, eventually serving there as the chair Once the final AJCU schools undergo the examen of the English department and then as associate dean process in the 2019-2020 academic year, the coordi - for faculty development before moving on to become the nating committee anticipates doing a full assessment dean of Loyola College of Arts and Sciences at Loyola of the pilot cycle of MPEs, with a view toward creat - University Maryland. ing a proposal for a more permanent mechanism to

Rockhurst University students work under the watchful gaze of St. Ignatius.

17 Survival Finances and the University Budget Life in the Balance

By Thomas B. Curran, S.J.

“Life in the balance” is the mantra used by NCAA Cura apostolica is the care for the apostolate, the Division II schools, of which we at Rockhurst are a work, or the enterprise. Rockhurst is one of the member. The NCAA claims that this is more than a smaller Jesuit universities. Additionally, it is deemed mantra; it is their “way of proceeding.” This ap - by the Carnegie classifications in the category of proach for our student athletes also resonates with Master’s Colleges & Universities: Larger Programs, how our institution attempts to proceed in the Jesuit based on the number of degrees we offer on both the enterprise of higher education. undergraduate and graduate levels. In our Jesuit sta - Our way of proceeding is a matter of balancing tus as well as in our academic classification, we need two particular core values: cura personalis and cura to demonstrate cura apostolica . Caring for the aposto - apostolica . Cura personalis describes care for the whole late means attending to our current budgetary con - person, which is accurate, but it is more than that. All cerns, as well as ensuring our sustainability in every of the Jesuit works are rooted in the Spiritual Exer - sense of the word. It means living in the tension be - cises of St. Ignatius Loyola. The goal of these Exer - tween the already and the not yet. cises is union with God, the end for which we are Here are two examples of how we practice living created. Cura personalis , in its origins, is the mutual in that tension. The first is found in the creation of concern expressed and manifested between the spir - our annual operating budget. This begins with iden - itual director and the one making the exercises. Sim - tifying priorities. Salary increases, market adjust - ply put, they are companions on this journey in the ments, and striving toward living wages are among experience of God. our top priorities. These are the first items placed into our budget, and they are the last that come out when there need to be re - ductions or cuts in expenses. As a smaller, tuition-driven institution, equipped with a very modest endow - ment, we have no other major sources of revenue. We achieve a yearly balanced budget by making sure several key financial indicators perform positively. We have little, if any, margin for errors or poor per - formance in the key indicators. In some instances, we had to re - duce the percentage of increase, sub -

Father Curran celebrating mass at Rockhurst University.

18 CONVERSATIONS ON JESUIT HIGHER EDUCATION Detail from the statue of St. Ignatius on the campus of Rockhurst University. stitute it with a bonus, or outright delay it. The rea - tention must be given to both. Those who will no son was always the same: balancing this desire of longer be part of the enterprise should expect the fol - cura personalis against the pressures and require - lowing: generous severance packages; counseling; ments placed upon the institution in its practice of and an engagement with agencies for retooling and cura apostolica . Attention to ratios given by our ac - professional career development. crediting agencies, credit ratings expected by our If we hire for mission, the corollary is to follow lending institutions, or ratings from the Department our mission when we say goodbye to our compan - of Education alert us to external criteria as part of our ions in our Jesuit enterprise. It is not a pleasant time overall care for the institution, but they are not suffi - for anyone. However, the university must address cient in themselves. An unbalanced budget and neg - the acute need to live within its means. Doing so will ative rating in any of these measures could result in position the apostolate to survive the crisis and then serious harm to the university’s reputation and its grow it into a stronger university that returns to ability to recruit students. This places even greater demonstrating cura personalis with salary increases pressure upon the university. An inability to keep the and professional development. university viable makes the practice of cura personalis So living in the balance is a challenge across our a moot point. university. In order to have credibility everywhere in The second example is when an institution has our work, Rockhurst needs to show how it balances reached a point where a restructuring is necessary. the demonstration of cura personalis with cura apos - Without a major overhaul, including the need for a tolica . It is our way of proceeding and moving to - reduction in force, that is, layoffs, the continuation ward the end for which we were founded. This is our of the apostolate itself would be in jeopardy. In this Jesuit way of giving greater glory to God. scenario, the tension of attending to both cura person - alis and cura apostolica could not be more urgent. Fr. Thomas B. Curran, S.J., is the president of Thoughtful and intentional action in both values is Rockhurst College. consistent with our identity as a Jesuit university. At -

19 Red Hots, Tic Tacs, and M&Ms Mission Effectiveness Flows from a Culture of Belonging

By Debra K. Mooney

dispensable to a person’s well-being, happiness, and engagement. Consequently, I now emphasize the university’s appreciation that they have chosen to share their gifts and talents at our campus and how they sincerely belong at this institution rather than the call to continue a tradition. In other words, the intention is “look at what the tradition can do for you” rather than what you can (or even need to) do for the tradition. In this article, I have been invited to share my experience in “Doing Lay Mission Formation Well for the Care of the Jesuit Endeavor.” I believe effec - tive formation is less about specific programs and Decades ago, at the Office of Human Resources knowledges, albeit important, and all about effec - meetings to welcome the newly hired to our campus, tively communicating how people can – and will – I used a visual demonstration to introduce the vital find meaning and purpose in their work through the role that they will play in carrying on the Jesuit institution’s Jesuit mission and identity. This belief Catholic identity of the university, given the declin - is underscored at orientation. In fact, I consider it the ing presence of Jesuits. First, I showed a clear bowl goal of orientation and on-boarding, accomplished filled with about 1000 cinnamon red hot candies rep - through five key messages offered directly and indi - resenting the university’s full-time faculty and staff. rectly to the newly hired: Next, I dropped in 10 to 12 Tic Tacs signifying the Je - suits (nowadays, I’d be dropping 3-5 candies). I 1. The Mission is not an add-on – instead, the stirred them up, and the “Jesuits” disappeared. I hopes, desires, and dreams that they have for commented on how it highlights the importance of their career and their vocation will come to the contribution of these new hires to securing the fruition through the mission. future of Jesuit higher education, the world’s largest network of schools, colleges, and universities dating 2. They are not invited into the mission – Yes, I say back over 450 years. that, “ You are NOT invited into the mission .” I Today, I offer the same call to my recently hired pause for (theatrical) effect and finish the com - colleagues but not as the main and front-end mis - ment with “you are the mission, identity, and cul - sive. Ensuring the future of the Jesuit tradition and ture of the university.” identity is noble, but it is an outcome. This happens when each person feels personally engaged, ener - 3. They are full members of the campus family gized, and empowered by the mission, and each (even if it is their first day on campus) – because knows that they are a critical part of the community. everyone can connect to the mission and Jesuit This sense of genuine connection is primal and in - identity in meaningful ways that align with their

20 CONVERSATIONS ON JESUIT HIGHER EDUCATION spirituality, faith, professional expertise, person - is powerful. It is for this reason that the late Fr. ality, interests, and personal worldview. This, of George Traub’s Do You Speak Ignatian?: A Glossary of course, piques their interest and curiosity in fig - Terms Used in Ignatian and Jesuit Circles is so popular. uring out in what ways this is true for them. Finally, the most important orientation feature is that the presenters represent the full breadth of the 4. Their unique talents are (eagerly) desired – Be - campus family. As much as possible, they should not cause everyone animates the mission in personal, be the president and campus mission officers. It distinctive, and novel ways, when pooled to - speaks more to have an assistant professor of math - gether it makes a campus, our campus, a better, ematics describe the ways she fosters social justice richer, and deeper mission-centered institution. education in her classes, a Jewish academic advisor In other words, diversity is sincerely valued and outline the mission statement, a groundskeeper offer honored. If the candy demonstration was per - the opening prayer, and a computer technologist formed today, I would instead use an array of highlight the life of St. Ignatius Loyola and historical colorful M&M’s points in the founding of the university. New hires see themselves through the various speakers, the va - 5. They are leaders in the mission (again, from day riety of M&Ms. In short, a sense of belongingness 1) – At Xavier, new faculty and staff are informed and mission consciousness developed at orientation that the provincial assistant for higher education lays the critical foundation for deeper engagement. stated that we have a “deep bench” with regards It has been said by Sister Jeanne Knoerle, S.P., that to mission engagement. Continuing with the “the identity of an institution lies not in what anyone metaphor, they are told that this flows from the says about it from time to time but in what everyone fact that, on our campus, bench players get play - does about it every day.” In summary, a culture of care ing-time and so much so that they earn a varsity for the Jesuit endeavor emerges from a collective of in - letter. As a result, they should consider them - dividual connections to the mission begun at orienta - selves a varsity-letter-holder in mission. While tion. In other words, cura apostolica flows from a this metaphor is surely lighthearted, the essence culture in which everyone can say “I belong. I am val - is profound. ued. And I make a difference every day .”

Certain features at orientation help to reinforce Debra K. Mooney, PhD, a licensed clinical psychologist, the five points and deepen the sense of belonging. is the Vice President for Mission and Identity and The first is that mission orientation should be solely founding director of the Conway Institute for Jesuit about the Jesuit mission and identity. Of course, Education at Xavier University. there are on-boarding processes and meetings of - fered through human resources, academic affairs, and at the department level. Effective mission orien - tation is complementary to those in order to provide the necessary breadth and depth of essential under - standing. Second, faculty, staff, and administrators should participate together to reflect the common mission of educating students. Third, because a cul - ture is a group of people with a shared language and set of values and behaviors, defining mission vocab - ulary is essential. This refers to the commonly used Ignatian and Jesuit terms – and not only the lesser- known Latin words and phrases, that is, cura person - alis, magis , but also familiar words, such as solidarity, service, and reflection. The context and meaning in Dr. Tom Knestrict, Education, received his certificate as a which these words are used at our Jesuit universities Midwest Province Ignatian Educator of Distinction from is not always understood, and a simple explanation Xavier President Michael J. Graham, S.J., last April.

21 AN HISTORICAL MOMENT

The university continued its growth from an academy to a university in the following years, even in the face of Civil War. In 1876, a student committee picked colors for the crew team, and over time the crew colors became the official school colors – blue and gray – in response to a newly re - united nation. Yet even before the Civil War, Georgetown was well on its way to becoming a full university. In 1820, Georgetown created its graduate school, now the Graduate School of Arts and Sciences. It established a School of Med - icine in 1851, and a law school in 1870. President Patrick F. Healy, S.J., (1873-1882) played a significant role in this process, dramatically reforming the university’s curriculum. He also began construction in 1877 of the towering Flemish Jesuit Education Romanesque-style flagship building that now includes the Office of Campus Ministry, the largest of its kind in the na - since the late 1700s tion. The building, Healy Hall, now serves as space for uni - By Nancy Robertson versity leaders and classes and is home to historic Gaston Hall, where prominent speakers have appeared for more than a century. The founding of Georgetown University as an academy in From the late 1880s to the late 1890s, graduate courses in 1789 by John Carroll, later Archbishop Carroll of Baltimore, the arts and sciences were expanded and new facilities built coincides with the birth of our nation. Carroll and the early for the law and medical schools. The university opened its Jesuits strove to nurture the Roman Catholic faith in a new School of Nursing in 1903 and its School of Foreign Service land while engaging Jesuit pedagogy and formation to pro - in 1919. Georgetown began constructing additional buildings, duce good and able citizens for the new country. including student residences, in the 1920s; most of them were Carroll said he wanted to create a residential college for completed in the 1930s. By 1930, Georgetown had an enroll - “students of every religious profession” on the hilltop prop - ment of 2,600. erty he had secured. When classes began in 1792, soon more During World War II, the U.S. War Department desig - than 40 students from as far away as the West Indies and from nated Georgetown as one of a select number of universities several different faith traditions were in attendance. Before to house the Army Specialized Training Program, and his death in October 1815, Carroll and his Jesuit compatriots’ women were allowed to enroll in the School of Foreign Serv - dream reached new heights when President James Madison ice. In the 1950s, Georgetown created its School of Business signed Georgetown’s charter into law on March 1, 1815, al - Administration and its summer school. Women were ac - lowing the institution to confer degrees. cepted to the College for the first time in 1969.

22 CONVERSATIONS ON JESUIT HIGHER EDUCATION Students demonstrated against the Vietnam War in the 1970s, but by the end of that decade anger and discon - tent had been redirected into positive social action. Students began a tradi - tion of spending their spring break helping underprivileged communities in D.C. and elsewhere. which George - town students continue this today. The 1980s included the completion of Yates Field House, the opening of the Bunn Intercultural Center, new resi - dence halls, and the Thomas and Dorothy Leavey Center for students. The university celebrated its bicenten - nial year in 1988-1989 with President tions. The conference led to a national O’Donovan, S.J., (1989-2001), George - Ronald Reagan providing the opening seminar to continue the conversations town saw significant increases in the di - address to kick off a yearlong celebra - that began at Georgetown, which in versity of its students and faculty, and tion and a speech by Frank H.T. Rhodes, turn resulted in the first issue of this the number of faculty positions. In 2001, the president of Cornell University. magazine in the spring of 1992. John J. DeGioia became Georgetown’s Jesuit Superior General Peter-Hans A “Salute to Georgetown” event 48th and first lay president. Kolvenbach, S.J., gave a seminal that drew thousands of attendants in - Georgetown is now a major inter - speech that year at a conference at cluded Reagan and entertainment by national research university with Georgetown called “Assembly ’89: Je - Bob Hope, Pearl Bailey (C’85), and 12,000 undergraduate and graduate suit Ministry in Higher Education,” Patrick Ewing (C’85), who had just students, nine schools, an affiliated which brought together representa - helped clinch the NCAA Division I bas - hospital and many highly ranked aca - tives of 28 American Jesuit colleges and ketball championship. demic programs. The Carnegie Classi - universities and more than 800 Jesuits Under the leadership of Rev. Timo - fication of Institutions of Higher and colleagues from those institu - thy Healy, S.J., (1976-1989) and Rev. Leo Education recently classified George - town as an institution with “very high research activity.” The largest em - ployer in Washington, D.C., George - town continues to move forward as one of the world’s leading universities, building upon its distinctive history, unique values, and commitment to jus - tice and the common good.

Nancy Robertson is the director of editorial services in the Office of Strategic Commu - nications at Georgetown University.

Far Left: Campus and surrounding buildings 1829, and Healy Hall 1890. Above: President Ronald Reagan and Georgetown President Timothy Healy, S.J. Left: Junior Yard athletic association 1901.

Photos courtesy of Georgetown University.

23 2019 Marks Two Major Anniversaries By Patrick Howell, S.J., and Ron Bernas

Two significant anniversaries con - vancing the goals in secondary educa - Three years later, as a result of As - verge this summer. First off, we cele - tion and eventually in Nativity and sembly ’89 at Georgetown, the recently brate the 50th anniversary of the Cristo Rey schools as well. constituted National Seminar on Jesuit Association of Jesuit Colleges and Uni - The second benchmark was the Higher Education published Conversa - versities (AJCU). In 1969, the Jesuit Ed - meeting of 800 Jesuit and lay leaders at tions magazine for faculty, staff, and ad - ucation Association (JEA), which Georgetown University in 1989. It inau - ministrators in all the Jesuit institutions. included both universities and second - gurated a much more inclusive role of In that first issue, an essay titled “Rais - ary schools, split into two entities. The lay men and women in the leadership ing Questions, Encouraging Conversa - AJCU, comprising of all the Jesuit and recognized the need for a much bet - tions, Inviting Responses” laid out the higher education presidents, became ter articulation of the Jesuit mission in aim of the seminar: the lobbying arm of Jesuit higher edu - all its dimensions, rather than just as - [T]he Catholic and Jesuit univer - cation in its initial years. Later, it suming it existed because 50 to 60 Jesuits sity or college must do two things evolved into 39 different conferences to populated the campus. Fr. Peter-Hans simultaneously. It must respect ac - advance the Jesuit Catholic mission on Kolvenbach, S.J., the superior general of ademic freedom and keep the multiple levels. In contrast, the Jesuit the Society of Jesus, gave a memorable, forum open for the serious expres - Secondary Education Association foundational talk, which became, as sion of all convictions, even those (JSEA) had elected representatives, much as Jesuit higher education had one repugnant to it; and at the same which included presidents, principals, at the time, its constitution. https://kol - time it must, in word and deed, a faculty member, and a member “at venbach.jesuitgeneral.org/uploads/cha give witness to those values that it large.” It became a think tank for ad - racteristics-of-our-education cherishes, the values of Christian -

24 CONVERSATIONS ON JESUIT HIGHER EDUCATION The Georgetown Conference of 1989 — 30 Years Later

By John T. Sebastian

ity. Even as we attempt to be Thirty years ago , over 800 educators Georgetown meeting 30 years later? communities of discourse, we from Jesuit colleges and universities Were we today to convene a similar recognize that in that discourse gathered at Georgetown University for summit, what realities might com - itself we are trying to find lan - Assembly ’89, an occasion both for re - mand our attention and imaginations? guage adequate to articulate the flecting back on all that Jesuit educa - For starters, the work of forming questions of mission and ade - tion had achieved since John Carroll lay faculty, staff, administrators, and quate to expressing the ways in had founded Georgetown two cen - trustees as stewards of our Ignatian which we carry out such a mis - turies earlier and for looking forward heritage has only grown in signifi - sion. [In a religiously committed to new trials that lay just over the hori - cance. Many of our schools have dis - institution of higher education] zon. An address by Jesuit Superior cussed or even implemented policies . . . our life here is marked not General Fr. Peter-Hans Kolvenbach, regarding “hiring for mission.” But by the silence of easily settled S.J., anchored the meeting. He identi - mission-conscious hiring cannot take conclusions but by continuing fied several features that should define place in a vacuum. It must reside on a discussion, by the sound of se - Jesuit education: an orientation toward continuum that also includes orient - rious and inclusive conversa - values, interdisciplinarity as a means ing, developing, and rewarding for tion not only about facts but of pursuing a more comprehensive mission, so that faculty and staff can also about beliefs and values … truth, collaboration among different connect the dots between “mission That is what Conversations Jesuit works, an international outlook, questions” raised during the inter - would begin, and we invite you and a commitment to evangelization view process and the lived reality of to join us in that endeavor. in partnership with the church. He mission in their daily work. While also named several obstacles, includ - many of our schools have in recent ing the need to increase access to Jesuit years developed local versions of na - institutions and ensuring that person - tional projects like the Ignatian Col - nel are adequately acquainted with leagues Program and Jesuit our institutions’ Catholic and Jesuit Leadership Seminar to support ongo - mission and identity. And more than ing formation, these initiatives are, for once he acknowledged that the Soci - the most part, optional. In the coming ety’s explicit commitment “to the serv - years, we must weave formation into ice of faith, of which the promotion of the regular work of our institutions. justice is an absolute requirement,” The three-year faculty development ever since the 32nd General Congrega - program at Regis University de - tion threatened to displace the scribed by Kari Kloos in the Spring traditional primacy of the Jesuits’ ed - 2019 issue of Conversations provides ucational ministry. one possible model. The characteristics enumerated by In the years since Assembly ’89, Father Kolvenbach remain desiderata of Jesuit generals have also challenged Jesuit education in the United States in our schools’ self-conception not only 2019, while many of the challenges he as colleges and universities but as true articulated still alternately daunt and intellectual apostolates. The current inspire leaders of Jesuit universities. Superior General, Fr. Arturo Sosa, S.J., What, then, is the legacy of the who prior to his election held posi -

25 erences” that invite us into the work of sharing the gifts of discern - ment and the Spiritual Exercises, walking with the poor and margin - alized, protecting and renewing creation, and accompanying young people in imagining a hope-filled future. These are all noble goals, but we must take care not to get caught up merely in discerning how to choose among priorities in the coming years! As heirs to the delegates who Theology professor Otto Hentz, S.J. Photos courtesy of Georgetown University. attended Assembly ’89, we cer - tainly have our work cut out for us. tions at several Venezuelan universities, announced We are ever more challenged to respond to a deteri - what could be interpreted as a universal mission orating national discourse that promotes political statement for all Jesuit colleges and universities: and cultural tribalism, an erosion of trust in the church Our intellectual work is an apostolate if it is on account of pervasive sexual abuse and a pernicious carried out with depth, openness to the form of clericalism that prioritizes perpetrators over world and an orientation towards social jus - victims, and an academic environment hostile to the tice and reconciliation between people and liberal arts and person-centered models of education. creation, always in dialogue with other be - Indeed, the highest hurdle to clear may be maintaining lievers and non-believers, by accepting with our own sense of hopefulness in the face of proliferat - joy the richness of cultural diversity. ing and seemingly insurmountable obstacles. Still, He prods us to think beyond curricula and rank - nearly 500 years of constant reflection on education as ings to what makes an institution not just a univer - ministry has prepared us for this work. sity but an intellectual apostolate aimed at At the conclusion of a graduate seminar I recently responding to and transforming social realities in taught on leadership in Catholic higher education, my order to bring about the kingdom of God in this students submitted papers on current opportunities world. Yet responding to this call is often easier said and threats facing our sector, including support for un - than done; real social transformation is not achieved documented students, students’ mental-health needs, through eloquent mission statements and Latin mot - recruitment of Latinx students, collaboration with toes deployed across marketing materials. community colleges, creating a welcoming environ - Continuous reflection on the nature of this apos - ment for LGBTQ students, and adjunctification and tolate is visible in recent efforts, such as the “Mission fair-labor practices. Throughout, they found in our dis - Priority Examen” intended to help institutions dis - tinctive identity and mission potent resources for sus - cern how best to promote their Jesuit identity in re - taining our work in the educational apostolate. So as sponse to local conditions. Meanwhile, the we look back to Assembly ’89 and ahead to a future in newly-formed International Association of Jesuit which the only certainty is uncertainty, let us remem - Universities articulated several priorities intended ber the hard-earned lessons of our predecessors, let us to spur international collaboration, including efforts heed the call of the Spirit resounding in new priorities, to increase access to higher education among those and let us hold fast to hope as we seek to make our living on the margins, to form political leaders to own humble contributions to Saint Ignatius’ project. serve the common good, and to promote interreli - gious dialogue. More recently still, the Society has John T. Sebastian, Ph.D., is vice president of Mission established a set of four “Universal Apostolic Pref - and Ministry at Loyola Marymount University.

26 CONVERSATIONS ON JESUIT HIGHER EDUCATION STUDENT VOICE

The Balancing Act

By Deanna L. Garwol

It’s no secret that being a college Aside from service trips and taking the necessary time to refill student is taxing. Balancing chal - advocacy, embodying what it our glasses. lenging and thought-provoking means to be men and women with Self-care is not always simply courses with heavy workloads, a and for others occurs in everyday lighting a candle and putting on a social schedule full of meetings actions. These are the people who face mask, as many blogs and ar - and events for various organiza - make time to listen to peers who ticles may portray it to be. Self- tions, a job, and regularly getting are struggling. These are the people care is being mindful of our own a full night of sleep is more diffi - who constantly volunteer to help at wants, needs, and desires and cre - cult now than ever. on-campus events. They do all of ating the time to enjoy even just a Besides balancing these tasks this with genuine servant hearts, little bit of time with and for your - to the best of our abilities, our Je - even if that sometimes means not self. To be true men and women suit education calls us to be men being able to take a moment for with and for others as modern Je - and women with and for others. themselves. As those who strive to suit-educated students, we cannot For some students, this means be men and women with and for pour out of an empty glass. If we partaking in domestic and inter - others, we do this because we love do not take the time to treat our national service trips. For others, to make others know that they are own bodies with the same respect, it means seeking political justice deeply, wholeheartedly supported compassion, love, and dignity we for those who are oppressed. and loved. Yet, we oftentimes for - bestow unto others, we will in - While these acts are essential to get to take a step back and love evitably dim the light that shines expanding our minds and hearts, ourselves in the same regard. brightly within us. this core value more importantly I will be the first to admit that As men and women with and and simply calls us to love and this is something that affects me. for others, it is time we start asking meet others where they are in As someone who identifies ourselves, are we making the time whatever ways we are able. deeply with being a woman with to find God in that which brings us and for others, I peace and joy in the same ways know just how that we find God in serving others? easy it is to fall Are we showing gentleness and into a rut of put - compassion to ourselves, as we do ting self-care on for those we serve? the back burner. As we always Deanna L. Garwol is a communica - seek to do and be tions studies major at Canisius more for those College, class of 2021. She is a re - who need us the treat intern with Campus Ministry. most, we are not

27

The Martyrs of El Salvador

Anniversary of the Martyrs of El Salvador – an SCU Perspective

By Luis Calero, S.J.

Thirty years have passed since the education. Santa killing of six Jesuit priests, their house - Clara University Fr. Ignacio Ellacuria (right) receives honorary doctorate in 1982 from Santa Clara University President William Rewak, S.J. keeper, and her daughter, at Universi - felt the loss on dad Centroamericana (UCA) in El many levels, insti - Salvador. It was a long night of terror. tutionally and personally. There had immersion that brought hundreds of The next morning the world woke up been a history of closeness between the faculty, staff, and administrators to in disbelief to this atrocity. Pictures of two institutions dating back to the UCA to walk in the steps of the mar - the brutally murdered UCA martyrs in 1970s, and in June 1982 Fr. Ellacuria re - tyrs’ legacy. As many can attest, this ex - their machine-gunned residence ap - ceived an honorary doctorate that rec - perience was eye-opening in peared on the global news graphically ognized his international standing as a understanding Jesuit education. As displaying the bodies of the slain Je - fearless defender of human rights. time evolved, “Casa de la Solidaridad” suits, including the university presi - After the murders, Jesuits worldwide emerged as Santa Clara’s signature dent—Fr. Ignacio Ellacuría. A staunch volunteered to work in El Salvador. Fr. study abroad program. This program critic of U.S. military aid to the local Charlie Beirne left his post as academic brought U.S. students to experience El government, he had directed the mis - vice president at Santa Clara to fill in Salvador; its impact has been truly sion of the school to study the grave the position left by Fr. Ignacio Martín- transformative. Graduates have moved national crisis and to explore viable so - Baró. Similarly, Fr. Dean Brackley left to significant justice-minded leadership lutions. A university with a critical his tenured position at Fordham Uni - positions in the U.S. and abroad. mind enraged the local elites. This versity to spend the rest of his life in El Today eight crosses remain stand - tragic event marked the turning point Salvador on the side of the poor. Con - ing in front of the Mission Church of of the war in El Salvador as the pres - versely, Fr. Jon Sobrino, a member of Santa Clara, each bearing a martyr’s sure from the international community the UCA community, spent the months name. Some visitors recognize their against the local regime mounted – a after the killings at Santa Clara, where significance, but many do not. Thirty work of solidarity in which Jesuit uni - he struggled with a deep sense of loss years can erase a memory. Thus we versities in the United States played a – and where he wrote his reflections. must continue to tell the story – the in - pivotal role. His life had been spared by the fact credible story of the spiritual heights of The universal reaction, with ex - that he was in Thailand on the night of Jesuit higher education where men and pressions of solidarity, was over - the tragedy. women died so that others could live. whelming: It came from different Under President Fr. Paul Locatelli, nations, religious traditions, and most Santa Clara created a number of pro - Luis Calero, S.J., is a professor of anthro - importantly from the Jesuit world of grams, including an on-going yearly pology at Santa Clara University.

28 CONVERSATIONS ON JESUIT HIGHER EDUCATION

Remembering Them 30 Years Later

Tears of Remembrance, Waters of Life

By Joe Orlando

The Bowl of Tears sculpture at Seattle martyrs is read. We University sits in a quiet garden area are committed to next to one of our main campus walk - remembering. ways at the heart of campus. Created But what about in 1997 by Sandra Zeiset Richardson, the waters of life? the sculpture is a permanent remem - For that you will brance of the El Salvador Martyrs from need to walk the Universidad Centroamericana, and around the garden. the garden setting and centrality on Take a look and see Bowl of Tears sculpture, Seattle University. campus are suggestive of the rose gar - the students and den memorial at our sister university colleagues sent off Each of these expressions of our in El Salvador. The message is simple to the Ignatian Family Teach-In to visit mission has come into being after No - and profound: We will not forget your elected representatives and advocate vember 16, 1989. These and many commitment to truth and justice. for just public policies. Visit a class on other examples have emerged from the But the sculpture is more than a re - liberation theology or Ignatian spiritu - passion and dedication of students, membrance, and in this rainy part of ality and learn about how the witness faculty, and staff, a seemingly unend - the country where we are often satu - of the martyrs in El Salvador calls us to ing and far-reaching source of life to rated, when the rains are falling I imag - discover our responsibility to others in those who learn, teach, discover, serve, ine the bowl atop the sculpture our community today. Go by our Cen - and advocate here. Would these have overflowing with water, water that ter for Community Engagement and blossomed without the witness of the runs down into the garden and gives explore how you can join in mutual El Salvador Martyrs? Perhaps. But life to all that grows around it. partnership with our neighbors and would they feel so rooted, so right, so This is the image I have for the schools through the Seattle University essential to who we are as a Jesuit uni - transforming impact the El Salvador Youth Initiative. Attend the evening versity? I believe not. Martyrs have had on Jesuit higher ed - panel presentation hosted by the SU Come to visit, and we will go to the ucation: tears of remembrance that Central America Initiative, describing garden in the heart of campus that holds have become waters of life. For us at the current hardships faced by our the Bowl of Tears, and there we will re - Seattle University, we have honored brothers and sisters in that part of the member and speak about life together. the martyrs each year with a powerful world, and suggesting ways we can liturgy lifting up each person’s com - stand in solidarity. Read our mission Joseph Orlando, Ed.D., is executive direc - mitment to those who are poor and statement, and see “faith” and “justice” tor of the Center for Jesuit Education at vulnerable, followed by a profound rit - listed among our six values, and pon - Seattle University and co-chair of the ual as Jesuits and women from our der the way we see our education as AJCU National Steering Committee on campus community lie prostate on the “empowering leaders for a just and hu - the Commitment to Justice in Jesuit chapel floor as each name of the eight mane world.” Higher Education.

29 Recapturing Inspiration A Staff Perspective

By Mary Feeney

I believe this wisdom from Ignatius of Antioch sum - What does cura apostolica ask of us within the con - marizes how staff, along with all members of a Jesuit text of being a staff member at a Jesuit institution? campus community, should carry out their duties in For me, the opportunity to work at a Jesuit uni - service of cura apostolica : “We recognize a tree by its versity allows me to turn my beliefs and values into fruit, and we ought to be able to recognize a Chris - action. Personally, my efforts related to the Jesuit tian by his action. The fruit of faith should be evident mission of the university include sustainability, in our lives, for being a Christian is more than mak - clothing collections for those in need, and student ing sound professions of faith. It should reveal itself hunger. in practical and visible ways. Indeed, it is better to For students who choose a Jesuit university, it keep quiet about our beliefs, and live them out, than means to experience more than just college. The Je - to talk eloquently about what we believe, but fail to suit philosophy cultivated over four years develops live by it.” young men and women beyond academics, into

Students from Saint Joseph’s University engage local elementary students at a Science Outreach Program.

30 CONVERSATIONS ON JESUIT HIGHER EDUCATION thoughtful, spiritual, intellectual human beings. Our beginning and recognizes the responsibilities every - future depends on this. one is carrying out. Each one of us should never pass As in any institution, the whole is only as strong up the opportunity to say “thank you” or “how can as the individuals in the community. Staff at Jesuit I help you?” In this way, we can and must do better universities sometimes struggle to live the mission to continue serving our Jesuit mission. day to day. It becomes an afterthought, because we In the past two years, I have noticed students struggle with so many personal and professional re - picking up initiatives that employees have been un - sponsibilities. We cannot give what we do not have able to continue as personnel cuts continue. Valida - or struggle with personally. tion is in order, just as staff may pick up where So we need to take care of ourselves as well as the administrators or faculty may have participated be - students, cura personalis . In order for cura apostolica to fore. It is not so important who is participating as it be sustained at Jesuit universities, remembering and is that the mission continues and that appreciation making time for our shared, core values is crucial. The is given to someone who has the passion to do so. burden to prioritize the mission begins with each in - We are at a pivotal time. Action is needed, not si - stitution, not the individual. lence or indifference. Everyone realizes the pressures The painstaking time that a Jesuit institution that our beloved institutions face today. But, how do takes to develop a mission statement deserves to we get back and sustain what we once had? have the mission become action, not just words on a document. If we lose sight of this, the mission fails. Here some of my thoughts: Cura personalis is the reason so many have spent their • Foster opportunities to build community, as in career in one institution, enabling them to live their any family. values. The opportunity to grow spiritually, listen • When times are tough, be there for each other. openly to another’s point of view, lifestyle, ethnicity, • Find ways to connect every constituency of our diversity, religious beliefs, and demographic differ - campus communities. ences develops understanding and inspires action. • Share and live the ideals of Saint Ignatius in all Over the past 12 years, I have seen cura apostolica that we do. ebb and flow amid the changes taking place in the • Remember why we at Jesuit institutions are world, country, city, university, families, and, as of unique, but acknowledge the demands we face. late, the church itself. To be encouraged to find a passion and encour - There are still many individuals on campus who aged to make a difference leads to personal gratifi - care and reach out to one another. The caring is now cation through service and caring. Nothing should often found in silos during lunch hours or on one’s deter that passion or love of the mission. The mission own time. The interaction across sections of admin - has never been about what position you hold – ad - istrators, faculty, and staff is less frequent. When I ministrator, faculty, staff or student. This is what think of all the wonderful, inspiring things that hap - made us different from other universities. pen on campus unnoticed, it saddens me. How we care for our Jesuit institution is a reflec - What we need to remember is who we are at the tion on how we, as individuals, care for each other. core, to be people of good will, wake up with grati - In the recent past, it had been easier for employees tude, live our lives with integrity, and close our eyes to donate time, give service, volunteer on commit - each night with a clear conscience. How many of us tees. These days this is more difficult. What has can say that we do that? Are these not actions that changed? Are we too wrapped up in our own needs? all members of our campus communities could ben - Have we become a society immersed in work with efit from and ones that will ensure that our commit - back-to-back meetings, heavier course loads, and ment to cura apostolica lives on? other responsibilities? Often, a simple validation of one’s efforts is what Mary Feeney is an administrative assistant in the is needed, showing everyone kindness and respect department of biology at Saint Joseph’s University. regardless of his or her position. That small act is a

31 Cura Personalis Has a Ripple Effect on Others

By Matt Gorczyca

My greatest exposure to Ignatian when I needed something. God asking myself (and God) what my spirituality occurred during the was a friend who was in every - purpose was. These two roads second semester of my senior year thing I was surrounded by, every - converged: I wanted to make our at Canisius College, when I finally thing I had encountered, and world better and make the lives of went on a Kairos retreat. That everything I was going to experi - others happier and more success - weekend first exposed me to a ence. So I wanted to be active in ful. So as I engaged my faith more contemplative view of my this relationship, since I had spent through the Exercises, I also en - relationship with God, which the past 20-some years being a gaged my purpose, and this even - greatly stimulated my faith. mere passer-by. tually led me back to Canisius in A few months later, my fam - I happened upon a write-up a professional role in the Institu - ily would face the devastation of about the Spiritual Exercises and tional Advancement division. the sudden passing of my mater - paid a visit to Fr. Tom Colgan, S.J., Now, in my important role as nal grandfather – a man who in - who would help me embark on the assistant director of our col - stilled in all of us the best example what would be the greatest spiri - lege’s annual fund, I am raising of a quality faith life. Losing the tual journey of my life. During the necessary funding for the very exemplar of how I had lived my this time the principles of the Spir - resources and experiences that de - faith, right after the incredible ex - itual Exercises, like understanding fined my time at Canisius. I seek perience of the Kairos retreat, our purpose in the world, manag - funds for the academic and serv - threatened to crash a high that I ing consolation and desolation, as ice opportunities that engaged my wasn’t ready to lose. well as reaching our own inner heart and my mind as a student. And so I found myself curi - freedom, gave me the tools to My time at Canisius was not just ous enough to explore. While I crystalize my own desire for what about how I wanted to build a bet - had been a practicing Catholic my I wanted to do with my life. ter life for myself but more so how entire life, my faith seemed rather I was now continuing my ed - I wanted to be my best self and a passive up until my time at Cani - ucation as a graduate student at change agent to improve our com - sius. Going on Kairos and being Canisius, where I was hoping to munity and the world beyond. exposed to opportunities to “live” attain the skills and knowledge to This philosophy was simmering my faith and not just recite it begin a career in fundraising and in me as an undergraduate stu - every Sunday was something that development. While I was learn - dent, but through the Exercises it more than piqued my curiosity. I ing about leadership, organiza - boiled over into a more immedi - now had a friendship with God tional behavior, persuasion ate realization. and not just obligatory visits theory, and research methods, I Beyond my job description, I every Sunday or reciting prayers was also engaging my faith by have a duty to show how we live

32 CONVERSATIONS ON JESUIT HIGHER EDUCATION A Fond Farewell

With this issue of Conversations Father Ed Schmidt finishes a fine, six-year run as editor of the magazine. He is known to all of you because of his flawless pro - ductions, free of typos, of irritating er - rors, of repeated words, or careless editing. The outstanding editor, stereo - typically, is curmudgeonly, cranky, de - manding and laces his critiques with devastating wit. That legend died when Ed became editor. Ed, instead, fulfills the sacred duty of a copy editor; he is like a priest, safeguarding the faith. He is known to us on the Seminar as a genial, thoughtful participant in our multiple conversations, whether for - mally as we brainstorm and assign articles or, more As chair of the National Seminar I have worked informally, around the convivial dinner table on Sat - closely with Ed, and often enough whenever I have urday night once we celebrate another satisfying con - found myself in New York, we have taken in a play clusion of mapping out the next issue. or two. I will certainly miss our friendly encounters, Despite his travels to the Holy Land, Lithuania, his engaging, welcoming presence. We wish him god - Poland, Milano, Italy (every Holy Week), Ed man - speed as he returns to Cincinnati after an absence of aged to stay on track with Conversations productions 37 years! At the same time we will expect his occa - and gracefully accepted the fact that faculty, as au - sional essays with which I’m sure he’ll grace us. thors, are also late with assignments. Pat Howell, SJ, chair

our Ignatian mission. For me, it is fessional, I advocate for others to inner freedom, and have the fore - taking cura personalis to a new have the same (or better) opportu - sight to find meaning in both con - level. Caring for my whole self is nities than I did. On a deeper solation and desolation, then we the beginning, but as I do so, it al - level, it is about ensuring those truly are building the community lows a ripple effect for my sur - who want a Jesuit education to re - that our Ignatian mission hopes rounding community. When I am ceive one and those who don’t to achieve. embracing my Ignatian roots to know a Jesuit education to be cu - the fullest potential, I engage oth - rious and enlightened by it. Matt Gorczyca is assistant director ers to find their own cura When we together embrace of the annual fund in Advancement personalis . As a development pro - our own purpose, find our own for Canisius College.

33 Cura Catholica On Care for Our Catholic Identity

By Thomas Ryan

Though always a work in progress, the care for our things) and downplayed the Catholic – “you don’t Jesuit and Ignatian identity at Loyola University have to be Catholic to work here.” New Orleans seems to succeed because such a wide Constrained by limited resources and given a sweep of people – students, faculty, staff, adminis - choice between the two, devoting energy to Jesuit is tration, boards, donors, and friends – can engage at understandable. Yet, Loyola is Catholic, and Jesuit least parts of it. does not emerge from nowhere. St. Ignatius and the Opportunities range from homegrown Ignatian Society might be compared to plants rooted in and programs to regional and national opportunities – in - growing out of Catholic soil. The former could not cluding the 39(!) AJCU conferences and affinity groups and cannot exist without the latter. – to the Ignatian Examen requested by Father General A response aligning Loyola more clearly with its in Rome for all of our Jesuit colleges and universities. Catholic identity could make the university more at - For example, Loyola New Orleans is also clearly tractive to future students and employees, and that Catholic as declared by its mission statement and as response can be semantic. enacted in ways liturgical, academic, administrative, I am struck at how often institutions across the and so forth. And yet “Catholic” is more challenging, country pair the word preserve – and its cognates – not just now and not just for Loyola, as the subtitle with Catholic identity . Even “Characteristics of Jesuit of David O’Brien’s 1994 Conversations article sug - Colleges and Universities” ( Conversations #42) urges gests – “Jesuit Sí, Catholic … Not So Sure.” “support and preservation of the Catholic … iden - This is the case, in part, because Catholicism is tity” of Jesuit colleges and universities. And preser - far more complex and extensive – geographically, vation is necessary for caring for what has been, historically, culturally. National opportunities for en - much as seed banks do for the biodiversity on de - gaging Catholic identity exist but are more diffuse, posit there. Libraries, universities, and museums do and Jesuit colleges and universities tend to plug into the same. In caring for what we know of the past, fewer of them. Moreover, the times are challenging they provide giants’ shoulders on which to stand – personally and institutionally. The Pennsylvania and make available the “dangerous memories” that Attorney General’s was only the first of what prom - illuminate and critique present injustice (see Johann ises to be a steady and demoralizing stream of Baptist Metz, Faith in History and Society ) damning reports, and that’s just in the United States. Similarly, the enterprise of Catholic higher edu - In the worst case, Loyola’s Catholic identity is cation should promote cura Catholica in the sense of acknowledged in its diminishment. I once encoun - preservation of Catholicism’s deposit, its traditions tered a tour guide pointing to Loyola’s Ignatius that undergird Catholic identity. Yet, if Catholic iden - Chapel and assuring potential students and parents tity is perceived as only preserving what has been by that Loyola does not require Mass attendance. I also drawing careful distinctions to defend against con - attended an interview once in which a colleague ex - fusion, then only specialists can contribute to it. tolled Loyola’s Jesuit and Ignatian characteristics In response, I propose an account of cura (commitment to the usual inspiring suspects – care Catholica that is invitational. Indeed, cura implies for the whole person, social justice, seeing God in all more than protection. It’s the root for the verb curate

34 CONVERSATIONS ON JESUIT HIGHER EDUCATION North American Jesuits attending mass with Archbishop Jose H. Gomez. Loyola Marymount University. that entails creativity. It has medical resonances and community who contributes to such efforts en - anticipates the flourishing that healing enables. Agri - hances Loyola’s Catholic identity. Inviting others to culturally, it can refer to cultivation, which can be a see their work as building up Catholic identity in communal activity. this way need exclude none and so could permeate A start, and only a start, to cultivating Catholic “through the whole” (one translation of the Greek identity would be to take a page from the Jesuit play - katholikos ) university. book and develop opportunities for finding common This project would require generosity and hear - ground, including in the common good. ing others on their own grounds, in terms of their own Whatever else Catholicism may be, it, like many accounts of dignity, beauty, goodness, and truth – not other denominations and faiths, is also committed to an easy thing. It could also be a catalyst for other ef - the dignity of all creation and of all people, espe - forts, both appreciative and critical, aimed at cultivat - cially those on the margins, to the fashioning and ing Catholic identity. Altogether, it should make disclosure of beauty, to discerning what goodness Loyola New Orleans more true to its mission and, we looks like embodied in lives and practices, and to hope, Catholicism more true to itself. discovery of what is, has been, and will be in human affairs, indeed in all creation. Thomas Ryan is the Marjorie R. Morvant Distinguished Actions that promote dignity, beauty, goodness, Chair of Theology and Ministry, director of the Loyola and truth build up Catholicism, no matter who per - Institute for Ministry, and associate dean of the College of forms them or to what other ends they may be di - Nursing and Health at Loyola University New Orleans rected. By extension, any member of the Loyola

35 Hiring Faculty for Faith and Social Justice in Jesuit Higher Education

By Thomas M. Kelly

Educating “people for and with others” is the mis - the God they do not see by loving the people they sion of Jesuit higher education, informing all that we do see” (1 Jn. 4:20-21). do in our schools. Those who educate students at Je - A faith that embodies a commitment to justice can suit colleges and universities should thus be credible become evident in a candidate through their under - models of the mission, which can take many forms standing of collegiality; the purpose of teaching; the across the disciplines. The impetus for a Jesuit com - orientation of their research and scholarship; and how mitment to social justice is faith, and when Jesuits they view service to the university and its local, na - refer to “faith” in their documents, it means “Jesus tional, and global communities. The critical discern - and his message of God’s Kingdom in a spirit of love ment in hiring decisions related to faith and justice is to everyone” (Peter-Hans Kolvenbach, S.J., talk at whether a person is oriented fundamentally toward Santa Clara University, Oct. 2000). However, under - others and the common good or toward themselves standing such a faith in college and university set - and their own individual good. tings requires delicacy and nuance. It would be a mistake to think that only Catholics or Christians can Collegiality embody this “faith.” Rather, in both Christian scrip - ture and the Ignatian spirituality, “faith” and “love” As a human community, the capacity for building are manifest more in actions than in words. There are healthy, reciprocal, and respectful relationships is many outside of any religious tradition “who love vital for every task embodied by the university. Such

“University education is a privileged place for the “[T]he university community as such has the long-term promotion of justice in all the aspects primary responsibility for carrying out the univer - of its work . . . and the university institution itself sity’s mission of promoting justice. It should operates within a context of social relations therefore ensure that the university’s activities – whereby its own internal cultural and its ways of teaching, research, and social service – are dealing with reality exercise a decisive influence.” oriented toward justice, and this will be possible Promotio Iustitiae, no. 116, 2014/3, 14. See this only if there is a critical mass of the personnel document for a full treatment of the “faith that who are sufficiently imbued with the university’s does justice.” mission.” Promotio Iustitiae , no. 116, 2014/3, 44.

36 CONVERSATIONS ON JESUIT HIGHER EDUCATION capacity will largely determine a candidate’s relation - pline, embrace human realities, make the world a better sh ip with colleagues, students, administrators, local com - place to live, and be oriented toward populations that munities, and scholarly associations. Entrance into a are victims of injustice and inequality. department comes with expectations that collegiality is The desire to instill competence in students is one important. Candidates need to understand the purpose purpose of a Jesuit education, and it is mirrored in the of a department or college as a community of scholars, research and scholarship conducted by faculty. Candi - each responsible for the growth of others, regardless of dates open to interdisciplinary and multidisciplinary in - rank or tenure. We welcome candidates into a community quiry are preferable because this demonstrates both an rather than a center of competition. How a candidate un - openness to collaboration with colleagues and a view of derstands the quality of their professional relationships education that is both humble and interconnected. can reflect a faith that does justice. Cura personalis , that is, Finally, research and scholarship at Jesuit institu - personal care that considers the whole of someone’s ex - tions try to include the perspectives and needs of the perience, applies to both students and colleagues. world’s poor. From the Jesuit perspective, knowledge is not neutral – as it “always carries the bias of the values Teaching of and particular structure of human beings.” Research emerges from the innate tendencies and perceptions of How a candidate views teaching is essential. Probing the researcher. A candidate will express a commitment why teaching is important to them reveals their basic to serve those whom the world has forgotten. How can - orientation toward students. Effective conversations didates orient their own service to the university and with candidates make room for these topics, noting the wider community is very important. quality of their personal aspirations with students and the guidance that involves. A “generous” teacher will Service have accessible office hours, spend time with students, and follow up with real concerns. Advising students Faculty at Jesuit institutions contribute significant time about educational issues often intersects with discus - and energy to service. This includes embracing the work sions involving other dimensions of their lives, reflect - of committees that determine rank and tenure, profes - ing the unique Jesuit commitment to cura personalis and sional development, curriculum approval, and other es - the mentoring we try to provide our students. At the sential tasks. For the good of the institution, candidates same time, these student-teacher relationships always are sought who desire to serve because they are funda - stay professional. mentally oriented toward the good of others in the aca - Another important gauge of a faith that does justice demic community as well as the wider local, national, is the way a candidate understands their discipline as a and global communities. Faculty service in a Jesuit col - mode of service to the community and world. Disci - lege or university takes many different forms and taps plines taught in a vacuum fail to engage the world and the diverse talents of unique human beings. thus diminish the purpose of Jesuit universities to serve Just as Jesuit research and teaching do not exist in a the common good. Competence and compassion are vacuum, neither do Jesuit colleges and universities. never contradictions for Jesuit education. Being in close contact with social reality outside the gates of our institutions is essential to fulfilling our Je - Research & Scholarship suit mission and identity. Faculty who serve local and global communities through their disciplinary engage - Jesuit colleges and universities are “missions” of the So - ment serve as competent and vital examples of a faith ciety of Jesus, which the Jesuits identify as the mission that does justice. of Jesus. This means that directly and indirectly they contribute to the original purpose of Jesuit education – Thomas M. Kelly is professor of theology and the director of to educate rich and poor to serve the common good. Academic Service-Learning at Creighton University. Under a faith that does justice, research and scholarship will involve the best practices of each individual disci -

37 True Equity and Inclusion Needed for Women in the Church

By Brian F. Linnane, S.J.

In August 2018 , when Pope Francis released his women and men, where women and men are un - statement on the sex abuse crisis, he wrote, “To say derstood to have distinct but equal roles. In fact, the ‘no’ to abuse is to say an emphatic ‘no’ to all forms appeal to complementarity and the distinctiveness of clericalism.” Most thoughtful commentators of the sexes undermines the prospects for equality. agree with the Holy Father’s analysis that the cur - We know through Brown v. Board of Education rent crisis the church is grappling with is a mani - (1954) that separate is inherently unequal. The pa - festation of clericalism – the chasm between those triarchal distinction between men’s and women’s who are ordained and the laity. Clericalism is not roles in the church – and in society – has created a unique to the Catholic Church, of course. In the sex fundamental inequity and an inordinate empower - abuse crisis, however, we can see that the chal - ment of men in leadership roles. lenges created by that power structure have been At our American universities, where many un - accentuated by a culture of patriarchy. dergraduate populations are at least 50 percent The clericalism in the church functions and thrives women, we see more women attending college, because of that patriarchy, which creates an unin - succeeding academically, and graduating with col - tended but implicit belief that men are superior to lege degrees. Yet there is still a question about women. Because of that unspoken belief, more pow - whether women succeed at the same level as men. erful men may believe they are empowered to prey on They are not achieving leadership roles as readily women, as well as on less powerful men and children. in higher education, and Jesuit higher education is We see this clearly in the downfall of Theodore no exception. The role of women in the Catholic McCarrick, former cardinal of the church, whose Church – and at our Catholic universities – remains crimes were principally focused on taking advan - undervalued and uncertain. tage of more vulnerable men whose autonomy was In our desire to create more inclusive and equi - compromised due to his perceived power. We see table universities and a more just world, we must this also in the abuse of nuns and the abuse of chil - take seriously the reality of discrimination against dren within the church. This directly reflects the women and the power of the patriarchy within the #MeToo movement, where men have felt empow - church and within society. That should be a partic - ered to sexualize their relationships with women ular focus of our Jesuit universities’ research and who had less power. initiatives. At the same time, questions of patriarchy The time has come – and is, in fact, gravely should not just be within gender studies; they overdue – for us to recognize that, although few in should be part of the broader conversation and ed - the church would explicitly say that men are supe - ucation for all students. As all universities are strug - rior to women, the structure and oversight of the gling with the question of equity and inclusion, church are predicated on the idea that women are racially and culturally, we have arrived at a mo - less than men. This becomes clear in the traditional ment where we must have the courage to look at understanding of the marital relation between patriarchy as a social sin and a threat to the future

38 CONVERSATIONS ON JESUIT HIGHER EDUCATION Swedish Lutheran bishops Antje Jackelén (L) and Eva Nordung Byström (Magnus Aronson/IKON, CC BY 3.0, via Wikimedia Commons)

of the church. We need to ask ourselves how that af - As feminist theological scholar Margaret Farley fects us theologically and what we are doing in terms said, there is no authentic, liberating love unless there of looking at human community to ensure that the fu - is justice. If we fail to presume a fundamental equality ture does not replicate the past. between women and men as a church, we are not In this moment in the church’s history, our prior - working for justice. Without justice, we have no love. ity must be to take the experience of survivors of sex - Without love, we are separated from God – and we ual abuse by clergy seriously – and to continue to are failing in our mission. We have an opportunity to work to ensure it never happens again. But we must take a bold, essential step as a church, if we have the also undertake a frank assessment of power relation - faith and the courage. ships within the Catholic Church and recognize their connection to patterns of abuse. As part of that analy - Brian Linnane, S.J., is president of Loyola University sis, we must question how the church’s patriarchal Maryland. nature and clericalism are holding the church back from fully addressing this issue.

39 Nine Questions for Continuing the Conversation In the spirit of reflection, 1. If ours were the only Jesuit univer - stitution match the priorities for Je - sity/college remaining of the 28 in suit Catholic mission and identity? we pose these the United States, and students’ ability to receive a Jesuit education 6. How do you personally model the questions as depended wholly on my choices, mission with students? an opportunity what decisions would I make re - garding curriculum? Research? 7. What policies and procedures are to extend the Our department or division? Our in place (or need to be in place) to university/college? How would make decisions where mission is conversation. the urgency of the situation affect considered transparently (e.g., hir - the way I relate to colleagues in a ing, budget)? We hope that common purpose? 8. What kinds of opportunities are by offering 2. What do I notice in my own reac - available for students, staff, fac - these ideas, tions to the ideas of cura personalis ulty, and administration to engage and cura apostolica ? What animates with mission and to learn more the discussion those reactions? What kinds of deeply about the mission. Does care does our common work re - your institution have a vigorous continues on quire right now, and what might I Formation for Leadership in Mis - contribute to it? sion for faculty and staff? your campus – 3. Who are my colleagues and I for 8. Does your institution take a mis - with colleagues, each other? What metaphors in - sion-centered approach to con - form how we relate to the work of tracts for labor, construction, food with students, our school and our place in it? in such a way that it upholds the and with your dignity of contracted laborers? 4. How might we grow in our ability community. to exercise cura apostolica? (See 9. How does shared governance pro - Stephanie Russell’s article pp. 2-6) mote the idea of cura apostolica ? In what ways do you see mission ap - 5. Has your university/college taken plied in your university/college’s part in the Mission Priority Exa - ways of proceeding, particularly men? How do we weigh external utilizing the concepts of cura apos - accreditation in decision-making tolica and cura personalis? processes? Do the goals for your in -

40 CONVERSATIONS ON JESUIT HIGHER EDUCATION Leading Through Difficult Times

By Maria Calzada with Alice Clark

The inauguration of a new president underscores The focus on faith, and even leadership “pat - the high aspirations of leadership at a Jesuit college terned on Christ,” again may not surprise, but the or university. On November 15, 2018, the day be - emphasis here is not only on personal faith but on fore the inauguration of Tania Tetlow as Loyola justice, interreligious dialogue, and “creative en - University New Orleans’s 17th (and first lay) pres - gagement with culture.” In other words, this is a ident, Fr. Ron Mercier, S.J., provincial of the Cen - faith that is actively engaged in community, and tral and Southern Jesuit province, formally not only the community of the like-minded. Where missioned her as director of the apostolic work that some like to think of the university as an “ivory is Loyola University New Orleans. tower,” withdrawn from the world into a homoge - The questions used in this missioning ceremony nous community, here the president, on behalf of show that the president of a Jesuit college or univer - the entire community, is charged to engage with a sity, and by extension the entire leadership, is held world of difference. to and should aspire to standards that go beyond Perhaps the most unusual element is contained those that might operate at a secular institution. in the second question, as well as in the provincial’s The first and third questions of the missioning response: to collaborate with superiors of the So - charge the president to foster the institution’s mis - ciety of Jesus. This can be extended to a broader sion and use it to shape decisions – not really sur - charge to collaborate with the superiors, but also prising, since the president of any institution with the Jesuits on campus, and by further exten - should foster its mission and use it to guide deci - sion with the whole community. This collaborative sion-making. leadership is messy, but it is the president’s calling – and our own. This kind of mission-dri - ven, diversity-focused, collab - orative approach to leadership can be particularly difficult to live when resources are scarce, as is often true today not only at Jesuit colleges and universi - ties but in much of higher ed - ucation in general. It is human nature to make distinctions be - tween “us” and “them” at such times: Our program should keep its support while theirs should be cut, we in the administration know best and shouldn’t have to explain our -

41 Tania Tetlow is formally mis - sioned as director of the apostolic work that is Loyola University New Orleans by Ron Mercier, S.J., provincial of the Central and Southern Jesuit province.

President Tetlow: I will.

Fr. Mercier: Will you foster within the Loyola New Orleans commu - nity its Catholic and Je - Fr. Mercier: Today we celebrate careful search, have asked that suit mission, through a pattern Loyola University New Orleans, the Society of Jesus mission you of leadership patterned after a Jesuit school, as a ministry of to be the president of this great Christ who came to serve and the Society of Jesus. What does university. As provincial of the not to be served? that mean, though? Central and Southern Province, I The 35th General Congrega - ask whether you are willing to President Tetlow: I will. tion of the Jesuits, our highest accept this mission. authority, declared that a Jesuit Fr. Mercier: With gratitude to school has a close relationship President Tetlow: I am. God for the gift of your leader - with the Society and lives out the ship of this school, and in recog - Jesuit commitment to Catholic Fr. Mercier: Will you shape your nition of the great gift that faith through promoting justice decisions in accordance with the Loyola University New Orleans in the world, while trying to mission of the Society of Jesus, is for the church and the Society, bring cultures and faiths to - by a commitment to a faith that I mission you to serve as presi - gether. Certainly Loyola New does justice through interreli - dent. I promise that we in the So - Orleans does that so well, and gious dialogue and a creative en - ciety of Jesus will support you in we Jesuits are proud of our rela - gagement with culture? your work, collaborate with you tionship with this school. in fostering the mission we We commit ourselves to this President Tetlow: I will. share, and through prayer, wit - cooperation today, and now ask ness, and service foster the work Tania Tetlow to accept a mission Fr. Mercier: Will you regularly of this great institution. from the Society of Jesus as our enter into dialogue with the Soci - May the gracious mercy and sign of support for her new role ety through its legitimate superi - wisdom of God, displayed so at the school. ors concerning those matters that fully in the life and ministry of Tania Tetlow, the board of touch directly upon its Catholic the Lord Jesus, be your constant directors of Loyola University and Jesuit mission? support and beacon throughout New Orleans, after a long and the days of your ministry. Amen!

42 CONVERSATIONS ON JESUIT HIGHER EDUCATION selves to them among the faculty and staff, we on sion by itself is inspiring: Loyola New Orleans the faculty rebel against the enemies among the ad - “welcomes students of diverse backgrounds and ministration, and so on. Again, however, we are prepares them to lead meaningful lives with and called upon in these missioning questions to go for others; to pursue truth, wisdom, and virtue; even beyond our disciplinary training to make log - and to work for a more just world.” But a hurt com - ical decisions based on evidence, to foster under - munity needs the inspiration of a leader that shows standing in a diverse community, to enact justice them a bright future worth working for. President through faith, and to collaborate with our Jesuit Tetlow started in August of 2018 and has been ac - colleagues and by extension with all members of tively listening and responding to this community. our community. After all the hard work done before her arrival to What does leadership in the Jesuit tradition balance our budget, we are now starting to allow mean in practice, especially under financial difficul - ourselves to dream, imagine, and create a brighter ties? This is not easy to articulate. At its essence, it future for Loyola, under her leadership. amounts to a combination of cura personalis and cura As it turns out, this diverse, collaborative, cre - apostolica . An example may be helpful. Over the last ative environment also moves leaders. At the few years at Loyola New Orleans, we have been spring 2019 convocation, just five months after her forced to make budget cuts that, among other things, start at the institution, President Tetlow said, “Most led to reductions in force, without which the institu - of all, you inspire me, every day. When I listen to tion would not have survived. Such things are never the passion that you bring to your work, I know easy, and we can’t say we dealt with them perfectly, what it means to be part of a mission. We are in this but we tried to be led by our Jesuit values. That together, not because it’s easy, or glamorous, but meant, in part, that we tried to make evidence-driven because we love these students, and we know that decisions, as anyone should do, but also that we hon - we transform their lives. Most people talk about ored the human dignity ( cura personalis ) of those we ‘doing God’s work’ as a metaphor. We know that had to let go as much as we could while making the we really are.” cuts we needed to take care of the institution ( cura As we write this article, the university is begin - apostolica ). For instance: ning a new initiative, Cura Loyola , specifically • Individuals were told in person. geared to help us reaffirm our values and use them • Extraordinary (non-tenure-track) faculty were to improve how we function as an institution. This given severance (at least in one of the rounds has been conceived by leadership but will require of cuts). the entire community to be effectively imple - • In all cases staff were given severance. mented; we hope it will become a good example of • Staff were offered access to a career coach, to the kind of collaboration that mirrors the presence help with resume-writing and assessment of on our campus of lay and Jesuit faculty and staff skills and goals. and the interaction between the president and the • Staff who were enrolled in university degree Jesuit superior that Tania Tetlow vowed to uphold. programs, or whose dependents were so en - rolled, using the university’s tuition benefit, Maria Calzada, Ph.D., is interim provost and Vice Pres - were able to continue that benefit to complete ident for Academic Affairs at Loyola University New the degree in progress, even after employment Orleans. Alice Clark, Ph.D., is professor of music his - was terminated. tory at Loyola University New Orleans and a member In the aftermath of reductions in force and of the National Seminar on Jesuit Higher Education. budget cuts, leaders are called to lift up a saddened community to come together and to continue to do what we do to for our students. At Loyola our mis -

43 BOOK REVIEW

Great Risks Had to Be Taken The Jesuit Response to the Second Vatican Council, 1958 – 2018 by Patrick Howell, S.J.

Eugene, Oregon: Cascade Books, 2019. 225 pages Reviewed by Edward W. Schmidt, S.J.

The title that author Fr. Pat Howell everyone by calling a general council, to the charism of their founders – to ex - gave this work is an apt foreshadow - which led to hopes and prayers and plore their roots and foundations, to ing of the story he tells. It is a quote dreams and a rush of energy to make make them current and up to date, and from Fr. Pedro Arrupe, the Jesuit Supe - things new. To build up the back - to adjust the order’s mission to reflect rior General during turbulent times of ground necessary for understanding this new-found spirit. Arrupe led the transformation, misunderstanding, what Vatican II (October 1962 – De - way in this updating. and genuine renewal. It provides a cember 1965) did, Father Howell sets Many Jesuits eagerly followed the great general background for those out to “identify a few of the many spir - new directions, pursuing new areas of who did not go through those years. It itual and ecclesial forces at work in the service or adjusting traditional ones. stirs memories and reflection for those years prior to the Council.” This is not But as with the church in general, not who did. to present “a detailed history, but to all were enthusiastic. “It’s been very Early on, Great Risks tells of Father give a living sense of all the pent-up good, so why change?” But as the Howell’s background growing up in a energies unleashed by the Council.” number of Jesuits dropped dramati - Catholic family in small-town North Just before the council ended, in cally – with older men departing after Dakota during the 1940s and ‘50s. He October 1965 the Society of Jesus vows or ordination – and as the num - describes Pope Pius XII’s “cautious elected a new superior general, Pedro ber of new recruits entering the Jesuit steadying of the ship and a continu - Arrupe. Father Arrupe was from the ranks also dropped, the missions of the ance of the church’s wary stance to - Basque region of Spain, but he had Society, its schools and churches and wards cultural innovations.” Pope spent most of his Jesuit life in Japan. spirituality centers, had to change. And Pius’s Catholic Church was very west - He was the director of novices in Hi - that change has proved very good. ern, and the West had passed through roshima in 1945, when the atomic In Great Risks , Father Howell com - the decades of two world wars, the bomb fell on the city, and, having a bines personal memory and reflection, Great Depression, and the Communist medical background, he organized a one-on-one conversations, published domination of very Catholic parts of huge relief effort. sources, and archival research. The book Eastern Europe. Caution felt right. How the Society of Jesus responded is a great resource for those who went By the time Pius died in 1958, the to the council clearly reflects the in - through those difficult times and took western world was changing fast. Tech - sights and priorities of Pedro Arrupe. great risks. And I trust that it is great too nology was speeding up the pace of life Father Howell notes: “Just as the life for those who have heard the stories, in travel and communications. Science story of St. Ignatius was crucial for the perhaps have wondered why and how, was exploring new frontiers. Human founding of the Jesuits, so too Arrupe’s and now are part of the Jesuit mission. rights movements were challenging old life story became foundational for revi - assumptions on race and gender. talizing Jesuit spirituality and for imple - Edward W. Schmidt, S.J., has been the edi - The pope elected to follow Pius in menting the reforms mandated by the tor of Conversations for six years. Patrick 1958 was John XXIII, who seemed like Council.” One of the council’s mandates Howell, S.J., is the chair of the National a safe older man. But he soon surprised was that religious orders should return Seminar on Jesuit Higher Education.

44 CONVERSATIONS ON JESUIT HIGHER EDUCATION TEACHING THE MISSION

Embracing the Outsider

By Rachel Wifall

Some years ago, I had the oppor - serving. Consequently, harming or Perhaps because Saint Peter’s tunity to team-teach a summer exploiting them appears to be ap - is a highly diverse university, full course with my colleague Dr. Jen - propriate, acceptable, or just.” At of minoritized and first-generation nifer Ayala, a social psychologist, the time, we used August Strind - college students and because we of Saint Peter’s department of ed - berg’s play “Miss Julie” to illus - are a Jesuit institution focused on ucation. We chose the broad title of trate the practice of social the works of justice, my focused “Literature and Psychology” for categorization by means of class approach to literary fiction was the class and had a great time distinction; since that time, I’ve well received. However, I believe brainstorming about our course identified myriad works of litera - that the humanity of others can be content. We first created units ture which, to me, illustrate unjust appreciated anywhere when based on psychoanalysis, psy - social practices and which may sound psychological studies are chosocial development, “abnor - themselves be better understood paired with great literary works mal psychology,” and theories of through engagement with these which vividly and viscerally por - social psychology. Then it was not psychological theories. tray the experiences of those from difficult for me to identify literary Eventually, I decided to focus all walks of life (even giant bugs). characters who embody the sci - my oft-taught introductory core ence, including the bereft, para - course in fiction around these con - Rachel Wifall is a professor of Eng - noid, and delusional narrators of cepts. I subtitled the class “Geeks, lish literature at Saint Peter’s Uni - Edgar Allan Poe; Shakespeare’s Misfits and Outsiders” and organ - versity and has been a member of the diabolical Richard III, who de - ized the syllabus around the prac - National Seminar on Jesuit Higher clares, “love forswore me in my tice of moral exclusion based on Education. mother’s womb”; the severely race, age, gender, social and eco - dysfunctional family of William nomic status, and ability. I did not Faulkner’s The Sound and the Fury ; want to simply hash out identity and Frederick Douglass’s memoir politics in this class but instead of slavery and abuse. wished to encourage my students What especially inspired me to see the humanity in all people – was my colleague’s focus on the even of Franz Kafka’s Gregor field of social psychology, includ - Samsa, selfless man-turned-insect ing the theory of social categoriza - – and strive toward an apprecia - tion and that of moral exclusion, tion of social justice. This past se - described by Dr. Susan Opotow as mester my students found that occurring “when individuals or Edwidge Danticat’s novel The groups are perceived as outside Farming of Bones , about the 1937 the boundary in which moral val - Perejil Massacre of Haitian immi - ues, rules, and considerations of grants along the border of Haiti fairness apply. Those who are and the Dominican Republic, morally excluded are perceived as spoke loudly to political and hu - nonentities, expendable, or unde - manitarian concerns of today. Loyola University Chicago

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