what it means to be a jesuit speeches

Terms: A | B | C | D | Due east | F | 1000 | H | I | J | 1000 | Fifty | Grand | N | O | P | Q | R | Due south | T | U | V | Due west | X | Y | Z

Jesuit Terms S

Sabbath (in Hebrew "Shabbat")

In Judaism, a weekly day of rest and worship starting at sundown on Friday. Information technology is usually historic by the family in the dwelling with the lighting of candles, prayer, and singing of hymns/songs. The foundation for this Sabbath comes from the Hebrew biblical creation story in which God, having labored to create the globe in half dozen days, rested on the seventh.

A ritual that puts human beings in contact with God and God's grace. Each sacrament involves some visible/tangible/audible symbol that announces the graphic symbol of the grace: for example, water and its cleansing/giving of life in the case of baptism, and bread and vino, food and drinkable, that nourishes with the Eucharist.

The Catholic, Orthodox, and Anglican branches of Christianity recognize seven sacraments; in improver to those listed above, confirmation ([young] adult delivery to living the faith); matrimony (word of commitment of wife and husband to each other and total sharing of body-spirit and life in marriage); holy orders (ordination to public ministry); reconciliation (confession of sin and the sure word of forgiveness); and anointing (healing of illness with word and oil). Many Protestant denominations recognize merely ii sacraments, baptism and Holy Communion or Eucharist; and some downplay Holy Communion and emphasize the Give-and-take—reading of scripture and preaching—as the usual grade of communal worship. These Protestants gave almost exclusive place to the Word at the expense of the Eucharist; Catholics before Vatican II did the opposite.

In Catholic practice, sacramentals are lesser forms of sacrament. Merely there is growing awareness now of the broader sacramental principle: anything of God'southward creation (or human creation) can put 1 in touch with the Divine.

Back to top

Salvation in Christ

What Does It Mean to Say "Jesus Died for Our Sins"? How Does Jesus Save Us?

Over the grade of Christian history, diverse theories of how human beings are saved in Christ have been put forrad. Most draw at least in part on the New Attestation—the gospels, Acts of the Apostles, and messages. Taken together, these sources do non present a unmarried, unambiguous account. Possibly the most ofttimes used theologies of salvation/redemption in Christian tradition are those that started with the "satisfactory theory" of Anselm of Canterbury (1033-1109) and devolved over the centuries into something similar this:

Sin is an offense against the infinite God. Only a divine amanuensis, therefore, can "make upwardly" to God for what sin has washed, that is, pay God back for the offense. Since homo beings are responsible for the law-breaking, a human being must pay the price. On the analogy of sacrifice to God in the Hebrew tradition, God wills God'south son, Jesus the God-man, to die for and thereby pay the price for human being sin.

Contemporary Christian theologians are raising questions about theories in this tradition. What kind of God wants to punish his son for sin? Why does God have to be placated in the first place? God is not like human beings. What does it really mean for Jesus "to die for our sins"?

How, and so, does Jesus save us? Here are two viable theologies of redemption that complement each other:

The showtime comes from the American theologian of religious life and Scripture scholar Sandra Schneiders, IHM. Drawing on the German theologian and exegete Eugen Drewermann, who is also a depth psychologist, Schneiders presents Jesus' salvific act—his death on the cross—as an act of supreme faith and trust in God. Human sin (Genesis 3) arises out of fear—fear of being creaturely and therefore fundamentally unable to go on oneself in existence. From this existential vulnerability, human being beings cannot trust God's dear for them and so resort to all kinds of violence and domination trying to secure their own safety-conservancy. Jesus' ministry of word and work proclaimed that "Humans would have by gift what they had tried to accept by force, a life that could not die, could not be destroyed, even by the fearsome passage through the gates of human mortality." And the manner he permit go of his life into the hands of the one he called "Abba" in dying on the cross ratified this manner of trust, which was then ratified past God in the Resurrection.

The second theology of redemption—that in dying on the cross Jesus performed "a man deed of infinite honey"—comes from the Canadian Jesuit philosopher-theologian Bernard Lonergan (1904-1984). Lonergan, in keeping with other contemporary theologians, insists that Christ's acceptance of his suffering and death was in no way to placate God. God needs no placating, needs no claret. Nor did God punish Christ for our sins. Rather Christ performed "a human act of infinite honey and sorrow and submission to God" because of human sin. "He performed an human action of perfect dear [that] we could never have done for ourselves."

Lonergan sums upwards his understanding of redemption every bit follows:

The Son of God became man, suffered, died, and was raised from the expressionless because in his wisdom God ordained and in his goodness willed, non to remove the evils afflicting the human race by an act of power, simply, in accordance with a just and mysterious constabulary of the cross, to transform those evils into a supreme skillful. . . . The fundamental theorem . . . is transforming evil into expert, absorbing the evil in the globe by putting up with it, not perpetuating information technology as rigid justice would demand. . . And that putting upwards with information technology acts equally a blotter, transforms the [evil] situation and creates a state of affairs in which good flourishes.

The law of the cantankerous is the method that is best designed to move u.s. away from evil and toward what is good.

Schneiders, Buying the Field (2013), pp. 303-307
The Dynamism of Desire: Bernard J. F. Lonergan, SJ.,. on the Spiritual Exercises of Saint Ignatius of Loyola (2006), pp. 407-410.

Pseudonym used by Jesuit leaders for Juana, daughter of Emperor Charles V and Regent of Spain, in considering her application to go a Jesuit.

Dorsum to top

Santuc, Vincent ( - )

French Jesuit; missioner to Peru; incultured scholar

Originally from a peasant family in the countryside of southeast France (Maylis) Vincent Santuc had to perform his military service during the "Battle of Algiers," an experience which prompted him to trust fully in God and to develop his desire to contribute to the humanization of society. As a philosopher and social scientist, Vincent Santuc recognized that profound changes were affecting the history of humanity. However, he did non limit himself to recognizing these changes. He endeavored to give them meaning, based on the human realities, which nourished his thought and the faith which animated his middle. His thinking was nourished by his proximity to people, the peasants of Piura, the inhabitants of the urban districts, the students and professors of the universities, and the Jesuit brothers of the universal body of the Gild. He knew the importance of political activeness and thought, in relation to ethics, as a dimension of the humanization of history and the meaning of human being life with others.

Santuc founded the University of Antonio Ruiz de Montoya and was its get-go rector. He was aware that intellectual word does not begin or cease within the walls or programs of the university. He began his academic work afterwards 20 years devoted to the social apostolate, action, and social advancement at the CIPCA (Centro de Investigaciónorth y Promoción del Campesinado) of Piura. There he began his intellectual work. His first writings were pamphlets to teach the poor peasants of Piura how to read and write. Popular education every bit a theoretical proposition would become part of his writings of those years. Almost naturally, he would keep to reflect on rural development past addressing new challenges. Faced with the dilapidation of political structures, he reflected and wrote about the link betwixt ethics and politics. All this would go role of his lectures and publications on linguistic communication, meaning, and possible freedom. The universal human condition, based on the physical situation of Republic of peru and Latin America, was the object of his reflection and the inspiration of his action.

A Jesuit with first vows, in the process of formation leading somewhen to ordination equally a priest.

See Germination, Stages of Jesuit (Early).

Back to meridian

Science and Religion Contend

Meet "Religion and Science Debate".

Back to top

Seal of the Guild of Jesus

Segundo, Juan Luis (1925-1996)

Uruguayan Jesuit; liberation theologian

Juan Luis Segundo has been called "the most original and the most profound of Latin American theologians." Later on theological studies at Louvain in Kingdom of belgium (where the Dominican priest-theologian Gustavo Gutierrez, oft said to be the father of Latin American liberation theology, was his classmate), he returned to Montevideo and worked for ten years at the Peter Faber theological and social center, which he had founded in 1965. Out of this feel came his first major theological work in v volumes called (in Castilian) "An Open up Theology for an Developed Laity" (English translation titled A Theology for Artisans of a New Humanity [1973-74]).

Segundo established the cardinal method of liberation theology every bit operating with "the hermeneutical circle," the circular relationship between a theologian's social context and her or his interpretation of doctrines or texts. Since all ideas are always encountered in and within a social context, one cannot know God'south cocky-revelation except equally that revelation is embodied in a social context or lived experience. Failure to accept account of the historical character of Christian faith "condemns the Christian faith to irrelevance" (Goizueta, "Juan Luis Segundo," in A New Handbook of Christian Theologians [1996].

See Hinsdale, "Jesuit Theological Discourse later Vatican Two," The Cambridge Companion to the Jesuits [2008]).

To exist fully prepared to find one'south place in a speedily changing global society, experience in the earth, including the local community, is an integral office of Ignatian pedagogy. As the former Superior General, Peter-Hans Kolvenbach, SJ, stated, "Solidarity is learned through 'contact' rather than through 'concepts' . . . .  When the middle is touched by direct experience, the heed may exist challenged to change . . . .  All American universities, ours [Jesuit] included, are under tremendous pressure to opt entirely for success in this sense [acquiring professional and technical skills]. But what our students want, and deserve, includes only transcends this 'worldly success' based on marketable skills. The real mensurate of our Jesuit universities lies in who our students become. Service experiences claiming people to use their talents and abilities to make this a better world, to become 'agents of change' and become people of competence and compassion."

Service learning offices and officers at Jesuit universities
from the Service Learning Office at LMU

Back to summit

The Service of Faith and the Promotion of Justice

In 1975, Jesuits from effectually the world met in solemn assembly (General Congregation 32) to assess their present state and to sketch plans for the hereafter. Following the lead of a recent international assembly ("synod") of Catholic bishops, they came to see that the hallmark of whatever ministry deserving of the name Jesuit would be its "service of faith" of which the "promotion of justice" is an accented requirement. In other words, Jesuit education should be noteworthy for the way it helps students—and for that affair, faculty, staff, and administrators—to motion, in liberty, toward a mature and intellectually adult faith. This includes enabling them to develop a disciplined sensitivity toward the suffering of our world and a will to act for the transformation of unjust social structures that cause that suffering. The enormous challenge, to which none are entirely equal, notwithstanding falls on all, not just on campus ministry and members of theology and philosophy departments.

Founder of the Sisters of Charity, starting time community of women religious founded in the U.S.; offset native-born U.S. saint

Elizabeth Ann Bayley Seton began the Sisters of Clemency, the outset religious community of women founded in the U.s.. She was born into a prominent Episcopalian family in New York City, August 28, 1774. Her father, Dr. Richard Bayley, was a md, professor of medicine, and one of the first health officers of New York City. Her female parent, Catherine Charlton Bayley, daughter of a Protestant Episcopal minister, died when Elizabeth was but three years quondam.

Elizabeth married William Magee Seton, scion of a wealthy New York mercantile family with international connections, Jan 25, 1794, at the abode of her sister, Mary Bayley Post. Five children were born between 1795 and 1802, Anna Maria, William, Richard, Catherine, and Rebecca. As a immature society matron, Elizabeth enjoyed a full life of loving service to her family, care for the indigent poor, and religious evolution in her Episcopal faith, nurtured by the preaching and guidance of Rev. John Henry Hobart, an assistant at Trinity Church.

As the eighteenth century drew to a shut, a double tragedy visited Elizabeth. Political and economical turmoil took a astringent toll on William Seton's business and on his wellness. He became increasingly devitalized by the family illness, tuberculosis. Hoping to arrest the illness, Elizabeth, William, and Anna Maria embarked on a voyage to Italy. On their inflow in Leghorn (Livorno), they were placed in quarantine; soon after, December 27, 1803, William died. Waiting to render to their family, Elizabeth and Anna Maria spent several months with the Filicchi brothers of Leghorn, business associates of her husband.

For the starting time time Elizabeth experienced Roman Catholic piety in her social equals. She was deeply impressed, particularly by the doctrine of the real presence of Christ in the Eucharist. She returned to New York in June 1804, full of religious turmoil. Later almost a year of searching, she fabricated her profession of faith as a Roman Cosmic in March 1805, a choice which triggered three years of financial struggle and social discrimination. At the invitation of several priests, she moved with her family to Baltimore in June 1808 to open a schoolhouse for girls.

Catholic women from around the country came to join her work. Gradually, the dream of a religious congregation became a reality. The women soon moved to Emmitsburg, Maryland, where they formally began their religious life as Sisters of Charity of St. Joseph's on July 31, 1809. Elizabeth Seton was named first superior and served in that capacity for the next twelve years.

Equally the customs took shape, Elizabeth directed its vision. A dominion was adapted from that of the French Daughters of Clemency, a novitiate was conducted, and the starting time group, including Elizabeth, made religious vows on July 19, 1813. In 1814 the customs accepted its first mission outside Emmitsburg, an orphanage in Philadelphia. By 1817 sisters had been sent to staff a similar work in New York.

During her years in Emmitsburg, Elizabeth suffered the loss of two of her daughters to tuberculosis, Anna Maria in 1812 and Rebecca in 1816. Past that time she herself was weak from the furnishings of the disease. She spent the last years of her life directing St. Joseph's Academy and her growing customs. She died Jan 4, 1821, not yet forty-7 years erstwhile.

Elizabeth Seton was canonized September 14, 1975, by Pope Paul VI equally the showtime native-born saint of the United States.

^{From Elizabeth Bayley Seton: Collected Writings, 4 vols. (New City Press, 2000-2006).}

Popular name of the women'southward religious congregation "Institute of the Blessed Virgin Mary" (IBVM).

 Run into Ward, Mary, and Brawl, Frances.

 "Run across "Congregation of St. Joseph" and "Fontbonne, Mother St. John"

Back to tiptop

Situation of Women in Church and Civil Society

Come across "Women, The State of affairs of in Church and Civil Club""

Dorsum to elevation

S.J.

The abbreviation "S.J." (or "SJ") after a person's name means that he is a member of the Society of Jesus.

Dorsum to top

Social Justice

Christian social justice is a customs of people characterized past love, mercy, equality, and equity. Members of the Ignatian family are called to work for social justice by advocating for the marginalized, the poor, and those whose nobility has been violated. See Service of Faith and Promotion of Social Justice, to a higher place, and Universal Apostolic Preference. (DM)

• Commitment to Justice in Higher Didactics
• The Constitute for Transnational Justice at Marquette University
• The Jesuit Refugee Service
• Jesuit Volunteer Corps
• Click Here for Jesuit Social Justice and Ecology Secretariat

Catholic religious order of men founded in 1540 past Ignatius Loyola and a small group of his multinational "friends in the Lord," beau students from the University of Paris. They saw their mission as ane of being available to become anywhere and practise anything to "aid souls," especially where the demand was greatest (due east.m., where certain people or a certain kind of work were neglected).

Today numbering just under 17,000 priests, brothers, and scholastics, they are spread out in well-nigh every state of the earth ("more than branch offices," said Pedro Arrupe, "than Coca-Cola")—increasing slightly in Africa and Asia, declining in Europe and North America, only holding adequately steady elsewhere. The largest group is from Bharat, where Christians are a tiny and sometimes persecuted minority. India has more than one quarter of the whole membership and nigh one tertiary of the Society'southward novices and scholastics (those in early on formation, the starting time x to twelve years). The U.Due south. has sixteen% of the total and Latin America 14%.

See also: Religious Order/Religious Life

The Jesuit Conference

Provinces in 2017

• California
• Chicago-Detroit-Wisconsin (Midwest)
• Maryland
• Missouri-New Orleans ("Central-Southern")
• New England-New York ("Northeast")
• Oregon

Provinces in a reorganization taking identify by 2020

• California-Oregon ("Western")
• Chicago-Detroit-Wisconsin ("Midwest")
• Maryland-New England-New York ("Eastern")
• Missouri-New Orleans ("Key-Southern")

The number of Jesuits in the Usa in 2015: 2610

• 2142 Priests
• 145 Brothers (total-fledged members, just not ordained)
• 257 Scholastics (in early on formation, from the 3rd twelvemonth to year ten or twelve)
• 66 Novices (the offset two years of early formation)

Jesuit communities and ministries (apostolic works) are organized past "provinces" which belong to one of nine "assistancies" around the world. By clicking on the link below, you can access a map of the globe color-coded past assistancy. Click on a given color and access all the provinces (and their websites) in that assistancy.

• Jesuit Assistancies/Provinces Worldwide

The number of Jesuits worldwide in 2015: 16,740

• 1583 Africa
• 1629 Asia Pacific (The Philippines, Commonwealth of australia, Japan, Cathay, Indonesia [including Malaysia and Thailand], Korea [including Cambodia and Vietnam])
• 4580 Europe (iii assistancies: western, southern, and cardinal/eastern)
• 2320 Latin America (ii assistancies: northern and southern)
• 4018 South Asia (Republic of india, Nepal, Sri Lanka)
• 2610 The states

The average age of Jesuits earth-wide is about 57, with those from Africa and South Asia averaging under 50 and those from Europe and the USA over 65.

Back to top

Socius

Latin for "companion." In the governance of the Order of Jesus, the provincial'southward cardinal assistant and confidant.

Back to pinnacle

Solidarity

Solidarity deals with the "unity that produces or is based on customs of interests, objectives, and standards."

"Solidarity" is a term dear to the Smooth Pope John Paul II. He used it often in his writings, specially in social encyclical letters like "The Social Concern of the Church" (Sollicitudo Rei Socialis, 1988) and "On the Hundredth Anniversary of Rerum Novarum" (Centesimus Annus, 1991), and thus it passed into the vocabulary of Catholic Church educational activity.

The and so president of Xavier University, Michael J. Graham, SJ, elucidated the term as follows: "It denotes a habit of being, if you will, a manner that people are and stand up with 1 some other as they take on each other's cares and concerns as if they were their ain. People who stand up in solidarity with one some other human action upon their vocations as sons and daughters of the i God and share the circumstances of their lives; they take the advantages that they have been given and identify them at the service of others who have non been similarly blessed."

Peter-Hans Kolvenbach, superior general of the Jesuits from 1983 to 2008, stated that solidarity is learned through "contact" rather than through "concepts." He continued to say that personal involvement with innocent suffering, with the injustice others suffer, is the goad for solidarity, which and so gives rise to intellectual inquiry and moral reflection.

Read more on the term "Solidarity"

Back to elevation

Sosa Abascal, Arturo (1948- )

Venezuelan Jesuit: 31st superior general of the Social club of Jesus

A Venezuelan Jesuit, Father Sosa was elected the 31^st superior full general of the Guild of Jesus* by General Congregation 36 in October 2016. He comes from an bookish background, having devoted much of his life to research and pedagogy in his field of political science. In 2004 he was visiting professor in the Latin American Studies Middle of Georgetown University. He has served as a major Jesuit superior in Venezuela and in Rome, where he was as well a counsellor to the former superior general, Adolfo Nicolásouth.*

Sosa - Making the Impossible Possible (Address on Women)
Sosa - Intellectual Apostolate

Back to summit

Spee von Langenfeld, Friedrich (1591-1635)

German Jesuit; writer, defender of women "bedevilled" of being "witches"

Scholar, writer, composer of hymns used by both Catholics and Lutherans, and fighter with his every souvenir of intellect and rhetoric to expose the scapegoating of women every bit "witches" and to prevent their execution—called-for at the stake.

In the midst of plague, famine, and war, a more than terrible evil arose in Germany: a widespread mania for witch-hunting carried out past both church building and civil government. Spee listened to women defendant and "convicted" with confessions of guilt obtained nether torture. And he accompanied them to their execution, convinced of their innocence. He was identified as the writer of the anonymous Latin tome Caution in Criminal Proceedings (1631). An attempt was made on his life; it left him with abiding pain. Eventually his bold and incisive moves halted the madness by exposing it for what information technology was, an amalgam of superstition, fear, malice, and injustice (Bangert, A History of the Society of Jesus). He died young caring for victims of the plague.

The biographical essay on Spee in Ronald Modras, Ignatian Humanism (Loyola, 2004) is the best account bachelor in English.

Whatsoever of a variety of methods or activities for opening oneself to God'south spirit and allowing 1'due south whole being, not only the listen, to be afflicted. The methods—some of them more "active" and others more "passive"—might include vocal prayer (e.g., the Lord's Prayer), meditation or contemplation, journaling or other kind of writing, reading of scripture or other great works of verbal fine art, drawing, painting or molding with clay, looking at works of visual art, playing or listening to music, working or walking in the midst of nature. All of these activities take the same goal in heed—discontinuing one'south usual productive activities and thus allowing God to "speak," listening to what God may be "proverb" through the medium employed.

 Resource page on Ignatian Spirituality and Spiritual Exercises

Back to summit

Spiritual Exercises in Everyday Life

The Spiritual Exercises

An organized series of spiritual exercises put together by Ignatius Loyola out of his personal spiritual experience and that of others to whom he listened. They invite the "retreatant" or "exercitant" to "meditate" on key aspects of Christian faith (e.g., creation, sin and forgiveness, calling and ministry building) and especially to "contemplate" (i.east. imaginatively enter into) the life, death, and resurrection of Jesus.

Ignatius set all of this downwards in the book of the Spiritual Exercises as a handbook to help the guide who coaches a person engaged in "making the Exercises." After listening to that person and getting a sense for where he/she is, the guide selects from cloth and methods in the book of the Exercises and offers them in a way adjusted to that unique private. The goal of all this is the attainment of a kind of spiritual liberty, the power to act—not out of social pressure level or personal coercion and fearfulness—but out of the promptings of God's spirit in the deepest, truest core of i's being—to deed ultimately out of honey.

As originally designed, the "total" Spiritual Exercises would occupy a person for four weeks fulltime, but Ignatius realized that some people could not (today well-nigh people cannot) disengage from piece of work and abode obligations for that long a fourth dimension, and and so it is possible to make the "full" Exercises parttime over a menstruation of six to ix or ten months, the "Spiritual Exercises in Daily Life." In that case, the "exercitant," without withdrawing from home or work, devotes nigh an hour a mean solar day to prayer (merely this, like near everything in the Exercises, is adaptable) and sees a guide every week or two to process what has been happening in prayer and in the rest of his/her life.

Most of the time people make not the "full" Spiritual Exercises just a retreat in the Ignatian spirit that might last anywhere from a weekend to a week. Such a retreat unremarkably includes either a daily private conversation with a guide or several daily presentations to a group as preparation for prayer/spiritual exercises. These retreats are available at Jesuit retreat houses throughout North America and sometimes in Jesuit parishes besides.

Ignatius had equanimous and revised his piddling volume over a menstruation of 25 or more than years before it was finally published in 1548. Subsequent editions and translations—according to a plausible judge—numbered some 4,500 in 1948 or about 1 a month over four centuries, the total number of copies printed beingness around four.5 million. It is largely on his Exercises — with their implications for teaching and learning in a holistic style—that Ignatius' reputation as a major figure in the history of Western education rests.

• Collaborative Ministries at Creighton
  an online version of the Spiritual Exercises
• The Spiritual Exercises of St. Ignatius Loyola
  translation by Elder Mullan, SJ
• What are the Spiritual Exercises?

People are often helped to integrate their religion and their life by talking on a regular ground (e.chiliad., monthly) with someone they can trust. This person acts equally a guide (sometimes also chosen a spiritual friend, companion, or manager) for the journeying, helping them to notice the presence and telephone call of God in the people and circumstances of their everyday lives.

The assumption is that God is already nowadays at that place, and that another person, a guide, can aid them to notice God's presence and as well to find words for talking about that presence, because they are not used to doing and so. The guide is frequently a particularly trained listener skilled in discernment and therefore able to aid them sort out the diverse voices within and around them. While he/she may propose various kinds of spiritual exercises/ways of praying, the focus is much broader than that; it is upon the whole of a person's life experience as the place to run into God.

The "spiritual" is often defined as that which is "non-textile," but this definition runs into problems when practical to human beings, who are traditionally considered "torso-spirits," both bodily and spiritual. In some modernistic philosophies and psychologies, still, the spiritual dimension of the man is denied or overlooked. And many aspects of our contemporary American culture (due east.one thousand., the hurried sense of time and need to produce, produce) make it difficult to pay attention to this dimension.

Fundamentally, the spiritual dimension of human beings can be recognized in the orientation of our minds and hearts toward ever more than we have already reached (the "never-satisfied human being mind" and the "never-satisfied human heart"). We are fatigued inevitably toward the "Accented" or the "Fullness of Being" [run across "God"]. Consequently, at that place are depths to our being that we tin simply only begin to fathom.

If every human has this spiritual dimension and hunger, then even in a civilisation like ours, everyone volition have—at least at times—some awareness of information technology, even if that awareness is non explicit and not put into words. When people talk of a "spirituality," notwithstanding, they usually hateful, not the spirituality that human being beings have by nature, only rather a prepare of attitudes and practices (spiritual exercises) that are designed to foster a greater consciousness of this spiritual dimension and (in the case of those who can affirm belief in God) a more explicit seeking of its object—the Divine or God.

Ignatian spirituality with its Spiritual Exercises is one such path amongst many within Christianity, to say nothing of the spiritualities within other religious traditions or those more or less exterior a religious tradition. ("Peoples' spiritual lives [today] take non died; they are simply taking place outside the church [Jesuit General Congregation 34, "Our Mission and Culture"].)

• Spirituality in Higher Pedagogy: A National Survey of Students Search for Meaning and Purpose
  Higher Instruction Inquiry Plant at the University of California, Los Angeles
• Ignatian Spirituality in Music
• Ignatian Spirituality from the College of Holy Cantankerous
• Ignatian Spirituality from Jesuit Media Initiatives in England
• Ignatian Spirituality from Loyola Press

American Jesuit; Native American dialogue partner, missiologist

Carl Starkloff worked with Native Americans in Canada and the U.S. for some 30 years. His rich feel yielded important and enlightening testimony from this cantankerous-cultural dialogue. He describes his early experience of this ministry equally a "tensive interaction." Only when a fundamental equality of all partners was assumed did such conversations become truthful engagements of interfaith dialogue. "[F]or the commencement time [Native leaders] were being listened to as representatives of an authentic religious tradition." (Starkloff, [After September xi, 2001: Whither Mission] In All Things (publication of U.S. Jesuit Social Ministries Office) [Fall/Winter 2001]. See also Hinsdale, "Jesuit Theological Discourse since Vatican II", Cambridge Companion to the Jesuits [2008]).

Recent issues can be viewed online by the Seminar on Jesuit Spirituality in their archive.

Back to top

Superior General

Superior General is the title given to the globe leader of the Gild of Jesus.* There take been 31 since the formation of the order, kickoff with Ignatius Loyola in 1541. Superiors General are elected for life (although the previous two accept resigned at the historic period of 80) by Jesuit delegates from around the world, gathered in a general congregation. (See Arrupe, Kolvenbach, Nicolás, Sosa. It should be noted that the term "general" in the title means "overall" superior in contrast to a local or regional superior; it has no military connotation.)

Superior Full general Adolfo Nicolás greets Pope Francis

Go along and set up the globe on fire.
Ignatius Loyola, SJ - First Superior General

Today our prime educational objective must exist to class men-and-women-for-others... people who cannot even conveive of beloved of God which does not include love for the least of their neighbors; people convinced that love of God which does not effect in justice for human beings is a farce.... All of us would like to be good to others, and most of us would be relatively good in a good world. What is difficult is to be practiced in an evil world, where the egoism of others and the egoism built into the institutions of society attack us.... Evil is overcome only by good, egoism by generosity. It is thus that we must sow justice in our world, substituting beloved for cocky-involvement every bit the driving force of order.
Pedro Arrupe, SJ - 28th Superior Full general

Solidarity is learned through contact rather than through concepts. When the heart is touched by direct experience, the mind may exist challenged to change.
Peter-Hans Kolvenbach, SJ - 29th Superior General

And and then [living in a world as unlike as the Far East] has taught me to smile at the difficulties, at human imperfection, the human reality. In Kingdom of spain I was a lilliputian intolerant, thinking in terms of order, of commands, because I thought of religion as fidelity to religious practices, and in Japan I learned that true religiosity is more profound, that one must go to the center of things, to the depths of our humanity, whether we are speaking of God or nosotros are speaking of ourselves and of human life.
Adolfo Nicolás, SJ - 30th Superior General

Intellectual work is an apostolate if it keeps live the link between deep reflection, concern for people's lives and the building of a more man and Christian world. Our intellectual work is an apostolate if it is carried out with depth, openness to the globe and an orientation towards social justice and reconciliation between people and creation, e'er in dialogue with other believers and non-believers, by accepting with joy the richness of cultural diversity. We are thus responsible for what we propose. Nosotros also know what we owe to a community of people in society and to a community of researchers and thinkers. We act past looking at people in a detail space, but too by looking at the globe: this piece of work is both universal and local. Considering of this, it is intercultural: inculturated, in dialogue and universal.
Arturo Sosa Abascal, SJ, 31st Superior General

Superiors General (from Ignatius Loyola to Arturo Sosa)

Back to superlative

Suppression of the Guild of Jesus (1773-1814)

Various theories have been put forward to explicate the suppression of the Jesuits: the Enlightenment critiques of Diderot and Voltaire, the procedure of secularization that culminated in the French Revolution, the Society'southward own supposed misdemeanors—declared laxity in moral education, erroneously supposed enormous wealth from the missions in South America, missionary work in the not-European globe that made too many concessions to local cultures, the social club's supranational grapheme in a Europe made up of increasingly national churches. Even so, as Jonathan Wright, a reputable contained scholar, puts it, "striving for some over-riding explanation of the Jesuits' destruction is a mistake. No unmarried explanation fits the facts of the various national suppressions [Portugal in 1759, France in 1764, Kingdom of spain in 1767]. . . . [E]ach of the national suppressions has to be explained as a discrete political event, governed past detail grudges and aspirations.] Finally, nether farthermost pressure from the Bourbon monarchs, the new pope, Clement Xiv, signed the papal "cursory" of suppression in the summer of 1773. It seemed, said the pope, as if "I have cutting off my right hand."

Many of the former Jesuits suffered non merely the loss of their school buildings and other properties but exile and worse, though some thrived equally members of new orders or as diocesan priests (in the U.South., John Carroll became the starting time bishop and the founder of Georgetown Higher—at present University). In Prussia [temporarily] and in Russian federation [through all the years of suppression] the corporate Club lived on because the rulers refused to promulgate the pope's brief of suppression. The Russian Gild of Jesus was given official papal recognition in 1804. And when in 1814 the worldwide club was restored, various national and local communities of Jesuits began their existence by affiliating with the Society at that place.

During the forty to 50 years of suppression, the upheaval of the French Revolution took place and in its aftermath the turn of Europe back to the stability of conservative politics and religion. And the Society itself, in spite of operating in a very cautious style, unknowingly lost some of its understanding and practices of the living spiritual tradition going dorsum to the founder Ignatius (1491-1556). They would not be recovered until well into the 20th century.

Run across Wright, "The Suppression and Restoration," Cambridge Companion to the Jesuits (2008).
See related information on the "Restoration of the Society of Jesus"
Meet cursory videos on the Suppression and Restoration
 Resource page for the Suppression and Restoration of the Gild of Jesus

Sustainability is "meeting the needs of the present generation without compromising the ability of future generations to encounter their needs" (from The Brundtland Written report— A United nations sponsored study of the human relationship betwixt economic development and the environment published as "Our Common Time to come" in 1987).

At the Association for the Advancement of Sustainability in Higher Pedagogy conference in October 2006, 12 presidents agreed to launch the American College and University Presidents Climate Commitment. Since so, a number of Jesuit university presidents have signed the commitment, including Michael J. Graham, SJ, who stated, "As a Catholic, Jesuit University, it is Xavier's responsibility to undertake issues which have an touch not only on our campus, but on all of today'southward society."

Meet the work of the AJCU Ecology Educators

Initiatives at Jesuit universities:

• Boston Higher
• Canisius Higher
• College of the Holy Cross
• Creighton University
• Fairfield University
• Fordham University
• Georgetown University
• Gonzaga University
• John Carroll Academy
• Le Moyne Higher
• Loyola Marymount University
• Loyola Academy Chicago
• Loyola University Maryland
• Loyola University New Orleans
• Marquette University
• Regis University
• Rockhurst Academy
• Saint Joseph's University
• Saint Louis Academy
• Saint Peter'due south Academy
• Santa Clara Academy
• Seattle University
• Jump Hill College
• University of Detroit Mercy
• University of San Francisco
• Academy of Scranton
• Xavier Academy

"Sustainability and the Jesuit Mission" July 2012 past Kathleen R. Smythe, Ph.D.
Adapted from a presentation made to AJCU Leadership Seminar, twenty June.
"The Place of Sustainability and the Environs within Roman Cosmic Idea," a spoken communication by Michael J. Graham, SJ, President of Xavier University, given on Sustainability 24-hour interval, November vii, 2011.
Ignatian Spirituality and Sustainability past Annette Marksberry, 2011.
Sustainability and Catholic Higher Education: A Toolkit for Mission Integration,which is published by eight national Catholic organizations, including the Association of Jesuit Colleges and Universities.
See 2-infinitesimal video clips on Sustainability issues
See ecology
Run into XU Sustainability and Mission Seminar
See resource page on Environmental and Sustainability

Back to top

---

JESUIT A TO Z: An expanded version of the publication "Do Yous Speak Ignatian?"

skempabitte.blogspot.com

Source: https://www.xavier.edu/jesuitresource/jesuit-a-z/terms-s/index

Share this post