1. Introduction:

The Jesuits are known for adaptability as they are sent on mission wherever there is greater need. A Jesuit might be missioned to an unknown and unexplored frontier but he is expected to accomplish the best in that situation. He is a man of the magis (to do ever more and ever greater). He would work, in his field of mission, as though everything depended on him but would trust as though everything depended on God. He is internally a man of God but externally a man for others, especially those in need.

The principle and foundation of a Jesuit in his mission is ‘wholeness is holiness’ since he has to find his fulfillment (salvation) in the fulfillment (salvation) of others. Thus he should work for the integral formation of himself and of his fellow human beings, namely, a sound mind (Intelligent Quotient – IQ) in a sound body enriched by affective maturity (Emotional Quotient – EQ) with values (Spiritual Quotient – SQ) for life. The ultimate aim and ambition of the Jesuits, individually and collectively, is the empowerment of the people especially the marginalized. The Jesuit is there to be the voice of the voiceless – a voice in the wilderness crying out for social justice and human dignity and equality.

2. Historical Background:

In the sixteenth century Martin Luther’s Reformation was battering the Church. At this juncture a group of seven college graduates at Paris founded a ‘Company’ with no financial capital and with no specific plan or concrete programme. They eventually decided to be at the disposal of the Pope in order to render service wherever there was an urgent and important need for the Church. Thus they launched the Counter-Reformation which was greatly needed at that time.

2.1. Membership: The little Company (which named itself as the Company of Jesus also known as the Society of Jesus) of seven began its existence in 1540. In about fifteen years, when the leader of the Company (Ignatius of Loyola) died, the number of the band increased to 1,000 though the Church authority had allowed originally, on an experimental basis, only 60 members. The membership grew exponentially to 5,000 in 40 years, which then became 25,000 by the year 1700. In 1965 the number reached a maximum of 36,000. In the wake of the cultural revolution in the 1960s (especially in the West) and also as an aftermath of the Second Vatican Council the number dwindled and today there are 20,000 Jesuits in the world. This all-male Society is the largest Religious Order in the Catholic Church today.

2.2. Social Scenario: When the Society of Jesus was founded there was mass illiteracy. Education was available only for those who could afford it. In order to counteract the movement of Luther there was need for education for the masses. Hence Ignatius founded a school in Rome and announced that the school would offer education ‘gratis’. Thus began the long-lasting and influential educational system of the Jesuits. As the education was free, the people thronged the doors of Jesuit educational institutions. As the demand increased, the number of educational institutions also increased. Since too many opted for Jesuit education a selection process was introduced. Only the brilliant and the eminent could enter the Jesuit institutions. But recently, this orientation was revised back to a focus on the education of the poor, based on a ‘preferential option for the poor’. Correspondingly their educational institutions, though they initially originated in the centres of big cities,   moved to the periphery where the needy lived. Their aim now is to give the best to the least and to empower the (economically and socially) marginalized and to enable the downtrodden to become the decision makers in society.

2.3. The Origin of Universities: Their first educational institution was the Roman College (today’s Gregorian University) in Rome. Within a decade there were 30 colleges. By late 18^th century there were about 800 secondary and higher educational institutions in all five continents. The first university college in India was founded in 1844: St Joseph’s College, first founded in Nagapattinam and then shifted to Trichy. Now the Jesuits run about 100 higher secondary schools and 18 university colleges in India. There are 28 Jesuit universities in the USA. The Jesuits now have about 2,000 educational institutions (schools, colleges, and universities) in about 110 countries in the globe. Towards the end of the last decade 3,000 Jesuits were engaged in the mission of education in about 200 Jesuit institutions of higher learning (GC 34, 405).

In the beginning the mission of education was conceived as intellectual where transmitting information was contemplated. The student should become intellectually brilliant. The target was the IQ. The individual should be capable of critical and clear thinking and of taking relevant and meaningful decisions. Later it dawned on the Jesuit educationists that human beings need character formation in addition to information. Emotionally one should be able to understand and accept others as they are. Hence values such as dignity, equality, compassion etc were very much needed for holistic formation. This is the beginning of a holistic formation with EQ as an added strength in the educational programme. In this process attention is paid to each individual and each one is groomed as a leader with the assumption that leadership should surge from within. Counseling and personal follow up became part of the Jesuit educational programme. This process naturally led to another phase, namely the transformation of society. The leaders formed in such educational institutions would, each in his/her own way, influence and transform society. The expected outcome would be social and religious harmony. Such values, as the spiritual quotient (SQ), became part of the educational system in the form of Foundation Courses. Thus an integrated and holistic pedagogy was worked out which proves to be excellent and effective in today’s world.

2.4. Political Influence: As the Jesuits were trained in the arts and the sciences they became influential even in national and international administration. They became confidants of European monarchs; they were invited to China by the Ming emperor; they turned out to be the business attaché of the Japanese shogun with a view of getting closer to the emperor there. In India their presence in the Mughal court of Akbar in Agra was very much appreciated. Their goal was to bring education and evangelization to the people through influencing the rulers and administrators.

2.5. Mission Expedition: They were men of vision and insight. They could go and set foot anywhere in order to be of service to the people in need. They are the first ones, as missionaries, to cross the Himalayas to enter Tibet; they could pioneer along the Blue Nile in Egypt as well as along the Mississippi river in the USA; and they could prepare for the first time a geographical map of China.

450 years ago Francis Xavier, within a few years after the founding of the Society of Jesus, reached India. 400 years ago Roberto de Nobili arrived in Tamilnadu with the novel idea of cultural dialogue. Francis Xavier founded the first school in Goa for the native children and the Portuguese colonialists – an attempt to integrate the natives with the foreigners. Their idea was always focused on educating the people for their betterment.

2.6. Contribution: The contribution of the Jesuits, through education, is very much appreciated even today. One could understand the scientific contribution from the fact that 30 craters in the Moon have been named after the Jesuits. They have contributed much in Mathematics (for example, Calculus) and Astronomy. Clavius who was an inspiring mathematician and astronomer at the Gregorian University was instrumental in the reformation of the European Calendar. The outcome is the Gregorian Calendar which is in use today. Mateo Ricci’s contribution to astronomy in China is phenomenal. Even today the Vatican Observatory (both in Italy as well as in the USA) is manned and administered by the Jesuits. The Jesuits came to the defense of Galileo when he was in trouble with the Church regarding his heliocentric planetary system. Clavius, though he was at first the proponent of an earth centered system, after going through the observations of Galileo became convinced of Galileo’s proposal. He could duplicate the observations of Galileo and confirm Galileo’s planetary system. Jesuits were open to new ideas and they could accommodate to changes for the better.

In addition to the contribution to the sciences, the contribution to the study of languages is also enormous. Henriques is the first to publish a Tamil grammar in Europe. Beschi, who originated from Italy, came to Tamilnadu (in 1711) and mastered the language and wrote an Epic. His story of Paramartha Guru is the first novel in Tamil. He also brought in changes in the reformation in the way of writing Tamil alphabets. Rhodes is another Jesuit who worked on the Vietnamese script. Many a Jesuit contributed much to the local languages, especially in Eastern parts of India. They introduced the Roman script for the local languages that did not have a script of their own.

At a time where the missionaries were forcing their European culture on the indigenous people the Jesuits sought to be assimilated to the host cultures. Mateo Ricci and Roberto de Nobili dressed like the local learned men and adopted their way of living. As good teachers they were ever ready to learn from others. They tried to identify their life-style with that of the people they came to serve. Mateo Ricci and de Nobili are the models for inculturation through dialogue with indigenous cultures.

In all their efforts and endeavours the Jesuits focused on education for social transformation. The best example is the University of Central America in El Salvador. There they tried to fight for human rights and to make the voice of the people heard. But they had to pay a high price for it. In 1986 six Jesuits and two of their employees were brutally assassinated by the military junta. This would not however silence the Jesuits. Over 40 Jesuits all over the world expressed immediately their wish to take the place of their Jesuit companions in El Salvador. Jesuits have been all along social activists – Berrigan in the USA has gone to prison many a time for the rights of his fellow citizens. Even when they were close to the Kings and the Popes as consultants they kept alive their zeal for human dignity and equality. Von Nell Breuning, who drafted the papal encyclical Rerum Novarum, which is a celebrated document in favour of the working class people, was an economic adviser to the Chancellors of Germany.

In the media also the Jesuits are doing their best. The Vatican Radio, which is the only international radio-station which could beam its message with a single antenna all over the world (without any intermediary boosters), is entrusted to the Jesuits. And they render service to the Church as well as to the people of God.

Jesuits could be found to be active in any field. They are in film making: A couple of years ago a Jesuit won an Oscar award for his documentary film. There are circus clowns, taxi drivers, scientists, and factory workers, as it happened in the divided Eastern Berlin under the Communist Regime, counselors to the common people as well as to the elite. They are teachers, poets, writers. One was elected the Congressman in USA and another was appointed the Education Minister in Nicaragua, though both of them had to resign their positions according to the directives of the Pope. According to one eye-witness, there is a Jesuit in Beijing who is an adviser to the Communist Politburo of China. Their field of action or activities may be different but their focus always is the people and their education in academic, cultural, social, political, and religious areas. It leads thus to an integrated formation of their fellow human beings.

3. Turning Point:

The Jesuits started serving the common people. The first companions were preaching in street corners and they were tending the sick in the hospitals. They were begging their food and lived just like the common people. When they began educational institutions they became excellent in education as well as prominent in society. Slowly they could not help being drawn to the service of the brilliant and the elite. But there came a turning point in the twentieth century. It was a two level struggle as well as enlightenment for them.

3.1. Human dignity with equality: In the first place the Jesuits became more and more convinced that they should work for human dignity and equality  without any discrimination and marginalization among people. They were not afraid of taking a stand for the oppressed and the marginalized. Just one example can enlighten anyone about the commitment of the Jesuits for social justice.

In India, especially in Tamilnadu, the caste system marginalized certain sections of the people. It was common then to have a church for the high caste people and another one for the low caste. Liturgical services would be conducted at different times. Then they thought of having a ‘double-decker’ church, with one altar but with people seated in the church at two levels. Later the so called ‘trouser-type’ church came in: one altar with two aisles, one for the caste people and the other for the untouchables. The next was the cross-model church, with the main wing for the higher caste people and the two side wings for the lower castes and untouchables. Even during the distribution of Holy Communion, the high caste people would be served first and only then the others. With increasing social awareness the low caste people were also seated in the main wing, but with a barrier in the middle to segregate the high from the lower caste people. But, all along the Jesuits were fighting against such discrimination. Archbishop John Peter Leonard of Madurai Archdiocese demolished the barriers in the church paving the way for the people of God to be equal in the house of God. Today we have come a long way in this respect.

3.2. Affirmative Action: Millennia of oppression reduced the people of lower social origin, especially the poor and the Dalits, to a despicable position. Even today in the 21^st century, amidst technological advancement and the information explosion, there are places, for example in Tamilnadu, where the Dalits would be served tea in aluminum containers while others would have it in glass tumblers. Even today there are places where, when Dalits enter the street of the caste people, they should remove their footwear as though they are treading in a sacred space. There were other types of discrimination in other countries such as apartheid in South Africa and the segregation policy in the USA. Reflection on these made the Jesuits think of justice and equality and the outcome is the option for the poor and the marginalized. In 1960s, the 32^nd General Congregation articulated the ‘preferential option for the poor’ as the work-policy of the Jesuits. This became, in the concrete, option for the Hispanics and the Afro-Americans in the USA, for the Tribals in the northern part of India and for the Dalits in South India. Affirmative action is an attempt to set the balance of human dignity and equality right and it is being followed amidst much opposition and indifference. Twenty-five years ago the Jesuit Refugee Service was initiated for those who are forced to flee their own mother-land.

In the Jesuit Madurai Province the affirmative action took an evolutionary progress. In 1970s deliberations on the option for the poor and marginalized were initiated. In 1984 the Province Vision Statement with the motto ‘Towards Liberation Together with the Poor’ was brought out. In 1989 it became focused as the ‘Preferential Option for the Dalits’.  In 1989 the Dalit Christian Liberation Movement (DCLM), founded by Fr Antony Raj SJ, gave impetus to the option.  Later the option evolved into the ‘option for the Dalit Catholics’.  In the new millennium it has become ‘option for the marginalized’. The Indian Government also is now trying to effect this affirmative action through the policy of ‘reservations’. This is an answer to the continuing oppression, marginalization and discrimination. It is an attempt to set the balance of justice right through concerted efforts to establish social equality and human dignity. It is restorative justice in the process of making amends for historical injustices done to the marginalized. Accommodating them through mere ‘reservation’ or ‘admission/ appointment’ policies or extending ‘financial support’, without giving due respect to their human dignity, would be a ‘comic book solution’.

4. Goal:

In general the Jesuits are at the service of society. Their mission is need-based as they are sent where there is greater need. With their focus on the service for the needy, they strive for empowering the marginalized. Education becomes a main tool in this mission of empowerment.

Just as they started educating the masses during the time of Reformation, they began educating the Guaranis in South America. It was the time of colonization in South America and the slave-trade was at its peak as ship-loads of slaves were transported from Africa to South American colonies. At a time when it was held that it was all right to treat the slaves as commodities as they were sub-humans, the Jesuits fought for their equality and dignity. They founded Jesuit Republics, known as Paraguay Reductions, where the people enjoyed full democracy and common-ownership of the land. They were taught music and the fine-arts and they could equal the colonialists.

As the Society of Jesus became too powerful and prominent it was suppressed in 1773 but it came back to life with full enthusiasm after 40 years when it was officially restored by the Pope. Social reformation through education was the priority of the Jesuits as they realized that knowledge is power. Education became the way for other missions since through education the common people could become eminent and brilliant and the marginalized empowered. Education makes one capable of discernment and decision making in the process of achieving what is good for the society one lives in.

5. Vision Statements:

Social transformation has been the ideal of the Jesuit missions. It becomes clear from their vision statements and other documents. The Jesuit university is for the holistic formation of the students who would eventually become factors of change in society. Ignatius writes in the Constitutions that the ideal of a Jesuit University is “to form them in mind and heart… being themselves qualified to teach elsewhere what they have successfully picked up from us, to God’s glory” (Const. 440). And the curriculum also is need-based and adaptable. As the order of priority regarding the curriculum one reads in the Constitutions:

1. Theology, the Scriptures, Canon law
2. Humanities: Latin, Greek, Hebrew and also rhetoric, poetry, and

history

1. If men are to work among the Moors or Turks or in India, then

Arabic, Syriac, and Hindostani

1. Also courses in logic, physics, metaphysics, ethic and mathematics

‘in so far as they serve our purpose’

1. Study of medicine and law – foreign to our Institute (Const. 446 to

452).

At the same time the University not only promotes research but interdisciplinary research: “Jesuit universities will promote interdisciplinary work; this implies a spirit of cooperation and dialogue among specialists within the university itself and with those of other universities” (GC 34, 413).

The outcome of this educational mission is the formation of character. As Ignatius writes: “There must be an official disciplinarian, not a Jesuit, who deals with those who are neither serious in studies nor satisfactory in behaviour, and pay no attention to advice or urging…. One who is unprofitable to himself and harmful to others cannot stay but is better sent away” (Const. 488). Though each university could have its own autonomy the common purpose is social justice that evolves from faith. In the words of GC 34: “A Jesuit university can and must discover in its own proper institutional forms and authentic purposes a specific and appropriate arena for the encounter with the faith which does justice” (GC 34, 410).

6. Characteristics of Jesuit Education:

Though the First Companions were graduates from the University of Paris they did not have the intention (in 1540) of founding any educational institution on a permanent basis. But by 1556, according to Polanco, education became the primary mission of the Jesuits since there was need for it everywhere.

6.1. Ratio studiorum: The Jesuit contribution to effective education is known as Ratio Studiorum (plan of study). Though the Augustinians had a ratio studiorum for members of their religious Order, the Jesuit ratio studiorum included the secular students. It was introduced in 1591, reviewed in 1599 (during the 5^th General Congregation), and revised in 1832. It consists of initial grammatical studies followed by three subjects, namely language, scholarly learning, and rhetoric. The methodology was mainly recitation from memory, repetition of the previous class, and discussion (disputation, debate). The Ratio Studiorum was again reviewed in 1910 and ever since it has been adapted into so many systems of teaching.

It is the Magna Carta of Jesuit Education:

1. It was a coherent and lucid system with regard to ideals, methods, and objectives.
2. It consisted of educational vision, practical skills, and pedagogical insight.
3. It is the integration of literary or humanistic into professional or scientific studies.
4. It was adaptable to the exigencies of the time: From 1832 instead of Latin, learning the mother-tongue was encouraged. History, geography, mathematics, natural sciences etc were introduced. From 1910 physics, chemistry, physiology, astronomy, geology etc were brought in.

It was the synthesis of the earlier tradition of the classical liberal arts, medieval scholasticism, and Renaissance humanism in the context of Christian ethics and spirituality. It has had a tremendous influence on modernity.

6.2. Integral pedagogical Paradigm: It is presented today as an Ignatian Pedagogical Paradigm (popularly known as: Integrated Pedagogical Paradigm). It is schematically given as:

Context ® experience ® reflection ® action ®evaluation

↑__________________________↓

In a given context (for example, empowering the marginalized) one has some experience (either one’s own or cumulative from the past) which leads to critical reflection with regard to what has been done and what is yet to be done. Then comes the action plan which is periodically evaluated. This evaluation enriches one’s experience and then the cyclic process of reflection, action, evaluation goes on.

Since the common people are their focus the Jesuits have always been opting for the liberal arts and sciences as the basis of their educational mission. In this way they could achieve their goal of empowering the marginalized. This is very clearly reflected in the 34^th General Congregation: “For the poor, they (Jesuit Universities) serve as major channels for social advancement” (GC 34, 405).

This is achieved through individual attention to his/her holistic formation. Hence through relevant and meaningful curriculum the intellectual training (IQ) is imparted; through counseling and personal follow up their emotional or gut level formation (EQ) is assured; and through foundation courses or value-based education their values are clarified and enriched (SQ). Thus “A Jesuit university must be outstanding in its human, social, spiritual and moral formation, as well as for its pastoral attention to its students and to the different groups of people who work in it or are related to it” (GC 34, 414).

6.3. Leadership Formation: Two-third of the Constitutions of the Society of Jesus is devoted to the training of the Jesuits – training them as leaders. Leadership formation is very important and is reflected in the ministries of the Jesuits especially in the field of Education. The reason is that the ongoing success of the Company depends much on the training of the recruits or of the target people as leaders. And the leaders so formed or moulded would achieve success in any situation. Thus they should be formed as ‘men and women for others’ who could assume leadership roles in their own communities and organizations (GC 34, 419). The assumption here is that each one is a potential leader and if that leadership quality is realized in concrete, society will be better. And these leaders are not going to be authoritarian but servant leaders – to be the voice of the voiceless and to fight fiercely and fearlessly against any form of discrimination or marginalization. Social and religious harmony is the ultimate goal to be achieved.

7. Paradigm Shift:

The world constantly undergoes tremendous and rapid changes. And there is a need to look at the world through differing lenses. Hence the need for paradigm shift as and when needed and an alertness to realize what to do and when. The Jesuits kept abreast with the times and the principles that made all the difference could be called the four pillars of success, namely self-awareness, ingenuity, love/passion, and heroism (Cf. C. Lowney, Heroic Leadership, Loyola Press, Chicago, 2003, p.28) flowing as the fruits of the Spiritual Exercises.

7.1. Self-awareness: In order to have effective leadership one should be aware of himself/herself (Sp Ex 4). An understanding of one’s strength, weakness, values, and world view are essential to constantly nourish leadership. Some of the Jesuit alumni (Voltaire, Rousseau, Bill Clinton, Francois Mitterand, Fidel Castro, Julius Nyrere, Abdul Kalam) could be considered examples of leadership in the Jesuit mould.

7.2. Ingenuity: From the spirit of indifference (Sp Ex 23), overcoming prejudices and leading to optimistic innovation, ingenuity picks up momentum for constant adaptability to the changing world. A leader who is aware of him/herself should not just think outside the box (he/she is in) but he/she should be able to live outside the box. He/she should have the spirit of exploration and should have the guts to take risks for the betterment of people and society.

7.3. Love/Passion: The dynamic force for any mission flows from the Contemplation to Attain Love (Sp Ex 230ff). Jesuit formation underlines that any meaningful mission today has its focus on the option for the (socio-economic) poor. In this mission they would be able to think globally but act locally. They would not hesitate in collaborating with others with a positive and loving attitude that resonates with their option.

7.4. Heroism: The Jesuits are magis-driven (Sp Ex 98, 155, 167) to do ever more and ever greater things and to dare to be different. They energize themselves and others through heroic ambition, which in all their missions, but particularly in education, is the empowerment of the people, since knowledge is power.

The present scenario of Jesuit education gives importance to value education. This is in addition to academic excellence and character formation of individuals leading to social transformation focusing on human rights and religious harmony. This is attempted through the Foundation Courses. The call of the Jesuits today is not to choose the elite and train them as elite but to choose the less fortunate and to form them for excellence. This is concretely realized not only in choosing the poor but also in paying special attention to the slow-learners and shaping them up through remedial programmes. Some may not be interested in book-oriented education and they could be trained in skill-based and job-oriented courses. The students should keep in touch with society. In order to instill social awareness, part of their curriculum is to interact with the people through outreach programmes of taking literacy and science to the villages.

Another paradigm shift today is towards parallel institutions of education. In addition to the universities, Community Colleges are founded for the school drop-outs in order to train them for jobs. In the rural areas evening study centres are organized so that even those who cannot afford to come to the Jesuit educational institutions could be helped to study in other schools. Normally children come to the school but now there is an effort to take the schools to the children, especially of migrant workers. As the parents are engaged in seasonal works, the children are taught through the mobile schools. In the world of technology the Jesuit education is also setting the trend through e-learning. Thus relevant and at the same time meaningful education is being offered. In order to enrich their mission of education Jesuits invite their collaborators to share this vision and power so that they can work together to transform society as a whole.

8. Jesuit Global View of Education:

The Jesuit global view on Education could be summarized as individual leadership formation for social transformation. Each one, thus formed and moulded, would bring about social and religious harmony and they would consciously and fearlessly strive to establish justice, equality, and dignity among fellow human beings. The ultimate end of the Jesuit mission is empowerment of the downtrodden through leadership building. These leaders formed by the Jesuits would have clear vision and direction for the society they live in. They would align with people to build teams through motivation and inspiration. These Jesuit-moulded leaders would be equipped to walk through difficulties and to walk with the people as they know the difference between talking the talk and walking the walk. Effective means for such a transformation is education and hence the Jesuits constantly work on shaping a relevant and meaningful educational system, with foresight and insight, especially attending to the marginalized.

In the modern corporate world the concept of leadership is top-down but, according to the Jesuit vision, leadership is bottom-up. In top-down leadership there would be less than 1% of leaders who decide for the others whereas in the bottom-up leadership they would be more than 99%. Since according to the Jesuits:

1. All are potential leaders;
2. Leadership springs from within (through motivation);
3. Leadership is not mere action but a way of living; and
4. Leadership is not completed in a given time but an ongoing process

of self-development for the service of the needy (Cf. C. Lowney, Heroic Leadership, Loyola Press, Chicago, 2003, p.15). All, especially the poor and the downtrodden, should be formed as leaders of the society.

9. Hence:

As Jesuits and as collaborators of the Jesuits, sharing their vision and mission,

1. Where do we stand today in forming our students/people as leaders of society?
2. Where should we go?
3. How do we get there?

The need of the hour is education with a strong ethical framework viz. equality, dignity and justice.

Francis P. Xavier SJ

Loyola College

Chennai-600 034

(1035300906)