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1 Go Forth and Teach : Jesuit education acknowledges God as the Author of all reality, all truth and all knowledge. God is present and working in all of creation: in nature, in history and in persons. Jesuit education, therefore, affirms the radical goodness of the world “charged with the grandeur of God,” and it regards every element of creation as worthy of study and contemplation, capable of endless exploration.

1 IPP : (7) Ignatian pedagogy from its beginnings has been eclectic in selection of methods for teaching and learning. Ignatius Loyola himself adapted the “modus Parisiensis,” the ordered pedagogical approach employed at the University of Paris in his day. This was integrated with a number of the methodological principles he had previously developed for use in the Spiritual Exercises."

1 Jesuit Speak : Ad Majorem Dei Gloriam: The motto of the Society of Jesus – For the Greater Glory of God.

10 Go Forth and Teach : (34) Since every program in the school can be a means to discover God, all teachers share a responsibility for the religious dimension of the school.

10 IPP : (27) Applying, then, the Ignatian paradigm to the teacher-learner relationship in Jesuit education, it is the teacher’s primary role to facilitate the growing relationship of the learner with truth, particularly in the matter of the subject being studied under the guiding influence of the teacher. The teacher creates the conditions, lays the foundations and provides the opportunities for the continual interplay of the student’s EXPERIENCE, REFLECTION and ACTION to occur.

10 Jesuit Speak : Contemplation: A particular way of praying encouraged by Ignatius whereby the one praying puts oneself imaginatively into a scene usually a gospel scene, using all one’s senses and interacting with the characters in the story.

11 Go Forth and Teach : (36) Every aspect of the educational process can lead, ultimately, to worship of God present and at work in creation, and to reverence for creation as it mirrors God. Worship and reverence are parts of the life of the school community; they are expressed in personal prayer and in appropriate community forms of worship.

11 IPP : (29) The continual interplay, then, of EXPERIENCE, REFLECTION and ACTION in the teaching-learning dynamic of the classroom lies at the heart of an Ignatian pedagogy. It is our way of proceeding in Jesuit schools as we accompany the learner on his or her journey of becoming a fully human person. It is an Ignatian pedagogical paradigm which each of us can bring to the subjects we teach and programs we run, knowing that it needs to be adapted and applied to our own specific situations.

11 Jesuit Speak : Contemplatio ad Amorem: The concluding contemplation of the Spiritual Exercises that contains the often repeated Ignatian phrase, “Love ought to manifest itself more by deeds than by words.”

12 Go Forth and Teach : (37) While it respects the integrity of academic disciplines, the concern of Jesuit education is preparation for life, which is itself a preparation for eternal life. Formation of the individual is not an abstract end; Jesuit education is also concerned with the ways in which students will make use of their formation within the human community, in the service of others “for the praise, reverence, and service of God.”

12 IPP : (35) Similarly, personal care and concern for the individual, which is a hallmark of Jesuit education, requires that the teacher become as conversant as possible with the life experience of the learner. Since human experience, always the starting point in an Ignatian pedagogy, never occurs in a vacuum, we must know as much as we can about the actual context within which teaching and learning take place.

12 Jesuit Speak : Contemplatives in Action: This term refers to Ignatian men and women who not only dream of what is possible but are also men and women of action, persons who will confront the issues of their day and take a stand.

13 Go Forth and Teach : (38) Believing that God is active in all creation and in all human history, Jesuit education promotes dialogue between faith and culture — which includes dialogue between faith and science.

13 IPP : (38) Teachers, as well as other members of the school community, therefore, should take account of: A) the real context of a student’s life which includes family, peers, social situations, the educational institution itself, politics, economics, cultural climate, the ecclesial situation, media, music and other realities.

13 Jesuit Speak : Cura Personalis: The attention or care to the person that has become a major characteristic of Ignatian education.

14 Go Forth and Teach : (42) The young men and women who are students in a Jesuit school have not reached full maturity; the educational process recognizes the developmental stages of intellectual, affective and spiritual growth and assists each student to mature gradually in all these areas. Thus, the curriculum is centered on the person rather than on the material to be covered. Each student is allowed to develop and to accomplish objectives at a pace suited to individual ability and the characteristics of his or her own personality.

14 IPP : (42) 2. EXPERIENCE for Ignatius meant “to taste something internally.” In the first place this calls for knowing facts, concepts, principles. This requires one to probe the connotation and overtones of words and events, to analyze and evaluate ideas, to reason. Only with accurate comprehension of what is being considered can one proceed to valid appreciation of its meaning. But Ignatian experience goes beyond a purely intellectual grasp. Ignatius urges that the whole person — mind, heart and will — should enter the learning experience.

14 Jesuit Speak : Discernment: The sifting of spiritual movements within oneself in order to be able to choose the good from the better choice.

14b Jesuit Speak : Eloquentia perfecta: Flawless eloquence.

15 Go Forth and Teach : (43) Growth in the responsible use of freedom is facilitated by the personal relationship between student and teacher. Teachers and administrators, both Jesuit and lay, are more than academic guides. They are involved in the lives of the students, taking a personal interest in the intellectual, affective, moral and spiritual development of every student, helping each one to develop a sense of self-worth and to become a responsible individual within the community.

15 IPP : (48) At this level of REFLECTION, the memory, the understanding, the imagination and the feelings are used to capture the meaning and the essential value of what is being studied, to discover its relationship with other aspects of knowledge and human activity, and to appreciate its implications in the ongoing search for truth and freedom. This REFLECTION is a formative and liberating process. It forms the conscience of learners (their beliefs, values, attitudes and their entire way of thinking) in such a manner that they are led to move beyond knowing, to undertake action.

15 Jesuit Speak : Examen: Also known as ‘examination of conscience’ this structured review of each day, developed by Ignatius, is employed to discover God’s movements and actions within one’s daily life.

1548 : 1548 St. Ignatius' Spiritual Exercises published; first Jesuit college is founded in Messina.

16 Go Forth and Teach : (44)   Freedom includes responsibilities within the community. “Cura personalis” is not limited to the relationship between teacher and student; it affects the curriculum and the entire life of the institution. All members of the educational community are concerned with one another and learn from one another. The personal relationships among students, and also among adults — lay and Jesuit, administrators, teachers, and auxiliary staff — evidence this same care. A personal concern extends also to former students, to parents and to the student within his or her family.

16 IPP : (59) 4. ACTION: For Ignatius the acid test of love is what one does, not what one says. “Love is shown in deeds, not words.” The thrust of the Spiritual Exercises was precisely to enable the retreatant to know the will of God and to do it freely.

16 Jesuit Speak : Father General: The head of the Society of Jesus, who lives in Rome and is appointed to this position for life.

17 Go Forth and Teach : (45) Growth in the maturity and independence that are necessary for growth in freedom depends on active participation rather than passive reception. Important steps toward this active participation include personal stud, opportunities for personal discovery and creativity, and an attitude of reflection.

17 IPP : (64) Ignatian pedagogy, however, aims at formation which includes but goes beyond academic mastery. Here we are concerned about students’ well-rounded growth as persons for others. Thus periodic evaluation of the student’s growth in attitudes, priorities and actions consistent with being a person for others is essential.

1773 : 1773 Pope Clement XIV suppresses the Society of Jesus. All Jesuit schools are confiscated and largely destroyed.

1789 : 1789 Georgetown Academy is founded. Its secondary school becomes Georgetown Preparatory School, the first Jesuit secondary school in the U.S.

18 Go Forth and Teach : (46) Since education is a life-long process, Jesuit education tries to instill a joy in learning and a desire to learn that will remain beyond the days in school.

18 IPP : (63)  There are a variety of ways in which this fuller human growth can be assessed. All must take into account the age, talents and developmental levels of each student. Here the relationship of mutual trust and respect which should exist between students and teachers sets a climate for discussion of growth. Useful pedagogical approaches include mentoring, review of student journals, student self-evaluation in light of personal growth profiles, as well as review of leisure time activities and voluntary service to others.

18 Jesuit Speak : Finding God in All Things: Ignatius’ belief that God can be found, not just in prayer, but also in the mundane and ordinary events of life.

1814 : 1814 The Society of Jesus is restored throughout the world. At this time the Jesuits have 12 small schools: 4 (Italy), 2 (France), 1 (U.S.), 5 (Russia).

19 Go Forth and Teach : (48) Jesuit education recognizes that intellectual, affective, and spiritual growth continue throughout life; the adult members of the educational community are encouraged to continue to mature in all of these areas, and programs of ongoing formation are provided to assist in this growth.

19 IPP : (73) The Ignatian Pedagogical Paradigm is fundamental to the teaching - learning process. It applies not only to the academic disciplines but also to the non-academic areas of schooling, such as extra-curricular activities, sports, community service programs, retreat experiences, and the like.

19 Jesuit Speak : Go Forth and Teach: The Characteristics of Jesuit Education: The document published in 1986 by the International Commission on the Apostolate of Jesuit Education (ICAJE) containing twenty-eight characteristics of Jesuit Education

1934 : 1934 The Jesuit Educational Association (JEA) is formed in the United States with separate commissions for colleges/universities and high schools.

1963 : 1963 The number of Jesuit high schools in the U.S. grows to 55 and the first coeducational Jesuit high school is established at Red Cloud Indian School, Pine Ridge, SD.

1965 : 1965 Pedro Arrupe, S.J. becomes the 28th Superior General of the Society of Jesus.

1970 : 1970 JEA is restructured leading to the foundation of the Jesuit Secondary Education Association (JSEA) and the Association of Jesuit Colleges and Universities (AJCU). The Preamble to the JSEA Constitutions is written, emphasizing the concept that our schools are to go ""beyond academic excellence.""

1975 : 1975 The 32nd General Congregation of the Society of Jesus reasserts the importance of Jesuit educational institutions in the service of faith and the promotion of justice.

1976 : 1976 JSEA Commission on Research and Development (CORD) is established to assist Jesuit high schools through research, planning and consultation as well as to train future administrators.

1979 : 1979 The Colloquium on the Ministry of Teaching is piloted and then offered by JSEA as a national program for Jesuit high school educators to share and explore the ministerial dimensions of their Ignatian vocations.

1983 : 1983 Peter-Hans Kolvenbach, S.J. becomes the 29th Superior General of the Society of Jesus.

1984 : 1984 The 33rd General Congregation of the Society of Jesus stresses the importance of the educational apostolate and especially collaboration with the laity in this apostolate.

1985 : 1985 JSEA's Student Profile Survey (SPS) debuts. SPS was designed to measure attitudinal changes among students as a class after four high school years. Questions correspond to the categories of the Profile of the Graduate at the Time of Graduation.

1986 : 1986 The International Commission on the Apostolate of Jesuit Education (ICAJE) publishes the document The Characteristics of Jesuit Education, which is published in the U.S. under the title Go Forth and Teach: The Characteristics of Jesuit Education (1987).

1989 : 1989 The bicentennial of Jesuit education in the U.S. is celebrated at Georgetown University and Georgetown Preparatory School.

1993 : 1993 The International Commission on the Apostolate of Jesuit Education (ICAJE) publishes Ignatian Pedagogy: A Practical Approach as a follow-up to The Characteristics of Jesuit Education.

1994 : 1994 JSEA's first Symposium on Ignatian Education is held at Fordham University and Loyola School.

1995 : 1995 JSEA is restructured with a central office in Washington, DC. The first national Colloquium on Ignatian Education for Jesuit high school educators is held at Loyola College, Baltimore, MD.

1996 : 1996 Cristo Rey Jesuit High School opens with a new model of Jesuit educations, integrating work and study for poor students.

1996-2009 : 1996-2009 9 Jesuit sponsored, co-sponsored and/or endorsed Cristo Rey schools join JSEA, bringing the total number of US member schools to 54.

2 Go Forth and Teach : (24) The education in a Jesuit school tries to create a sense of wonder and mystery in learning about God’s creation. A more complete knowledge of creation can lead to a greater knowledge of God and a greater willingness to work with God in His ongoing creation. Courses are taught in such a way that students, in humble recognition of God’s presence, find joy in learning and thirst for greater and deeper knowledge.

2 IPP : (11) Pedagogy is the way in which teachers accompany learners in their growth and development. Pedagogy, the art and science of teaching, cannot simply be reduced to methodology. It must include a worldview and a vision of the ideal human person to be educated. These provide the goal, the end towards which all aspects of an educational tradition are directed.

2 Jesuit Speak : Annotations: A series of notes that Ignatius provides at the beginning of the Spiritual Exercises to help the retreat director guide the retreatant.

20 Go Forth and Teach : (51)   Jesuit education includes formation in values, in attitudes, and in an ability to evaluate criteria; that is, it includes formation of the will. Since knowledge of good and evil, and of the hierarchy of relative goods, is necessary both for the recognition of the different influences that affect freedom and for the exercise of freedom, education takes place in a moral context: knowledge is joined to virtue.

20 IPP : (140) In a Jesuit school, the chief responsibility for moral as well as for intellectual formation rests finally not upon any procedure or curricular or extra-curricular activity, but upon the teacher, under God. A Jesuit school is to be a face-to-face community in which an authentic personal relationship between teachers and students may flourish.

20 Jesuit Speak : Grad at Grad: Refers to the JSEA document that details a description of the expected graduation outcomes for graduates of Jesuit high schools. The five major categories include Open to Growth, Intellectually Competent, Loving, Religious and Committed to Doing Justice.

2000 : 2000 The Jesuit Conference of the Society of Jesus in the U.S. publishes What Makes a Jesuit High School Jesuit? Distinguishing Criteria for Verifying the Jesuit Nature of Contemporary High Schools.

2007 : 2007 The Jesuit Conference of the Society of Jesus in the U.S. publishes What Makes a Jesuit School Jesuit, a revision and update of the 2000 document What Makes a Jesuit High School Jesuit.

2020 Vision : 2020 Vision: An Ignatian Examen of Jesuit Education for the 21st Century (2002). The workbook, which draws its inspiration from the Ignatian "examen" in the Spiritual Exercises, offers a variety of approaches to planning for change in Jesuit schools. The workbook was the result of a JSEA Think Tank on Jesuit education conducted in the summer of 2000 and marks the 30th anniversary of the publication of The Jesuit High School of the Future.

21 Go Forth and Teach : (54) The concern for total human development as a creature of God, which is the “Christian humanism” of Jesuit education, emphasizes the happiness in life that is the result of a responsible use of freedom, but it also recognizes the reality of sin and its effects in the life of each person. It therefore tries to encourage each student to confront this obstacle to freedom honestly, in a growing self-awareness and a growing realization that forgiveness and conversion are possible through the redemptive love and the help of God.

21 IPP : (143) As teachers, in a Jesuit school then, beyond being qualified professionals in education, you are called to be men and women of the Spirit. Whether you like it or not, you are a city resting on a hill. What you are speaks louder than what you do or say. In today’s image-culture, young people learn to respond to the living image of those ideals which they dimly sense in their heart. Words about total dedication, service of the poor, a just social order, a non-racist society, openness to the Spirit, and the like may lead them to reflection.

21 Jesuit Speak : IHS: An ancient abbreviation of the name Jesus formed by taking the first three letters of the name in Greek, later adopted by the Society of Jesus as a common logo.

22 Go Forth and Teach : (56) Teachers and administrators assist students in this growth by being ready to challenge them, helping students to reflect on personal experiences so that they can understand their own experience of God; while they accept their gifts and develop them, they also accept limitations and overcome these as far as possible.

22 IPP : (148) 4) The principle of self-activity on the part of the learner reinforced the Ratio’s detailed instructions for repetitions — daily, weekly, monthly, annually. For these were further devices for stimulating, guiding and sustaining that student exercise which is aimed at mastery. But repetitions were not meant to be boring re-presentation of memorized material. Rather they were to be occasions when personal reflection and appropriation could occur by reflecting on what troubled or excited the student in the lesson.

22 Jesuit Speak : Ignatian Pedagogical Paradigm: The model of the teaching/learning process in Ignatian schools that includes the central cycle of the elements experience-reflection-action, taking place in a particular context and always subject to evaluation.

23 Go Forth and Teach : (58) Jesuit education tries to develop in students an ability to know reality and to evaluate it critically. This awareness includes a realization that persons and structures can change, together with a commitment to work for those changes in a way that will help to build more just human structures, which will provide an opportunity for the exercise of freedom joined to greater human dignity for all.

23 Jesuit Speak : Indifference: The practice of putting aside personal preferences, attachments, and pre-formed opinions to be completely balanced and open to God’s will when it comes to making a choice or decision.

24 GFT : (59) The worldview of Ignatius is centered on the historical person of Jesus Christ. He is the model for human life because of his total response to the Father’s love in the service of others.

24 Jesuit Speak : Insignis: The sort of person that Ignatius would have wanted to draw to the Society or be formed through the influence of the Society – a person who was magnanimous, generous, influential, an outstanding leader, and one who would recognize the good and do it.

25 Go Forth and Teach : (62) Christian members of the educational community strive for personal friendship with Jesus, who gained forgiveness and true freedom for us through his death and resurrection, is present today and active in our history. To be “Christian” is to follow Christ and he like him: to share and promote his values and way of life as far as possible.

25 Jesuit Speak : Kingdom: Refers to a key contemplation in the Spiritual Exercises in which the retreatant first reflects about service of an earthly king and then reflects about how much greater it will be serving Christ the King.

26 Go Forth and Teach : (63) Pastoral care is a dimension of “cura personalis” that enables the seeds of religious faith and religious commitment to grow in each individual by enabling each one to recognize and respond to the message of divine love: see­ing God at work in his or her life, in the lives of others, and in all of creation; then responding to this discovery through a commitment to service within the community.

26 Jesuit Speak : Magis: The yardstick of Ignatius to undertake that which was “the better choice,” “the more effective enterprise,” “the more widely influential,” “meeting the greater need,” not simply because such a course was harder, but because it would yield the “greater good” or be more loving.

27 Go Forth and Teach : (65) Making the Spiritual Exercises is encouraged as a way of knowing Christ better, loving him, and following him. The Exercises will also help the members of the educational community understand the vision of Ignatius, which is the spirit that lies behind Jesuit education.

27 Jesuit Speak : Meditation: The type of prayer Ignatius introduces in the First Week of the Exercises that asks the retreatant to consider rationally a particular subject and its implications in one’s life.

28 Go Forth and Teach : (66)   The Jesuit school encourages and assists each student to respond to his or her own personal call from God, a vocation of service in personal and professional life − whether in marriage, religious or priestly life, or a single life.

28 Jesuit Speak : Metanoia: A radical conversion and change of heart, by which a person turns from selfish concerns to complete and unreserved generosity toward God and His Kingdom.

29 Go Forth and Teach : (67) Prayer is an expression of faith and an effective way toward establishing the personal relationship with God that leads to a commitment to serve others. Jesuit education offers a progressive initiation to prayer, following the example of Christ, who prayed regularly to his Father.

29 Jesuit Speak : Non multa, sed multum: This phrase is translated as meaning, “not many things, but one thing deeply.” Ignatius borrowed this phrase from the humanist, Quintilian. Applied to the school curriculum, it suggests mastery of fewer things at real depth than of many matters treated superficially.

3 Go Forth and Teach : (26)   A thorough and sound intellectual formation includes mastery of basic humanistic and scientific disciplines through careful and sustained study that is based on competent and well-motivated teaching. This intellectual formation includes a growing ability to reason reflectively, logically and critically.

3 IPP : (12) What is our goal? The Characteristics of Jesuit Education offers a description which has been amplified by Fr. General Kolvenbach: “The pursuit of each student’s intellectual development to the full measure of God-given talents rightly remains a prominent goal of Jesuit education. Its aim, however, has never been simply to amass a store of information or preparation for a profession, though these are important in themselves and useful to emerging Christian leaders. The ultimate aim of Jesuit education is, rather, that full growth of the person which leads to action - action, especially, that is suffused with the spirit and presence of Jesus Christ, the Son of God, the Man-for-Others.

3 Jesuit Speak : Application of the Senses: The retreatant repeats previous prayer material by using each of the five senses.

30 Go Forth and Teach : (68) The faith relationship with God is communal as well as personal; the educational community in a Jesuit school is united by bonds that are more than merely human: it is a community of faith, and expresses this faith through appropriate religious or spiritual celebrations. For Catholics, the Eucharist is the celebration of a faith community centered on Christ.

30 Jesuit Speak : Nineteenth Annotation Retreat: The adaptation of the Exercises in which the retreatant sets aside daily time for prayer and reflection while continuing normal daily activities.

31 Go Forth and Teach : (69) Catholic members of the educational community receive and celebrate the loving forgiveness of God in the Sacrament of Reconciliation.

31 Jesuit Speak : Novice: The name given to a candidate to the Society in his first two years in which he learns the ways of the Society and engages in a number of experiments that give him experience of the life and work of a Jesuit.

32 Go Forth and Teach : (71) A loving and free response to God’s love cannot be merely speculative or theoretical. No matter what the cost, speculative principles must lead to decisive action: “love is shown in deeds.” Ignatius asks for the total and active commitment of men and women who, “to imitate and be more actually like Christ,” will put their ideals into practice in the real world of the family, business, social movements, political and legal structures, and religious activities.

32 Jesuit Speak : Points: The main areas that will be considered during an Ignatian prayer period.

33 Go Forth and Teach : (73) “Love is shown in deeds”: the free human response of love to the redeeming love of God is shown in an active life of service. Jesuit education – in progressive stages that take into account the developmental stages of growth, and without any attempt at manipulation – assists in the formation of men and women who will put their beliefs and attitudes into practice throughout their lives.

33 Jesuit Speak : Preferential Option for the Poor: This characteristic of Jesuit education stresses that Jesuit education always has as a main priority the service of the poor and the disadvantaged.

34 Go Forth and Teach : (74) The “decisive action” called for today is the faith that does justice: “The mission of the Society of Jesus today is the service of faith, of which the promotion of justice is an absolute requirement. For reconciliation with God demands the reconciliation of people with one another.

34 Jesuit Speak : Prelection: One of the traditional Jesuit teaching methods that previews the work to be covered, outlining areas of focus and methods of approach.

35 Go Forth and Teach : (75)   The promotion of justice includes, as a necessary component, action for peace. More than the absence of war, the search for peace is a search for relationships of love and trust among all men and women.

35 Jesuit Speak : Preludes: The introductory exercises at the start of the Ignatian prayer period that are designed to help the retreatant establish a proper atmosphere for prayer, e.g., The Composition of Place and The Grace Sought.

36 Go Forth and Teach : (76) The goal of the faith that does justice and works for peace is a new type of person in a new kind of society, in which each individual has the opportunity to be fully human and each one accepts the responsibility of promoting the human development of others.

36 Jesuit Speak : Principle and Foundation: The presupposition that underlies the entire work of the Spiritual Exercises.

37 Go Forth and Teach : (77) In a Jesuit school, the focus is on education for justice. Adequate knowledge joined to rigorous and critical thinking will make the commitment to work for justice in adult life more effective.

37 Jesuit Speak : Ratio Studiorum: A plan of studies for Jesuit schools developed during the latter half of the sixteenth century and used universally in Jesuit colleges until the time of the suppression.

38 Go Forth and Teach : (78) Justice issues are treated in the curriculum. This may at times call for the addition of new courses; of greater importance is the examination of the justice dimension always present in every course taught.

38 Jesuit Speak : Regency: A period of time, usually of two years, when a Jesuit in training, after some theology and university studies, usually teaches in a school. The Jesuit scholastic is then known as a “regent.”

39 Go Forth and Teach : (81) Members of the educational community are aware of and involved in the serious issues of our day. The educational community, and each individual in it, are conscious of the influence they can have on others; school policies are made with an awareness of possible effects on the larger community and on its social structures.

39 Jesuit Speak : Repetition: A traditional teaching methodology, it is the time afforded for reviewing a subject for a deeper appropriation and understanding of the material covered.

4 Go Forth and Teach : (27)   While it continues to give emphasis to the traditional humanistic studies that are essential for an understanding of the human person, Jesuit education also includes a careful and critical study of technology together with the physical and social sciences.

4 IPP : (16) From a Christian standpoint, the model for human life — and, therefore, the ideal of a humanely educated individual — is the person of Jesus. Jesus teaches us by word and example that the realization of our fullest human potential is achieved ultimately in our union with God, a union that is sought and reached through a loving, just and compassionate relationship with our brothers and sisters.

4 Jesuit Speak : Assistancy: The administrative regions into which the Jesuit world is divided.

40 Go Forth and Teach : (82) Jesuit education helps students to realize that talents are gifts to be developed, not for self-satisfaction or self gain, but rather, with the help of God, for the good of the human community.

40 Jesuit Speak : Scholastic: The term used to refer to Jesuits between the novitiate and ordination.

41 Go Forth and Teach : (84) The adult members of the educational community – especially those in daily contact with students – manifest in their lives concern for others and esteem for human dignity.

41 Jesuit Speak : Service of faith and the promotion of justice: The mission of the Society of Jesus as spelled out in the 32nd General Congregation of the Society of Jesus (1975).

42 Go Forth and Teach : (85) Reflecting on the actual situation of today’s world and responding to the call of Christ who had a special love and concern for the poor, the church and the Society of Jesus have made a “preferential option” for the poor. This includes those without economic means, the handicapped, the marginalized and all those who are, in any sense, unable to live a life of full human dignity. In Jesuit education this option is reflected both in the students that are admitted and in the type of formation that is given.

42 Jesuit Speak : Society of Jesus: The religious order founded by Ignatius and approved by Pope Paul III in 1540.

43 Go Forth and Teach : (86) Jesuit schools do not exist for any one class of students; Ignatius accepted schools only when they were completely endowed so that education could be available to everyone; he insisted that special facilities for housing the poor be a part of every school foundation that he approved and that teachers give special attention to the needs of poor students.

43 Jesuit Speak : Spiritual Exercises: The retreat (usually for thirty days, broken up into four “weeks”) developed by Ignatius, which employs an ordered sequence of prayers and contemplations, often undertaken when the retreatant wishes to make a choice in life towards greater love and service of God.

44 Go Forth and Teach : (89) The Jesuit school provides students with opportunities for contact with the poor and for service to them, both in the school and in outside service projects, to enable these students to learn to love all as brothers and sisters in the human community, and also in order to come to a better understanding of the causes of poverty.

44 Jesuit Speak : Tertianship: The period of formation (approximately seven months in duration) where Jesuits, after ordination and some years of ministry, return to a spiritual period akin to a second novitiate, making the Spiritual Exercises again and engaging in experiments.

45 Go Forth and Teach : (91) For Ignatius, the response to the call of Christ is made in and through the Roman Catholic Church, the instrument through which Christ is sacramentally present in the world.

45 Jesuit Speak : Two Standards: A key meditation in the second week of the Spiritual Exercises in which the retreatant is asked to reflect upon and pray about the standard of Satan and the standard of Christ. This meditation helps the retreatant further strengthen one’s desire to imitate Christ.

46 Go Forth and Teach : (93) Jesuit schools are a part of the apostolic mission of the church in building the Kingdom of God.

47 Go Forth and Teach : (94) Because it is characteristic of all Jesuit works, the Ignatian attitude of loyalty to and service of the church, the people of God, will be communicated to the entire educational community in a Jesuit school.

48 Go Forth and Teach : (97) As part of its service of the church, a Jesuit school will serve the local civil and religious community and cooperate with the local bishop.

49 Go Forth and Teach : (98) For greater effectiveness in its service of human needs, a Jesuit school works in cooperation with other Jesuit apostolic works, with local parishes and other Catholic and civic agencies, and with centers for the social apostolate.

5 Go Forth and Teach : (28) In Jesuit education, particular care is given to the development of the imaginative, the affective, and the creative dimensions of each student in all courses of study. These dimensions enrich learning and prevent it from being merely intellectual. They are essential in the formation of the whole person and are a way to discover God as He reveals Himself through beauty.

5 IPP : (17) The mission of the Society of Jesus today as a religious order in the Catholic Church is the service of faith of which the promotion of justice is an essential element. It is a mission rooted in the belief that a new world community of justice, love and peace needs educated persons of competence, conscience and compassion, men and women who are ready to embrace and promote all that is fully human, who are committed to working for the freedom and dignity of all peoples, and who are willing to do so in cooperation with others equally dedicated to the reform of society and its structures.

5 Jesuit Speak : Collaboration: The mutual cooperation, interaction and respect of all those involved in Jesuit education: Jesuits, lay, other religious, students, parents, board members, etc.

50 Go Forth and Teach : (100) The Jesuit school community encourages collaboration in ecumenical activities with other churches and is active in dialogue with all men and women of good will; the community is a witness to the Gospel of Christ, in service to the human community.

51 Go Forth and Teach : (102)   For Catholic students Jesuit education offers a knowledge of and love for the church and the sacraments, as privileged opportunities to encounter Christ.

52 Go Forth and Teach : (105) Repeatedly, Ignatius insisted on the “magis” – the more. His constant concern was for greater service of God through a closer following of Christ and that concern flowed into all the apostolic work of the first companions. The concrete response to God must be “of greater value.

53 Go Forth and Teach : (107) In Jesuit education, the criterion of excellence is applied to all areas of school life: the aim is the fullest possible development of every dimension of the person, linked to the development of a sense of values and a commitment to the service of others which gives priority to the needs of the poor and is willing to sacrifice self-interest for the promotion of justice.

54 Go Forth and Teach : (108) Excellence, like all other Ignatian criteria, is determined by “circumstances of place and persons.” “The nature of the institution, its location, the number of students, the formulation of objectives for academic quality or of the publics to be served, etc., are elements which diversify the instrument in order to adapt it to the circumstances in which it is being employed.

55 Go Forth and Teach : (109) More (magis) does not imply comparison with others or measurement of progress against an absolute standard; rather is it the fullest possible development of each person’s individual capacities at each stage of life, joined to the willingness to continue this development throughout life and the motivation to use those developed gifts for others.

57 Go Forth and Teach : (110) A traditional aim of Jesuit education has been to train “leaders”: men and women who assume responsible positions in society through which they have a positive influence on others.

58 Go Forth and Teach : (112) The Ratio Studiorum recommends competition – normally between groups rather than individuals – as an effective stimulus to academic growth. Jesuit education today faces a different reality: a world of excessive competitiveness reflected in individualism, consumerism, and success at all costs. Although a Jesuit school values the stimulus of competitive games, it urges students to distinguish themselves by their ability to work together, to be sensitive to one another, to be committed to the service of others shown in the way they help one another.

59 Go Forth and Teach : (116)   As Ignatius came to know the love of God revealed through Christ and began to respond by giving himself to the service of the Kingdom of God he shared his experience and attracted companions who became “friends in the Lord,” for the service of others. The strength of a community working in service of the Kingdom is greater than that of any individual or group of individuals.

6 Go Forth and Teach : (29)   Jesuit schools of the 17th Century were noted for their development of effective communication skills or “eloquence,” achieved through an emphasis on essays, drama, speeches, debates, etc. In today’s world so dominated by communications media, the development of effective communication skills is more necessary than ever before. Jesuit education, therefore, develops traditional skills in speaking and writing and also helps students to attain facility with modern instruments of communication such as film and video.

6 IPP : (18) Accordingly, education in faith and for justice begins with a reverence for the freedom, right and power of individuals and communities to create a different life for themselves.

6 Jesuit Speak : Colloquy: The concluding activity of a prayer period, usually a conversation with Christ or Mary about insights and understandings gained during prayer

60 Go Forth and Teach : (118) Lay-Jesuit collaboration is a positive goal that a Jesuit school tries to achieve in response to the Second Vatican Council and to recent General Congregations of the Society of Jesus.

61 Go Forth and Teach : (119) In a Jesuit school, there is a willingness on the part of both lay people and Jesuits to assume appropriate responsibilities: to work together in leadership and in service.

62 Go Forth and Teach : (121) Jesuits are active in promoting lay-Jesuit collaboration in the school. “Let Jesuits consider the importance for the Society of such collaboration with lay people, who will always be the natural interpreters for us of the modern world and so will always give us effective help in this apostolate.

63 GFT : (123) In order to promote a common sense of purpose applied to the concrete circumstances of school-life, teachers, administrators and auxiliary staff, Jesuit and lay, communicate with one another regularly on personal, professional and religious levels. They are willing to discuss vision and hopes, aspirations and experiences, successes and failures.

64 Go Forth and Teach : (128) Education – the work of a teacher or administrator or member of the auxiliary staff – is itself apostolic. In keeping with the nature of the school as an apostolic instrument of the church, however, those Jesuits who are priests are also active in more directly sacerdotal work, including celebration of the Eucharist, being available for the Sacrament of Reconciliation, etc.

65 Go Forth and Teach : (131) Teachers and directors in a Jesuit school cooperate closely with parents, who are also members of the educational community. There is frequent communication and ongoing dialogue between the home and the school. Parents are kept informed about school activities; they are encouraged to meet with the teachers to discuss the progress of their children.

66 GFT : (134) Students form a community of understanding and support among themselves; this is reinforced both informally and through such structures as student government and student councils. Moreover, according to their age and capacity, student participation in the larger school community is encouraged through membership on advisory councils and other school committees.

67 Go Forth and Teach : (135) Former students are members of the “community working in service of the kingdom”; a Jesuit school has a special responsibility to them. As far as resources permit, the school will offer guidance and ongoing formation so that those who received their basic formation in the school can be more effective in putting this formation into practice in adult life and can continue to deepen their dedication to the service of others.

68 Go Forth and Teach : (137) A greater degree of shared responsibility has developed in recent years. Increasingly, decisions are made only after receiving advice through informal consultations, formal committees and other means; all members of the educational community are kept informed about decisions and about important events in the life of the school. In order to be truly effective, a sharing of responsibility must be based on a common vision or common sense of purpose, noted above.

69 Go Forth and Teach : (143) For Ignatius and for his companions, decisions were made on the basis of an ongoing process of individual and communal discernment” done always in a context of prayer. Through prayerful reflection on the results of their activities, the companions reviewed past decisions and made adaptations in their methods, in a constant search for greater service to God (“magis”)

7 Go Forth and Teach : (30) An awareness of the pervasive influence of mass media on the attitudes and perceptions of peoples and cultures is also important in the world of today. Therefore Jesuit education includes programs which enable students to understand and critically evaluate the influence of mass media. Through proper education, these instruments of modern life can help men and women to become more, rather than less, human.

7 IPP : (19) Thus, education in Jesuit schools seeks to transform how youth look at themselves and other human beings, at social systems and societal structures, at the global community of humankind and the whole of natural creation. If truly successful, Jesuit education results ultimately in a radical transformation not only of the way in which people habitually think and act, but of the very way in which they live in the world, men and women of competence, conscience and compassion, seeking the greater good in terms of what can be done out of a faith commitment with justice to enhance the quality of peoples’ lives, particularly among God’s poor, oppressed and neglected.

7 Jesuit Speak : Companions: Ignatius and six other “friends in the Lord” who vowed together in 1534 (as a lay organization) to serve God in ways that were not, at the time, immediately clear.

70 Go Forth and Teach : (145) The educational community in a Jesuit school studies the needs of present-day society and then reflects on school policies, structures, methods, current pedagogical methods and all other elements of the school environment, to find those means that will best accomplish the purposes of the school and implement its educational philosophy.

71 Go Forth and Teach : (148) The Jesuits in the first schools of the Society shared ideas and the fruits of their experience, searching for the principles and methods that would be “more” effective in accomplishing the purposes of their educational work. Each institution applied these principles and methods to its own situation; the strength of the Jesuit “system” grew out of this interchange. Jesuit schools still form a network, joined not by unity of administration or uniformity of programs, but by a common vision with common goals; teachers and administrators in Jesuit schools are again sharing ideas and experiences in order to discover the principles and methods that will provide the most effective implementation of this common vision.

72 Go Forth and Teach : (148) The Jesuits in the first schools of the Society shared ideas and the fruits of their experience, searching for the principles and methods that would be “more” effective in accomplishing the purposes of their educational work. Each institution applied these principles and methods to its own situation; the strength of the Jesuit “system” grew out of this interchange. Jesuit schools still form a network, joined not by unity of administration or uniformity of programs, but by a common vision with common goals; teachers and administrators in Jesuit schools are again sharing ideas and experiences in order to discover the principles and methods that will provide the most effective implementation of this common vision.

73 Go Forth and Teach : (153) In order to achieve genuine collaboration and sharing of responsibility, lay people need to have an understanding of Ignatian spirituality, of Jesuit educational history and traditions and Jesuit life, while Jesuits need to have an understanding of the lived experience, challenges, and ways in which the Spirit of God also moves lay people, together with the contributions lay people make to the church and to the Jesuit school.

74 Go Forth and Teach : 155. 1. Though there are obvious differences between the two situations, the quality of the relationship between the guide of the Spiritual Exercises and the person making them is the model for the relationship between teacher and student. Like the guide of the Exercises, the teacher is at the service of the students, alert to detect special gifts or special difficulties, personally concerned, and assisting in the development of the inner potential of each individual student.

75 Go Forth and Teach : (156)   2. The active role of the person making the Exercises is the model for the active role of the student in personal study, personal discovery and creativity.

76 Go Forth and Teach : (160) 6. There are analogies between methods of the Exercises and traditional Jesuit teaching methods, many of which were incorporated into the Ratio Studiorum: a. The “preludes” and “points” for prayer are the prelection of the course material to be covered; b. The “repetition” of prayer becomes the mastery of course material through frequent and careful repetition of class work; c. The “application of the senses” (“sentir” for Ignatius) is found in the stress on the creative and the imaginative, in the stress on experience, motivation, appreciation and joy in learning.

77 Go Forth and Teach : (161) 1. The curriculum is to be structured carefully: in daily order, in the way that courses build on material covered in previous courses and in the way courses are related to one another. The curriculum should be so integrated that each individual course contributes toward the overall goal of the school.

78 Go Forth and Teach : (162) 2. The pedagogy is to include analysis, repetition, active reflection, and synthesis; it should combine theoretical ideas with their applications.

79 Go Forth and Teach : (163) 3. It is not the quantity of course material covered that is important but rather a solid, profound, and basic formation. (“Non multa, sed multum.”)

8 Go Forth and Teach : (32) All of these distinct aspects of the educational process have one common purpose: the formation of the balanced person with a personally developed philosophy of life that includes ongoing habits of reflection.

8 IPP : (24) Ignatius’ Spiritual Exercises is a little book that was never meant to be read, at least as most books are. It was intended, rather, to be used as a way to proceed in guiding others through experiences of prayer wherein they might meet and converse with the living God, come honestly to grips with the truth of their values and beliefs, and make free and deliberate choices about the future course of their lives. The Spiritual Exercises, carefully constructed and annotated in Ignatius’ little manual, are not meant to be merely cognitive activities or devotional practices. They are, instead, rigorous exercises of the spirit wholly engaging the body, mind, heart and soul of the human person.

8 Jesuit Speak : Constitutions: The Constitutions of the Society of Jesus.

80 Go Forth and Teach : (185) The positive results to be obtained from the education of young boys soon became apparent, and it was not long before Jesuits became involved in this work. Francis Xavier, writing from Goa, India in 1542, was enthusiastic in his description of the effect Jesuits there were having when they offered instruction at St. Paul’s College; Ignatius responded with encouragement. A college had been established in Gandia, Spain for the education of those preparing to join the Society of Jesus; at the insistence of parents it began, in 1546, to admit other boys of the city. The first “Jesuit school,” in the sense of an institution intended primarily for young lay students, was founded in Messina, Sicily only two years later.

81 Go Forth and Teach : (189) In the years following the death of Ignatius, not all Jesuits agreed that involvement in schools was a proper activity for the Society of Jesus; it was a struggle that lasted well into the 17th Century. Nevertheless, Jesuit involvement in education continued to grow at a rapid rate. Of the 40 schools that Ignatius had personally approved, at least 35 were in operation when he died, even though the total membership of the Society of Jesuits had not yet reached 1,000. Within forty years, the number of Jesuit schools would reach 245.

82 Go Forth and Teach : (191) The first drafts of a common document were, as Ignatius had wished, based on the “Rules of the Roman College.” An international committee of six Jesuits was appointed by the Superior General Claudio Acquaviva; they met in Rome to adapt and modify these tentative drafts on the basis of experiences in other parts of the world. In 1586 and again in 1591, this group published more comprehensive drafts which were widely distributed for comments and corrections. Further interchange, commission meetings and editorial work resulted, finally, in the publication of a definitive Ratio Studiorum” on January 8, 1599

83 Go Forth and Teach : (192) In its final form the Ratio Studiorum, or “Plan of Studies” for Jesuit schools, is a handbook to assist teachers and administrators in the daily operation of the school; it is a series of “rules” of practical directives regarding such matters as the government of the school, the formation and distribution of teachers, the curriculum and methods of teaching. Like Part IV of the Constitutions, it is not so much an original work as a collection of the most effective educational methods of the time, tested and adapted for the purposes of the Jesuit schools.

84 Go Forth and Teach : (193)   The process leading to and resulting in the publication of the Ratio produced a “system” of schools whose strength and influence lay in the common spirit that evolved into common pedagogical principles. The pedagogy was based on experience, then refined and adapted through constant interchange. It was the first such educational system that the world had ever seen.

85 Go Forth and Teach : (194) The system of Jesuit schools developed and expanded for more than two hundred years, and then came to a sudden and tragic end. When the Society of Jesus was suppressed by Papal Order in 1773, a network of 845 educational institutions, spread throughout Europe and the Americas, Asia and Africa, was largely destroyed. Only a few Jesuit schools remained in Russian territories, where the suppression never took effect.

86 Go Forth and Teach : (195) When Pius VII was about to bring the Society of Jesus back into existence in 1814, one of the reasons he gave for his action was “so that the Catholic Church could have, once again, the benefit of their educational experience.” Educational work did begin again almost immediately and a short time later, in 1832, an experimental revision of the Ratio Studiorum was published. But it was never definitively approved.

9 Go Forth and Teach : (33)Since the truly human is found only in relationships with others that include attitudes of respect, love, and service, Jesuit education stresses — and assists in developing — the role of each individual as a member of the human community. Students, teachers, and all members of the educational community are encouraged to build a solidarity with others that transcends race, culture or religion. In a Jesuit school, good manners are expected; the atmosphere is one in which all can live and work together in understanding and love, with respect for all men and women as children of God

9 IPP : (25) A fundamental dynamic of the Spiritual Exercises of Ignatius is the continual call to reflect upon the entirety of one’s experience in prayer in order to discern where the Spirit of God is leading. Ignatius urges reflection on human experience as an essential means of validating its authenticity, because without prudent reflection, delusion readily becomes possible and, without careful reflection, the significance of one’s experience may be neglected or trivialized.

9 Jesuit Speak : Consolation: Any increase in faith, hope and charity when one experiences a feeling, or cluster of feelings, of peace and/or other positive emotions that draw one towards God.

ALPS : Administrator Leadership Profile Survey - ALPS (1991). ALPS is a paper-pencil instrument designed to assist schools in reflecting on and evaluating the role and performance of their administrative leadership.

Appostolic Consciousness : Apostolic Consciousness: Key to Jesuit Education (1973) Intended to evoke reflection and conversation among teachers in Jesuit schools, this paper was a follow up to The Preamble and proposes apostolic consciousness as the unifying experience for school faculties composed of lay and Jesuit colleagues.

Characteristics of Jesuit Educaiton : Go Forth and Teach: The Characteristics ofJesuit Education (1987 – International Commission on the Apostolate of Jesuit Education) This international document of the Society of Jesus elaborates the characteristics of Jesuit education in order to provide a common vision and a shared sense of purpose for those working in Jesuit schools.

Companions : Companions in the Ministry of Teaching (1987, 1990). Companions is a resource manual for faculty spiritual development organized into five major sections, Context, Leadership, Ministry, Discipleship, and Community.

Corporate Structures : Jesuit High Schools -- Corporate Structures (1999).This report summarizes the fundamental governance models of Jesuit high schools according to province.

Curriculum Improvement : The Manual of the Curriculum Improvement Process - (CIP) 3rd Edition (1984) The Manual details a recommended process of curriculum assessment and planning for Jesuit high schools.

Four Hallmarks : Four Hallmarks of Jesuit Pedagogy: Prelection, Reflection, Active Learning, Repetition (1991). Four Hallmarks examines four basic characteristics of Jesuit education in light of current educational research on solid instructional theory and effective teaching.

Grad at Grad : Profile of the Graduate of a Jesuit High School at Graduation (1981) Known popularly as the ""Grad at Grad,"" it proposes as the ideal graduate of Jesuit schools one who is Open to Growth, Intellectually Competent, Religious, Loving and Committed to Doing Justice.

Ignatian Pedagogy: A Practical Approcah : Ignatian Pedagogy: A Practical Approach (1993 – International Commission on the Apostolate of Jesuit Education). A follow-up to Section 10 of The Characteristics of Jesuit Education, this work elaborates on an Ignatian approach to teaching and learning.

Ignatius Knew : Ignatius Knew (1995). The book explores the connections between Ignatian methodology in The Spiritual Exercises and current educational psychology and learning theory.

Instrument for Self-Evaluation of Jesuit High Schools : Instrument for Self-Evaluation of Jesuit High Schools: Principles and Standards (1975) IFSE was designed to help Jesuit high schools reflect on the vision and goals of Jesuit education and examine the means they are using to achieve them under four general headings: Catholic, Academic Center, Community and Finances.

ISIS : Ignatian School Identity Survey- ISIS (2004). ISIS is a paper-pencil instrument designed to enable constituencies of a school to assess its Ignatian identity.

JVLA : Jesuit Virtual Learning Academy

Leadership : Ignatian Leadership in Jesuit Schools: Resources for Reflection and Evaluation (1995). This is a manual of resources for reflecting on and evaluating administrative leadership

Men For Others : Men for Others (1974 -Address by V. Rev. Pedro Arrupe, S.J., Valencia, Spain) Considered radical at the time, the address by then Superior General of the Society of Jesus to the 10th International Congress of Jesuit Alumni of Europe called for a re-education for social justice and social action in Jesuit schools.

Models of Leadership : Emerging Models of Leadership in Jesuit Schools (1995). This document is a working paper intended to advance reflection on leadership and institutional design in Jesuit schools.

Perspecitves on Collaboration : Perspectives on Collaboration: A Workbook (1992). The workbook examines the theme of collaboration from the viewpoint of faculty, administrators, trustees and others associated with Jesuit schools.

President Principal : A Study of the President-Principal Relationship in Jesuit High Schools (1991, 2005). A three-part report (Abstract, Summary Report, Full Report) on the study of the president-principal relationship in Jesuit high schools, conducted by JSEA-CORD in 1990-1991. The Full Report is designed for people who wish to reflect on the interrelationship of the two roles.

Principles of Spiritual Exercisses : Reflections on the Educational Principles of the Spiritual Exercises (1977) The monograph explores the educational principles that underlie the learning experience of the Spiritual Exercises.

Profile of an Ignatian Educator : Profile of an Ignatian Educator (2003).This paper describes what might be expected of an Ignatian Educator in a Jesuit school.

Ratio Studiorum : Ratio atque Institutio Studiorum Societatis Jesu (1599 - Society of Jesus, Rome, Italy) The Ratio served as a plan of studies for Jesuit education well into the 20th century. It was not so much an original work as a collection of the most effective educational methods of the time.

Send Our Roots Rain : Send Our Roots Rain (1991). This is a re-edition of The Preamble and includes the address of Peter-Hans Kolvenbach, S.J., and the remarks of Ernest Boyer and Loret Miller Ruppe on the occasion of the 200th anniversary celebration of Jesuit education in the United States.

Sowing Seeds of Faith and Justice : Sowing Seeds of Faith and Justice (1980) This document offers some perspectives for integrating the faith and justice mandate of the Society of Jesus into the educational program of Jesuit schools.

SPS I : Student Profile Survey I - SPS I (1985) SPS I measures attitudinal change in nonacademic areas of Jesuit education. It compares student responses between freshman and senior years in the five categories associated with the Profile of the Jesuit High School Graduate at Graduation: Open to Growth, Civic Competence, Religious, Loving, and Committed to Doing Justice.

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