Jesuit College Research Articles

Anagrus avalae Soyka, 1956, a new synonym of A. bakkendorfi Soyka, 1946 (Hymenoptera: Mymaridae).

Soyka (1946) described the European fairyfly species Anagrus bakkendorfi Soyka (Hymenoptera: Mymaridae) from a single female collected on the same day, 7.x.1931, together with several non-type specimens incorrectly labeled as paratypes (Chiappini Triapitsyn 1999), on a window at its type locality, the former St. Ignatius Jesuit College in Valkenburg, Limburg, the Netherlands. Soyka (1956) did not mention type specimens of any of his species of Anagrus Haliday. He described Anagrus avalae Soyka (Soyka 1956) based apparently on a specimen collected on Mt. Avala, Belgrade, Serbia, former Yugoslavia, along with several other nominal species (some also from Valkenburg) that were later synonymized with A. avalae and A. bakkendorfi by Chiappini (1989) and Chiappini Triapitsyn (1999). The only, minor, morphological difference between the two nominal species is the length of the ovipositor in females relative to the length of the protibia, being at least 2.6× in A. bakkendorfi and at most 2.3× in A. avalae (Triapitsyn 2015). Specimens identifiable as both species were captured by the second author in 2000 by a Malaise trap in Iratibizkar, Irati Forest (Selva de Irati), Navarra, Spain. Chiappini Triapitsyn (1999) discussed both nominal species but despite recognizing their apparent conspecificity, no formal synonymy was proposed. Triapitsyn Berezovskiy (2004) and Triapitsyn (2015) also did not propose synonymy because at that time genetic evidence for conspecificity was lacking. However, Triapitsyn et al. (2019) obtained DNA and sequenced selected mitochondrial and nuclear ribosomal gene regions (COI and ITS2) from a specimen unambiguously identified by the first author as A. avalae that was collected in Sevenoaks, Kent County, England, United Kingdom. Because of this we decided to collect fresh specimens identifiable as A. bakkendorfi for molecular analysis and genetic comparison with those identifiable as A. avalae. Based on the previous record (Triapitsyn 2015), several females of A. bakkendorfi were successfully captured by the second author on 4.ix.2020 in Irati Forest, preserved in ethanol, and shipped to the first and third authors for morphological and molecular identification, respectively.

A Multimedia Jesuit Event: The Celebration for St Ignatius and St Francis Xavier (Milan, 1622)

Abstract The events organized in April 1622 in Milan to celebrate the canonization of St Ignatius and St Francis Xavier clearly show how the Catholic Church of the time, the Jesuits especially, used a combination of different sensory elements to reinforce Christian belief in the congregation. The deeds of the two Saints were represented in large pictures, displayed in the Jesuit area of Milan, and were recounted by choirs singing hymns and prayers. Moreover, there was a procession of allegorical carts representing the arts taught at the local Jesuit college of Brera. The event was recorded in a Breve relatione (1622) which allows us not only to reconstruct what happened, but also to understand why the Jesuits placed such great confidence in the efficacy of this multimedial communication strategy.

Dialogue, discernment, and creative tensions in Jesuit higher education

Like most higher education institutions, Catholic universities experience changes and pressures due to university rankings, education marketisation, and diverse student bodies. As part of the Catholic Church, these institutions must also be faithful to their unique religious identity and mission. In this paper focusing on Jesuit institutions, the concept of creative tension is explored as it operates in the student, faculty, and institutional levels. For students, Jesuit universities make efforts to balance both professional and holistic education; for faculty, the focus is on the balance of professional and institutional involvement; for institutions, the balance of teaching and research, and service for justice and faith. The paper discusses how these tensions are present in Jesuit schools, and how its creativity is the product of dialogue and discernment.

Marginality and Mattering of Students With Disabilities at a Jesuit University

Marginality and Mattering of Students With Disabilities at a Jesuit University J. Mark Pousson (bio) and Mina Sagan (bio) Sense of belonging in college students with and without disabilities has been linked to their academic success, persistence, and psychological adjustment (Cole et al., 2020; Strayhorn, 2019). What fuels their sense of belonging are friendships, social acceptance of peers, and positive relationships with faculty (Pittman & Richmond, 2008; Strayhorn, 2019). Inherent in the experience of belonging is the sense that one matters to others; in regard to college students this sense of mattering is extended to the campus community consisting of faculty, staff, and peers (Rosenberg & McCullough, 1981; Strayhorn, 2019). When individuals question their belonging or mattering, they feel marginalized; this can negatively impact a student's academic success, persistence to degree, and mental health (Flett et al., 2019). While marginality can be perceived as transitory, it can also refer to a permanent condition. Individuals may experience being in two cultures, each of which determines its marginal groups and which of these are visible or of value (Schlossberg, 1989). College students with invisible disabilities may struggle with the expectation of being a typical college student while attached with the label of being a person with a disability who has to prove their disability status to receive accommodations (Hong, 2015; Trybus et al., 2019). College students with and without disabilities who attend Jesuit colleges and universities are stakeholders in a centuries-old tradition of Catholic education that was designed not only to educate but to form the moral character of its students complemented by "conscience and a compassionate concern for others beyond oneself" (McCallum & Horian, 2013, p. 41). While there has been research on perceptions of mattering, belonging, and the barriers experienced by college students with disabilities, there appears to be a lack of research on these experiences by Jesuit college students with disabilities (Flett et al., 2019; Hong, 2015; Vaccaro et al., 2015). With [End Page 362] the paucity of research in this area, we sought to answer the following question: How do students with invisible disabilities at a Jesuit university experience mattering? LITERATURE REVIEW Rosenberg and McCullough (1981) addressed four aspects of mattering: attention (being noticed by someone), importance (a belief of being cared for by another person), ego-extension (a sense someone experiences pride in an individual's actions and can empathize with their failures), and dependence (a sense of being needed). Schlossberg (1989) expanded the mattering research of Rosenberg and McCullough by adding another aspect: appreciation (a sense others appreciate an individual's contributions). Marginality, on the other hand, is experienced as a sense of lacking full membership within a social system, and since it can lead to depression and self-consciousness, marginality can have an adverse effect on students' academic performance and learning ability (Flett et al., 2019; Schlossberg, 1989). A contributing societal factor that can challenge sense of mattering for college students with invisible disabilities is ableism, a system of oppression that labels individuals with disabilities as "inferior and . . . as other" (Liebowitz, 2017, p. 153). A common mechanism that perpetuates ableism is the use of microagressions, daily interactions that maintain inequalities against marginalized individuals. College students with invisible disabilities may be the recipients of either microagressions directly or indirectly since they may not be perceived as being part of the disability community. A by-product of prolonged exposure to microagressions for college students with invisible disabilities could be internalized ableism whereby they internalize the inferior messages from society or daily interactions with others (Kattari et al., 2018). The Jesuit approach to education begins with cura personalis, translated caring for the whole person or education of the whole person for the purpose of service to and "transformation of society" (McCallum & Horian, 2013, p. 4). While other value-based postsecondary institutions focus education on forming the intellect and vocational skills, the Jesuit education forms the intellect and the "affective and moral sensibilities of the heart" (McCallum & Horian, 2013, p. 4). A resource to assist student affairs professionals in incorporating these components within the cocurricular landscape of Jesuit universities is Principles of Good Practice for Student Affairs at Catholic Colleges and Universities, a guide that formalizes student affairs divisions' contribution...

Literackie obrazy epidemii o proweniencji szkolnej z XVII i XVIII wieku (wybrane zagadnienia)

The subject of the article are literary images of the epidemic contained in works originating from the academic environment. Among the analysed texts are occasional works devoted to students who died due to the plague (a sermon by a Dominican, Michał Wojniłowicz; a poem in poem by a professor of the Krakow Academy – Paweł Zapartowic). They fit into the panegyric convention, but at the same time revealed the medical awareness of the time (symptoms of infection, hygienic and medical procedures conducted on the patient) and the personal involvement of the teachers. The second group of analysed texts consists of plays staged on the Piarist and Jesuit colleges’ stages. They are related to the cult of „the plague saints”. They also deal with the theme of plague as a form of punishment for sins that affects some antagonists. In some plays, personifications of natural disasters and epidemics are used. The article revealed that there were relatively few literary images of the plague related to the academic environment. The causes of epidemics and the methods of their prevention were much more often mentioned in handbooks and calendars, available to the general public. The community of students and teachers was rather active in the religious field, acting in associations and congregations, as well as participating in propitiatory services and processions.

All the World on Stage: Performance and Global Knowledge in Early Modern Portuguese Festivals

Public festivals in early modern Portugal, such as royal entry of Philip III into Lisbon in 1619, were one way in which global geography of Portuguese imperial expansion was communicated to a wide audience at home. This article examines representation of non-European peoples in Real tragicomedia del descubrimiento y conquista del Oriente, a play performed for Philip III's entry at Jesuit college in Lisbon. A published account of this theatrical performance, Joao Sardinha Mimoso's Relacion de la real tragicomedia (1620), offers a glimpse of not only play's exoticized representations of the Orient and Brazil, but also of a dark-skinned student-actor who infuses his performance of a Brazilian King with his own African-derived cultural knowledge and traditions. By focusing on Mimoso's references to actor and his performance rather than on foreign land he is supposed to represent, we can consider participation of non-European subjects in production and circulation of global knowledge.

The Witness of the Central American Martyrs: A Social Justice Aesthetic at U.S. Jesuit Colleges and Universities

The Witness of the Central American Martyrs: A Social Justice Aesthetic at U.S. Jesuit Colleges and Universities

Opatija sv. Jakova u Opatiji

The author delivers a general history of the Abbey of St James, from its beginnings in the Middle Ages up to contemporary times. Based on the information from the relevant historiographical literature, the author emphasizes discussion about the time and reasons when Benedictines have left the Abbey, as well as the importance of Augustinians in the period between the mid-sixteenth and mid-eighteenth centuries. Analysis of the relevant literature and archival unpublished sources enabled the author to propose answers to some up-to-now unanswered questions regarding the history of the Abbey after which is named Town of Opatija. From the eighteenth century, this Abbey was organizationally subjected to the Jesuit College in Rijeka, and later to the archdeacon of Collegiate Chapter at Rijeka. After the Diocese of Rijeka was founded the title of the abbot of St James became a part of the title of the Bishop of Rijeka.

Jezuitské fondy Národní knihovny ČR ve světle provenienčního průzkumu

The paper provides an overview of the provenances of the Jesuit books placed in the historical collection of the National Library of the Czech Republic. As expected, early printed books from former Jesuit libraries form one of the largest provenance groups in the NL collections. So far, 6,398 titles from the abolished Jesuit libraries in Bohemia have been identified. The identification of individual volumes is possible thanks to the relatively consistent ownership notes written on the title pages of the books; other clues are provided by specific bookbinding or donor inscriptions. In addition to the library of the Clementinum College, it has been possible to find fragments of the libraries of the Jesuit college in Český Krumlov, Chomutov, Jindřichův Hradec, Jičín, Kutná Hora, St Ignatius College in Prague, the colleges in Cheb, Hradec Králové, Litoměřice, Březnice, and the Professed House in the Lesser Town of Prague. Groups of books from the Jesuit residences in Bohosudov, Doupov, Golčův Jeníkov, Košumberk, Liběšice, Opařany, Ostředek, Stará Boleslav, Svatá Hora near Příbram, Tuchoměřice and Žampach have been documented as well. Of course, this overview of the preserved and identified fragments of Jesuit libraries is not complete. In addition, the libraries contained manuscripts and incunabula, but this research focuses on the collection of early printed books, especially its core, Bibliotheca nationalis.

Japan Dramas and Shakespeare at St. Omers English Jesuit College

This essay examines how Catholics at the English Jesuit College at Saint-Omer reflected on Japanese religious politics during the 1620s and 1630s, both through translated mission reports and drama. This analysis expands scholars’ view of English encounters with Japan; it also decenters predominantly Eurocentric approaches to early modern Jesuit education and theater. The essay concludes with a discussion of Shakespeare and George Wilkins's “Pericles,” a quarto playbook of which was possessed by St. Omers and which, through the generic elements of romance it shared with the Japan material, provided further opportunities for the college's Catholics to consider transcontinental religious politics.

Institutionalization of a philosophical school: the origins of Justus Lipsius’ neostoicism

The article is devoted to the consideration of the neostoicism of Justus Lipsius (1547–1606) in order to show that there is a set of reasons for the renovation and institutionalization of any philosophical school: the historical context, education, community, personality and biography of its leader. As for Justus Lipsius, a philologist and publisher of ancient texts (Tacitus, Seneca), the following factors influenced. Since Lipsius lived in turbulent times (the 16th century was marked by the Reformation and religious wars), he could not help but pay attention to Stoic philosophy, designed to give peace of mind in an unsettled world. Lipsius received an excellent education at a Jesuit college and at two universities – Cologne and Louvain. He was instilled in a love of ancient literature during his education, which predetermined his work. He was an outstanding person by nature and was formed in the university environment and in the intellectual circles of his time. He was, for instance, a member of the Familists, whose founder taught, among other things, the permissibility of changing denominations. Lipsius’s interpretation of the Stoic doctrine suggests that the Stoics came closest to Christianity, unlike other ancient philosophers. All these factors determined the revival of Stoicism in the 16th century.

From Medicus Philosophus to Medicus Religiosus, Or Why Wasn’t Medical Education Installed at the Vilnius Jesuit Academy

The article deals with the absence of medical studies at the Vilnius Jesuit Academy. The question in the historiography is linked rather with the local peculiarities than the Jesuit attitude toward medicine in particular. Some attempts to establish medical studies in Vilnius during the 16th and 17th centuries are discussed in the context of Early-modern Jesuit universities that forbade Jesuits to involve themselves in academic medicine. The exclusion of medicine from Jesuit schools is analyzed as an intentional dissociation from the rise of the learned medicine and early modern philosophical tendencies of the medicalization of the soul. Jesuits also introduced the pattern of medicus religiosus instead of medicus philosophus, which represented their image of medical practitioner.

John Austin SJ (1717–84), The First Irish Catholic Cartesian?

AbstractEarly-Modern Irish Catholics exiled on the European continent are known to have often held prominent academic positions in various important colleges and universities. This paper investigates the hitherto unknown Scholastic legacy of the Dublin-born Jesuit John Austin (1717–84), a famous Irish educator who started his career teaching philosophy at the Jesuit college of Rheims in 1746–47, before returning to the country of his birth as part of the Irish Mission. These manuscript lecture notes provides us first-hand knowledge about the content of French Jesuit education in the middle of the eighteenth century, which does not correspond to its classical reputation of ‘Aristotelian’ scholasticism opposed to philosophical novelties. While stitching to a traditional way of teaching, Austin introduces positively elements from Descartes, Malebranche, Locke and Newton into the curriculum. The present paper focuses on his conception of philosophical certitude (certitudo), which he considered a necessary condition for the possibility of philosophical knowledge.

WALKING THE TALK?: Jesuit Universities and Fossil Fuel Investments

The student-led fossil fuel divestment (FFD) movement urges universities to remove investments in fossil fuel firms from their endowment portfolios to inspire reductions in carbon emissions and help control climate change. This article explores the movement in U.S.-based Jesuit universities by documenting their endowment size, current divestment status, and rationale for or against divesting. These institutions held a total of US$13.8 billion in their endowments as of 2019, making their investment decisions relevant and material. The article in general examines the alignment of divestment actions with the commitments of Jesuit universities to environmental stewardship and social justice as expressed in their mission statements and Pope Francis’s encyclical Laudato Si’. Two out of the 27 Jesuit universities in the U.S., namely, Georgetown and Seattle University, were already committed to FFD by April 2020; after accounting for branch campuses, this represents a commitment of 13.3% among all U.S.-based Jesuit universities. This is appreciably higher than the 4.12% divestment rate among all private 4-year universities in the United States. Each of the 27 U.S.-based Jesuit universities was contacted to verify their endowment size, divestment status, and position on FFD. The 13 who responded stated their commitment to environmental protection and sustainability, and some reported their rationale for or against divesting. Results suggest that the investment strategies of Jesuit universities are a “work in progress,” and are likely to evolve as they align with their common Roman Catholic and Jesuit identity and mission. The reasons stated for deciding not to divest, moreover, are consistent with previous literature. A second article in this issue of the Journal of Management for Global Sustainability explores those reasons in detail and broadens the theme of divesting to encompass any organization.

Islam at Jesuit Colleges & Universities

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THE ORIGIN AND FORMATION OF THE JESUIT COLLEGE IN MESSINA

The article provides the analysis of the first years of the Jesuit college Saint Nicholas in Messina (Italy) in 1548–1551. It is stated that this college was the first educational institution the Jesuits made up to educate lay students. The request to establish a school and thereafter a university in the City of Messina came from the secular authority, which is why the whole process of establishing the college was highly influenced not only by the Pope Paul III, Society General I. Loyola and, but also by Sicily Viceroy J. de Vega, his wife E. de Vega Osorio and the city magistrate. It is determined that talented Jesuit teachers were sent to build up the college and organize the educational process, among which J. Nadal stood out, who became the college rector and made the first normative documents in the field of education, which were later used to organize and administer all Jesuit colleges. Based on the analysis of the original documents of the 16th century in particular “Constitutiones Сollegii Messanensis”, “De Ratione Studiorum Collegii Messanensis” and selections from the historical review “Chronicon Societatis Iesus” by Juan Polanco, related to the activity of the college in Messina, it has been found out that the college was divided in two departments: Studia inferiorа (lower), which provided education in the classes of grammar, poetry and rhetoric, and Studia superiora (higher), which included the classes of philosophy and theology. The students' daily routine at college, consisting of two main parts, as well as the sequence of study of educational subjects and their contents and methods of teaching applied by the Jesuits, is highlighted. It is proved that the education content, classes duration and recommendations for the most efficient methods and techniques of teaching, which were elaborated in the college of Messina in 1548–1551, formed the basis of the Jesuit pedagogy of that time and were applied in new educational institutions established by the Jesuits.

The European Jesuit Libraries Provenance Project

The European Jesuit Libraries Provenance Project is a census of books once owned by a Jesuit college or house in Europe between the 1550s and 1773. The suppression of the Society of Jesus led to the dispersal of its books, and the ejlpp uses both manuscript inventories and searches in modern libraries to locate the volumes once associated with the Society of Jesus. It is multimedia, digital humanities endeavor, supervised by Kathleen M. Comerford and employing student interns at Georgia Southern University.

Brotéria and the Popularization of Science, Technology, and Medicine in Portugal, 1907–24

Brotéria was founded in 1902 as a taxonomy journal of a small Jesuit college in the interior of Portugal. Because the revenue from individual subscriptions was insufficient to cover the costs of publication, Joaquim da Silva Tavares decided to create a magazine in 1907 called Vulgarização científica, which became very popular. Especially designed to make a profit, the journal published more than 450 articles on agriculture, commerce, industry, chemistry, physics, medicine, and hygiene until 1924, and played a very significant role in disseminating knowledge of these subjects to a non-specialist Portuguese readership.

100 years – Faculty of Medicine, University of Ljubljana (1919–2019)

The early beginnings of Slovenian medical education take root in the Enlightenment-era Academia operosorum (Academy of the Industrious, 1693–1725) and its medical section with the physician Marko Gerbec, although the Jesuit College introduced higher education in Ljubljana already in 1619. In 1782, a Medico-Surgical Academy was established in Ljubljana, the first to provide a secondary level of medical education. Later on, when a part of present Slovenian lands was included in the Illyrian Provinces (1809–1813) as a part of Napoleon’s French Empire, with Ljubljana as capital, the school advanced to the level of a medical faculty (École Centrale). The subsequent restoration of Austrian sovereignty prevented the school from completing even the first class of graduates’ training. In 1848, Medico-Surgical Academy was dissolved and only midwifery schools remained.
 It was only after disintegration of the Austro-Hungarian Monarchy, as a consequence of the World War I, that in 1919 the first Slovenian University was established in Ljubljana, and within it a incomplete medical faculty was offering four preclinical semesters. In 1940, fifth and sixth semesters were added to the Faculty. The liberation impetus led in July 1945 to the establishment of a complete medical faculty including five years course divided in ten semesters. In the 1949/1950 academic year, the Faculty of Medicine was separated from the University and trained one generation of physicians as a medical college; in 1954, it was reintegrated into the University. During that period, in autumn 1949, the Faculty of Stomatology was established, which soon joined with the Faculty of Medicine, whereupon two departments were established: one for general medicine and one for stomatology (dental medicine). In the 1968/1969 academic year, the Faculty of Medicine introduced a master’s programme, and in 1995 a uniform doctoral programme; in the academic year 1989/1990 the programmes of medicine and dental medicine were extended to twelve semesters.
 In 1975, the new Ljubljana Medical Centre building was finished and the Faculty thus obtained the necessary lecture halls, classrooms, and rooms for clinical practice. In the next decade, in 1987, the main preclinical institutes moved to the new building of the Faculty and students finally received state-of-the-art lab classrooms, facilities, and other infrastructure. In 2015, the Faculty also constructed a new building for preclinical institutes for biochemistry and cell biology. Throughout the years the programme has continued to improve and stay up to date, and the Bologna system of education was introduced in the academic year 2009/2010.
 In its hundred years of existence, the Faculty of Medicine has trained approximately 9,000 physicians and 2,000 dentists, and awarded more than 1,700 doctors of science degrees and more than 1,000 master of science degrees in the postgraduate programme for physicians and dentists; it has also trained many students in graduate clinical training programmes. The Faculty of Medicine is oriented towards the future, a strong connection between theory and practice, interdisciplinary and international cooperation, and especially training new high-quality medical professionals.

Terra Jesuitica Grodniensia, czyli o domach zakonnych zależnych od grodzieńskiego kolegium jezuickiego

The history of the Jesuit college in Grodno has been presented in encyclopedic and tourist publications. Many issues have been developed by historians of architecture and culture. This allows one to refer to research in Russian, Belarusian and Polish without unnecessary repetition. This article presents the results of a study on the presence of the Society of Jesus on the border of present-day Lithuania, Poland and Belarus. Apart from the architectural ensemble of the Jesuit College in Grodno (Hrodna), other tangible traces of the cultural heritage of the Jesuits in this territory are poorly preserved. Therefore, the article outlines the history of the missions in Merecz, Urdomin and Rotnica (now Merkinė, Rudamina and Ratnycia in Lithuania), Holny (now Holny Wolmera in Poland) and Kotra, Dziembrowo and Wolkowysk (now Kotra, Dembrov and Vawkavysk in Belarus). The development of these posts, dependent on the College in Grodno, was linked with important yet little-known events in the history of culture and education in the Polish-Lithuanian Commonwealth. Currently, in many places, there is no object that would be associated with the presence of Jesuits, although nothing prevents one from using historical and cultural research results or integrating oneself to discover historical facts and artefacts in cultural objects that can be protected.