Relevant bibliographies by topics / Jesuit School

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Jesuit School'

Author: Grafiati
Published: 4 June 2021
Last updated: 2 February 2022

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Journal articles on the topic "Jesuit School"

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Grendler, Paul F. "Jesuit Schools and Universities in Europe 1548–1773." Brill Research Perspectives in Jesuit Studies 1, no. 1 (October 31, 2019): 1–118. http://dx.doi.org/10.1163/25897454-12340001.

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Abstract Paul F. Grendler, noted historian of European education, surveys Jesuit schools and universities throughout Europe from the first school founded in 1548 to the suppression of the Society of Jesus in 1773. The Jesuits were famed educators who founded and operated an international network of schools and universities that enrolled students from the age of eight or ten through doctoral studies. The essay analyzes the organization, curriculum, pedagogy, culture, financing, relations with civil authorities, enrollments, and social composition of students in Jesuit pre-university schools. Grendler then examines the different forms of Jesuit universities. The Jesuits did almost all the teaching in small collegiate universities that they governed. In large civic–Jesuit universities the Jesuits taught the humanities, philosophy, and theology, while lay professors taught law and medicine. The article provides examples ranging from the first Jesuit school in Messina, Sicily, to universities across Europe. It features a complete list of Jesuit schools in France.
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Grendler, Paul F. "The Culture of the Jesuit Teacher 1548–1773." Journal of Jesuit Studies 3, no. 1 (January 5, 2016): 17–41. http://dx.doi.org/10.1163/22141332-00301002.

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The culture of the Jesuit teacher consisted of his daily pedagogical attitudes, habits, and practices. In 1560, General Laínez decreed that the schools were the most important ministry and that all Jesuit scholastics and priests must teach. All taught grammar and humanities classes in the lower school for three to five years, and some Jesuits spent most of their careers teaching in the upper school. Learning to manage a classroom of fifty to one hundred boys with the aid of student helpers called decurions was part of teacher culture. Jesuit teacher culture strongly emphasized competition. It rewarded good students and punished weak students. A major purpose of Jesuit teacher culture was to educate boys to be good future leaders of the state and the church. Jesuit teacher culture gave preference to well-born students. It also urged teachers to help lowborn and academically weak students.
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Šapro-Ficović, Marica, and Željko Vegh. "The History of Jesuit Libraries in Croatia." Journal of Jesuit Studies 2, no. 2 (April 9, 2015): 283–301. http://dx.doi.org/10.1163/22141332-00202008.

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The purpose of this study is to provide a historical overview of the Jesuit libraries in Croatia from their foundation to the present. The first known libraries were at Jesuit high schools, called “colleges,” established during the seventeenth century. This article deals with foundation of libraries at the Jesuit colleges in Zagreb, Varaždin, Požega, Rijeka, and Dubrovnik, emphasizing their role supporting education and the dissemination of knowledge. These libraries were witness to a strong influence of Jesuits colleges on the spiritual, educational, and intellectual life of many Croats. Highlighted in this respect is the famous library of the Jesuit school in Dubrovnik (Collegium Ragusinum). After the suppression of Jesuit order in 1773, the colleges were closed, and their libraries scattered and plundered. Nevertheless, many books survived. Portions of the collections of the former Jesuit colleges are today an invaluable part of the patrimony of the largest Croatian libraries.
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Graczyk, Waldemar. "Okoliczności powstania oraz przejawy działalności religijnej i kulturowej jezuitów w Płocku w XVII i XVIII wieku." Biuletyn Historii Wychowania, no. 31 (March 1, 2019): 51–83. http://dx.doi.org/10.14746/bhw.2014.31.4.

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The goal of this article is to present the circumstances accompanying the establishment of the Jesuit collegium in Płock. The author analyses the economic, political and cultural bases of the foundation as well as the role played in this venture by bishops Andrzej Noskowski and Marcin Szyszkowski. Finally, in 1616 the Jesuit foundation in Płock was approved by the Polish Parliament. The article includes a description of the working methods employed by the Jesuit teachers, the curricula, as well as the extra-curricular forms of affecting the local community of the Jesuit Society Collegium – the Sodality of Our Lady and other organized and informal religious societies. What is more, the Jesuits working in Płock were involved in propagating the Catholic faith. The author also discusses the importance of the school theatre in introducing the models of raising children promoted by Jesuits.
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JACKSON, VICTORIA. "Silent Diplomacy: Wendat Boys’ “Adoptions” at the Jesuit Seminary, 1636–1642." Journal of the Canadian Historical Association 27, no. 1 (July 18, 2017): 139–68. http://dx.doi.org/10.7202/1040527ar.

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In 1636, the Jesuits opened an all-boys seminary school for Wendat children just outside of Quebec. The Jesuits hoped to use the school as a tool of conversion, with the expectation that students would then return home to Wendake to bring others to the Catholic faith. While the Wendat agreed to send a few of their children to the school, their goal was to facilitate a friendly relationship between the Wendat and the French. This diplomacy was conducted through the lens of adoption. While at the seminary, the boys engaged with their French educators: they seemed to convert to Catholicism and they adapted their behaviour to match French expectations, as if they had been adopted by their Jesuit instructors. However, upon leaving the school, many reverted to more traditional Wendat practices, indicating their acculturation was a temporary, but practical, means of affiliating themselves with their Jesuit allies. Individual stories from three students are highlighted to illustrate the significance of the youths’ agency, adaptability, and use of kinship relationships to facilitate a diplomatic bond with some of the early French settlers.
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Edgar, L. B. "Beneath the Black Robes of Ignatius and Mariana: Limited Liberty within an Interventionist Order." Studia Humana 9, no. 2 (July 1, 2020): 16–27. http://dx.doi.org/10.2478/sh-2020-0009.

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AbstractThe Society of Jesus sprang from the devout faith of a sidelined soldier who traded in his weapons to form a militant order of Catholic Reformers sworn to serve the Papacy as missionary soldiers of Christ. Specialization in education led Jesuits to roles as theologians of the 16th Century, including as members of the School of Salamanca, whose Jesuit members mostly took pro-market positions on free enterprise. One learned Jesuit in particular deviated from his order’s default position of papal dirigisme to become an enemy of the state.
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Beirne, Charles. "Jesuit Education for Justice: The Colegio in El Salvador, 1968-1984." Harvard Educational Review 55, no. 1 (April 1, 1985): 1–20. http://dx.doi.org/10.17763/haer.55.1.76450q13568187h6.

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In the years since the Second Vatican Council, the Catholic church has become an agent of social change in many Third World nations. Charles Beirne, S.J., describes the transformation of a Jesuit colegio in El Salvador from a school for sons of wealthy landowners into a school open to all people. Despite threats of violence from political opponents and an internal struggle within the order, the Jesuits made the social and economic conditions of El Salvador a central part of the school's curriculum.
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Elmgren, Ainur. "“The Jesuits of our time”: The Jesuit Stereotype and the Year 1917 in Finland." Journal of Jesuit Studies 5, no. 1 (December 21, 2018): 9–32. http://dx.doi.org/10.1163/22141332-00501002.

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The tenacious negative stereotypes of the Jesuits, conveyed to generations of Finnish school children through literary works in the national canon, were re-used in anti-Socialist discourse during and after the revolutionary year of 1917. Fear of the Bolshevik revolution in 1917 paradoxically strengthened the negative stereotype of “Jesuitism,” especially after the attempted revolution by Finnish Socialists that led to the Finnish Civil War of 1918. The fears connected to the revolution were also fears of democracy itself; various campaigning methods in the new era of mass politics were associated with older images of Jesuit proselytism. In rare cases, the enemy image of the political Jesuit was contrasted with actual Catholic individuals and movements.
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Puszka, Alicja. "Sodalities of our Lady Existing in Kraków Secondary Schools in the 19th Century and in the Second Polish Republic." Roczniki Humanistyczne 66, no. 2 SELECTED PAPERS IN ENGLISH (October 23, 2019): 119–56. http://dx.doi.org/10.18290/rh.2018.66.2-7se.

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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 57 (2009), issue 2. The Sodality of Our Lady is a Catholic religious association for young people founded in the Jesuit College in Rome in 1563 by Fr Jan Leunis. The most gifted and devout boys joined the Sodality in order to spread the cult of the Mother of God. Popes provided care for the vibrantly developing movement because of the great influence Sodalities of Our Lady had on the religious formation of young people. Jesuits established Marian congregations of students attending colleges in all Catholic countries, forming an international elite organization of lay Catholics. Sodalities thrived and they spread to all social estates in the 17th and the first half of the 18th century. Not only did school students belong to it, but also popes, kings, the gentry, clergy, townsfolk, craftsmen, military men and servants. The chief objective of the Sodality was to live by the motto “Per Mariam ad Jesum.” The development of the Sodality was halted by the dissolution of the Jesuit Order. In the middle of the 19th century the pronouncement of the dogma of the Immaculate Conception of the Holy Virgin, made by Pope Pious IX, opened a new era of the cult and a new period in the history of the Sodality. In Poland, the first Marian congregation of school students was established in Braniewo in 1571. At the end of the 18th century, before the dissolution of the Jesuit Order, in Poland there were 66 colleges, seminaries and monastery schools, and there was always at least one congregation affiliated to each of the schools. At the end of the 19th century, school sodalities were revived in Galicia, i.e. in Tarnopol, Chyrów, Tarnów, and in a girls’ secondary school run by the Ursulines in Kraków. A dynamic development of Marian congregations of school students started after Poland regained independence in 1918. The centre of the sodalitarian movement for all the estates was Kraków. The movement gained solid foundations in the two powerful sodality unions of both secondary school boys and girls. Father Józef Winkowski established a sodality for boys, and Fr Józef Chrząszcz one for girls. Sodalities published their own magazines, organized conventions, pilgrimages to Jasna Góra (Częstochowa, Poland), and ran charity organizations. In the late 1930s, nearly seventeen thousand students of secondary schools throughout the country were members of school sodalities. At the dawn of the Second Polish Republic, the greatest number of school sodalities operated in Kraków. There were 11 boys’ sodalities in secondary state schools and one in a private school run by the Piarist Order, and 11 girls’ sodalities in state and private schools. The Sodality of Our Lady contributed to the religious revival in Poland. The development of this organization was halted by World War II. After the war, in the years 1945–1949, the operation of the Sodality of Our Lady was resumed in many centres. The liquidation of church organizations in 1949 stopped its work for good, and its members came to be persecuted by the Communist regime.
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Whitehead, Maurice. "‘The strictest, orderlyest, and best bredd in the world’." Cahiers Élisabéthains: A Journal of English Renaissance Studies 93, no. 1 (April 10, 2017): 33–49. http://dx.doi.org/10.1177/0184767817698930.

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The English Jesuit college, founded in 1593 at Saint-Omer because of increasing Elizabethan penal legislation against Catholics, soon became the largest post-Reformation Catholic school in the English-speaking world. This article analyses the organization of the school, with particular emphasis on education in drama and music. It was in the environment of this institution that the recently discovered Saint-Omer First Folio almost certainly had its first home, probably left behind following the flight of the English Jesuits and their students to Bruges in 1762, immediately prior to the expulsion of all members of the Society of Jesus from France.
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Dissertations / Theses on the topic "Jesuit School"

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García-Tuñón, S. J. Guillermo M. "Successful and Sustained Leadership: A Case Study of a Jesuit High School President." FIU Digital Commons, 2008. http://digitalcommons.fiu.edu/etd/284.

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Fr. Marcelino García, S.J. has been the president of Belen Jesuit Preparatory School for 25 years. The longevity and success of his tenure is an exemplary case of effective leadership and provided significant insight into what constitutes effective school leadership. The target population for this case study consisted of the school’s 7 administrators, 90 faculty members, 10 English-speaking staff members, and 3 key informants. Data were collected using Bolman and Deal’s (1997) Leadership Orientation Survey along with the Jesuit Secondary Education Administration’s (1994) Administrative Leadership Profile Survey (ALPS). Data collected from the surveys were analyzed using the SPSS, version 10. The study also included data collected from focus interviews with Fr. García and six other significant members of the school community. The interviews were approximately 1-hour individual interviews that employed a semi-structured guide. A concurrent triangulation method was used that directly compared the results from these data collection methods. This was done by looking at the data as a whole and in parts. The parts were internal (faculty, administrators, and staff) and external (parents, alumni, and the superior of the Jesuit community) sectors. The comparison of the findings was then examined in terms of each research question. Analysis of the data revealed that while Fr. García’s predominant leadership style reflected the typical Bolman and Deal characteristics associated with the political frame, his leadership demonstrates access to all four frames. Research has found a correlation between multiple frame use and successful leadership. Relatedly, Fr. García’s capacity to approach his administration from various perspectives is indicative of success. In addition, from the perspective of Jesuit education, an analysis of Fr. García’s leadership indicated recurring themes that contributed to the school’s organizational health. The results of this study provide an extensive analysis of the administration of a unique leader. An analysis of Fr. García’s leadership style from two perspectives gives fresh insight into sustained and successful leadership.
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Andal, Guillrey Anthony M. S. J. "Leading from the Margins: The Educational Leadership Experiences of Jesuit Directors of Mission High Schools in the Philippines and the Implications for the Leadership Formation of Filipino Jesuits." Digital Commons at Loyola Marymount University and Loyola Law School, 2020. https://digitalcommons.lmu.edu/etd/935.

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Educational leadership preparation is not an explicit priority in the scholastic formation of future Catholic priests in the Philippines. Consequently, there may be those assigned to lead in parochial mission schools early on in their ordained ministry but lack leadership training and experience. Thus, this study sought to answer the following research questions: What are the experiences of educational leadership successes and challenges of newly ordained Jesuit priests assigned as directors of Jesuit mission high schools in the Philippines? What are the perceptions of newly ordained Jesuit priests assigned as directors of Jesuit mission high schools in the Philippines on how their seminary formation contributed to their preparation as school leaders? This phenomenological research explored the experiences of seven first-time Jesuit school directors of mission high schools in the Southern Philippines and examined their perceptions about the leadership formation that they received as seminarians before being missioned to the ministry of leading high-needs schools in the peripheries of rural Philippines. Through a modified educational leadership preparation framework presented originally by Capper, Theoharis, and Sebastian (2006), I analyzed the qualitative data from the field and determined how the participants’ peculiar leadership experiences and keen assessment of their seminary formation can inform enhancements in the Jesuit leadership formation’s context-specific curriculum, andragogy, and holistic evaluation to prepare future Jesuit educational leaders’ critical consciousness and socially just leadership knowledge and skills. In line with this, I recommended the institutionalization of programmatic leadership training modules for Jesuits before they are missioned as first-time school directors.
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Dyer, Elizabeth Anne. "The emergence of the independent prologue and chorus in Jesuit school theatre c.1550-c.1700, derived from a comparative analysis of Benedictine, Augustinian and Jesuit school theatre, lay youth confraternity theatre and the oratorio vespertina of the Congregation of the Oratory." Thesis, University of York, 2010. http://etheses.whiterose.ac.uk/1517/.

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An examination of the developments in Benedictine, Augustinian and Jesuit school theatre during the sixteenth and seventeenth centuries reveals the Jesuits as leaders in both dramatic and musical innovations. The emergence of seventeenth-century Jesuit theatre innovations in eighteenth-century Benedictine and Augustinian school theatrical productions validates this conclusion and reveals a conduit of influence not previously articulated. While previous comparisons of Jesuit theatre main title dramas and Oratorian oratorios do not reveal a relationship, a comparative examination of the musical prologues and choruses performed within Jesuit theatrical productions and the musical works performed in the services of the Congregation of the Oratory over the period c.1550-c.1660 shows a parallel progression of development; the development of the oratorio in the oratories of the Congregation is a further demonstration of Jesuit influence during this time period. The friendship of Ignatius Loyola and Filippo Neri matured into a close relationship between the musical activities of the Society of Jesus and the Congregation of the Oratory during the sixteenth and early seventeenth centuries. The simultaneous development of the Jesuit school theatre independent prologue and chorus and the Congregation of the Oratory oratorio is one of the results of this relationship. The sacred musical works in Jesuit school theatrical productions and the services of the Congregation follow the same pathway of development and exhibit equivalent characteristics. A formal declaration restricting performance language in the Oratorian services caused the two repertoires to diverge c.1620-c.1630. A comparison of independent Jesuit theatre prologues and choruses and the oratorios performed during the services of the Congregation of the Oratory c.1640-c.1660 reveals that these two bodies of work are distinguishable from each other only by the language of the text.
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Lombardi, Nicholas D. S. J. "Supplementing Textbook Reading and Writing Exercises in the Typical Spanish III Jesuit High School Language Classroom with Email Conferences." NSUWorks, 1998. http://nsuworks.nova.edu/gscis_etd/683.

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This study attempted to determine whether supplementing textbook reading and writing exercises in the typical Jesuit high school Spanish III curriculum with native-language electronic conferences, E-mail and bulletins can significantly improve the Spanish verbal skills of the students involved. The focus was on the comparison of the achievement of the students in the same level of the Spanish curriculum in two similar Jesuit High Schools in the same city, one in the Bronx, New York, and another in Manhattan, New York. The control group followed the traditional curriculum and the experimental group supplemented textbook reading and writing assignments with their participation in one of the Internet Spanish language conferences. Using a pre-test/post-test instrument, the National Spanish Examination of the American Association of the Teachers of Spanish and Portuguese, no significant difference was found in the performance of the Spanish III students of the two groups that could be traced to the intervention of this study's experiment. There was found, however, a UN hypothesized and significant difference in the pretest performance of the two groups which seems to indicate that further studies may conclude that either this difference was unique to this pairing or that some other factor which eluded this study needs examining. Among the recommendations made by this study is the examination of the role of a Classical Latin requirement in the curriculum of one of the schools. Finally, finding no deterioration of performance in verbal skills in the language studied due to the substitution of E-mail conferences for traditional text book exercises, this study encourages their use and further experimentation due to the possible motivational factors that may be involved and the increasing availability of the needed technology.
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O'Connell, Daniel Joseph. "A Case Study Examining the Implementation and Assessment of the Profile of the Graduate at Graduation in a Jesuit Secondary School." Digital Commons at Loyola Marymount University and Loyola Law School, 2008. https://digitalcommons.lmu.edu/etd/240.

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In 2000 Campion High School, a Catholic, Jesuit, single-sex secondary school created and adopted the Grad-at-Grad statement as the school‘s expected school-wide learning results (ESLRs) and has articulated a need for a comprehensive, reliable assessment of these graduation outcomes. This case study used interviews, a survey, and participant observation to understand how the school has implemented and assessed the ESLRs since their inception. The study also thematically compared Jesuit educational philosophy to current theories of educative assessment and outcomes-centered curriculum development. Findings reveal that the school relies on a random, individual approach to curricular incorporation and has not incorporated the outcomes at the departmental level. Teachers at the school provide good role models for the Grad-at-Grad outcomes, and the Campus Ministry and Community Service programs provide meaningful learning experiences in relation to the outcomes. The school uses a variety of traditional assessment measures to assess students‘ growth toward the graduation outcomes. The study concluded that the school is in the middle of the implementation process and should utilize more professional development and the current theories of educative assessment and outcomes-centered curriculum design as it continues to implement and assess the ESLRs.
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Beaumier, Casey Christopher. "For Richer, For Poorer: Jesuit Secondary Education in America and the Challenge of Elitism." Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:104064.

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Thesis advisor: James O'Toole
In the 1960s American Jesuit secondary school administrators struggled to resolve a profound tension within their institutions. The religious order's traditional educational aim dating back to the 1500s emphasized influence through contact with "important and public persons" in order that the Jesuits might in turn help direct cultures around the world to a more universal good. This historical foundation clashed sharply with what was emerging as the Jesuits' new emphasis on a preferential option for the poor. This dissertation argues that the greater cultural and religious changes of the 1960s posed a fundamental challenge to Catholic elite education in the United States. The competing visions of the Jesuits produced a crisis of identity, causing some Jesuit high schools either to collapse or reinvent themselves in the debate over whether Jesuit schools were for richer or for poorer Americans. The dissertation examines briefly the historical process that led to this crisis of identity, beginning with the contribution of Jesuit education to the Americanization of massive numbers of first and second-generation immigrant Catholics as they adjusted to life in America in the first half of the twentieth century. As Catholics adapted, increasingly sophisticated American Jesuit schools became instrumental in the formation of a Catholic elite, and many of the institutions found themselves among elite American schools. This elite identity was disrupted by two factors: the cultural volatility of the 1960s and the Jesuits' election of a new leader, Pedro Arrupe. While some Jesuit educators embraced Arrupe's preferential option for the poor, others feared it would undercut the traditional approach of outreach to the elite. Through a case study of one Jesuit boarding school, the dissertation seeks to expand our understanding of the impact of 1960s social change into the less-explored realms of religion and education
Thesis (PhD) — Boston College, 2013
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: History
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Játiva, Miralles Mª Victoria. "La biblioteca de los jesuitas del colegio de San Esteban de Murcia." Doctoral thesis, Universidad de Murcia, 2007. http://hdl.handle.net/10803/10910.

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Se reconstruye la Biblioteca de la Compañía de Jesús del Colegio de San Esteban de Murcia. A través del estudio del inventario del fondo bibliográfico, realizado con motivo de la expulsión de los Jesuitas en 1767 por orden de Carlos III, se establece una metodología de trabajo para proceder a la identificación y clasificación de los títulos y las ediciones. El resultado es un "catálogo concordado", en base a la información que, sobre los libros, ofrece el inventario y las descripciones bibliográficas de los mismos, relacionado con las enseñanzas, regladas por el sistema educativo de los Jesuitas, habitualmente practicadas en los colegios de la Orden.
The Society of Jesus Library at the San Esteban School in Murcia is being reconstructed. A work plan has been developed in order to identify and classify titles and editions, based on a study of the inventory of the library's collection drawn up when the Jesuits were expelled on the orders of Carlos III in 1767. Using this methodology, an "inventory catalogue" has been drawn up, based on the information provided by the original inventory on the books and their bibliographical descriptions, which deals with the teachings habitually imparted in the Order's schools, in accordance with the Jesuit system of education.
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Yuen, Wing-hang Henry. "The sustainability of an Ignatian religious school in Hong Kong." Click to view the E-thesis via HKUTO, 2006. http://sunzi.lib.hku.hk/hkuto/record/B37207568.

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Dias, Teixeira. "Todos os Santos-uma casa de assistência jesuíta em São Miguel." Phd thesis, Instituições portuguesas -- -Universidade dos Açores, 1997. http://dited.bn.pt:80/30029.

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Blasingame, Ryan S. "Modes of Power: Time, Temporality, and Calendar Reform by Jesuit Missionaries in Late Imperial China." Digital Archive @ GSU, 2013. http://digitalarchive.gsu.edu/history_theses/68.

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This work explores the relationship between time, temporality, and power by utilizing interactions between Jesuit missionaries and the Ming and Qing governments of late imperial China as a case study. It outlines the complex relationship between knowledge of celestial mechanics, methods of measuring the passage of time, and the tightly controlled circumstances in which that knowledge was allowed to operate. Just as the Chinese courts exercised authority over time and the heavens, so too had the Catholic Church in Europe. So as messengers of God’s authority, the Jesuits identified the importance of astronomical and temporal authority in Chinese culture and sought to convey the supremacy of Christianity through their mastery of the stars and negotiate positions of power within both imperial governments.
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Books on the topic "Jesuit School"

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Lawrence, Robinson. Honoring the tradition: Jesuit High School, Portland, Oregon. Portland, Or: Jesuit High School, 2009.

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Shanahan, David. The Jesuit residential school at Spanish: "more than mere talent". Toronto, ON: Canadian Institute of Jesuit Studies, 2005.

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Griffin, Nigel. Jesuit school drama: A checklist of critical literature. Supplement. London: Wolfeboro, NH, USA, 1986.

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Sardiñas, Zeida Comesañas. Men for others: The Belen Jesuit story. Miami, Florida: Editorial Cubana, 2014.

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Gutiérrez, Cayo González. El teatro escolar de los jesuitas, 1555-1640: Su influencia en el teatro del Siglo de Oro. Oviedo [Spain]: Universidad de Oviedo, Servicio de Publicaciones, 1997.

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Kearney, G. R. More than a dream: The Cristo Rey story : how one school's vision is changing the world. Chicago, Ill: Loyola Press, 2008.

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Kearney, G. R. More than a dream: The Cristo Rey story : how one school's vision is changing the world. Chicago, Ill: Loyola Press, 2008.

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István, Kilián. A piarista dráma és színjáték a XVII - XVIII. században: Iskolai színjátékaink témarendje egy reprezentatív jezsuita minta és a teljes piarista felmérés alapján. Budapest: Universitas, 2002.

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Wirth, Eileen. They made all the difference: Heroes of Jesuit high schools. Chicago: Loyola Press, 2007.

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Springer, Nancy. Possessing Jessie. New York: Holiday House, 2010.

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Book chapters on the topic "Jesuit School"

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Capecchi, Danilo. "The Jesuit school of the XVIII century." In History of Virtual Work Laws, 217–36. Milano: Springer Milan, 2012. http://dx.doi.org/10.1007/978-88-470-2056-6_9.

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Lobo, Rui. "Jesuit School Courtyards at Évora and Coimbra and their Secular Origin and Function." In Public Buildings in Early Modern Europe, 297–306. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.archmod-eb.4.00184.

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Romano, Antonella. "16. Teaching Mathematics in Jesuit Schools: Programs, Course Content, and Classroom Practices." In The Jesuits II, edited by John W. O’Malley, Gauvin Alexander Bailey, Steven J. Harris, and T. Frank Kennedy, 355–70. Toronto: University of Toronto Press, 2005. http://dx.doi.org/10.3138/9781442681552-023.

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De Jonge, Krista. "The First Jesuit Schools in the Southern Low Countries (1585-1648)." In Public Buildings in Early Modern Europe, 307–24. Turnhout: Brepols Publishers, 2010. http://dx.doi.org/10.1484/m.archmod-eb.4.00185.

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Freitäger, Andreas. "Artisten und ‚humanistae‘, ‚Jesuiter‘ und Aufklärer." In Das Rheinland als Schul- und Bildungslandschaft (1250-1750), 55–78. Köln: Böhlau Verlag, 2010. http://dx.doi.org/10.7788/boehlau.9783412213015.55.

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Citlak, Amadeusz. "The Concept of “Cratism” and “Heteropathic Feelings” in the Psychobiography of Jesus from Nazareth (Psychobiography in Lvov-Warsaw School)." In New Trends in Psychobiography, 381–403. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-16953-4_21.

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Borelli, Giovanni Alfonso. "Carlo Giovanni of the regular clerics of Jesus, general superior of the pious school of the Mother of God." In On the Movement of Animals, 203–4. Berlin, Heidelberg: Springer Berlin Heidelberg, 1989. http://dx.doi.org/10.1007/978-3-642-73812-8_27.

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Cubitt, Geoffrey. "The Confessor and the School." In The Jesuit Myth, 234–49. Oxford University Press, 1993. http://dx.doi.org/10.1093/acprof:oso/9780198228684.003.0009.

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British Drama 1533–1642: A Catalogue. "1783: Jesuit School Dialogue or Dialogues." In British Drama 1533–1642: A Catalogue, Vol. 6: 1609–1616, edited by Martin Wiggins and Catherine Richardson. Oxford University Press, 2015. http://dx.doi.org/10.1093/oseo/instance.wiggins1783.

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"Latin School, 1855–58." In Jesuit Superior General Luis Martín García and His Memorias, 33–46. BRILL, 2021. http://dx.doi.org/10.1163/9789004435384_004.

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