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1
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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Turner, Richard H. "‘A More Unobserved and Convenient Location’: A Derbyshire School Reopened." Recusant History 29, no. 2 (October 2008): 175–94. http://dx.doi.org/10.1017/s0034193200011997.
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Of the forty-two clandestine Catholic schools Beales lists as documented in the first quarter of the seventeenth century, none has been more graphically described or frequently recalled than the Jesuit school at Stanley Grange near West Hallam in south-east Derbyshire. Unmasked by Government in 1625, it survived there for a further decade before its abrupt suppression in 1635.A few deliberately but tantalizingly vague references show that the school continued to operate on a small scale elsewhere in Derbyshire, under the aegis of the fledgling Jesuit College of the Immaculate Conception (CIC). From that time, and particularly since the foundation of Mount St. Mary’s College at Spinkhill by the CIC in 1842, there has been speculation as to whither this precursor school moved and how it fared after Stanley Grange. The most recent contribution is a significant reassessment by Hendrik Dijkgraaf in 2003 of the anonymous but painstaking editorial article in the Mount St. Mary’s magazine The Mountaineer for 1912, written in rebuttal of a suggestion that the school had remained at Stanley Grange into the mid-1640s.
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Jeż, Tomasz. "The Jesuit Musical Tradition in the Polish-Lithuanian Commonwealth." Journal of Jesuit Studies 5, no. 3 (March 26, 2018): 385–403. http://dx.doi.org/10.1163/22141332-00503003.
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The article sums up the current state of research into the music of Jesuit communities in the Polish-Lithuanian Commonwealth in the years 1556–1773. In this region, the Society’s engagement in cultivating various forms of musical culture was dictated primarily by considerations of pastoral and confessional natures in a country in which the Reformation remained a strong presence. Strategies of cultural activity were applied in the Polish and Lithuanian provinces with more freedom than in the remaining regions of the Society’s German assistancy. These freedoms referred primarily to everyday forms of cultivating music in Jesuit-administered churches and schools, as ratified in the books of customs. A special role in the didactic and formative process was played by the school drama, rich in musical elements, as well as the so-called musical boarding schools. Although the surviving repertoire of Jesuit provenance is unrepresentative of the artistic tradition under scrutiny, we have reconstructed its character on the basis of intermediary sources.
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Casalini, Cristiano. "Active Leisure." Journal of Jesuit Studies 1, no. 3 (April 1, 2014): 400–418. http://dx.doi.org/10.1163/22141332-00103003.
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The philosophy of education of the first Jesuits—as delineated in the Ratio studiorum (1599) and embodied in the colleges’ practices—has become one of the preferred topics among historians of sixteenth-century education and philosophy. This paper seeks to present a heretofore rather neglected aspect of Jesuit education theory: the treatment of the body in the network of colleges during the first fifty years of the Society of Jesus. Among the key features of this treatment one finds leisure and rest, which Jesuits conceived as a means of measuring and punctuating the school timetable. While most medieval colleges did not usually leave much free time to their students, the Jesuits viewed leisure and rest as crucial for fostering spiritual and intellectual activities. Leisure and rest, however, ought not be understood as a cessation of action. This paper shows that the educational practices addressed to the body in the Jesuit colleges (such as the alternation of exercise and rest, the alternation of waking and sleep, the relationship between hygiene and the care of the body, and physical education) were deeply rooted in the Ignatian culture of the Spiritual Exercises. This experience stands out as one of most ingenious attempts to transform religious mystical practices from the medieval tradition in a manner that would make them resonate with the early modern way of life.
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Mariani, Andrea. "The contribution of the Society of Jesus to the political culture of Lithuanian elites." Open Political Science 2, no. 1 (December 31, 2019): 153–73. http://dx.doi.org/10.1515/openps-2019-0015.
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AbstractThe paper deals with the role played by the Jesuit in the political formation of the Lithuanian elite during the seventeenth and eighteenth centuries. The author analyzes the influence of the Jesuit school system on the political culture of the nobility through rhetoric, theatre and public examinations. In particular, it shows the elements of continuity, such as the unquestioned value of classical literature and Humanistic formation. These contributed to shape the political ethos of Polish-Lithuanian elites, based on consensus and active participation in public life. The changes introduced as a result of the reform of Jesuit school system did not alter the traditional understanding of education, but rather answered to the need for better qualified civil servants in an age of modernization of the Polish-Lithuanian state.
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Mendonça, Ligia Bahia. "Aurora Collegial: um jornal dos alunos do Colégio Anchieta." Revista de História e Historiografia da Educação 1, no. 3 (August 27, 2017): 140. http://dx.doi.org/10.5380/rhhe.v1i3.50678.
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Os periódicos escolares exerceram o papel de divulgadores e reforçadores das ideias e práticas de dadas instituições, ao mesmo tempo em que possibilita aos historiadores visitar e compreender aquela realidade. Este artigo investiga o jornal Aurora Collegial (1905-1922) produzido pelos alunos do Colégio Anchieta, à luz da História Cultural. Tomo o periódico como objeto e fonte de modo a poder historiar, através dos indícios do cotidiano escolar, valores, costumes e interesses que balizavam a educação jesuíta nos anos iniciais do século XX. Tratando o objeto/fonte na materialidade, reflito sobre as representações que difunde por práticas, formação religiosa e educação. A pesquisa pretende colaborar com os estudos sobre os periódicos escolares em instituições religiosas.Aurora Collegial: a journal of students of the Anchieta College. School journal shave played the role of disseminators and reinforcers of ideas and practices of certain institutions, at the same time that haveen abled historians to visit and understand such reality. This article investigates the Aurora Collegial periodical (1905-1922) produced by the students of Anchieta College, in the light of Cultural History. I take the periodical as na object and source of narrating facts, through the evidence ofeveryday school life, values, customs and interests that marked Jesuit education in the early years of the twentieth century. By treating the object / source in materiality, I reflect on the representations that spread through practices, religious formation, and education. The research intends to collaborate with the studies on the school periodicals in religious institutions. Keywords: Aurora Collegial; Jesuit education; School periodical.
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Słomak, Iwona. "Tragedy According to Jacobus Pontanus and the Tradition of Antiquity." Terminus 22, no. 3 (56) (2020): 187–208. http://dx.doi.org/10.4467/20843844te.20.011.12369.
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The aim of this study is to present the findings of a comparative analysis that covers—on the one hand—the theory of tragedy presented in Poeticarum institutionum libri III by Jakob Pontanus (Spanmuller), the classical and Renaissance poetics and commentaries on which he based his work, as well as the ancient tragedies that belonged to the literary canon in Jesuit colleges, and—on the other hand—Pontanus’s theoretical approach mentioned above and his tragedy Elezarus Machabaeus. The works of Pontanus have previously been discussed by Joseph Bielmann. However, Bielmann did not present them against the background of the Greek and Roman tragedies or the statements of the ancient theorists on drama, the Renaissance theoretical reflection on tragedies, or the playwriting practice resulting from this reflection. Consequently, his characterisation of the Elezarus Machabaeus is untenable, and his comments on Pontanus’s theory of drama need reviewing. Determining whether Pontanus respected the rules of ancient tragedy or whether he openly violated them is important because he was one of the most outstanding Jesuit humanists and a person of authority in his community. If we take into account the fact that Elezarus Machabaeus was the first tragedy printed by the Jesuits, the Poeticarum institutionum libri tres was one of the first printed Jesuit textbooks of this kind, and Pontanus himself was also the author of other books recommended for reading in Jesuit colleges and participated in the work of the committee for the evaluation and approval of the Jesuit school act, his views on the imitation of ancient models should be considered influential at least to a moderate degree and at least in some literary circles of his time. This matter is addressed in the introductory part of this paper. It also contains a short presentation of Pontanus’s textbook against the background of other Jesuit poetics, as well as of his main sources in the field of drama theory. Subsequently, the author presents Pontanus’s concept of drama and then discusses his piece taking into account the context of ancient and contemporary drama theory and practice of writing. In the light of this comparative reading, Eleazarus Machabaeus seems to be generally based on ancient models despite certain peculiarities, such as the composition and absence of choruses, which may be surprising at first. Both Pontanus’s tragedy and his theoretical approach should be regarded as classical in nature.
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Holt, Geoffrey. "Gilbert Talbot and the Talbot Case." Recusant History 24, no. 2 (October 1998): 166–70. http://dx.doi.org/10.1017/s0034193200002454.
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In the 1740s the English Jesuit house at Liège where students of philosophy and theology were prepared for the priesthood was in financial difficulties. One of the main supports of the college was an annual pension from Bavaria but in the 1740s Bavaria was involved in war and the pension was frequently not paid. The number in the community had to be reduced, many students being charitably welcomed in other Jesuit houses in Europe. It was at this time when the finances of the English province were strained that two plans came up for consideration. One was to extend the apostolate of the Maryland English Jesuit mission in Pennsylvania; the other was to open at Boulogne a preparatory school for St. Omers College. The problem was how to obtain the necessary funds.
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Melean, Jorge Troisi. "“Esclavos y jesuitas: explotación, control y negociación en la Argentina colonial”." REVISTA PLURI 1, no. 1 (January 23, 2019): 161. http://dx.doi.org/10.26843/rpv112018p161-170.
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El territorio que actualmente ocupa la Argentina correspondía a la Provincia jesuítica del Paraguay, donde se erigieron los colegios de Buenos Aires, Córdoba, Corrientes, La Rioja, Salta, Santa Fe, Santiago del Estero, Tucumán, la Universidad de Córdoba y la residencia de Catamarca. Hacia 1767, más de 3.500 esclavos afroamericanos se encontraban trabajando en cada una de las propiedades de los colegios y residencias del territorio argentino colonial, una porción de la Provincia jesuítica del Paraguay. Los esclavos constituían un factor esencial del sistema jesuita. Prácticamente un 30% del capital ignaciano en la región estaba invertido en ellos.Palabras- Clave: Esclavos, Jesuitas, Control, Exploración, NegociaciónAbstractThe territory currently occupied by Argentina corresponded to the Jesuit Province of Paraguay, where the schools of Buenos Aires, Córdoba, Corrientes, La Rioja, Salta, Santa Fe, Santiago del Estero, Tucumán, the University of Córdoba and the residence of Catamarca By 1767, more than 3,500 African-American slaves were working on each of the properties of the colleges and residences of the colonial Argentine territory, a portion of the Jesuit Province of Paraguay. Slaves were an essential factor in the Jesuit system. Almost 30% of the Ignatian capital in the region was invested in them.Keywords: Slaves, Jesuits, Control, Exploration, Negotiation
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Strzok S.J., James. "Ready to Change the World? Start Here!: What Are Jesuits Doing in East Africa?" Journal of Jesuit Studies 3, no. 4 (September 30, 2016): 577–92. http://dx.doi.org/10.1163/22141332-00304003.
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This article represents a case study of Jesuit activities in Kenya, Tanzania and Uganda, specifically regarding sustainable practices, through a reflection of the author’s own itinerary. It highlights some of the opportunities that construction and infrastructure development offers for harnessing solar energy and utilizing eco-friendly methods, such as hydraform technology, bio-latrines as a means of methane gas production, solar energy, and especially geothermal energy as an abundant resource in Kenya’s Great Rift Valley. Additionally, the article outlines the crucial role of trees in ecosystems as a constructive means of responding to climate change based on the process of carbon capture, while illustrating tree planting as a service in an educational context. Particular focus is given to the sibling schools of St Peter Claver High School and Ocer Campion Jesuit College in Dodoma, the capital of Tanzania, which constitute a model of sorts exhibiting these best practices for the community.
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Tutino, John. "Capitalism, Christianity, and Slavery: Jesuits in New Spain, 1572–1767." Journal of Jesuit Studies 8, no. 1 (December 15, 2020): 11–36. http://dx.doi.org/10.1163/22141332-0801p002.
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Abstract The Jesuits arrived in New Spain in the 1570s and soon became participants in a dynamic world of silver capitalism at the center of the early modern global economy. They launched money-making enterprises to sustain their missions, churches, and schools (colegios) that relied upon enslaved African producers alongside indigenous workers in complex labor arrangements. The diversity of labor at the Jesuit-run Santa Lucía and Xochimancas estates contrast with the heavier reliance on enslaved African labor at Jesuit sugar plantations in Brazil. The article analyzes a key eighteenth-century Jesuit text, the Instrucciones a los hermanos jesuitas administradores de haciendas, to show how the Jesuits in New Spain conceived of their management of enslaved people and negotiated the contradictions between the spiritual and secular challenges of the boom era of silver capitalism.
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Puchowska, Małgorzata. "Blaski i cienie życia w internatach szkół jezuickich w II Rzeczypospolitej." Biuletyn Historii Wychowania, no. 28 (January 1, 2019): 53–64. http://dx.doi.org/10.14746/bhw.2012.28.4.
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Jesuit boarding schools did not fulfil only social roles. They were educational institutions shaping discipline, morality and religiousness of their pupils. The monks organized various activities for their students which were conducive for acquiring and consolidating knowledge. Students’ time was filled with the review of school material, literary exercises, debates or production of theatre performances. The offer depended on the degree of exclusivity of a given establishment. In the Second Republic of Poland, there functioned three Jesuit schools for laymen: in Khyriv (Pol. Chyrów), Vilnius and Gdynia. Only the first two ran boarding schools. Both boarding schools offered very good living conditions, and the life of the alumni passed according to a similar, clearly defined day rhythm. The institutions in busy urban Vilnius and peripheral Khyriv were very much different. The educational process used for the boarding students from Vilnius lacked special rigours, which was different from the methods generally accepted at that time. The behaviours of boarding students from Khyriv, in turn, were regulated in the minutest detail by Statutes and regulations and the system of punishments was very elaborate. The schools tried to restore order by the method of overcoming the resistance of the more independently feeling and thinking pupils.
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Monjo i Dalmau, Francesc Joan. "El restabliment de la Companyia de Jesús a València." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 11, no. 11 (June 11, 2018): 74. http://dx.doi.org/10.7203/scripta.11.12585.
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Resum: L’expulsió de la Companyia de Jesús, decretada per Carles III el 1767, obrí un llarg període de foscor per als jesuïtes hispànics. Tanmateix, el cop de gràcia a l’orde vindria de la mà del papa Climent XIV, que, pressionat per la monarquia espanyola –l’ambaixador del rei hispànic a Roma Moñino recorregué a la coacció i al suborn d’afins al pontífex–, declarà extingida la Companyia el 21 de juliol del 1773. Els jesuïtes suprimits van conrear la propaganda durant més de quaranta anys per tal de revertir la situació. Finalment, el 1814 el papa Pius VII restablí l’orde jesuïta a tot el món mitjançant la butlla Sollicitudo omnium ecclesiarum, i els regulars ignasians van obtenir, un any després, el desitjat permís de Ferran VII per tornar als territoris hispànics. El 18 de juliol del 1816 els jesuïtes prenien possessió de la Casa Professa, ara convertida en col·legi.
Paraules clau: Jesuïtes, restauració, Pius VII, Ferran VII, València
Abstract: The expulsion of the Society of Jesus, decreed by Charles III of Spain in 1767, initiated a long period of darkness for the Hispanic Jesuits. Although the coup de grace to the order would come by the hands of Pope Clement XIV, who was pressured by the Spanish monarchy (the ambassador of the Hispanic king in Rome Moñino resorted to the coercion and subornation of those who were related to the pontiff), declared the Society extinguished on July 21, 1773. The suppressed Jesuits produced propaganda for more than forty years to reverse the situation. Finally, in 1814 Pope Pius VII restored the Jesuit Order around the world through the Bull Sollicitudo omnium ecclesiarum, and one year later the regular Ignatians obtained the desired permission from Ferdinand VII to return to the Hispanic territories. On July 18, 1816, the Jesuits took possession of Casa Professa, now converted into a school.
Keywords: Jesuits, restoration, Pius VII, Ferdinand VII, València.
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Viviano, O.P., Benedict Thomas. "Jesuit and Dominican Collaboration and Rivalry in Biblical Studies." Journal of Jesuit Studies 7, no. 3 (April 11, 2020): 447–58. http://dx.doi.org/10.1163/22141332-00703005.
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In the twentieth century, the Dominicans and the Jesuits have gone from being adversaries to rivals to collaborators in the contentious field of modern biblical studies. In 1890, the Dominican Marie-Joseph Lagrange founded the École Biblique in Jerusalem, which quickly became the premier school in the Catholic Church for the growing field of modern biblical studies. Opposition to this project grew among the Jesuits, led by Leopold Fonck, who in 1910 founded a rival school in Rome, the Pontifical Biblical Institute, which garnered papal favor and exclusive rights to confer pontifical degrees. Tensions in biblical studies between the two groups persisted until 1943 when they collaborated on ghost-writing the papal encyclical Divino afflante spiritu. Their relationship continued to improve, so that by the time of the Second Vatican Council, they collaborated strongly on its constitution on divine revelation, Dei verbum.
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Jacková, Magdaléna. "The end of school year on the stage of Jesuit schools in the Bohemian Province." AUC PHILOLOGICA GRAECOLATINA PRAGENSIA 2016, no. 2 (May 5, 2016): 125–35. http://dx.doi.org/10.14712/24646830.2016.23.
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Hagens, Jan L. "SPIELEN UND ZUSCHAUEN IN JAKOB BIDERMANNS PHILEMON MARTYR." Daphnis 29, no. 1-2 (March 30, 2000): 103–57. http://dx.doi.org/10.1163/18796583-90000703.
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Jacob Bidermann's (1578-1639) Jesuit drama, Philemon Martyr (1618), presents the world as a theater, not only within its plot, but also through structural and stylistic features. Ironically, precisely because of his dubious profession, the pagan comedian Philemon, as he plays a Christian, is granted , and grasps, the chance to convert. Though his perfect model may inspire the audience, Philemon can effect the play's moral only in tandem with Arrianus, his antagonist, who turns from pagan spectator to Christian actor: it is Arrianus' more realistic role conversion which assures the spectator that salvation is actually within reach. Through the ideas of play-acting and play-watching, Bidermann illustrates the Jesuit view, not only of secular theater and society, but also of religion, human nature, and our appropriate role in life. Going beyond a scena vitae, which would merely focus on human performance, the play constructs a more complex theatrum mundi, which includes divine director and spectator. In terms of dramatic genre, Bidermann advocates tragicomedy , in terms of attitude, a contemptus mundi. As school theater, Philemon Martyr provides an antidote to the rigid Jesuit conception of education, activating the students through a playful version of pedagogy.
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Kabadi, Sajit. "The Jesuit Social Justice Dialectic within the Cristo Rey School Model." Journal of Catholic Education 19, no. 1 (September 24, 2015): 183–200. http://dx.doi.org/10.15365/joce.1901092015.
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MESKENS, A. "THE JESUIT MATHEMATICS SCHOOL IN ANTWERP IN THE EARLY SEVENTEENTH CENTURY." Seventeenth Century 12, no. 1 (March 1997): 11–22. http://dx.doi.org/10.1080/0268117x.1997.10555421.
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Grendler, Paul F. "Jesuit Schools in Europe. A Historiographical Essay." Journal of Jesuit Studies 1, no. 1 (2014): 7–25. http://dx.doi.org/10.1163/22141332-00101002.
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The article surveys recent scholarship on Jesuit schools and universities in Europe from 1548 to 1773. It focuses on the period after the death of Ignatius of Loyola because that is when crucial decisions that shaped Jesuit schools were made. Diego Laínez made the most important decision in 1560 when he ordered that all Jesuits would teach. The goal of Jesuit teaching went beyond saving souls: Jesuit schools had the secular purpose of improving civil society by educating boys to earn a living and to fill leadership positions. Much recent scholarship has focused on Jesuit mathematical scholarship and teaching while insufficient attention has been devoted to philosophy. The Jesuits oversaw and taught in boarding schools for noble boys with considerable success. However, their attempts to become professors in universities often met with strong resistance and sometimes failed. The Jesuits devoted considerable time and effort to catechetical instruction using a variety of catechisms and approaches across Europe and the rest of the world. A major scholarly lacuna is the lack of attention paid to the financing of Jesuit colleges and schools, largely because of its complexity. A mix of subsidies from ruler or city council, designated taxes, private bequests of property or income, donations, living annuities, and other devices supported Jesuit schools. Lawsuits were a byproduct.
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Rébay, Magdolna. "The Kalksburg Jesuit Secondary Grammar School And Its Polish Pupils (1856–1938)." Studia Paedagogica Ignatiana 23, no. 3 (December 9, 2020): 149. http://dx.doi.org/10.12775/spi.2020.3.007.
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Abadia Quintero, Carolina. "Acercamiento a los debates jesuitas en la villa de Santiago de Cali. Un estudio de prensa, 1849-1850." HiSTOReLo. Revista de Historia Regional y Local 2, no. 3 (January 1, 2010): 125–42. http://dx.doi.org/10.15446/historelo.v2n3.12258.
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El objetivo del presente artículo es mostrar la opinión y controversia creada por la llegada de la Compañía de Jesús a Santiago de Cali, expresa en artículos pu-blicados en los diarios El Sentimiento Democrático y El Ariete. El texto explica cómo la presencia religiosa de los jesuitas sirvió para avivar el conflicto entre los partidos liberal y conservador en 1849 y 1850. La autora contextualiza el problema a partir de las distintas tendencias políticas y el papel de la Orden, que se manifiestan durante el gobierno liberal de José Hilario López. En particular el temor de los sectores liberales respecto de la incidencia de la Compañía en la política, la educación neogranadina y la sociedad en general. Asimismo, el papel y la posición de los conservadores en defensa de los religiosos y respecto de las reformas liberales de la época. Finalmente, se expone cuál fue el papel de los padres de familia respecto de la presencia de los jesuitas y su reclamo en torno a la dirección del Colegio de Santa Librada en Santiago de Calí y la reacción de algunas sociedades democráticas y sectores liberales en la localidad.Palabras clave: Compañía de Jesús, prensa, jesuitas, liberales, conservadores, colegio Santa Librada.Rapprochement with the Jesuit debates in the village of Santiago de Cali. A study based on the press, 1849-1850 AbstractThe objective of the article at hand is to show the opinion and controversy created by the arrival of the Society of Jesus to Santiago de Cali, expressed in articles which were published in the newspapers El Sentimiento Democrático and El Ariete. The text explains how the religious presence of the Jesuits served to revive the conflict among the liberal and conservative parties in 1849 and 1850. The author contextualizes the problem form the distinct political tendencies and the role of “order,” which were manifested during the liberal government of José Hilario López. In particular, the fear the liberal factions had with regard to the impact of the Society in politics, New Granada education, and society in general; likewise, the role and the position of the conservatives in defense of members of a religious order and with regard to the liberal reforms of the times. Finally, the author exposits what the role was of the parents with regard to the presence of the Jesuits and their compliant with reference to the direction of the Colegio de Santa Librada in Santiago de Cali and the reaction of some democratic societies and liberal factions in the locality.Keywords: Society of Jesus, press, Jesuits, liberals, conservatives, Santa Librada school.
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Pattenden, Miles. "The Jesuit Giambattista Tolomei (1653–1726): Cardinal and Philosopher." Journal of Jesuit Studies 7, no. 4 (July 3, 2020): 570–91. http://dx.doi.org/10.1163/22141332-00704004.
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This article sets out what is known of the life of Giambattista Tolomei (1653–1726), sometime rector of the Jesuit school in Ragusa (Dubrovnik), of the Collegio Romano, and the Collegio Germanico, cardinal of the Holy Roman Church, philosopher, theologian, bibliophile, and philologist. Tolomei’s life intersected a series of significant events in the church’s history and that of the Society of Jesus: on-going conflict with Jansenism, the Chinese Rites controversy, significant innovations in the Society’s intellectual curriculum, and its renewed incorporation within the upper echelons of the Roman Curia. Tolomei played a key part in all those developments, and his role in what transpired is explored here—placed in context to establish his significance to the Society’s history in the early eighteenth century and beyond.
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Samusik, А. F. "Bazilian education in the territory of belarus in the second half of XVII century." Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 66, no. 1 (February 25, 2021): 58–67. http://dx.doi.org/10.29235/2524-2369-2021-66-1-58-67.
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The article is devoted to undeveloped issue in historical science. Among the main objectives of the study are history of individual schools; efforts of Church leaders to intensify outreach activities; training local bazilianes in papal alyumnatah Vilnо, Brunsberg and Olomouc, the Greek college of Rome; methodological support of the educational process. The paper noted the existence in contemporary Belarus several important educational centers bazilianes – Minsk (up to 1655), Byten (second half 1660), Baruny (from the end of the XVII century). Their lack of proper amount is the main cause of the increasing role of foreign educational institutions. There was a direct relationship ecclesiastical career by studying abroad. Analysis of the specific provision of the Bazilian school schoolbooks showed that dominated in their foreign editions and Jesuit schoolbooks. Decline Vilna Unitarian printing house explained the publication of books of educational character themselves Uniate in Catholic publishing houses. Qualitative change in the situation was the new Uniate typography in Suprasl. The general condition of the Unitarian education in Belarus in the second half XVII century identified: Military devastation of the second half 1650 – early 1660; acute shortage of vehicles; competition from the Jesuits. Developed in these adverse conditions of the Bazilianes approaches to the organization of the learning process with a combination of its own educational traditions with the achievements of Catholic Education have allowed them to meet the needs of its denomination in a well-prepared priests and teachers
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Chibnall, John T., and Robin Eastwood. "Postsecondary Education and Dementia Risk in Older Jesuit Priests." International Psychogeriatrics 10, no. 4 (December 1998): 359–68. http://dx.doi.org/10.1017/s1041610298005456.
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Lack of early childhood education has been implicated as a risk factor for dementia in late life. It is unclear whether dementia risk is also associated with less education in the adult years. The purpose of the present study was to determine whether amount of postsecondary education (i.e., education beyond the high school or 12th-grade level) is associated with dementia after age 60. Cognitive function (assessed by a neuropsychological test battery) and the prevalence of dementia (assessed by clinical criteria) were determined in 86 Jesuit priests (age 60 to 98) who had from 0 to 23 years of postsecondary education. Logistic regression was used to estimate the odds of dementia as a function of postsecondary education. The risk of dementia was increased in those with less postsecondary education (odds ratio = 3.4; 95% confidence interval, 1.2 to 10.0) after adjustment for age, IQ, and depression. These findings support an association between amount of postsecondary education and risk of dementia in late life.
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Bartnicka, Kalina. "Oryginalność Komisji Edukacji Narodowej na tle europejskim." Biuletyn Historii Wychowania, no. 33 (February 11, 2019): 7–22. http://dx.doi.org/10.14746/bhw.2015.33.1.
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The uniqueness of the Commission of National Education in Europe As a result of the ban imposed on the Society of Jesus, post-Jesuit schools and funds had to be submitted to control. On 14 October 1773, on the initiative of king Stanisław August Poniatowski, the Commission of National Education (KEN) was appointed during a session of the parliament confirming the First Partition of Poland. The Commission was a body supervising the entire Polish education system, as well as an education fund created from the post-Jesuit assets. The king and the members of Parliament hoped that the Commission would reform the Polish education system and subsequently Poland would become a powerful state again. The Commission was a state institution appointed by parliament and answerable only to parliament. The Commission members included well-educated individuals, prominent politicians, representatives of the social elite who added to the Commission of National Education’s prestige. The school reform was inspired by the concepts of physiocracy (adapted to Polish conditions), the achievements of the pedagogy and philosophy of the Enlightenment, coupled with the local political and educational heritage, as well as the experiences of the National Academy in educating teachers and in cooperating with secondary schools. The Commission of National Education did not have any examples to follow, be it for institutional work or the planned school reform. The Commission managed to create a new type of state institution in charge of education. University-level education was provided to teachers, while the universities themselves were upgraded in terms of academic requirements and organisation. Departments were replaced with two equal-rank colleges. A Moral College was established with social science and humanities in mind, while a Physical College was created with mathematics and natural science in mind. The universities were delegated the responsibility of academic and pedagogic supervision of secondary schools. The Commission established the modern profession of teacher, the so-called academic estate. Polish was introduced to schools as a teaching language, accompanied by an encyclopaedic curriculum. Polish school books were developed. An enlightened and responsible nobleman-cum-patriot was offered as an educational model. The Laws of the Commission of National Education for the academic estate and the schools of the Polish Republic, an academic legal code, was developed and published in 1783. The Commission was appointed by parliament and had an educational fund at its sole disposal. It was esponsible only to parliament for its activity and financial policy. This significantly differentiated the KEN from the institutions supervising education in Russia, Germany or Austria, as well as other countries, which were financially and legally dependent on enlightened monarchs. The KEN schools educated patriots and citizens, while the schools in absolutist monarchies desired loyal and obedient subjects of the tsar or king.
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Topij-Stempińska, Beata. "Faculty of Pedagogy Ignatianum University in Kraków." Biuletyn Historii Wychowania, no. 38 (October 11, 2019): 67–78. http://dx.doi.org/10.14746/bhw.2018.38.5.
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Within 53 years, the Educational Academy of the Jesuit Fathers in Chyrów employed in total 353 teachers. Many of them worked for the school in Chyrów for many years, some devoted to the school 30 years of their lives. They accumulated professional experience but first and foremost, they educated the young generation. The teacher figure connects with school reality and so does the pupil community. The best remembered were the teachers who not only educated but also practiced their profession with passion and served as models to follow. They have been commemorated in the students’ diaries, memoirs and autobiographies. The survey is an attempt at presenting an image of the Chyrów teachers based on an analysis of the students’ memoirs. Their diaries unveil school reality frequently unavailable from other materials. They show a world experienced by the authors and as such, they can provide basic material for biographic research into the authors of the diaries as well as individuals referred to in the memories. Therefore, they help to create an image of the faculty of the Chyrów school as remembered by their pupils.
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Schmidt, Kelly L. "A National Legacy of Enslavement: An Overview of the Work of the Slavery, History, Memory, and Reconciliation Project." Journal of Jesuit Studies 8, no. 1 (December 15, 2020): 81–107. http://dx.doi.org/10.1163/22141332-0801p005.
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Abstract As the Jesuit mission in the United States expanded to the west in the early nineteenth century, the Society bought, owned, hired, sold, and forcibly moved enslaved people to support their activities. Enslaved people lived and labored at Jesuit schools, scholasticates, churches, and farms in Missouri, Kentucky, Louisiana, and Kansas. Aspects of their lives, including names and family relationships, can be gleaned from Jesuit and other archival materials. These records show what daily life was like for enslaved people owned by the Jesuits as they built communities, sought to protect their families, and resisted their enslavement. They negotiated with the Jesuits to be allowed to purchase their freedom; sued the Jesuits for their freedom in court; and ran away. Undertaken by the Jesuits of Canada and the United States, the Slavery, History, Memory, and Reconciliation Project endeavors to shed light on this history and its contemporary legacies while working with descendants of the people the Society of Jesus held in slavery to determine steps forward today.
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Mujawar, Imran, Matt Sabatino, Stephen Ray Mitchell, Benjamin Walker, Peggy Weissinger, and Michael Plankey. "A 12-year comparison of students’ perspectives on diversity at a Jesuit Medical School." Medical Education Online 19, no. 1 (January 2014): 23401. http://dx.doi.org/10.3402/meo.v19.23401.
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Grošelj, Nada. "Two 17th century Jesuit plays in Ljubljana inspired by English literature." Acta Neophilologica 37, no. 1-2 (December 1, 2004): 61–71. http://dx.doi.org/10.4312/an.37.1-2.61-71.
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Jesuit teachers, whose members came to Ljubljana in the late 16th century, placed great emphasis on the production and staging of the school drama. Despite the domination of religious themes, the range of its subject matter was wide and varied. The article discusses two plays which derived their subject matter from English literature, namely from Bede's Ecclesiastical History of the English People and Holinshed's Historie of Britain.The texts themselves are lost, but in the case of the Holinshed-inspired work (a version of the King Lear story), a detailed synopsis has been preserved. The article examines the synopsis and the extant manuscript reports about the plays, the original English sources, and the treatment of the two works in contemporary scholarly treatises.
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Carlsmith, Christopher. "Struggling Toward Success: Jesuit Education in Italy, 1540–1600." History of Education Quarterly 42, no. 2 (2002): 215–46. http://dx.doi.org/10.1111/j.1748-5959.2002.tb00107.x.
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In a letter to his Jesuit superior in the spring of 1558, John Paul Nicolas, S.J., described a recent argument with the bishop of Perugia:The other day, Tuesday, I breakfasted with his Reverence the Bishop of Perugia; and he said to me that it was important to him and to everyone in Perugia that our school read the Latin grammar book of Christopher Sasso [a professor of rhetoric at the University of Perugia], because when they had seen that we read this and other grammars, they would be very friendly to us and in this way much rancor would be avoided. I responded to him: “Monsignor, being that there are so many grammar books as good as that of Sasso, it does not seem necessary to me to change, especially if Sasso's is no different than the others.” He said: “So much the better that they are not different, it will not be troublesome to you.” I repeated to him that such changes did not seem to me to be a good idea. He said: “Look, it will not be disliked,” adding that he had had experience with it in the past.
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Spruell, James, Al Hawkins, and David Vicknair. "Managing Learning Experiences In An AACSB Environment: Beyond The Classroom." American Journal of Business Education (AJBE) 2, no. 9 (December 1, 2009): 76–82. http://dx.doi.org/10.19030/ajbe.v2i9.4612.
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The study explores the development and management of a rich learning environment that extends the traditional classroom to include significant co-curricular programs. Learning enrichment is guided by the individual mission of the business school, accreditation agency (AACSB), and in our case, the Jesuit mission. That central framework provides a student centric focus to achieve our mission as well as our specific Assurance of Learning objectives. Key concepts discussed include identifying management models/approaches, how to measure the richness of the learning experience, maintaining Assurance of Learning standards, as well as a variety of implementation issues.
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Spolsky, Bernard. "EDITOR'S INTRODUCTION." Annual Review of Applied Linguistics 29 (March 2009): vii—xii. http://dx.doi.org/10.1017/s0267190509090011.
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From the beginning, public tests and examinations were instruments of policy. The Imperial Chinese examination was created to permit the emperor to replace the patronage system by which powerful lords were choosing their own candidates to be mandarins. The Jesuit schools in 17th-century France introduced a weekly testing system to allow central control of classroom teaching. In 19th-century England, Thomas Macaulay argued for employing the Chinese principle in selecting cadets for the Indian Civil Service; a similar system was later used for the British Civil Service. A primary school examination system was set up in England at the end of the 19th century to serve the same purpose of achieving quality control and accountability in public schools as was proposed for the No Child Left Behind Act (NCLB) that is being bitterly disputed in 21st-century United States. Chauncey's primary goal after World War II in developing the Scholastic Achievement Test for admission to elite U.S. universities was to replace the children of the wealthy establishment with highly qualified students who would see their role as contributing to public service.
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REILLY, TERENCE O'. "Nigel Griffin, "Jesuit School Drama. A Checklist of Critical Literature. Supplement No. 1" (Book Review)." Bulletin of Hispanic Studies 67, no. 2 (April 1990): 189. http://dx.doi.org/10.3828/bhs.67.2.189.
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Palmisano, Stefania. "Reconstructors." Fieldwork in Religion 4, no. 1 (January 15, 2010): 29–45. http://dx.doi.org/10.1558/firn.v4i1.29.
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This article treats the Reconstructors, a Catholic Community founded in Italy by the Jesuit Vittorio Cappelletto. After a period in India at the school of Anandamurti, the leader of the Ananda Marga movement, Cappelletto’s spiritual experiences induced him to import the teachings received from the Indian guru into Christianity. After presenting the salient stages in the history of the Reconstructors, this article analyses the doctrinal structure and the ritual practices of the movement. Next, it explores the movement’s esoteric bases and the relationships between Cappelletto and his disciples. Finally, the “story behind the story” is engaged, along with reflections upon the contingencies and dilemmas of fieldwork.
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Blanchard, Shaun. "V. Balance and Imbalance: The Papacy and the Contested Legacies of the Vatican Councils." Horizons 47, no. 1 (May 18, 2020): 133–38. http://dx.doi.org/10.1017/hor.2020.47.
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Toward the end of his magisterial study of Catholic ecclesiological struggles spanning 1300 to 1870 CE, Francis Oakley employed a striking image to illustrate the victory of papalism over conciliarism. After Vatican I, the “solitary horseman” left on a desolate “ecclesiological battlefield” many centuries in the making was “none other than the resilient ghost of Bellarmine.” By this image, Oakley meant that Pastor Aeternus’ twin definitions of papal infallibility and jurisdictional supremacy represented the definitive triumph of the ultramontane school, as typified by the counter-reformation Jesuit Cardinal Robert Bellarmine. For Oakley—and in this point he echoed a common interpretation—Vatican I consigned conciliar and constitutionalist Catholic ecclesiologies to “oblivion.”
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Ellis-Marino, Elizabeth. "Catechization and Conversion." Journal of Jesuit Studies 1, no. 2 (March 12, 2014): 212–26. http://dx.doi.org/10.1163/22141332-00102004.
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The conversion of large portions of the German-speaking world from Protestantism to Catholicism in the late sixteenth and early seventeenth centuries is considered to be one of the successes of the European Counter-Reformation and of the Jesuits. However, Catholicization programs, especially those supported by the territorial governments, were not received without resistance. In both embattled and secure areas, the Jesuits viewed their schools as primary to their mission to reclaim Protestants and to solidify Catholic faith. Drama was one of the most visible ways that Jesuit teachers could reach the general populace for this purpose. Conversion and saints’ lives were common themes in Jesuit plays across Europe. One of the most popular of these plays which contributed to the process of Catholic confessionalization was the German Jesuit play Augustinus conversus by Jakob Gretser, first staged in the staunchly Catholic city of Ingolstadt. In the aftermath of an armed rebellion against the Counter-Reformation in the territory of Paderborn, the Jesuits staged a comedy by Augustinus Turranius which drew heavily on Gretser’s play. In staging a comedy about the adolescence of St. Augustine, the Jesuits expounded on the themes of conversion, redemption, and forgiveness without directly referring to the situation in Paderborn. In this paper, both plays are placed within the context of the cities in which they were composed and performed, and the religious struggles in both cities are considered in the light of the larger Jesuit missionary project of the sixteenth and seventeenth centuries.
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Grainger, Alex. "Portuguese Education under Indonesian Rule." Social Sciences and Missions 28, no. 1-2 (2015): 57–88. http://dx.doi.org/10.1163/18748945-02801017.
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This essay suggests that the East Timorese experience of Indonesian occupation and its aftermath may be more fully understood by exploring the influence of missionary education in the late-colonial Portuguese period. Tracing this influence through the Indonesian period, it examines the case of a Jesuit-established school in which the language of instruction was Portuguese. In this setting, ‘comportment’ was a part of elite formation, taught and assimilated by association. The significance and problems of ‘comportment’ are addressed through this case by discussing its relation to a colonial idea of ‘civilisation’, and in the broader social context of colonial educational reforms and changes in East Timor’s society across the twentieth century.
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MAČEK, Jože. "Delovanje dunajskega Terezianuma in Theodorja Kravine na področju ekonomije in agronomije." Acta agriculturae Slovenica 115, no. 2 (June 3, 2020): 485. http://dx.doi.org/10.14720/aas.2020.115.2.1664.
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<p>Theodor Kravina von Kronstein (1720-1789) was born in Slovenska Bistrica. As jesuit he became prefect and later rector of Vienna Military Academy, later general Academy Theresianum. The contribution deals with his work entitled <em>Entwurf der oekonomischen Kenntnisse</em>, published in 1773 representing systematic outline of economic sciences, tought at Theresianumu. It was predominantly about practical expertises in knowing the soil, plants, minerals and raw materials and techniques of their processing into final products. In this published monography Kravina described also the »Economic garden«, school agricultural enterprise and mineral collections, which all improved significantly under his leadership the quality of schooling process.</p>
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Sanzhenakov, Alexander. "Institutionalization of a philosophical school: the origins of Justus Lipsius’ neostoicism." RL. 2020. vol.1. no. 2 1, RL. 2020. vol.1. no. 2 (December 10, 2020): 95–101. http://dx.doi.org/10.47850/rl.2020.1.2.95-101.
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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.
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Lea-Cox, John D., and Laurie F. Ruberg. "BioBLAST—A New Approach to Teach High School Biology." HortScience 31, no. 4 (August 1996): 589b—589. http://dx.doi.org/10.21273/hortsci.31.4.589b.
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BioBLAST is a NASA-funded multimedia curriculum supplement, targeted to enrich high school biology classes. It is modeled after the CELSS scenario and currently is being developed by the Classroom of the Future at Wheeling Jesuit College. Through innovative applications of educational technologies and interactions with active researchers in life sciences based at the various NASA centers and by incorporating alternative assessment measures, the BioBLAST project seeks to improve student learning and assist biology teachers. The studentsed life-support system, which uses biological processes to supply astronauts with recycled food, water, and oxygen. The students will be encouraged to formulate hypotheses, devise hands-on experiments to investigate key processes, and use computer simulations to investigate what systems are required to achieve stability of these life-support systems in a simulated lunar base. To succeed in their mission, students will learn basic principles in plant physiology, microbiology, human physiology, nutrition, and the interdependence of systems, and the impact of physical constraints such as temperature, light, and water availability on biological system functioning. BioBLAST will be supported by extensive interactive CD-ROM-based materials and World Wide Web and other internet resources, together with intelligent tutor, frequently asked question lists, and mentor networks that will include the ability to contact NASA and other scientists on-line. An early version of this software will be prototyped to selected schools throughout the United States in Fall 1996.
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Okoń, Jan. "Jan Okoń, "Upbringing to Society in Jesuit School Theaters in the Polish-Lithuanian Commonwealth", Cracow 2018." Colloquia Theologica Ottoniana 1 (2019): 223–25. http://dx.doi.org/10.18276/cto.2019.1-12.
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