Introduction The Jesuit mission from its very beginning has been oriented by a global vision. In the 16th century, Saint Ignatius and his diverse group of companions from the University of Paris became involved in the educational apostolate to aid students, “…to the knowledge and love of God and to the salvation of their souls." . The early Jesuits experienced how a profound a conversion of heart can occur when one’s love of God leads one to engage suffering and injustice. Furthermore, they understood that their call to be ‘men for others’ expanded beyond cultural, economic and national boundaries. In 1975, the 32nd General Congregation (GC 32) further elaborated on the mission of Jesuit education as "the service of the faith and the promotion of justice.” This proclamation challenged Jesuits and all who worked at their institutions to work on behalf of the poor and youth. A few years later, former Father General Pedro Arrupe recognized the transnational dimensions of the refugee issue and founded Jesuit Refugee Services (JRS) to coordinate the Society’s efforts on a global scale. Today JRS work to serve and educate refugees on 5 continents in over 50 countries. Jesuits began to coordinate some of their educational apostolates transnationally. In the 1970’s and 80’s Venezuela Fe y Alegría (Faith and Joy) rapidly developed from being an isolated network of Jesuit schools educating the rural poor to become an organization operating schools throughout Latin America and the Caribbean. Throughout the second half of the 20th century financially well-off Jesuit provinces in Europe and the United States invested heavily in developing universities and high schools in Africa and Asia. While European and US universities educated t... ... middle of paper ... ...& sons, 1901), 240-241. See Mary Louise Gill and Pierre Pellegrin, A Companion to Ancient Philosophy (Malden, MA: Wiley-Blackwell, 2006), 549-558. Thomas Massaro, S.J., “Globalization & Economic Justice,” in , 2005, 4, http://docs.google.com/viewer?a=v&q=cache:8Q62pVwyaCAJ:usf.usfca.edu/lanecenter/pdf/Massaro_Globalization_USF.pdf+Thomas+Massaro,+%E2%80%9CJudging+the+Juggernaut:+Toward+an+Ethical+Evaluation+of+Globalization,%E2%80%9D+Blueprint+for+Social+Justice+56:1+(September+2002)+3.&hl=en&gl=us&pid=bl&srcid=ADGEEShxu7VWxlH6E-us8cKfMd5I6VPv7sEhOmd17HOtRSgSFInkhj0nT9384X6rgiz_1SL532ziII0JqOg10wcveSoqbLmSlVqS_MqwQJ7sNH3_Zutz19g1WgkvcSZ7YNJNnQQWPUv3&sig=AHIEtbSoPdbm7ToqxEmenQe27wWlNdXlGg. Daniel Levy and Natan Sznaider, “Memory Unbound: The Holocaust and the Formation of Cosmopolitan Memory,” European Journal of Social Theory 5, no. 1 (February 1, 2002): 1.
The Holocaust Explained, The Holocaust Explained. National Education Network, n.d. Web. The Web. The Web. 15 Apr. 2014.
Bard, Mitchell G., ed. "Introduction." Introduction. The Holocaust. San Diego: Greenhaven, 2001.
Rosenbaum, Alan S. Is The Holocaust Unique?. 3rd ed. Boulder, Colorado: Westview Press, 2008. 387. Print.
The goal of this paper is to determine if the Catholic religion has continued to modernize since Vatican II. In order to help analyze the modernization of Catholicism, this paper will examine the immigration of Catholics to America in the 19th and 20th centuries. Throughout this paper, I will reference Dr. Julie Byrne’s commentary, a professor in American religious history at Duke University, as a means of explaining how Catholicism has assimilated into American culture. Next, this paper suggests three challenges that Catholics are presently facing in the 21st century. Finally, this paper will elaborate on the growth in “irreligious Catholics” and its potential dangers. Although Catholicism assimilated into American culture during the 19th and 20th centuries, research and the rise in “irreligious Catholics” in the 21st century suggests it is possible that Catholicism has not continued to modernize.
...he So-Called Mischlinge.” The Holocaust and History. Ed. Michael Berenbaum and Abraham J. Peck. Bloomington and Indianapolis: Indiana University Press, 1998. 155-133.
There are many similarities and many differences between the Jesuits in New France and the American and Canadian troops trying to “spread democracy” throughout the Middle East. Some similarities include how foreigners from different countries bombarded into other countries and tried to change things. Now, while the Middle East inarguably needed all the help they could get trying to shed dictators and spread democracy, the Americas did act quite like the Jesuits in that they showed up uninvited and tried to change how the countries were working. Also, they both ceased to understand the people who they were trying to change. There are also many differences between the two, as the Americas had good intentions trying to free the impoverished
Levi, Neil, and Michael Rothberg. The Holocaust: Theoretical Readings. New Brunswick, N.J.: Rutgers University Press, 2003. Print.
Dwork, Deborah, and R. J. Van Pelt. Holocaust: a History. New York: Norton, 2002. Print.
Vives, Juan Luis. The Education of a Christian Woman: A Sixteenth-Century Manual. Edited and translated by Charles Fantazzi. The Other Voice in Early Modern Europe, edited by Margaret L. King and Albert Rabil, Jr. Chicago: University of Chicago Press, 2000.
The strengths I noticed in the Mission and Values are its attention to detail, inclusion of everyone, and its adherence to providing Jesuit education. There is nowhere in the Mission and Values where I felt like I did not have clear understanding. From what I read, experience
In the article “Surviving Images: Holocaust Photographs and the Work of Postmemory,” Marianne Hirsch discusses generational memory and how second-generation memory operates in relation to catastrophic events such as the Holocaust. Furthermore, Hirsch demonstrates that cultural and generational traumas shape the identity and feelings of those who identify with a certain catastrophe, regardless of their actual experience. The trauma associated with major catastrophes such as the Holocaust results in cultural trauma, meaning many of those born second generation to the Holocaust have feelings of trauma similar to those who have actually experienced catastrophe on a first-hand account.
First and foremost, I would like to thank the Loyola community for giving me the opportunity to apply for the Ignatius Scholars Program. When I had first received the e-mail containing the brochure for the program, a wave of success and triumph came over me thinking that I had already received a placement. However, I soon found out that I still needed to apply. While in high school, I was fortunate enough to be a part of the Ignatian Scholars Program for two years. While the groups have similar foundations in name, the Ignatius Scholars program at Loyola encompasses a brand new spectrum of opportunity that I have yet to encounter. As a prospective member, I would strive to honor the Greyhound name by living up to the motto of, “men and women for others”.
St Ignatius of Loyola is an inspiring person and has touched the lives of many people even now centuries after his death. Loyola has affected the lives of an uncountable number of people, either directly or indirectly. He started as an extremely brave and tough soldier and turned into the founder of a powerful religious order. He was born in 1491 in Spain and founded the Jesuits in 1540 at the age of 49.The Jesuits today are still a devoted religious order. Everything they do is in God’s name, hence their motto AD MAIOREM DEI GLORIAM this literally means “for the greater glory of God”. (Linten, Seven Things) Many Jesuits (and even non Jesuits like Pope John Paul II) sign their documents with amdg at the end to show that they do their work for God and not solely for themselves. (Linten, Seven Things) The Jesuits have survived multiple persecutions and yet have still remained a major influence in the church and in universities around the world. If it were not for an unfortunate cannonball shattering a soldier’s leg then none of this may have happened.
As the practical influence was the more important of the two, the Catholic Church developed an extremely large practical role in the social services before it evolved. Today this order is being reversed. The church’s role as a service provider was deteriorating mainly because falling vocations left the church without suitable persons to sustain their roles. The reputation of the Catholic Church has also been stained by the found information of the shocking abuses committed by members of the Catholic Clergy on vulnerable people, particularly children, whom had been placed in their care. Despite the effects of these scandals, the new means of influencing social policy debate has a substantial effectiveness and may well offer a means by which the church can play an important role in the development of social policy in the future (Socialjustice.com. 2014).