Exploring Series: Exploring Marquette as a Catholic Jesuit University
The Office of Mission and Ministry invited faculty and administrators to contribute short monographs that explore the Catholic and Jesuit identity of Marquette. They are presented for three purposes: 1) So that individuals who are members of the Marquette Community and alumni/ae can understand some of the rich dimensions of Marquette’s identity; 2) Small groups might use different articles for discussion to explore the Catholic Jesuit tradition of Marquette; and 3) These articles might spur an individual or groups to explore in greater depth some of the aspects of Marquette’s identity.
The Office of Mission and Ministry through our website or through contacting our office will provide references for exploring these topics in greater depth.
Who is St. Ignatius? - Doug Leonhardt, S.J.
A brief history of St. Ignatius of Loyola. It describes his life, experiences and service to the community. St. Ignatius was a soldier, student, servant, strategist and saint. Life was going along smoothly for Inigo Lopez de Loyola who was born in 1491. He received a sparse education as many did in a semi aristocratic class. As a teenager he was sent to the household of the chief treasurer of King Ferdinand of Aragon where he was trained as a courtier. There he lived a very carefree and raucous life. Then in 1517, Inigo entered military service.
What is Ignatian Spirituality? - Doug Leonhardt, S.J.
A brief description of Ignatian Spirituality and the Spiritual Exercises of St. Ignatius of Loyola. Spirituality is the lens through which one views the world and reacts to it. A person’s spirituality is formed by reflecting on life experiences and integrating it with one’s belief system. Christian spirituality integrates Scripture and the tradition of the Church into its world view. Christian spirituality is sometimes nuanced by those who have taken their faith seriously.
What is Ignatian Discernment? - Doug Leonhardt, S.J.
Pondering and noticing interior movements are at the heart of Ignatian discernment. And discernment is deciding which way God is leading as one looks at facts and feelings in decisions to be made.
In the traditional language of Christianity, a person who is trying to live the Gospel asks, “What is God’s will in the decision which is facing me?” Many people with that question look up and down for signs but when signs are not given, they make a decision and then ask God to bless the decision.
What are the Spiritual Exercises of St. Ignatius? - Stephanie Russell
A brief description of the Spiritual Exercises of St. Ignatius of Loyola. The book of the Spiritual Exercises contains a series of reflections and meditations that are to be used by a retreat director in helping someone make a spiritual retreat. When a person begins a retreat based on the Spiritual Exercises, that person is invited to pray over what is called the First Principle and Foundation.
What is the Examen of Consciousness? - Kathy Coffey-Guenther, PhD
Have you ever come to the end of the day and wondered where the time went? Or have you ever come to the end of the day, and felt burdened by regret over the way you handled a situation or treated someone? Have you ever received good news, or felt relieved by something in your day, and yet rarely had time to celebrate and live from the joy and freedom such news inspired? If you are like me, there is often such a flurry of activity, responsibility and busyness in the day, that the act of daily living can become a blur defined by events rather than the daily experience of living life richly.
What is Ignatian Pedagogy? - Susan Mountin, PhD
Students today are bombarded by sounds and activity. Ignatian pedagogy encourages the teacher to slow down the activity and quell the noise in the student’s life. Perhaps then fewer things covered in the syllabus and opportunities to go deeper are in order. This pedagogy can cut across disciplines from the sciences to the arts by inviting students to deeper guided reflection on what they experience in the classroom, in service learning, in international study and in outside the classroom activities, ultimately forming men and women for (and with) others.
How did Marquette University Begin? What are some Memorable Moments in the History of Marquette? - Tom Jablonski, PhD
John Martin Henni, the first Catholic bishop of Milwaukee, came to his adopted city in 1843 with two ambitions. First--and understandably--he wished to erect a cathedral that would herald both the Catholic Church’s arrival as an civic presence in the Cream City and his own appointment as spiritual leader for all the faithful in the Territory of Wisconsin. His second goal was a bit more problematic. He wanted to open a college, similar to the one that he had helped administer in Cincinnati before turning over management of what eventually became Xavier University to the Society of Jesus. The biggest difficulty with this second intention was the absence of a intellectual culture in Milwaukee conducive to such an enterprise. The village (Milwaukee wasn’t even a city at this time) had no paved streets, no high school, and no library. And, realistically, it had no students prepared for collegiate life.
Why is Education outside the Classroom a part of Jesuit Education? - Andrew Thon, S.J.
Even though the words “education outside the classroom” were not used in formulating the Jesuit educational mission, Jesuit education has always valued the holistic development of students. Student affairs professionals are among those who focus on student development during the many hours students spend outside of class. This monograph focuses on the historical development of the student affairs profession in Jesuit schools and the integration of the Jesuit educational mission’s core values with the mission of student affairs.
What is the Catholic Intellectual Tradition? - Patrick W. Carey, PhD
Some, perhaps many in the United States, look upon tradition as a static concept. Tradition for them is some fixed inheritance that prohibits change and development and makes the present always subservient to what has been given in the past. That notion of tradition is not the one that informs this brief essay. As understood here, tradition is a dynamic and dialectical concept that allows for continuity, change, and development. There is in the Catholic intellectual tradition a permanent content, change evident in the various historical conceptualizations and applications of that content to diverse historical periods and cultures, and a development of new insights that come from the dialectical interactions of that tradition with emerging human achievements in philosophy, the sciences, the arts, politics, and in popular culture.