Loyola and the Educational System of the Jesuits. Hughes Thomas

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      Loyola and the Educational System of the Jesuits

      PREFACE

      In the following work on the Educational System of the Jesuits, I have endeavored to present a critical statement of the principles and method adopted in the Society of Jesus. The effort to explain the sources, process of development, and present influence of the system within and without the Order, has made of the first part a biographical and historical sketch, having for its chief subject the person of the Founder; while the details and the pedagogical significance of the various elements in the method appear, in the second part, as a critical analysis of the Ratio Studiorum.

      The educational literature which treats of this system is very extensive. Various estimates and conclusions have been arrived at, on the merits of documents frequently referred to, for an exposition of the meaning and philosophy of the system. Hence, with the view of facilitating a clear and comprehensive judgment on the subject, I have thought it not inadvisable to quote accurately from such documents, omitting none which bore upon the matter, if only they were within reach. It so happens that, at present, a large number of the sources, regulations, and commentaries, heretofore rare and altogether out of reach, have been rendered easy of access, being embodied in the great work, Monumenta Germaniæ Pædagogica, which is already beyond its tenth volume. Three of the volumes so far issued are upon the Jesuit System; they have been compiled by the late Rev. G. M. Pachtler, S. J. If the three or four volumes, which still remain to be issued by the Rev. Bernard Duhr, S. J., had been available, they too could have been laid under contribution for examples and illustrations. But perhaps the theme will appear sufficiently illustrated as it is.

      Besides the original documents, I have used no less authentic an exponent than that which the maxim of law approves: Consuetudo, optima legis interpres, "Custom, which is the best interpreter of law."

      While all that is oldest and most authentic has thus been made use of in explaining the Ratio Studiorum, the actual condition of pedagogics to-day is new, and so is the state of the question involved. Hence, to satisfy the requirements of the present, reference has been made not exclusively either to the customs or the learned documents of a former age.

      In a word, the object aimed at has been to indicate the chief traits which are characteristic of the system, and which may be suggestive in the development of pedagogical science. Whether such an object has been attained, so as to meet many questions which may possibly arise, and to satisfy the desire which actually exists, it will be for others to decide.

THOMAS HUGHES, S. J.St. Louis University.

      Part I

      EDUCATIONAL HISTORY OF THE ORDER

      CHAPTER I. INTRODUCTION

      A learned and elegant work, which narrates the rise and progress of Christian Schools, from the sixtieth year of the Christian era onwards, ends its long journey at the date of the Reformation, and takes leave of its varied subject, and of its lines of Christian Scholars, in these words: "We leave them at the moment when the episcopacy was recovering its ancient jurisdiction over the ecclesiastical seminaries, and when a vast majority of the secular schools of Catholic Christendom were passing into the hands of a great Religious Order, raised up, as it would seem, with the special design of consolidating anew a system of Christian education."1

      Two centuries and a half later, when the Society of Jesus had run a long course, from the date of the Reformation which had seen it rise, up to the eve of the Revolution which beheld it extinct, a General of the Order, Ignatius Visconti, addressing the Provincial Superiors over the world, takes note of a new stage in the process of educational development: "The taste for letters now," he says, "is more keen and exquisite, and the number of literary schools has increased so much, that ours may no longer appear so necessary. For I may mention the fact that, besides our schools of polite letters, there were, for a long while, either none or very few. So that parents were forced to send their children to us, even if otherwise they did not want it."2

      This refers in a quiet way to what Leopold von Ranke states with more emphasis. Speaking of Grammar classes, the German historian says: "Here also the Jesuits succeeded to admiration. It was found that young people gained more with them in six months, than with other teachers in two years. Even Protestants removed their children from distant gymnasia to confide them to the care of the Jesuits."3 Ranke narrates in the same place how it was "toward the universities above all that the efforts of the Jesuits were directed." And he describes what the results were in Germany.

      D'Alembert writes of their progress in France: "Hardly had the Company of Jesus begun to show itself in France, than it met with difficulties without number, in the endeavor to establish itself. The universities especially made the greatest efforts to keep the new-comers out. It is difficult to decide whether this opposition is a praise or a condemnation of the Jesuits who stood it. They announced gratuitous teaching; they counted among their number celebrated and learned men, superior perhaps to those whom the universities could boast of," etc.4

      Speaking of the Protestants in the Netherlands, a chronicle, which reviews the first century of the Order's existence, records that "the Jesuit schools were expressly interdicted, under severe penalties, to all members of the Protestant communities. Even in a twelve-year truce which the Order partially enjoyed, a monthly fine of one hundred florins was still imposed upon all delinquents, or on their parents, who persisted in patronizing the Jesuit schools. To escape the fine, parents sent their children under an assumed name.5

      In every country, the same drama of struggle and contest evolved itself through two and a half centuries, till a momentous scene was witnessed. It was a scene of such a kind as seldom has occurred in history; and never certainly was any similar event thrown into such relief by the sequel. The event which I refer to was a universal and instantaneous suppression of the Order; with consequences following thereupon which were exceptional, both in the world that witnessed it, and in the subject-body that suffered it.

      The sequel in the world at large was that, a few years later, at the close of the eighteenth century, there broke out the great Revolution under the leadership of men, of whom scarcely one had been more than seven years of age at the date of the Jesuits' expulsion.6 They represented in France the first generation which had not been educated by the Society. The remote causes which overwhelmed the Order were the same that ushered in the Revolution. But, among the immediate causes, assigned by historians to account for the precise form which the great convulsion assumed, and for the date at which it occurred, is placed the dissolution of this Order. According to the Count de Maistre, who speaks of the political sentiment of his own times, all observers agreed that the revolution of Europe, still called the French Revolution, was impossible without the preliminary destruction of the Jesuits. And, in keeping with this, it was equally a subject of observation, as being a palpable historical fact, that during two centuries the Jesuits had formed in their College at Paris, the élite of the French nobility; and that, only a few years after the expulsion of the Jesuit Masters, the same college turned out the Robespierres, Camille Desmoulins, Tallien, Noël, Fréron, Chénier, and other such demagogues. This College of Clermont, or Louis-le-Grand, from which the Jesuits were expelled in 1762, had been immediately occupied by the University of Paris. The Revolution broke out twenty-seven years later.

      Another sequel, not heard of before in history, affected the Society itself. Europe, having gone through the violent commotions which changed the old order of things into the new, reached the beginning of this nineteenth century, and found the Society alive again. This was in defiance of a political maxim, which we may admit with Baron von Hübner, that in politics, in the affairs of states, in the life of all great social institutions, when once death supervenes, there is no resurrection.

      And now, at the end of the nineteenth century, the same forces of repulsion and attraction, of devoted love on the part of friends, of intense hatred on the part of enemies, have been seen operating as always before. It has become

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