Fa c i l i t a to r s :

LO R O N O, J E S S A
Z A B L A N , KC
L A U R E TA , M A R I C O R
JANE
“Show and Tell”
1 2 3

4 5
GUIDE QUESTIONS:
What do you see in the picture?
What does the picture trying to tell you?
Is it related to the virtue of faith and justice?
Why?
As an Atenean, how do you respond with the
message that the picture is trying to portray?
RECAP
 Fa c i l i t a to r s :
LO R O N O, J E S S A
Z A B L A N , KC
L A U R E TA , M A R I C O R
JANE
PEDAGOGY
TOWARDS

FAITH
JUSTICE
 -Approach to
teaching
-Influences the
growth of
learners
-Reflect the
different
social, political,
cultural
contexts from
which they
FAITH
“the theological virtue defined as secure belief in
God and a trusting acceptance of God's will.”
FAITH
a way of life
Acceptance of what we cannot see but feel
deep within our hearts

A belief that one day we will stand before

our Lord and Savior, Jesus Christ
Faith
Four points:

• The Theological Virtue

• Secure Belief in God
• Trusting Acceptance of God’s Will
• Faith Is A Verb
The Theological Virtue

Believing is not seeing

“Because you have seen me you have
believed, blessed are those who have not
seen and yet believe” (John 20:29)

believing what we did not see because

we know it in our hearts to be true
Secure Belief in God
secure in the knowledge that
there is a God and that He
rewards those that diligently
seek Him

much more than just a belief; it is

security
security of knowing that we
are
firmly in God’s hands and
no matter what happens
nothing will shake us from
them
Trusting Acceptance of God’s Will

Acceptance that what God

tells us to do is for our benefit

Accepting God`s will

over our own will

 Have faith like a little child

Faith Is A Verb
 we must act on what we believe
 a trusting acceptance of what God
wants us to do and then going out
and doing what we are told

 Faith is like a wind:

We cannot see what we believe in, we
cannot hear what we believe in unless we
open our eyes to the truth,
but we can sure feel that our faith is justified
by thejoy we feel in our
hearts.
JUSTICE
giving each individual what he or she deserves
 JUSTICE FAIRNESS
 standard of rightness  ability to judge without
 giving each person what reference to one's feelings
he or she deserves or interests
 "Individuals should be  the quality of treating
treated the same, unless people equally or in a way
they differ in ways that that is right or reasonable
are relevant to the
situation in which they
are involved."
Different Kinds of Justice
 Distributive Justice
 Retributive or Corrective Justice
 Compensatory Justice
Distributive Justice
extent to which society's institutions ensure that benefits
and burdens are distributed among society's members in
ways that are fair and just.
Retributive/Corrective Justice
extent to which punishments are fair and just; punishments are
held to be just to the extent that they take into account relevant
criteria such as the seriousness of the crime and the intent of the
criminal, and discount irrelevant criteria such as race.
Compensatory Justice
extent to which people are fairly compensated for their
injuries by those who have injured them; just compensation
is proportional to the loss inflicted on a person.
 ATENEAN:
“serves through faith and promotes justice”
 JESUIT EDUCATION,
IGNATIAN PEDAGOGY,
AND THE FAITH THAT DOES
JUSTICE
 HISTORY
 The Society of Jesus is known for producing both master
teachers and, in the second half of the sixteenth century, the
world’s first school system.
 Although Ignatius of Loyola had no intention of becoming a
“superintendent of schools” when he founded the order in 1540,
by the time of his death in 1556 he was overseeing thirty-five
schools;
 By the end of the century, some 245 schools for boys and young
men had been founded.
• Jesuits are a formidable force
in education
• Especially since its 32nd
General Congregation in 1975,
when the Society formally and
famously named its mission as
“the service of faith, of which
the promotion of justice is an
absolute requirement,” Jesuit
education has become a
formidable force for education
for justice.
 “The Commitment to
Justice in Jesuit Higher
Education”
• In 1999, the presidents of three U.S. Jesuit universities called upon all 28
such institutions to participate in local, regional and national
conversations on what had been done and learned in that quarter of a
century of “The Commitment to Justice in Jesuit Higher Education.”
• In 2000, all 28 schools sent delegations to a national conference;
Fr. Pedro Arrupe, S.J.
• referred to as the “second founder”
of the Society of Jesus.
• Arrupe’s personal concern for the poor
and his visionary reading of the
church’s social gospel fed his concern to
renew the vitality of Christian discipleship
around the intrinsic connection between
faith and justice.
Pedro had been raised in a comfortable if not wealthy family and
had had no exposure to destitution. But as a representative of the
St. Vincent de Paul Society, Pedro was sent to an impoverished
area of the city. At four in the afternoon, he encountered a young
boy eating a roll. He asked if he was enjoying his afternoon snack.
The boy replied, “No…I’m having my breakfast.”
• Arrupe visited barrios, ghettos, and slums.
• But he never seemed to forget—even to the point
of remembering the smile that froze on his face—
encountering a child’s hunger for the first time.”
• Fr. Arrupe saw action for justice and solidarity with
the poor in profoundly biblical and Ignatian terms:

“The external reality that we change then

changes us in our very depths, and that very
change makes us become “agents for
change.”
 “Men and Women for Others”
In an address to the alumni of Jesuit high schools in Valencia, Spain, on July 31,
the Feast of St. Ignatius, 1973, the title of which was subsequently adopted as the
unofficial motto of many Jesuit institutions: ‘Men and Women for Others.’”
 The most frequently quoted lines are these:
• Today our prime educational objective must be to form men-
and-women-for-others;
• men and women who will live not for themselves but for God
and his Christ – for the God-human who lived and died for
all the world;
• men and women who cannot even conceive of love of
God which does not include love for the least of their
neighbors;
• men and women completely convinced that love of God
which does not issue in justice for others is a farce.
Education for justice is not an add-
on or an option: it is at the HEART of
Jesuit education and Ignatian
pedagogy.
 “The Service of Faith and the Promotion of
Justice in American Jesuit Higher Education”

“the whole person,’” which includes not only the intellectual and
professional, but also the psychological, moral, and spiritual.
“We must raise our Jesuit educational standard to educate the
whole person of solidarity for the real world.” - Fr. Kolvenbach
What does that
solidarity look
like?
THE VIRTUE OF SOLIDARITY

• “undoubtedly a Christian virtue” - Pope John Paul II

• “not a feeling of vague compassion or shallow distress at the
misfortunes of so many people, both near and far.
• On the contrary, it is a firm and persevering determination to
commit oneself to the common good.
• For Fr. Kolvenbach, solidarity means letting “the gritty
reality of the world” into our lives.
• Our students should “learn to feel it, think about it
critically, respond to its suffering, and engage it
constructively. They should learn to perceive, think,
judge, choose, and act for the rights of others,
especially the disadvantaged and the oppressed.”
• The whole person – heart, mind, and conscience – is
engaged in and by the world of the poor.
 As Dean Brackley,
S.J., puts it,
“human beings
are made to love,
to help others.
That is our
deepest vocation.”
 Contact and Concepts

“Solidarity is learned through ‘contact’ rather than ‘concepts.”

Students need close involvement with the poor and the marginal now, in order to
learn about reality and become adults of solidarity in the future.
THE APPLICATION OF PEDAGOGY OF FAITH AND
JUSTICE IN AN EDUCATIONAL SETTING
Educating the Faith That
Does Justice
How do we
educate (lead
out) the faith
that does
justice?

How is
commitment to
social justice
provoked and
sustained over a
lifetime?
The process leads to direct assistance
for those who are oppressed
Awareness
of the
stages
of faith
Students are
invited to
reflect on
their
experiences
 “WORLDLY
SUCCESS”

“IN WHO
OUR
STUDENTS
BECOME.”

- Father Kolvenbach
“When the heart is touched by direct
experience, the mind may be
challenged to change.”
- Father Kolvenbach
EDUCATION TO HELP SOULS
Reflection
1. Why do you think faith and justice is the foundation of
Ignatian education?
2. How will you relate the topic to yourself as an
Atenean?
3. How will you apply the topic as a future educator?
 “Quote
Reflection”
 “Take, Lord, and receive all my liberty,
my memory, my understanding,
and my entire will, all I have and call my own.
You have given all to me.
To you, Lord, I return it.
Everything is yours; do with it what you will.
Give me only your love and your grace,
that is enough for me.
All of these are for your greater glory.”