Rugwig

Thursday, December 27, 2018

The Evolution of Gonzaga University's Educational Philosophy and Curricula

[Preliminary notes: bold script indicates additions or changes to previous editions of the catalogue unless otherwise noted.]

1887/8 CATALOGUE OF GONZAGA COLLEGE

[5]

PROSPECTUS.

This Institution, conducted by the Fathers of the Society of Jesus, is beautifully situated on the banks of the Spokane River, commanding an extensive view of the Spokane Valley.

Its object is to afford Catholic youth the facilities for securing a solid and complete education, based on the principles of religion and calculated to fit them for a successful career in life.

1888/9 CATALOGUE OF GONZAGA COLLEGE

[6]

DISCIPLINE.

The Rules and Regulations of the College are calculated to secure the order essential to the effectual pursuit of studies, to develop and strengthen character, and to promote gentlemanly deportment and good manners. They are enforced with paternal gentleness, combined with energy and firmness.

Bad conduct, insubordination, or continued inapplication [sic] to studies are ordinary causes of dismissal.

On recreation days the students have regular walks under the supervision of the Prefects.

No student will be permitted to visit the city unless for urgent reasons, at the special request of parents or guardians, and accompanied by them or one of the College Prefects. [...]

1889/90 CATALOGUE OF GONZAGA COLLEGE

[6]

GENERAL REGULATIONS.

STUDIES.

[7]

At the beginning of every month the standing of each student for conduct and application during the previous month is publicly read out, and testimonials are given to those who have attained to the specified degree of excellence.

A record of the proficiency, of the monthly standing, and of the general examinations of each student is kept in the books of the College, and a copy sent to his parents or guardians semi-annually.

Medals, prizes and honors are awarded at the Closing Exercises and published in the annual Catalogue: for application and for conduct, they are determined by the combined votes of the teachers and of the students; for scholarship in the several branches of study, by competitions held immediately before the closing exercises. [Note: For an example, see the excerpts from the 1904/5 Catalogue below]

[8]

DISCIPLINE.

[...]

As it is of the utmost importance that students be present every day of the collegiate year, all are requested not to stay at home beyond the time allotted for vacations. The attention of parents and guardians is especially called to these regulations and their co-operation is earnestly solicited.

1890/1 CATALOGUE OF GONZAGA COLLEGE

[5]

Prospectus.

[...]

Its object is to afford Catholic youth the facilities for securing a solid and complete education, based on the principles of religion and calculated to fit them for a useful career in life. [...]

1891/2 FIFTH ANNUAL CATALOGUE OF [...] GONZAGA COLLEGE

[6]

[Note: Stenography and Typewriting are added to the course of studies while maintaining Penmanship. Later in the catalogue it is clear that the college is now conducting plays/musicals, e.g. “Saint Lawrence,” Shakespeare’s “Julius Caesar.”]

[...]

BUSINESS TRAINING. [bold original]— Application is often made for a special training, which shall fit the student immediately for business. Experience, however, proves that but a very poor substitute for education can be found in the almost exclusive development of a single faculty. The most successful business man is not he who has learned merely to read, write and cipher; but the one who, with true far-sightedness [sic], having first had all his powers developed by a liberal education, is enabled afterward to bring a ten-fold mental activity to mercantile [7] pursuits. The details of business life can be learned only by practice; and these once mastered, superior training makes itself felt from the very outset.

Instead, therefore, of adopting a special commercial drill, the College secures the most thorough instruction in all the branches of mathematics, together with solid classical training, without, at the same time, allowing want of success in the one to interfere with advancement in the other.

1892/3 SIXTH ANNUAL CATALOGUE OF [...] GONZAGA COLLEGE

[3]

Prospectus.

[Note: River and valley in Spokane River and Spokane Valley have been lowercased.]

1893/4 SEVENTH ANNUAL CATALOGUE OF [...] GONZAGA COLLEGE

[3] Prospectus.

This institution, conducted by the Fathers of the Society of Jesus, was founded Sept. [sic] 15, 1887, and incorporated April 22, 1894, according to the general law of the state of Washington, with power to grant such literary honors or confer such degrees as are usually conferred by similar colleges and institutions of learning in the United States.

1894/5 CATALOGUE OF GONZAGA COLLEGE

[5]

[Section on Science in the General Regulations: Studies is added.]

SCIENCE DEPARTMENT.

The Physical Sciences are taught, not so much to furnish interesting information, as to aid in the complete training of the mind by offering some insight [6] into the formation, the elements and the forces of the visible world about us. They are accordingly kept for the last three years, when the student is able to bring to the study of them a more mature judgment and a less divided attention.

[...]

MARKS, TESTIMONIALS AND REPORTS.

Once a month the marks of the students are read out publicly before the Faculty and the students. The marks for studies are the result of daily lessons and exercises and of the weekly competitions; one hundred being the maximum, a student receiving over ninety-five merits a first testimonial; he who receives from eighty-five to ninety-five merits a second. To [7] lend interest to these announcements, as well as to accustom the students to appear in public, the proceedings are varied with declamations, original speeches, and vocal and instrumental music. Quarterly reports are sent to parents or guardians of the students, to inform them concerning the conduct and improvement of their sons or wards.

[15]

[The Academic classes are given a formal department distinct from the Collegiate level although the curriculum for these levels has remained unchanged.]

Academic Department.

This department, besides being a preparation for the Collegiate Course, aims at imparting such an education as is usually given in High School and Academies. It comprises three classes.

FIRST ACADEMIC. [bold original]

The object of this class is to master the rules of Grammar and to train the students in the minor species of Composition, as Narration, Description, Letter-writing.

CHRISTIAN DOCTRINE.

Deharbe’s Large Catechism.

LATIN.

Precepts—Schultz’s Grammar, entire.

Models—1st Term: Nepos, 500 lines.

2nd Term: Caesar’s Gallic War—Books IV. and V.

Cicero, Select Letters.

Ovid, 300 lines.

GREEK.

Precepts—Schultheis; Matter of preceding year repeated, adding exceptions. Contract nouns and verbs; verbs in mi, etc.

Syntax entire.

Models—Lucian’s Dialogues; 300 lines.

ENGLISH.

Precepts—Brown’s Grammar, Syntax and Analysis of Sentences. Coppen’s Practical Introduction, from Beginning to Essays.

Models—Choice selections, illustrative of precepts, and specimens of minor species of composition; easier selections from poets. Longfellow’s Evangeline.

Practice—Imitations. Original exercise in minor species of composition.

[16]

MATHEMATICS.

1st Term: Wentworth’s Complete Algebra to Involution and Evolution.

2nd Term: Wentworth’s Algebra completed.

ACCESSORY BRANCHES.

History: Fredet’s Modern from Crusade to end.

Geography: Sadlier’s No. 3, second part.

Elocution: Once a week.

SECOND ACADEMIC. [bold original]

The object of this class is to acquire skill in parsing, readiness in the analysis and construction of sentences, and facility of expression in translation and the simpler forms of composition. Greek is begun in the second term.

CHRISTIAN DOCTRINE.

Deharbe’s Large Catechism, First and Second parts.

LATIN.

Precepts—Schultz. Repetition of irregular and defective verbs; syntax, as far as moods and tenses, with notes and exceptions.

Models—Schultz’s Exercises.

Phoedrus: Select Fables, 500 lines.

Caesar’s Gallic War, Book I, 700 lines.

Practice—Oral translations. Daily themes.

GREEK.

Begun at the Opening of the Second Term.

Precepts—Schultheis’ Grammar as far as verbs included, with exceptions and contracts.

Practice—Greek Anthology, 200 lines.

Constant drill on nouns, adjectives and regular verbs; easy themes on same.

ENGLISH.

Precepts—Brown’s Grammar; etymology, syntax, analysis of sentences.

Models—Goldsmith’s Deserted Village analyzed and memorized.

Practice—Exercise on objects, with special attention to arrangement of words and amplification of sentences. Easier compositions. Daily exercises in reading and spelling.

[17]

ARITHMETIC.

Wentworth’s High School Arithmetic.

ACCESSORY BRANCHES.

History: Fredet’s Modern, from Beginning to Crusades.

Geography: Sadlier’s No. 3, first half.

Reading: Gilmour’s Fifth Reader.

Spelling: Farrell’s Speller.

Elocution: Once a week.

Penmanship: Daily practice.

THIRD ACADEMIC. [bold original]

In this class the study of Latin is begun. The object of the class is, by constant and thorough drill, to familiarize the student with the elements of Grammar, both Latin and English, and to begin their application in short and easy themes and compositions.

CHRISTIAN DOCTRINE.

Deharbe’s Large Catechism, first part.

LATIN.

Precepts—Schultz’s Grammar, from beginning to irregular and defective verbs included.

Models—2nd Term: Historia Sacra, 25 chapters.

Viri Romae, 500 lines.

Practice—Easy themes, daily. Constant drill on English and Latin forms of verbs.

ENGLISH.

Precepts—Brown’s First lines.

Models—Irving’s Sketch Book (selections).

Choice selections, pointed out or dictated by the Professor.

Practice—Exercises on objects, with attention to correct use of words, etc. Easier compositions.

ARITHMETIC.

Wentworth’s Grammar School Arithmetic: Common and Decimal Fractions. Percentage.

ACCESSORY BRANCHES.

History: Sadlier’s United States History.

Geography: Sadlier’s No. 2

Reading: Gilmour’s Fourth Reader; daily practice.

Spelling: Sadlier’s Speller; daily practice.

Elocution: Once a week, on Saturday.

Penmanship: Daily practice.

[18]

PREPARATORY CLASS. [bold original]

The object of this class is to introduce younger pupils to the first principles of Grammar, chiefly by class drill; to form them to habits of attention and application, and thus prepare them for the regular courses of instruction.

CHRISTIAN DOCTRINE.

Baltimore Catechism, daily.

ENGLISH.

Models—From Reader and other sources.

Practice—Object Lessons. Easy compositions.

ARITHMETIC.

Wentworth’s Grammar School Arithmetic to Fractions, excluded. Exercises from other sources than the text book [sic].

ACCESSORY BRANCHES.

History: Sadlier’s Elementary History of the United States.

Spaulding’s Bible History.

Geography: Sadlies’s [sic; probably should be Sadlier’s] Introduction to Geography.

Spelling: Sadlier’s Speller. Exercises also from Reader. Daily practice.

Penmanship: Daily practice.

OPTIONAL BRANCHES. [bold orignal]

BOOKKEEPING—Bryant and Stratton Common School Bookkeeping.

TYPEWRITING—Smith-Premier.

FRENCH—Ahn’s Method. First and Second Reader.

GERMAN—Ahn’s Method and First Reader.

1895/6 CATALOGUE OF GONZAGA COLLEGE

[15]

COURSE OF INSTRUCTION.

The Course of Instruction is designed to impart a thorough liberal education. In the accomplishment of this purpose the ancient classics hold the first place, as the most efficient instrument of mental discipline. Besides Latin, Greek and English, the Course embraces Religious Instruction, Mental and Moral Philosophy, Astronomy and Mathematics, History, Literature, the Natural Sciences—in a word, all the usual branches of a complete education.

[19]

ACADEMIC DEPARTMENT. [bold original]

Besides being a preparation for a collegiate course, this department aims at imparting such an education as is usually given by the High Schools and Academies of our country. It comprises three classes.

[...]

[Substantially the same as previous years; Christian Doctrine now uses the Baltimore Catechism; Latin and Greek switched to Yenni.]

CHRISTIAN DOCTRINE. [bold original]

Catechism of the Third Plenary Council of Baltimore.

Practical Instructions.

LANGUAGES. [“”]

LATIN—PRECEPTS:

FIRST TERM: Yenni—Syntax, excluding more difficult notes.

SECOND TERM: Yenni—Syntax repeated with notes entire.

MODELS:

FIRST TERM: Nepos, 500 lines.

SECOND TERM: Caesar, 300 lines; Cicero, Select Letters; Ovid, 300 lines.

PRACTICE: Frequent themes on Syntax and Authors.

GREEK—PRECEPTS:

FIRST TERM: Yenni—Matter of preceding year repeated, adding exceptions; contract nouns and verbs, verbs in mi, etc., to Syntax excluded.

SECOND TERM: Yenni—Repetition of more difficult parts of Etymology; Syntax without notes.

[Page 20 missing.]

[Filled in from the 1896/7 Catalogue:

MODELS:

FIRST TERM: AEsop, Lucian, 300 lines.

SECOND TERM: Xenophon’s Anabasis, 500 lines.

PRACTICE: Themes in formation of verbs, etc.

ENGLISH—PRECEPTS. Goold Brown—Repetition of Syntax and Analysis of sentences.

Coppens’ Practical Introduction—Elements of Composition; Figures, Prose, Compositions, etc., to Essays.

MODELS: Choice Selections illustrative of precepts—Easier selections from Longfellow, etc.

PRACTICE: Imitations; Original Exercises in Minor Species of Composition.

MATHEMATICS.

FIRST TERM: Wentworth’s Complete Algebra to Involution and Evolution.

SECOND TERM: Wentworth’s Algebra completed.

ACCESSORY BRANCHES.

HISTORY—Fredet’s Modern, from Crusades to end.

GEOGRAPHY—Sadlier’s No. 3, Part II.

ELOCUTION—One hour a week.

PENMANSHIP—Daily Practice.]

[21 of 1895/6 Catalogue continued...]

[Second Academic Class.]

LATIN—PRECEPTS:

FIRST TERM: Yenni—Repetition of irregular and defective verbs; Lists of Perfects and Supines.

SECOND TERM: Syntax as far as moods and tenses, without notes and exceptions.

MODELS:

FIRST TERM: Phaedrus—Select Fables, 500 lines.

SECOND TERM: Caesar, 700 lines.

PRACTICE: Daily Themes; Constant drill on English and Latin forms of verbs.

GREEK (begun at the opening of the second term).

PRECEPTS: Yenni’s Grammar, as far as regular verbs included, omitting exceptions, contracts, etc.

PRACTICE: Constant drill on nouns, adjectives, and regular verbs; Easy themes on same.

ENGLISH—PRECEPTS: Brown’s Grammar—Etymology, Syntax and Analysis of sentences.

MODELS: Choice selections, pointed out or dictated by the professor, analyzed and memorized.

PRACTICE: Exercises on Objects, with special attention to arrangement of words and amplification of sentences; Easy compositions.

READING—Gilmour’s Fifth Reader—Daily Practice.

SPELLING—Farrell, etc.—Daily Practice.

ARITHMETIC.

FIRST TERM: Wentworth’s High School—Percentage (repeated). Discount etc., to Proportion included.

SECOND TERM: Proportion (repeated) to the end.

ACCESSORY BRANCHES.

HISTORY—Fredet’s Modern, from beginning to Crusades.

[22]

GEOGRAPHY—Sadlier’s No. 3, Part I.

ELOCUTION—One hour a week.

PENMANSHIP—Daily Practice.

THIRD ACADEMIC CLASS. [bold original]

[...]

CHRISTIAN DOCTRINE.

Catechism of the Third Plenary Council of Baltimore.

Practical Instructions.

LANGUAGES.

LATIN—PRECEPTS:

FIRST TERM: Yenni, from beginning to lists of Perfects and Supines, omitting the exceptions.

SECOND TERM: Same matter, including exceptions; Easier rules of Syntax.

MODELS:

FIRST TERM: Historia Sacra.

SECOND TERM: Viri Romae.

PRACTICE: Easy themes daily; Constant drill on English and Latin forms of verbs.

ENGLISH—PRECEPTS:

FIRST TERM: Brown’s First Lines—Etymology; Analysis of sentences.

SECOND TERM: Repetition of Etymology and Analysis; Syntax.

MODELS: Choice Selections, pointed out or dictated by the Professor.

PRACTICE: Exercises on objects, with special attention to correct use of words and amplification [sp?] of sentences; Easier compositions.

[23]

READING—Gilmour’s Fourth Reader. Daily Practice.

SPELLING—Sadlier’s Speller—Daily Practice.

ARITHMETIC.

FIRST TERM: Wentworth’s Grammar School—Common and Decimal Fractions; Four cases of Percentage.

SECOND TERM: Percentage (repeated) with applications, to Discount.

ACCESSORY BRANCHES.

HISTORY—United States History, Sadlier.

GEOGRAPHY—Sadlier’s No. 2.

ELOCUTION—One hour a week.

PENMANSHIP—Daily Practice.

PREPARATORY CLASS. [bold original]

[...]

CHRISTIAN DOCTRINE.

Catechism of the Council of Baltimore daily.

Practical Instructions.

ENGLISH.

PRECEPTS: Elementary Lessons.

MODELS: From Reader and other sources.

PRACTICE: Object Lessons; Easy Compositions.

READING—Gilmour’s Fourth Reader—Daily Practice.

SPELLING—Sadlier’s Speller. Exercises also from the text books [sic] used in class.

[24]

ARITHMETIC.

Wentworth’s Grammar School. From beginning to Common and Decimal Fractions included.

Copious exercises from standard authors.

ACCESSORY BRANCHES.

HISTORY—Spaulding’s Bible History.

Sadlier’s Elementary History of the United States.

GEOGRAPHY—Sadlier’s Introduction to Geography.

PENMANSHIP—Daily Practice.

OPTIONAL BRANCHES.

BOOK-KEEPING [sic]—Bryant and Stratton Common School Book-keeping.

TYPEWRITING—Smith-Premier.

FRENCH—Ahn’s Method. First and Second Readers.

GERMAN—Ahn’s Method. First Reader.

MUSIC—Vocal and Instrumental.

1898/9 CATALOGUE OF GONZAGA COLLEGE

[4]

[Under Business Training, the paragraph beginning “Instead, therefore, of adopting a special commercial drill…” is now cut out.]

[11]

[The course of instruction is split in two. What previously was deemed the only “Course of Instruction” is now the “Classical Course.”]

There are two courses of instruction, the Classical and the Commercial or Business Course [italic original].

THE CLASSICAL COURSE

The Classical Course is designed to impart a thorough liberal education. In the accomplishment of this purpose the ancient classics hold the first place, as the most efficient instrument of mental discipline. Besides Latin, Greek and English, the Course embraces Religious Instruction, Mental and Moral Philosophy, Astronomy and Mathematics, History, Literature, the Natural Sciences—in a word, all the usual branches of a complete education.

[19]

II. THE COMMERCIAL COURSE

This Course offers to those who do not wish to avail themselves of a regular classical training, the means of acquiring a good English and Commercial education. It embraces Book-keeping [sic], Type-writing [sic], Stenography, a full course of Arithmetic, with the Elements of Algebra; and to a complete Grammar Course it adds the Study of Style, the principles and practice of the minor species of Composition, especially Letter-writing [sic] and a course of Religious Instruction.

The complete development of this department of the College will be the special aim of the faculty during the coming year. [Italic original]

1899/1900 CATALOGUE OF GONZAGA COLLEGE

[20]

II. The Commercial Course

[...]

First Commercial Class

Christian Doctrine, English Branches, Mathematics, History, Elocution—Same as in First Academic.

SPECIAL BRANCHES

Bookkeeping, Commercial Law, Stenography and Typewriting. Assaying.

Second Commercial Class

Christian Doctrine, English Branches, Mathematics, History and Geography, Elocution—Same as in Second Academic.

SPECIAL BRANCHES

Bookkeeping, Stenography and Typewriting, Penmanship.

Third Commercial Class.

Christian Doctrine, English Branches, Arithmetic, History and Geography, Elocution—Same as in Third Academic.

SPECIAL BRANCHES

Bookkeeping, Stenography and Typewriting, Penmanship.

[21]

[Preparatory Department introduced. Division into First and Second Classes.]

First Class

CHRISTIAN DOCTRINE

Catechism of the Council of Baltimore, daily. Personal Instructions.

ENGLISH—

Precepts—Etymology and Analysis of Sentences.

Models—From Reader and other sources.

Practice—Object Lessons. Easy Compositions.

Reading—Fourth and Fifth Readers.

Spelling—Daily practice.

ARITHMETIC

Wentworth’s Grammar School—Common and Decimal Fractions. Copious exercises from other sources than the text book [sic].

ACCESSORY BRANCHES

Bible History—Spalding’s.

Geography—Sadlier’s No. 2.

Penmanship—Daily practice.

Elocution—One hour a week.

Second Class

CHRISTIAN DOCTRINE.

Catechism of the Council of Baltimore, daily. Practical Instructions.

ENGLISH—

Precepts—Elementary Lessons in English.

Models—From Reader and other sources.

Practice—Object Lessons.

Reading—Second and Third Readers.

Spelling—Daily practice.

[22]

ARITHMETIC

Wentworth’s Grammar School—From beginning to Fractions.

ACCESSORY BRANCHES

Bible History—Spalding’s.

Geography—Sadlier’s Introduction to Geography.

Penmanship—Daily Practice.

New Optional Branches.

French and German.

Music—Vocal and Instrumental.

Typewriting—Optional in Classical Course.

1900/1 CATALOGUE OF GONZAGA COLLEGE

[9]

Business Training.

It is a fact, attested by experience, that but a very poor substitute for education can be found in the almost exclusive development of a single faculty, and that the most successful business man is not he who has learned merely to read, write and cipher, but the one who with true far-sightedness, having first had all his powers developed by a liberal education, is enabled afterwards to bring a ten-fold mental activity to mercantile pursuits, where his superior training makes itself from the very outset. However, the College authorities have considered it their duty to open a Commercial Course, to meet the wants of many young men, whose age or other circumstances allow them to remain but a few years at College.

[41]

[A page dedicated to an astronomy lecture given by Rev. Thomas A. Meagher, S.J., on the solar system with the assumption of heliocentrism.]

1901/2 CATALOGUE OF GONZAGA COLLEGE

[29]

[The Commercial Course is further fleshed out.]

First Commercial Class. [bold original]

CHRISTIAN DOCTRINE.

Deharbe’s Large Catechism, Part III. Practical Instructions.

ENGLISH.

Precepts—Coppens’ Practical Introduction. Elements of Composition: Words, Sentences, Punctuation; Figures; Epistolary Composition.

Models—Choice Selections illustrative of precepts. Easy Selections from famous poets.

Pracitce—Imitations, Original Exercises, including Letter-writing and easier forms of Narration and Description, with special attention to Sentence-building, Punctuation, etc.

Spelling—Daily practice.

MATHEMATICS.

First Term: Wentworth’s Algebra to Fractions included.

Second Term: Wentworth’s Algebra from Fractions to Radical Expressions included.

[30]

BOOKKEEPING.

Sadler-Rowe’s Budget System, Commercial and Industrial Bookkeeping, American National Banking System.

STENOGRAPHY.

Pernin’s Universal Phonography.

ACCESSORY BRANCHES.

History—Modern, Fredet. (From Crusades to end.)

Chemistry and Assaying.

Typewriting—Smith-Premier and Remington machines.

Commercial Law—Lyons.

Penmanship—Daily practice.

Elocution—One hour a week.

Second Commercial Class.

CHRISTIAN DOCTRINE.

Deharbe’s Large Catechism, Part II. Practical Instructions.

ENGLISH.

Precepts—Goold Brown—Syntax and Analysis of Sentences.

Models—Choice Selections pointed out or dictated by the Professor. Analyzed and Memorized.

Practice—Exercises on Objects, with special attention to arrangement of words and amplification of sentences. Easy Compositions.

Letter-writing—Loomis.

Reading—Daily practice.

Spelling—Daily practice.

MATHEMATICS.

First Term: Wentworth’s—Percentage and application to Interest.

Second Term: Wentworth’s—Interest to end.

BOOKKEEPING.

Sadler-Rowe’s Budget System, Commercial and Industrial Bookkeeping.

[31]

STENOGRAPHY.

Pernin’s Universal Phonography.

ACCESSORY BRANCHES.

Typewriting—Smith-Premier and Remington machines.

History—Modern Fredet. (Beginning to Crusades.)

Geography—Sadlier’s No. 2, Europe, Asia and Africa.

Elocution—One hour a week.

Penmanship—Daily practice.

Third Commercial Class.

CHRISTIAN DOCTRINE.

Deharbe’s Large Catechism, Part I. Practical Instructions.

ENGLISH.

Precepts—Goold Brown—Etymology. Analysis of Sentences.

Models—Choice Selections pointed out or dictated by the Professor.

Practice—Exercises on Objects with attention to correct use of words, etc. Easy Compositions. Letter-writing.

Spelling—Daily practice.

MATHEMATICS.

First Term: Wentworth’s Grammar School—Common and Decimal Fractions (repeated).

Second Term: Compound Quantities to Percentage.

ACCESSORY BRANCHES.

History—United States History, Sadlier.

Geography—Sadlier’s No. 3—North and South America.

Elocution—One hour a week.

Penmanship—Daily practice.

1902/3 CATALOGUE OF GONZAGA COLLEGE

[The Classical Course has introduced the class titles of Senior, Junior, Sophomore, and Freshman. Academic (i.e. high school) remains First, Second, and Third Academic but has been labelled in parentheses “HIGH SCHOOL COURSE”. Commercial is still First, Second, and Third Commercial Class.]

1903/4 CATALOGUE OF GONZAGA COLLEGE

[The Preparatory Department has added in parentheses “GRAMMAR SCHOOL COURSE”.]

1904/5 CATALOGUE OF GONZAGA COLLEGE

[The Academic Department/High School Course went back to using Deharbe’s Large Catechism instead of the Baltimore Catechism. The Preparatory Department/Grammar School Course continues the use of the Baltimore Catechism and is split into three levels, titled “A, B, and C.” Spanish is introduced among the optional languages.]

[30]

Preparatory “A.”

Catechism of the Council of Baltimore, daily. Practical Instructions.

ENGLISH.

Precepts—Brown’s First Lines—Complete excluding the more difficult exceptions.

Models—From Reader or dictated by the Professor.

Practice—Easy Compositions. Simpler Forms of Letter-writing.

Reading—Fifth Reader.

Spelling—Grammar School Speller—Daily Practice.

MATHEMATICS.

Wentworth’s Arithmetic—Common and Decimal Fractions repeated to Compound Quantities.

Copious Exercises from other sources than the text book [sic].

ACCESSORY BRANCHES.

History—United States History—Sadlier.

Geography—Sadlier’s No. 2.

Penmanship—Daily practice.

Elocution—One hour a week.

[31]

Preparatory “B.”

Catechism of the Council of Baltimore, daily. Practical Instructions.

ENGLISH.

Precepts—Etymology and Analysis of Sentences.

Models—From Reader and other sources.

Practice—Object Lessons. Easy Compositions.

Reading—Fourth Reader.

Spelling—Daily practice.

MATHEMATICS.

Wentworth’s Arithmetic—Common and Decimal Fractions. Copious Exercises from other sources than the text book.

ACCESSORY BRANCHES.

History—First Term: Spalding’s Bible History.

Second Term: Elementary United States History.

Geography—Sadlier’s No. 2.

Penmanship—Daily practice.

Elocution—One hour a week.

Preparatory “C.”

Catechism of the Council of Baltimore, daily. Practical Instructions.

ENGLISH.

Precepts—Elementary Lessons in English.

Models—From Reader and other sources.

Practice—Object Lessons.

Reading—Second and Third Readers.

Spelling—Daily practice.

MATHEMATICS.

Wentworth’s Arithmetic—From beginning to Fractions.

ACCESSORY BRANCHES.

Geography—Sadlier’s Introduction to Geography.

Penmanship—Daily practice.

OPTIONAL BRANCHES.

French, German and Spanish.

Music—Vocal and Instrumental.

Typewriting—Optional in Classical Course.

[66]

Medals and Premiums [bold and italic original]

For Good Conduct and Application to Study

SENIOR DIVISION.

Gold Medal,

Albert I. Kulzer.

Donor—Very Rev. George de la Motte, S. J.

Premium,

JOSEPH F. McELMEEL.

Donor—Mr. T. E. Healey.

Distinguished [bold original]—Richard C. Dericks, Hugh E. Winder, Fredrick F. Baldus, John J. Toner, Harry A. Suver.

JUNIOR DIVISION.

Gold Medal,

GEORGE C. GABISCH.

Donor—Rev. Peter Declere.

Premium,

PIUS A. ROHRER.

Donor—Mr. T. E. Healey.

Distinguished—Burgess L. Gordon, John P. Healey, Hugh D. Lester, Frank A. Grant, Eugene W. Gibson.

Medals and Premiums

of General Class Excellence

SENIOR CLASS.

Gold Medal,

ALBERT I. KULZER.

Donor—Mr. Patrick Clark.

Distinguished—John D. Twohy, Edward P. Condon, Max F. Quinn, Louis A. Lienemann, Hugh E. Winder.

[67]

JUNIOR CLASS.

Gold Medal,

RAPHAEL J. McKIERNAN.

Donor—Mr. Thomas O’Hanlon.

Distinguished—J. Ambrose Cunningham.

SOPHOMORE CLASS.

Gold Medal,

WILLIAM B. McFARLAND.

Donor—Mr. J. G. Kulzer.

Distinguished—Stanley J. Padden, William M. O’Shea.

FRESHMAN CLASS.

Gold Medal,

John C. McASTOCKER.

Donor—Mr. J. O’Brien.

FIRST ACADEMIC CLASS.

Gold Medal,

MARCUS D. BOARMAN.

Donor—Mr. M. M. Cowley.

Premium,

ALBERT J. MOCK.

Distinguished—George C. Gabisch, Theodore A. Huetter, Rudolph J. DeMers, Edward A. Sheechy.

SECOND ACADEMIC CLASS.

Gold Medal,

FRANK A. GRANT.

Donor—Rev. John De Kanter.

Premium,

PAUL M. RYAN.

Distinguished—Pius A. Rohrer, James J. Rieden, William A. Hemmelgarn, John W. Hogan, William J. Sturgeon, Raymond S. Farrell, Raymond F. Moran.

[68]

THIRD ACADEMIC CLASS.

Gold Medal,

JOHN T. CRONIN.

Donor—Mr. Thomas C. Hand.

Distinguished—Harry J. Rombeck, Ernest J. Becker, Emil Kekich, Albert F. Schwert, Chauncey L. Rowley, Hugh A. McDonald.

FIRST COMMERCIAL CLASS.

Gold Medal,

JOHN P. THAVIS.

Donor—Mr. James Cronin.

Distinguished—Jacob Ott.

SECOND COMMERCIAL CLASS.

Gold Medal,

JOHN J. GEARY.

Donor—Mr. Daniel Tewey.

Premium,

DANIEL J. CROWE.

THIRD COMMERCIAL CLASS.

Gold Medal,

WILLIAM F. DOWNEY.

Donor—Mr. J. Hylent.

Premium,

NORBERT F. NIEDERSTADT.

[69]

Competitive Medals and Premiums.

ELOCUTION CONTEST.

The Gold Medal

In the Senior Division was merited by

JAMES F. TWOHY.

Donor—Mr. B. L. Gordon.

Premium,

FRANK E. VENUS.

Distinguished—Edward P. Condon (who was second in the contest, but being a former medal winner did not compete for the prizes), Stanley J. Padden, Raphael J. McKiernan, Frank S. McWilliams, Louis B. Egan.

The Gold Medal

In the Junior Division was merited by

ARTHUR B. CARMODY.

Donor—Mr. W. E. Dwyer.

Premium,

NESLEN [sic] K. FORSTER.

Distinguished—John W. Hogan, Theodore A. Heutter, Raymond F. Moran, Victor Ross, Joseph F. Reilly, William J. Sturgeon.

Cadet Medals.

MOST PROFICIENT OFFICER.

Gold Medal,

CAPTAIN RAPHAEL J. McKIERNAN.

Donor—Mr. James Monaghan.

Distinguished—*Captain Hugh E. Winder, *Major Louis A. Lienemann.

* Former medal winners, not competing for the medal.

[70]

INDIVIDUAL DRILL.

The Gold Medal

In Company A was merited by

SERGEANT STANLEY J. PADDEN.

Donor—Mr. Edward O’Shea.

Distinguished—Private Emmet C. Mulhall, Corporal Charles E. Peters, Private Paul B. Greving, Corporal Ernest J. MacDonald.

The Gold Medal

In Company B was merited by

CORPORAL WILLIAM G. MULLIGAN.

Donor—Mr. Milton Loryea.

Distinguished—Sergeant Peter S. Proulx, Sergeant John J. Wright, Sergeant Jacob Ott, Private John P. Healey, Sergeant Joseph F. Reilly.

GENERAL PROFICIENCY IN MUSIC.

Gold Medal,

THOMAS C. HAND.

Donor—Mr. W. Codd.

Premium,

BURGESS L. GORDON.

Distinguished—*Albert L. Kulzer, *Godfrey E. Bittner, Edward A. Sheehy, William K. Langdon, Arthur B. Carmody, Pius A. Rohrer, Charles W. Morrill, Albert F. Schwert.

* Former medal winners, not competing for prizes.

[71]

CLASS PREMIUMS.

An average of 90 per cent. is required for distinctions.

Senior Class.

By unanimous vote the Senior Class have [sic] foregone all right to class premiums and distinctions, deeming their diploma more than sufficient incentive to call forth their most earnest endeavors.

Junior Class.

CHRISTIAN DOCTRINE.

Premium,

RAPHAEL J. McKIERNAN.

LATIN.

Premium,

RAPHAEL J. McKIERNAN.

Distinguished—J. Ambrose Cunningham.

GREEK.

Premium,

RAPHAEL J. McKIERNAN.

Distinguished—J. Ambrose Cunningham.

ENGLISH BRANCHES.

Premium,

RAPHAEL J. McKIERNAN.

Distinguished—J. Ambrose Cunningham.

[72]

MATHEMATICS.

Premium,

RAPHAEL J. McKIERNAN.

Distinguished—J. Ambrose Cunningham.

CIVICS.

Premium,

RAPHAEL J. McKIERNAN.

Distinguished—J. Ambrose Cunningham.

PHYSICS.

Premium,

RAPHAEL J. McKIERNAN.

Distinguished—J. Ambrose Cunningham.

CHEMISTRY.

Premium,

RAPHAEL J. McKIERNAN.

Distinguished—J. Ambrose Cunningham.

Sophomore Class.

CHRISTIAN DOCTRINE.

Premium,

STANLEY J. PADDEN.

Distinguished—William B. McFarland, William M. O’Shea.

LATIN.

Premium,

William B. McFarland.

Distinguished—Stanley J. Padden, William M. O’Shea, James F. Twohy.

[73]

GREEK.

Premium,

WILLIAM B. McFARLAND.

Distinguished—William M. O’Shea, Stanley J. Padden.

ENGLISH BRANCHES.

Premium,

WILLIAM B. McFARLAND.

Distinguished—Stanley J. Padden, James P. Twohy, William M. O’Shea, Desmond J. O’Neil.

MATHEMATICS.

Premium,

DESMOND J. O’NIEL.

Distinguished—William M O’Shea, William B. McFarland, Frank P. Mullins, Stanley J. Padden.

HISTORY.

Premium,

JAMES F. TWOHY.

Distinguished—Stanley J. Padden, William B. McFarland, William M. O’Shea, Robert E. Twohy, Desmond J. O’Neil.

PHYSICS.

Premium,

WILLIAM B. McFARLAND.

Distinguished—Desmond J. O’Neil, Stanley J. Padden, William M. O’Shea.

Freshman Class.

CHRISTIAN DOCTRINE.

First Premium—JOHN C. McASTOCKER.

Second Premium—T. Eugene Lavelle.

Distinguished—Richard C. Dericks, Frank S. McWilliams, Fred F. Baldus, Joseph F. McElmeet, Ambrose W. Codd, George H. Mullins.

[74]

LATIN.

First Premium—JOHN C. McASTOCKER.

Second Premium—Joseph F. McElmeet

Distinguished—Richard C. Dericks.

GREEK.

First Premium—JOHN C. McASTOCKER.

Second Premium—Richard C. Dericks.

ENGLISH BRANCHES.

First Premium—JOHN C. McASTOCKER.

Second Premium—Joseph F. McElmeet.

Distinguished—T. Eugene Lavelle, Richard C. Dericks.

MATHEMATICS.

First Premium—T. EUGENE LAVELLE.

Second Premium—John C. McAstocker.

Distinguished—George H. Mullins, Fred F. Baldus.

HISTORY.

First Premium—FRANK C. McWILLIAMS.

Second Premium—John C. McAstocker.

Distinguished—Richard C. Dericks.

BOOKKEEPING.

First Premium—FRANK FOX.

SEcond Premium—Frank C. McWilliams.

Distinguished—George H. Mullins.

[... 82]

[Preparatory/Grammar School includes a category of premiums for “General Class Excellence,” with first, second, third premiums, and distinguished, in addition to each subject category.]

[86-87: Modern Languages has premiums for each language—French, German, Spanish—as well as distinguished. Music includes Band, Orchestra, Junior Band, Brass Instruments, Violin, Piano, and Vocal Music premiums and distinguished.]

[88]

ROLL of HONOR. [italic original]

The following students deserve Honorable Mention for their Excellent Deportment and Diligent Application to Study during the year. In the weekly notes they have never, in a single mark, fallen below 95 per cent., either in Conduct or in Application to Study [....]

[89]

Premiums for Distinctions.

A special premium is awarded to those students who receive five or more distinctions, provided they have not received any other prize.

Name. Class. Distinctions.

J. Ambrose Cunningham, Junior….10

Theodore A. Heutter, First Academic….10

William M. O’Shea, Sophomore….9

John W. Hogan, Second Academic….8

[etc.]

[90]

REGULAR ATTENDANCE

The following Day Scholars distinguished themselves by their Regular Attendance and Punctuality during the year [....]

1905/6 CATALOGUE OF GONZAGA COLLEGE

[14: Discipline section is revised and expanded.]

Discipline.

To cultivate the heart, no less than to develop the intellectual and physical faculties of the students, is a duty kept constantly and sacredly in view.

Experience having proved the necessity of keeping the younger students apart from the older, their respective dormitories, play-grounds, study-halls, etc., are, therefore, entirely separate from those of the older students.

Religious Training: [bold original] Religious instruction is considered of the first importance in education. Catechism forms one of the regular class recitations.

Difference of creed is no bar to admission. Uniformity of discipline, however, demands of non-catholic [sic] boarders that they should be present and behave properly at all exercises of religion. The practice of monthly confession and communion [sic] is insisted upon for Catholic students, and Holy Mass opens the duties and exercises of the day.

The students are not allowed the use of tobacco.

Bad conduct, insubordination, or continued inapplication [sic] to studies are ordinary causes of dismissal. [...]

1928 CATALOGUE OF GONZAGA UNIVERSITY

[10]

SYSTEM OF EDUCATION

The educational system of Gonzaga University is substantially that of the other 227 Institutions, Universities, Colleges, and Secondary Schools, conducted by the Society of Jesus in nearly all parts of the world. The system is guided by the principles set forth in the famous time-tried Ratio Studiorum, a body of rules and suggestions outlined by the most prominent Jesuit educators in 1599, revised in 1832, and attended up to the present time with unfailing success.

Truly psychological in its methods, and based upon the very nature of man’s mental processes, it secures on the one hand that stability so essential to educational thoroughness, while on the other it is elastic and makes liberal allowances for the widely varying circumstances of time and place. While retaining, as far as possible, all that is unquestionably valuable in the older learning, it adopts and incorporates the best results of modern progress. It is a noteworthy fact, moreover, that many of the recently devised methods of teaching, such as the Natural, the [11] Inductive, and similar methods, are admittedly and in reality mere revivals of devices recommended long ago in the Ratio Studiorum—cf. the treatise “Loyola” by Hughes (Charles Scribner’s Sons) and “Jesuit Education” (B. Herder & Co.)

Education, in its complete sense, is understood by us as the full and harmonious development of the intellectual, moral and physical powers of man. It is not, therefore, mere instruction or the acquisition of knowledge, though these necessarily accompany any right system of education and are secondary, or at any rate, a concomitant result of education. Learning is an instrument of education, not its end. The end is culture, and mental and moral development.

Hence, such instruments of education, that is, such studies, sciences or languages, are offered as will effectively further the end proposed and only in such numbers as will insure a gradual and natural development of the student’s powers.

The purpose of the mental training given is not so much to fit the student for some special employment or profession as to give him such a general, vigorous, and rounded development as will enable him to cope successfully even with the unforeseen emergencies of life. While giving the mind stability it gives it also elasticity. The want of this elasticity is one of the deplorable results of premature specialism in students who have not brought to their studies the uniform mental training given by a systematic college course. The studies, therefore, are so chosen and communicated that the student shall gradually and harmoniously reach, as nearly as may be, that measure of culture of which he is capable.

It is fundamental in our system that different studies have distinct and peculiar educational values. The specific training given by one cannot be supplied by another. Mathematics and the Natural Sciences bring the student into contact with the material aspects of nature, and exercise the inductive and deductive powers of reasoning. Language and History affect a higher union; they are manifestations of spirit to spirit, and by their study and for their acquirement the whole mind of man is brought into widest and subtlest play. The acquisition of Language especially calls for delicacy of judgment and fineness of perception, and for a constant, keen, and quick use of the reason-[12] ing powers. Hence, a special importance has always been attached by educators to the classic tongues of Rome and Greece. As these are languages with a structure and idiom remote from the language of the student, the study of them lays bare before him the laws of thought and logic, and requires attention, reflection, and analysis of the fundamental relations between thought and grammar. While fully recognizing, then, in education the necessity and importance of Mathematics and the Natural Sciences, the Jesuit system of education has unwaveringly kept Language in a position of honor as an instrument of culture.

Lastly, the system does not share the illusion of those who seem to imagine that education, understood as an enriching and stimulating of the intellectual faculties, has a morally elevating influence in human life. While conceding the effects of education in energizing and refining imagination, taste, understanding, and powers of observation, we have always held that knowledge and intellectual development of themselves have no moral efficacy. Only religion can purify the heart, and guide and strengthen the will.

The Jesuit system of education, then, aims at developing, side by side, the moral and intellectual faculties of the student, and sending forth to the world men of sound judgment, of acute and rounded intellect, of upright and manly conscience. And since men are not made better citizens by the mere accumulation of knowledge, without a guiding and controlling force, the principal faculties to be developed are the moral faculties. Moreover, morality is to be taught continuously; it must be the vital force animating the whole organic structure of education. It must be the atmosphere the student breathes; it must suffuse with its light all that he reads, illuminate all that is noble, expose what is base, and give the true and false their relative light and shade. Religion is the only solid basis of morality. Hence, without religion there can be no education in the true sense of the word, that is to say, no complete and harmonious development of the intellect and heart of man.

In a word, the purpose of Jesuit teaching is to lay a solid substructure in the whole mind and character for any superstructure of science, professional and special; as well as for the upbuilding [sic] of moral, civil, and religious life.

1936 CATALOGUE OF GONZAGA UNIVERSITY

[25]

SYSTEM OF EDUCATION

Truly psychological in its methods, and based upon the very nature of man’s mental processes, it secures on the one hand that stability so essential to educational thoroughness, while on the other it is elastic and makes liberal allowances for the widely varying circumstances of time and place. While retaining, as far as possible, all that is unquestionably valuable in the older learning, it adopts and incorporates the best results of modern progress. It is a noteworthy fact, moreover, that many of the recently devised methods of teaching, such as the Natural, the Inductive, and similar methods, are admittedly and in reality mere revivals of devices recommended long ago in the Ratio Studiorum.

True Education

The purpose of the mental training given is not so much to fit the student for some special employment or profession as to give him such a general, vigorous, and rounded development as will enable him to cope successfully even with the unforeseen emergencies of life. While giving the mind stability it gives it also elasticity. The want of this elasticity is one of the deplorable results of premature specialism in students who have not brought [26] to their studies the uniform mental training given by a systematic college course. The studies, therefore, are so chosen and communicated that the student shall gradually and harmoniously reach, as nearly as may be, that measure of culture of which he is capable.

Basic Subjects

It is fundamental in our system that different studies have distinct and peculiar educational values. The specific training given by one cannot be supplied by another. Mathematics and the Natural Sciences bring the student into contact with the material aspects of nature, and exercise the inductive and deductive powers of reasoning. Language and History affect a higher union; they are manifestations of spirit to spirit, and by their study and for their acquirement the whole mind of man is brought into widest and subtlest play. The acquisition of Language especially calls for delicacy of judgment and fineness of perception, and for a constant, keen, and quick use of the reasoning powers. Hence, a special importance has always been attached by educators to the classic tongues of Rome and Greece. As these are languages with a structure and idiom remote from the language of the student, the study of them lays bare before him the laws of thought and logic, and requires attention, reflection, and analysis of the fundamental relations between thought and grammar. While fully recognizing, then, in education the necessity and importance of Mathematics and the Natural Sciences, the Jesuit system of education has unwaveringly kept Language in a position of honor as an instrument of culture.

Harmonious Development

The Jesuit system of education, then, aims at developing, side by side, the moral and intellectual faculties of the student, and sending forth to the world men of sound judgment, of acute and rounded intellect, of upright and manly conscience. And since [27] men are not made better citizens by the mere accumulation of knowledge, without a guiding and controlling force, the principal faculties to be developed are the moral faculties. Moreover, morality is to be taught continuously; it must be the vital force animating the whole organic structure of education. It must be the atmosphere the student breathes; it must suffuse with its light all that he reads, illuminate all that is noble, expose what is base, and give the true and false their relative light and shade. Religion is the only solid basis of morality. Hence, without religion there can be no education in the true sense of the word, that is to say, no complete and harmonious development of the intellect and heart of man.

1949 CATALOGUE OF GONZAGA UNIVERSITY

[18]

SYSTEM OF EDUCATION

The philosophy of education which determines the academic policies of Gonzaga University is substantially that of the other 227 universities, colleges, institutes and secondary schools conducted by the Society of Jesus throughout the [25] world. This philosophy, embodied for the first time in the famous Ratio Studiorum [bold in original] of 1599 and further adapted in 1832, has remained essentially the same for the past 400 years, in recognition of the fact that man’s formal nature has not changed essentially over a much longer period.

The Jesuit philosophy of education is based upon those Christian concepts of God, of man, the state and social relationships which are in these times challenged from so many quarters.

God for the educators of Gonzaga University is a Personal Being under whose benevolent and provident hand all things exist, move and have their meaning. God’s authority is transcendent. Human authority, therefore, derives from Him. Gonzaga recognizes the God-man relationship and seeks to inculcate in her students both the reverence of a creature for his Creator and the intimacy of a son for his father. Christ is not merely revered as a great man; He is worshipped, rather, because He is Divine as well as human, God as well as man. Man in the Gonzaga code of education enjoys a dignity greater than that grudgingly allowed him by those who view him as a bundle of complexes. He is an individual possessed of rights that cannot be alienated and endowed with the prestige of essential equality with all other men. Gonzaga considers man as a composite of body and soul, matter and spirit. Her educational process is designed, therefore, to develop the body and explore the capacities of the soul in an harmonious tandem.

The definition of education which inspires Gonzaga’s academic efforts is as old as the Summa [bold original] of St. Thomas: “The encouragement and fostering of the youth to the state of perfect manhood in which he possesses all the virtues.” The emphasis in Gonzaga’s undergraduate curriculum, therefore, is on formation [bold original] rather than on information [bold original]. Information is subordinated as a means to the full harmonious development of the intellectual, moral and physical powers of man. The spiritual soul which he possesses gives to man a destiny beyond the temporal; the educational program at Gonzaga University explores that destiny and, in doing so, prepares man for temporal happiness and satisfaction. Gonzaga recognizes the intellect, whose objective is all true, the will, whose objective is the good, and the memory as the three faculties of the spiritual soul.

The ethic of Gonzaga education cherishes the family as the basic unit of society and sees marriage as forging an indissoluble bond that confers upon parents inalienable rights to rear and educate their children according to the dictates of their own conscience.

Politically speaking, Gonzaga’s educational philosophy regards the State as an instrument functioning for the welfare of the individual. It recognizes that the state enjoys certain rights necessary to the discharge of its duties and obligations toward individuals and groups, and conceives this authority, when morally exercised, as derived from God and carrying the divine sanction.

The philosophy of education followed at Gonzaga University counsels the position of justice and equity rather than that of prejudice in approaching the problems of Capital and Labor. Collective bargaining, conducted dispassionately and sincerely, is recognized as the only enduring solution of these problems.

Gonzaga appreciates the evils of chauvinism. She teaches that international peace will be secured only by respect for minorities. She cannot reconcile power politics with the prospect of a family of nations in a world-neighborhood which modern means of communication holds out to us.

While Gonzaga is mindful of the crisis in modern learning, she is not dismayed by the confusion. The system of education she follows is old but not dated; modern but not untried. It is full of the rich traditions of scholarship, redolent of the culture in which it has been nourished. It is founded on the nature of the educand [sic], ministers to his basic needs, and challenges his capacities.

Gonzaga’s system of education is as timeless as truth, as sincere as truth, and as unchanging as truth because, being rooted in truth, it is the fruit of truth.

1952 CATALOGUE OF GONZAGA UNIVERSITY

[24]

SYSTEM OF EDUCATION

The Jesuit philosophy of education is based upon those Christian concepts of God, of man, the state and social relationships which are in these times challenged from so many quarters.

Gonzaga’s system of education is as timeless as truth, as sincere as truth, and as unchanging as truth because, being rooted in truth, it is the fruit of truth.

[26]

CREDO OF A GONZAGAN

I believe in man because I believe in God.

I believe in the fundamental equality of men as children of God.

I believe in the ability of education to bring to full splendor all the mental, physical and spiritual powers of man.

I believe in the value of philosophy, that in the realm of the mind and spirit lies the road to unity and peace.

I believe in democracy, in the ultimate capacity of the common man to think his problems through.

I believe in science, in its conquest over the elements and its tremendous possibilities for the future.

I believe in the arts, in their power to free men from the enslavement of ignorance.

I believe in the profound value of religion, that basically all human problems are moral problems.

I believe in Jesus Christ, in His redeeming sacrifice and in His dynamic and vital conception of life.

I believe in the credo cut boldly and enduringly into stone above the portals of my school.

GONZAGA UNIVERSITY

Dedicated to

Almighty God

Our native land

The mastery of science

The contemplation of the beautiful.

1956 CATALOGUE OF GONZAGA UNIVERSITY

[12]

SYSTEM OF EDUCATION

Philosophy

The philosophy of education which determines the academic policies of Gonzaga University is substantially that of the other 227 universities, colleges, institutes and secondary schools conducted by the Society of Jesus throughout the world. This philosophy, embodied for the first time in the famous Ratio Studiorum [bold in original] of 1599 and further adapted in 1832, has remained essentially the same for the past 400 years, in recognition of the fact that man’s formal nature has not changed essentially over a much longer period.

The Jesuit philosophy of education is based upon those Christian concepts of God, of man, the state and social relationships which are in these times challenged from so many quarters.

God and Education

Definition of Education

Government and Education

Politically speaking, Gonzaga’s educational philosophy regards the State as an instrument functioning for the welfare of the individual. It recognizes that the state enjoys certain rights necessary to the discharge of its duties and obligations toward individuals and groups, and conceives this authority, when [13] morally exercised, as derived from God and carrying the divine sanction.

Gonzaga’s system of education is as timeless as truth, as sincere as truth, and as unchanging as truth because, being rooted in truth, it is the fruit of truth.

1957 CATALOGUE OF GONZAGA UNIVERSITY

[13]

SYSTEM OF EDUCATION

Philosophy?

The philosophy of education which determines the academic policies of Gonzaga University is substantially that of the other 227 universities, colleges, institutes and secondary schools conducted by the Society of Jesus throughout the world. This philosophy has remained essentially the same for the past 400 years, in recognition of the fact that man’s formal nature has not changed essentially over a much longer period.

Man in the Gonzaga code of education enjoys a dignity greater than that grudgingly allowed him by those who view him as a bundle of complexes. He is an individual possessed of rights that cannot be alienated and endowed with the prestige of essential equality with all other men. Gonzaga considers man as a composite of body and soul, matter and spirit. Its educational process is designed, therefore, to develop the body and explore the capacities of the soul in an harmonious tandem.

The emphasis in Gonzaga’s undergraduate curriculum, therefore, is on formation [bold original] rather than on information [bold original]. Information is subordinated as a means to the full harmonious development of the intellectual, moral and physical powers of man. The spiritual soul which he possesses gives to man a destiny beyond the temporal; the educational program at Gonzaga University explores that destiny and, in doing so, prepares man for temporal happiness and satisfaction. Gonzaga recognizes the intellect, whose objective is all true, the will, whose objective is the good, and the memory as the three faculties of the spiritual soul.

1958/59 CATALOGUE OF GONZAGA UNIVERSITY

[13]

Character of the University

Gonzaga is an independent, Catholic university in Spokane, Washington, open to men and women of any race, color or creed. It is one of 28 Jesuit conducted American colleges and universities, each a separate corporation, but each directed by a philosophy of education time tested through four centuries.

The University’s purpose is to offer students a means to the full, harmonious development of their intellectual, moral, and physical powers. The educational system at Gonzaga—as in all Jesuit schools—is marked by a consistent and unified devotion to the Christian and American concept of the dignity and freedom of man as a child of God.

1966/67 CATALOGUE OF GONZAGA UNIVERSITY

[13]

Character of the University

Gonzaga University is a Catholic institution of higher learning, open to men and women of all faiths, under the direction of members of the Society of Jesus (Jesuits). […]

Objectives

First and foremost Gonzaga University is an institution of higher learning. It regards itself as a depository of the accumulated wisdom of men in the traditions of Western culture. It provides the opportunity for men and women to participate in this tradition, either for the few years required to complete academic requirements, or for an entire career. The business of the University is the communication and enhancement of this wisdom, in both cultural and [14] technological fields, in order that the men and women who enter Gonzaga may take their place in society fully aware of what they are, and thereby be capable of advancing human development in their own special way.

Gonzaga University proposes to accomplish these objectives in the following ways:

A. By a common training in those matters which are of prime importance to all men: their own nature and destiny; their relationship to other men, to other things, and to God. This is especially achieved through such disciplines as theology, philosophy, literature, history, basic social and physical science.

B. By special training in particular instrumental fields of human endeavor, both cultural and technological. This is achieved through such disciplines as practical science, art, engineering, law, economics, and education.

C. By providing the facilities and the atmosphere that will aid scholars to carry on research and extend the frontiers of knowledge.

D. By a community of intellectual and social life in which teachers and students who share a common background live together and participate in each other’s work, in both general and special fields, and thus represent essentially, and on a small scale, the very best in the society of which they are a part.

E. By dedicated service to the larger community in which the University is located, both by inviting its members to the University and sending University personnel into the community, insofar as such service is consistent with the University’s distinctive objectives.

1968/69 CATALOGUE OF GONZAGA UNIVERSITY

[11]

Character of the University

Gonzaga University is a Catholic institution of higher learning, under the direction of members of the Society of Jesus (Jesuits), and open to men and women of all faiths. […]

Objectives

As an institute of higher learning, Gonzaga considers itself both as a trust and as a quest for wisdom. It provides the opportunity for men and women to participate in both of these aspects of education, in cultural and technological fields, so that those who enter Gonzaga may take their places in society aware of what they are, and thereby capable of advancing human development in their own individual ways.

[12]

Gonzaga proposes to accomplish these objectives in the following ways:

A. By a shared effort to understand those matters which are of prime importance to all men: their own nature and destiny, their relationship to other men, to other things, and to God. This is especially achieved through such disciplines as theology, philosophy, literature, history, basic social and physical sciences.

B. By special training in particular fields of human endeavor, both cultural and technological. This is achieved through such disciplines as practical science, art, engineering, law, economics and education.

C. By providing the facilities and the atmosphere that will aid scholars to carry on research and extend the frontiers of human knowledge.

D. By a community of intellectual and social life in which teachers and students participate in each other’s work in both general and special fields.

E. By dedicated service to the larger community in which the University is located, both by inviting its members to the University and sending University personnel into the community.

1970/71 CATALOGUE OF GONZAGA UNIVERSITY

[7]

General Information

The University

Gonzaga University is a Catholic institution of higher learning founded and sponsored by members of the Society of Jesus (the Jesuits) and open to men and women of all faiths. As a center in which professors and students pursue the intellectual life, it considers itself both as a trust and as a quest for wisdom. It provides the opportunity for men and women to participate in both of these aspects of education, in cultural and technological fields, so that those who enter Gonzaga may take their places in society aware of what they are, and thereby able to advance human development in their own individual ways.

Gonzaga proposes to accomplish these objectives in the following manner:

(1) By a shared effort to understand those matters which are of prime importance to all men: their own nature and destiny, their relationship to other men, to other things, and to God.

(2) By offering specialized training in particular fields of human endeavor, both cultural and technological.

(3) By providing facilities for learned men who wish to carry on research and extend the frontiers of human knowledge.

(4) By fostering a community of scholars, teachers, and students, sharing their quest of knowledge and their common concerns.

(5) By dedicated service to the larger community in which the University is located.

1980/81 CATALOGUE OF GONZAGA UNIVERSITY

[2]

Gonzaga’s Mission

Gonzaga University belongs to a long and distinguished tradition of humanistic, Catholic, and Jesuit education. We the Trustees and Regents, faculty, administration, and staff of Gonzaga are committed to preserving and developing that tradition and communicating it to our students and alumni. As humanistic we recognize the essential role of human creativity, intelligence, and initiative in the construction of society and culture. As Catholic we affirm the heritage which has developed through two thousand years of Christian living, theological reflection, and authentic interpretation. As Jesuit we are inspired by the vision of Christ at work in the world, transforming it by his love, and calling people to work with him in loving service of the human community.

All these elements of our tradition come together within the sphere of free intellectual inquiry characteristic of a university. At Gonzaga this inquiry is primarily focused on the Western culture within which our tradition has developed. We also believe that a knowledge of traditions and cultures different from our own draws us closer to the human family of which we are a part and makes us more aware of both the possibilities and limitations of our own heritage. Therefore, in addition to our primary emphasis on Western culture we seek to provide for our students some opportunity to become familiar with a variety of other human cultures.

In the light of our own tradition and the variety of human societies, we seek to understand the world we live in. It is a world of great technical progress, scientific complexity, and competing ideologies. It offers great possibilities for cooperation and interdependence but at the same time presents us with the fact of widespread poverty, hunger, and injustice, and the prospect of degeneration and destruction. We seek to provide for our students some understanding of contemporary civilization, and we invite them to reflect with us on the problems and possibilities of a scientific age, the ideological differences that separate the peoples of the world, and the rights and responsibilities that come from commitment to a free society. In this way we hope to prepare our students for an enlightened dedication to the Christian ideals of justice and peace.

Our students cannot assimilate the tradition of which Gonzaga is a part or the variety of human cultures, nor can they understand the problems of the world without the development and discipline of their imagination, intelligence, and moral judgment. Consequently, we are committed at Gonzaga to developing these faculties. And since what is assimilated needs to be communicated if it is to make a difference, we also seek to develop in our students the skills of effective writing and speaking.

We believe that our students, while they are developing general knowledge and skills during their years at Gonzaga, should also attain a more specialized competence in at least one discipline or profession. We hope that the integration of liberal humanistic learning and skills with specialized competence will enable our graduates to enter creatively, intelligently, and with deep moral conviction into a variety of endeavors, and to provide leadership in the arts, the professions, business, and public service.

Through its academic and student life programs the Gonzaga community encourages its students to develop certain personal qualities, self-knowledge, self-acceptance, a restless curiosity, a desire for the truth, a mature concern for others, and a thirst for justice. Many of our students will find the basis for these qualities in a dynamic Christian faith. Gonzaga tries to provide opportunities for these students to express their faith in a deepening life of prayer, participation in liturgical life, and fidelity to the teachings of the Gospel. Other students will proceed from a non-Christian religious background or from secular philosophic and moral principles. We hope that all of our graduates will live creative, productive, and moral lives, seeking to fulfill their own aspirations and at the same time actively supporting the aspirations of others by a generous sharing of their gifts.

1982/83 CATALOGUE OF GONZAGA UNIVERSITY

[2]

Gonzaga’s Philosophy and Mission

As humanistic we recognize the essential role of human creativity, intelligence, and initiative in the construction of society and culture.

As Catholic we affirm the heritage which has developed through two thousand years of Christian living, theological reflection, and authentic interpretation.

As Jesuit we are inspired by the vision of Christ at work in the world, transforming it by His love, and calling people to work with Him in loving service of the human community.

We also believe that a knowledge of traditions and cultures different from our own draws us closer to the human family of which we are a part and makes us more aware of both the possibilities and limitations of our own heritage. Therefore, in addition to our primary emphasis on Western culture we seek to provide for our students some opportunity to become familiar with a variety of other human cultures.

We seek to provide for our students some understanding of contemporary civilization; and we invite them to reflect with us on the problems and possibilities of a scientific age, the ideological differences that separate the peoples of the world, and the rights and responsibilities that come from commitment to a free society. In this way we hope to prepare our students for an enlightened dedication to the Christian ideals of justice and peace.

We hope that the integration of liberal, humanistic learning and skills with specialized competence will enable our graduates to enter creatively, intelligently, and with deep moral conviction into a variety of endeavors, and provide leadership in the arts, the professions, business, and public service.

Many of our students will find the basis for these qualities in a dynamic Christian faith. Gonzaga tries to provide opportunities for these students to express their faith in a deepening life of prayer, participation in liturgical life, and fidelity to the teachings of the Gospel. Other students will proceed from a non-Christian religious background or from secular philosophic and moral principles.

We hope that all of our graduates will live creative, productive, and moral lives, seeking to fulfill their own aspirations and at the same time actively supporting the aspirations of others by a generous sharing of their gifts.

1984/85 CATALOGUE OF GONZAGA UNIVERSITY

[2]

Gonzaga’s Philosophy and Mission

[Same…]

Through its academic and student life programs the Gonzaga community encourages its students to develop certain personal qualities: self-knowledge, self-acceptance, a restless curiosity, a desire for the truth, a mature concern for others, and a thirst for justice.

[Same…]

1996/97 CATALOGUE OF GONZAGA UNIVERSITY

[Inside Cover]

Gonzaga University Mission Statement

Gonzaga University belongs to a long and distinguished tradition of humanistic, Catholic, and Jesuit education. We the trustees and regents, faculty, administration, and staff of Gonzaga are committed to preserving and developing that tradition and communicating it to our students and alumni.

[Same…]

2002/3 CATALOGUE OF GONZAGA UNIVERSITY

[Same]

[22]

University Ministry

[…] We see our role within the context of the University’s overall mission to form competent leaders whose religious and ethical convictions will enable them to make a lasting contribution to the renewal of the professions, society and culture – a contribution animated by faith that promotes Gospel justice in all walks of life.

2004/5 CATALOGUE OF GONZAGA UNIVERSITY

[1]

[Same…]

...participation in liturgical worship, …

[Same…]

[22]

[Same…] … to form competent and compassionate leaders …

[Same…]

2006/7 CATALOGUE OF GONZAGA UNIVERSITY

[Same]

[22]

The Office of University Ministry has as its primary goal to get each student what he or she needs to grow in his or her relationship with God. The habits we teach through University Ministry aim at focusing and realizing the Catholic and Jesuit mission of the University in our students and for their sake, doing so in a way that fits the development and desire of each student.

The Roman Catholic identity of Gonzaga University compels us to be skillful, competent, unitive, and collaborative in the way we practice our religious habits with and for our students, both Catholic and non-Catholic. We are Roman Catholic when we are true to ourselves, but also when we have found the proper ways to relate skillfully and profoundly to what is finest in our students and to the great religious traditions of holiness and service our students represent. After four years, and because they have been at Gonzaga, we want our students to have become better Catholics, better Protestants, better Jews, better Muslims, and our non-believers attracted to what they do not understand-all of us having found ways to work together in God and for the good of all.

The Jesuit identity of Gonzaga University, which governs most profoundly the educational philosophy of the University, compels that we help our students understand how intellectual growth in each of them is essential, if we are going to find a way together to unify and heal our world-“the people our world needs most.”

2008/9 CATALOGUE OF GONZAGA UNIVERSITY

[Same]

[22]

University Ministry

[…] After four years, we want our students to become better individuals regardless of their religious beliefs, attracted to what they do not understand having found ways to work together for the good of all. […]

…to unify and heal our world.

2010/11 CATALOGUE OF GONZAGA UNIVERSITY

[22]

Mission

The Office of University Ministry is responsible for the faith development of all students regardless of religious affiliation and tradition. […] These activities offer students a more mature understanding of Gonzaga’s Jesuit and Catholic identity and a deeper respect for other religious traditions.

STATEMENT OF AFFIRMATION

Concerning Gonzaga University as a Jesuit University

January 23, 2012

Background

In 2008, the Jesuit Conference of the United States determined that it would be in the best interests of the Society of Jesus and its institutions to seek clarity and definition regarding how, in specific terms, a given Jesuit university might seek to preserve and animate its identity as distinctly Catholic and Jesuit. This desire anticipated the consequences of diminishing numbers of Jesuits available to the apostolate of higher education, and sought to consider the way(s) by which a Jesuit college or university might continue to be affirmed as Jesuit and Catholic. The Jesuit Conference therefore directed the twenty-eight universities to work, each within the aegis of its respective Provincial, to create written statements that would articulate these objectives.

This written statement is a testament of Gonzaga University to its identity as a Jesuit, Catholic, and humanistic university. While it references various documents of the Society of Jesus and the Catholic Church in an effort to remain consistent with the history, values and principles by which the Jesuits and the Church seek to animate their missions, it does not create any legal rights or obligations enforceable by civil or canonical processes. This document does not constitute a governing document of the Oregon Province of the Society of Jesus, the Jesuit Conference, the Jesuit Community of Gonzaga University, or any other entity; it is instead an articulation of Gonzaga’s Jesuit, Catholic and humanistic identity, created within an aspirational context that seeks to affirm and preserve that identity, and thereby continue to carry the name Jesuit: willingly sought by the University’s Board of Trustees and willingly given by the Provincial of the Oregon Province on behalf of the Society of Jesus.

Gonzaga University

Gonzaga University, a religious, educational, non-profit corporation of the State of Washington, was founded in 1887, incorporated in 1894, and is governed by its governing boards according to its Articles of Incorporation and Bylaws. The governing boards are ultimately responsible for affirming, maintaining, and promoting the fundamental mission of Gonzaga as an American institution of higher education, a work of the Society of Jesus, and a Catholic university in good standing with the Church.

Fundamental to the health of the Jesuit, Catholic, and humanistic identity of Gonzaga are strong, positive relationships between the Trustees, the Board of Members, the Regents, the President, the faculty, the staff, the Provincial, the Jesuit Community (primarily represented by its Rector, who is the local superior), the Bishop of Spokane, and the local community.

In accord with its Bylaws, the Board of Trustees is responsible for selecting the University’s president and, in turn, charges the President with the responsibility of ensuring that the mission of the University is carried out through its strategic plan, policies, procedures, and decisions. The President will also develop and maintain a strong commitment to the University’s Jesuit, Catholic, and humanistic mission among the administration, faculty, staff, and Jesuit Community ensuring that decision-making at all levels is in harmony with the expressed values and priorities of the Society of Jesus and the Catholic Church, as well as the highest standards of educational excellence. In order to sustain the University’s Jesuit, Catholic, and humanistic identity the President will engage in regular dialogue with the Jesuit Provincial and the Bishop of Spokane. At the same time, this charge does not relieve the Board of its fundamental responsibility for ensuring that the University’s mission is carried out.

As a Jesuit Mission of the Catholic Church, Gonzaga University exists to teach and educate students at the baccalaureate and post-baccalaureate (Master’s, Law, Doctoral) levels with a view towards combining a rigorous, contemporary academic program with specific values reflected in Jesuit and Catholic teaching. The responsibility for achieving this mission is not restricted to Jesuits or to those engaged in ministry; it is the responsibility of the University leadership and all who work and study at Gonzaga. The complexity associated with combining academic programs with Jesuit, Catholic, and humanistic values is real and ongoing; it can only be accomplished by facilitating a continuous dialogue within the campus community and fostering opportunities for the development of, and engagement in, practices that the community embraces and imparts.

Values of a Catholic University

The Catholic Church has defined in several key documents its desires for its universities and the students that they educate; among these are the Apostolic Constitution of John Paul II, Ex Corde Ecclesiae, and various documents relating to the Catholic Intellectual Tradition and Catholic Social Teaching. Ex Corde Ecclesiae identifies the core purpose of the university as the pursuit of truth; it holds at the same time as essential a framing of “truth” in relationship to the Gospels and the teachings of the Church. The fundamental dynamic set up by Ex Corde Ecclesiae is one that seeks to understand how a Catholic university differs in its educational program from that of a secular university.

University education must include not only formal classroom instruction but also experiences which teach the student how to live a life of leadership, social justice, academic excellence, and intellectual pursuits, providing thereby a conduit of the values and doctrines of the Catholic Church into the communities where they live and work.

The Catholic Intellectual Tradition is rooted in a developing and authentic history of scholarship and teaching that derives from the Christian scriptures, the Church Councils, the founding of universities by the Church in the Middle Ages, schools of theology and spirituality, and major Catholic thinkers, artists and writers. This tradition, interpreted for our time by the Second Vatican Council and subsequent teaching, emphasizes the following characteristics of higher education:

1. The Complementarity of Faith and Reason as shown in the dialogue between religion and science.

2. The importance of Intellectual Community and Dialogue, especially the community of scholars and students engaged in learning and teaching, which include interfaith and ecumenical dialogue.

3. An Incarnational and Sacramental Vision of the world through the lens of the incarnation [sic] of the divine in the humanity of Christ. From this religious belief and from reason, Catholic higher education promotes a study of the dignity of the human person in society, of the ultimate purpose and significance of human history, and of the sacredness of intellectual understanding through all disciplines.

4. Whole Person Education that promotes the growth in students in all dimensions of their personhood - intellectual, emotional, social, moral, and spiritual. Such broad education also includes scholarship and teaching in all areas of human learning, including liberal education, scientific-technical education, and professional education.

5. Emphasis on humanistic Liberal Education, which calls for an integrated and reflective search for truth about the natural world through the sciences; the personal and social world through the humanities, social sciences, and fine arts; and the transcendent world through philosophy, theology, and spirituality.

6. Concern for Prophetic Witness and Service among its faculty and students as fostered by active learning and service carried out in the light of Catholic social teachings on justice and peace.

Catholic Social Teaching has developed a rich body of principles and ideals to guide the behavior and activity of individuals and communities. Some of the key elements of this Teaching include:

1. Belief in the inherent dignity of the human person; all people are made in the image of God.

2. Each person has a responsibility and right to contribute to the good of the whole society, the common good.

3. Every person has a fundamental right to life and to those things that allow for a decent life. With these rights come duties and responsibilities – to ourselves, our families, our society.

4. The common good and a just society cannot be attained without working to positively impact the state of the poor, the vulnerable, and those marginalized by society at large.

5. All people are to be assured a right to participate in the economic, political, and cultural life of their society.

6. All people have a right to work, and access to safe and fair working conditions. Economic progress and prosperity cannot occur as a result of human exploitation.

7. Humans are the stewards of God’s Creation, and thus are responsible for preserving the earth for future generations.

8. We acknowledge our identity and responsibility as members of a global human community, one which recognizes common objectives despite national, racial, cultural, ethnic, ecological differences.

9. Core to the nature of humans as social beings is the necessary and appropriate role of government in keeping with the principle of subsidiarity. The function of government is to support the pursuit of the common good.

10. Peace is the fruit of justice; the active pursuit of peace, through commitment to conflict resolution and understanding, is a Catholic value.

Values of a Jesuit University

The Society of Jesus has articulated in several specific and contemporary documents its understanding of how the apostolic activity of its sponsored works is to be carried out. Chief among these are the Decrees of its more recent General Congregations, the Complementary Norms, and various publications on the Characteristics of Jesuit Education. The principles enunciated in these sources significantly enrich the educational endeavors of the university and include the following:

1. Each work of the Society is dedicated to the service of faith, of which the promotion of justice is an absolute requirement. The service of faith involves the evangelizing mission of the Church: the bringing and discovery of Christ’s message to a broken and beautiful world. The promotion of justice recognizes the imperative to confront injustice in society and to extend care to the ignored, abandoned, and marginalized.

2. Dedication to human dignity from a Catholic/Jesuit faith perspective. Human dignity here appreciates not only religious tradition, but respect for human and environmental diversity. Further, this translates into a focused care for students: a way of teaching and relating that underscores the value of community and the never-ending pursuit of an integrated life.

3. A dedication to creating opportunities for students and community members to grow in their faith, which for Christians includes an experience of Jesus Christ in an atmosphere that supports them, while respecting religious difference and promoting interreligious dialogue. The experience of living in community furthers their sense of the religious importance of abiding relationships with others.

4. A public and consistent demonstration, throughout the institution, of the university’s fulfilling its higher educational mission within the Catholic Church. The university is clearly understood to be not only a source and sponsor of intellectual endeavor, but a community actively engaged in the promotion of faith and faith-filled opportunities, as well as active efforts to participate in and support the local Church.

5. That educational excellence, which is a hallmark of the Jesuit intellectual tradition, is steadfastly protected and supported as a pre-eminent goal of the university in service of the primary role within the Church: the search for truth. In the spirit of St. Ignatius, intellectual endeavor is characterized by reverence for the mystery of God’s creation.

6. That the promotion of justice permeates the university, not only in its academic curricula, faculty and staff, but in the ways it relates with its myriad constituents across all activities: students, student support, and student conduct; parents; alumni; the local and regional civic and religious community; benefactors; vendors and partners.

7. That the university through its educational work demonstrates an appreciation for international and global interconnectedness, and the value associated with relating each student’s educational experience to the contemporary issues of a global reality.

8. That the university fosters an appreciation for the cultural, ethnic, and religious diversity of its local communities and the wider world.

9. That the university fosters a care for creation recognizing the rights and responsibilities of all to promote a sustainable use of the goods of creation, recognizing the importance of biodiversity and the rights of future generations.

10. That Board Members, administrators, faculty and staff have opportunities to experience the Spiritual Exercises, access to annual retreats, spiritual direction and support.

2013/14 CATALOGUE OF GONZAGA UNIVERSITY

[1]

Mission Statement

Gonzaga University is an exemplary learning community that educates students for lives of leadership and service for the common good. In keeping with its Catholic, Jesuit, and humanistic heritage and identity, Gonzaga models and expects excellence in academic and professional pursuits and intentionally develops the whole person -- intellectually, spiritually, physically, and emotionally.

Through engagement with knowledge, wisdom, and questions informed by classical and contemporary perspectives, Gonzaga cultivates in its students the capacities and dispositions for reflective and critical thought, lifelong learning, spiritual growth, ethical discernment, creativity, and innovation.

The Gonzaga experience fosters a mature commitment to dignity of the human person, social justice, diversity, intercultural competence, global engagement, solidarity with the poor and vulnerable, and care for the planet. Grateful to God, the Gonzaga community carries out this mission with responsible stewardship of our physical, financial, and human resources.

Fr. George Bull, Present Tendencies in Our Educational System (1938)

[5] [Footnote on the first page attached to the article title: Paper read at the meeting of the Jesuit Educational Association, Marquette University, Milwaukee, Wis., April 22, 1938.]

The few remarks which I have to make are not intended to be more than an attempt on my part to start a discussion. This is what I was asked to do. I intend merely to draw attention to tendencies in our education at present. I do not intend to establish factually, how general these tendencies may be. It is less important to know how widespread these things are, than it is to know whether we want them to continue, if they exist. And if I seem to be speaking ex cathedra anywhere, please remember I have no delusions of grandeur; at least no conscious ones. The exigencies of time have forced me to compress and quite possibly, therefore, to over-state. I have entitled my remarks Notes on Present Tendencies in our Educational System and I intend that they be "notes” and nothing else.

I

The education of the Society has been traditionally a liberal education; that is, the teaching of such subjects and in such a manner as to turn out Catholics with a deep and keen interest in the things of the mind for their own sake. We have believed that, in the long run, this is a surer preparation for life than to instruct students in some useful art or technique directly connected with earning a living. Above all things, we have believed that this is the only way to bring out a strong, highly cultured class of Catholic intellectuals who will, in time, leaven the whole mass of American life.

II

Vocationalism is the denial of this attitude. It believes in preparing the student directly to earn a living, rather than for [6] knowing how to live. It is the direct result of a philosophy of life which is the antithesis of our own. It is this-worldly rather than other-worldly and it is naturalistic or monistic, having its roots in the worship of the physical sciences as they were idolized in the nineteenth century. It is called "scientism" because, among other things, it held that the only certain knowledge was knowledge that came through the use of methods apt for the physical sciences. Hence, utility was its persistent objective. It is the spirit which, under many forms, has operated to make the finis cui of education not the human being as a human being, but the human being as an economic unit, as a political unit, or as an item subordinated to the welfare of the race, or to some other extrinsic temporal end.

III

Vocationalism, it seems to me, has been creeping into our educational system in many ways. We are in the strange position of denying the whole philosophy which gave vocationalism the entry and the dominence [sic] in modern education, yet of attempting to imitate the secular schools in the product of this philosophy.

A. First, this seems to appear in the curriculum of studies. There has been a tendency to modify our courses of study in this direction: Bachelor of Science courses have been introduced which have sacrificed almost entirely our ideal of liberal education in the colleges. Science courses are introduced into high school to take the place of Greek. Business courses and commercial courses have been introduced into the college and it was even suggested that we have such courses in the high school. Even in the Bachelor of Arts courses in college so much time is given to Chemistry and Physics as to impair the truly liberal studies. This is done to try to prepare students for professional schools.

In some places, we have already gone the whole way. There are three different kinds of B.A. courses. One is a general arts course which does not require Greek but does require, as an alternative, mathematics. The other two are arranged so that, in the electives, standard pre-medical or pre-law requirements may be met. There are six science courses leading to B.S., in Biology, [7] in Chemistry, in Physics, in Education, in Social Sciences, and in History. In other places we have not gone so far as that; but we have admitted the principle when, e.g., we have a course called B.S. which is an attempt to give a course in Business, while keeping philosophy, but not Latin or Greek.

B. Secondly, this seems to appear in the organization of our institutions. Not only in our curricula, but also in the organization of our institutions has the spirit of Vocationalism [sic] begun to appear. In the Society's tradition, education up to the end of what we would now call the Sophomore year has always been a unit. It has never been our tradition that the high school be a self-contained unit. It was always held to be part of a six-year training at least. This is still the system in Europe, e.g., at Eton, Harrow, Stonyhurst, and in the Gymnasia of Germany, and the Lycee of France. American Education, under the influence of Utilitarianism in education, broke up this unity, so that the high school became an end in itself; while, paradoxically, the college which would be a self-contained unit has become, under the influence of the same idea, a place of preparation for Professional Schools or Graduate Schools. So far, we have not explicitely [sic] succombed [sic] to this Vocationalism in College organizations. Thn [sic] tendency is, however, to admit the concept of the high school as a unit distinct and unconnected with the college. But the tendency to admit that the college should be substantially modified so as to prepare students for entrance into professional and graduate schools is becoming very strong. It was evident some years ago, when the proposal was seriously made to cut down philosophy in the colleges, so as to allow boys to get more "credits" in subjects they intended to pursue later on after graduation. Happily, that proposal was defeated. But strangely enough, it was defeated precisely by the "ad hoc" view of education I am deploring. For, as I shall mention later, philosophy is being taught now, not for its liberalizing power over the human mind, but predominantly if not exclusively, to show boys how they can give an answer to the atheist, the evolutionist, the sceptic, the communist or the birth-controller.

C. Another example of the seepage of vocationalism into our educational thinking as far as organization is concerned is the [8] gradual and tacit admission as we organize our institutions of the Principle of Equivalence of Subjects.

This principle asserts that all subjects are of equal worth as educational instruments. This defect is most prominent in our graduate schools; but it is implicit in such arrangements as the nine courses mentioned above, where a degree of B.S. in Social Science is a course on equal footing, as far as organization goes, with a course in B.A. Honors. (I might point out in passing: that "equivalence" of subjects never means equality in practice. It really means a preferential position for sciences and other utilitarian courses. Because, if boys are free to choose either, they naturally succomb to the utilitarianism of the age around them and choose "something they can use later on").

But in our Graduate Schools the thing is blatant. We have introduced department after department of purely vocational subjects. We have gone so far as to introduce courses in vocational guidance, i.e., courses which purport to show future teachers how they may train students for "vocations", i.e., for jobs in after life. We have, at least in some places, courses in "Occupational Opportunities and Placement," "College Guidance," "Occupational Analysis," "Personnel Administration," etc., etc., "Urban Sociology," "Community Hygiene," "Nursing," "Curriculum Problems," etc., etc.

Besides vocationalism as crass as that, we are paying tribute to the idea that education can be made a subject proper to a distinct department. We have distinct departments of the History and Philosophy of Education, Department of Educational Administration and Methods, and a Department of Educational Psychology and Measurements, etc.

Now a Department of Education in any sense is vocational. So much is this the case, that even the secular Universities look on it as a kind of fraud. When we strip these departments of what philosophy gives them of fundamental principles, and of what common sense gives any man who can hope rationally to be a teacher, there is nothing left but statistics. No one imagines that people take these courses with any other than a utilitarian or job motive. They do not come to get the basic principles of a well-defined [9] body of knowledge which is of permanent value. Yet in our graduate schools, these departments are co-equal with the classics, with philosophy, with literature. If they are to be run, our slender resources must be used to finance them, to provide sources and other books, teachers, administration heads., etc. We are saying implicitly that a course in educational methods and administration is as well worth three years of a student's life as a course in Arts or Philosophy. By that much we admit the principle of the equivalence of subjects and succomb to the principle which fathered it: namely, vocationalism and not liberality of mind and character as the end of education.

IV

Vocationalism in the Teacher's Attitude. I have given above examples of vocationalism as it seems to appear in our curricula and in the organization of our institutions. I now turn to a more subtle form of vocationalism, i.e., as it appears in the actual teaching of our students.

To begin with, there are instances where, due to the kind of organization we have succombed to, the teacher is almost forced into an ad hoc attitude. I mean instances where classes have been allowed to become so big that the teacher can do nothing but lecture and have almost no personal contact with his students. Now where there can be no personal contact, the class becomes merely the means of obtaining so much formularized [sic] knowledge with a view to have a ready answer for the examiner. There can be no personal stimulation of the student to read under direction, to think for himself, to personalize his mastery of the subject.

This attitude on the part of the teacher seems to run all through our present teaching. The teachers use "notes" almost exclusively, and highly formularized text books. In Philosophy, they are imparting philosophy, but not philosophizing. The result is that the formulae are dead in the student's mind and under the impact of actual life, later on, they gradually fade out of the student's mind altogether. He may keep his Faith. In the vast majority of cases he does. But I think this is one of the big reasons for the lack, at the present time, of a considerable body of influential Catholic thinkers and writers. Philosophy, as our boys have [10] received it, was predominantly a set of ready answers, against evolutionists, sceptics, agnostics, atheists, communists, abortionists, etc. It was not a habitus principiorum for life which kept them interested in the things of the mind, even when no antagonist was explicitly questioning their position.

Literature also is tending to be taught mainly from the formularistic angle. Demosthenes, Cicero, and e.g., Burke, are taught merely as examples of how to write a speech. They are not taught as crystallizations of the thought and feeling of mankind in the great and differing crises of the human spirit through the ages. Yet, it is only if they are taught this way also, that they can be called liberalizing or the "humanities." The content of the great classics is also of worth, as well as the form. Demosthenes and Burke are similar as rhetoricians, but each had his own way of reacting to a given crisis in the concrete circumstances of his time. Burke, e.g., had something of value as a man, not less than as a rhetorician and that personalizing element of his own time is of value as a humanizing agency, especially when it can be contrasted with the same elements in a genius so remote in time as Cicero or Demosthenes.

The same is true regarding the teaching of Poetry. Theocritus, Horace, Shelley or Wordsworth are taught predominantly as examples of the pastoral, or the lyric. The Illiad, the Aeneid, Paradise Lost are predominantly the formula for the epic. All this is due to an ad hoc attitude. The teachers very often have studied these works under the immediate necessity of learning them to teach them, not first and foremost to be able to contemplate them, know them for their own sake rather than for the use they are to make of them afterwards. This attitude is clear from the fact also that our teachers do almost no wide and deep reading on their own subjects. They are always looking for summaries, outlines, notes, which give them a handy knowledge for the classroom. It is not too much to say that they are not interested primarily in being scholarly and cultured men.

Now as to the Science courses: These courses are openly and barefacedly vocational. In the tradition of the Society, science should have no place as a dominant in our education. It should be [11] in our system only in so far as it is an instrument for liberalizing the mind. Science can be thus used, as Newman in his "Idea of a University" has shown. But this is not being done in Jesuit Colleges. Science courses are being taught frankly to get men ready for medicine, or for jobs with great industrial concerns. And in the Arts course there is so much science, (taught by the same men and from the same point of view), that the traditionally liberal studies suffer.

V

Conclusion. My object in these notes is to point to tendencies so that before they are actuated we can see them and evaluate them. They are tendencies which twenty-five years ago were the unchallenged viewpoint of all American education. "Scientism" is the name for it, and at that time and until very recently our colleges kept to the old liberal ideal. Now, the secular colleges are throwing over that attitude. They have found that, in the long run, the liberal college is the best training, even for the "vocations" that the students may choose as specialties later on. President Hutchins of Chicago is the leader of the movement back to liberal studies. Recently, if I am correctly informed, he told a group of Catholic educators that we have the ideal and the idea, the organization and even the opportunity, but that we are not living up to it in the actual teaching of our institutions. We are, he said, trying to imitate curricula, organization and attitude of the secular places and that we are failing even to do this. We are twenty-five years behind them; and they are turning back to our ideal, while we are leaving it and turning to the position they are about to desert. We are spreading to all kinds of departments and courses, without asking ourselves how they can be reconciled with our fundamental ideal, (and will be replaced by new fads in a few years), merely because such courses and departments have found a place in the universities whose ideals and philosophies are not and cannot be ours. If at this moment we were to organize even one University strictly on the lines of our own tradition, excluding all vocational courses from high school, college and graduate school, reassert the unity of education in subjects of permanent [12] worth, the Classics, Philosophy, Literature, Mathematics and the Sciences, (as liberal studies), we would be at once the rallying point for the movement which has just begun in the secular schools. But, of course, together with this, we should have to come back to the Society's ideal of teachers who are eager to make cultured minds rather than minds that can get a job at once. We should see our teachers doing constant and persistent reading. Their "notes" would be constantly changing and not fixed in perennial formulae as they are now. We should see our students learning to love and to read under our direction the great books of the ages and not merely the little notes or textbooks which absorb them almost completely now. We should see them, when they have left us, still interested in the things of the mind; finding solace and comfort in reading all through their lives, instead of being, as at present, almost undistinguishable [sic] from the mob that never went to college, the practical men who have business brains and movie culture. We should see, in the course of time, a growing nucleus of first-class Catholic minds, molding our civilization, leavening it and spreading the Catholic idea, at least by their very presence and personality. And inevitably, from the stimulation they would afford, brilliant Catholic writers would emerge to influence not only the outside world, but Catholics themselves.

Now it is at this point I find an answer to the most common objection made against our reassertion of our own ideal of education. Some of Ours say that the Church and soul would suffer, if we did not compromise with our ideals. It is much better that we should have boys under our influence, they say, than that we should lose them by insisting on a non-vocational education.

My reply would be this: First, the assumption that the Church does not suffer more, in the long run, from the lack of any considerable body of genuinely educated Catholics would have to be proved. The Catholic College men who can merely give the "ready answer" and who have no deep and abiding interest in the things of the mind do not seem to be of much assistance to the Church in our day and in the great moral and religious crisis we are facing. They seem as bewildered about the rational basis of Catholicism as the people who never went to our colleges at all. And every [13] once in a while, one of them known as a good Catholic will say something on politics or economics, etc., which shows that, while his Catholic faith is intact, his Catholic reason is not.

But I think the root reply to the objection is this: If the day has come when, in order to keep youth under our influence, we must give up the ideal of producing graduates genuinely interested in the things of the mind, let us do so and realize that we do it. Let us say, at least to ourselves, that we can no longer function as educators; that we do not any longer run educational institutions, but institutes of instruction in various vocational techniques. We should drop the idea of the educator for that of the missionary. It is one thing, sadly to recognize that an ideal is no longer feasible and another to do violence to that ideal and even to betray it, by procedures which it forbids.

However, I do not think that such a day has arrived. On the contrary, from all I observe and read, I am convinced that never since scientism first took possession of American Universities, has the opportunity been so good for the reassertion of all that we believe in, and of all that made the Society of the sixteenth and seventeenth centuries the most influential educational body in the Church. The Society of those days did not save souls only as a missionary. It realized that though the finis ultimus of all our activities is the glory of God and the salvation of souls, the finis proximus of each activity specified that activity. The end of education as such is specific and distinct from the end of missionary activity. To confound the ultimate end of both with the formal and immediate object of each is to introduce disorder into the whole Catholic scheme.

My whole point is this: let us settle whether vocationalism or the cultural education is the one we are to give. But let us avoid trying to do both, thus doing neither and destroying, in the long run, our prestige as educators. And we really try to do both, when we profess our own ideals and in practice add courses, organizations and attitudes which spring from a philosophical soil which is not ours and for the introduction of which we have no better reason than an attempt to imitate an alien system of education.

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Source: George D. Bull, S.J., "Present Tendencies in Our Educational System," Jesuit Educational Quarterly 1, no. 1 (June 1938): 5–13.

Monday, November 26, 2018

Repost: George Orwell – Pleasure Spots (1946)

Some months ago I cut out of a shiny magazine some paragraphs written by a female journalist and describing the pleasure resort of the future. She had recently been spending some time at Honolulu, where the rigours of war do not seem to have been very noticeable. However, “a transport pilot ... told me that with all the inventiveness packed into this war, it was a pity someone hadn't found out how a tired and lifehungry man could relax, rest, play poker, drink, and make love, all at once, and round the clock, and come out of it feeling good and fresh and ready for the job again.” This reminded her of an entrepreneur she had met recently who was planning a “pleasure spot which he thinks will catch on tomorrow as dog racing and dance halls did yesterday.” The entrepreneur's dream is described in some detail:

His blue-prints pictured a space covering several acres, under a series of sliding roofs-for the British weather is unreliableand with a central space spread over with an immense dance floor made of translucent plastic which can be illuminated from beneath. Around it are grouped other functional spaces, at different levels. Balcony bars and restaurants commanding high views of the city roofs, and ground-level replicas. A battery of skittle alleys. Two blue lagoons: one, periodically agitated by waves, for strong swimmers, and another, a smooth and summery pool, for playtime bathers. Sunlight lamps over the pools to simulate high summer on days when the roofs don't slide back to disclose a hot sun in a cloudless sky. Rows of bunks on which people wearing sun-glasses and slips can lie and start a tan or deepen an existing one under a sunray lamp.

Music seeping through hundreds of grills connected with a central distributing stage, where dance or symphonic orchestras play or the radio programme can be caught, amplified, and disseminated. Outside, two 1,000-car parks. One, free. The other, an open-air cinema drive-in, cars queueing to move through turnstiles, and the film thrown on a giant screen facing a row of assembled cars. Uniformed male attendants check the cars, provide free aid and water, sell petrol and oil. Girls in white satin slacks take orders for buffet dishes and drinks, and bring them on trays.

Whenever one hears such phrases as “pleasure spot”, “pleasure resort”, “pleasure city”, it is difficult not to remember the oftenquoted opening of Coleridge's “Kubla Khan”.

In Xanadu did Kubla Khan
A stately pleasure-dome decree:
Where Alph, the sacred river, ran
Through caverns measureless to man
Down to a sunless sea.
So twice five miles of fertile ground
With walls and towers were girdled round:
And there were gardens bright with sinuous rills
Where blossomed many an incense-bearing tree;
And here were forests ancient as the hills,
Enfolding sunny spots of greenery.

But it will be seen that Coleridge has got it all wrong. He strikes a false note straight off with that talk about “sacred” rivers and “measureless” caverns. In the hands of the above-mentioned entrepreneur, Kubla Khan's project would have become something quite different. The caverns, air-conditioned, discreetly lighted and with their original rocky interior buried under layers of tastefully-coloured plastics, would be turned into a series of tea-grottoes in the Moorish, Caucasian or Hawaiian styles. Alph, the sacred river, would be dammed up to make an artificially-warmed bathing pool, while the sunless sea would be illuminated from below with pink electric lights, and one would cruise over it in real Venetian gondolas each equipped with its own radio set. The forests and “spots of greenery” referred to by Coleridge would be cleaned up to make way for glass-covered tennis courts, a bandstand, a roller-skating rink and perhaps a ninehole golf course. In short, there would be everything that a “lifehungry” man could desire.

I have no doubt that, all over the world, hundreds of pleasure resorts similar to the one described above are now being planned, and perhaps are even being built. It is unlikely that they will be finished-world events will see to that-but they represent faithfully enough the modern civilised man's idea of pleasure. Something of the kind is already partially attained in the more magnificent dance halls, movie palaces, hotels, restaurants and luxury liners. On a pleasure cruise or in a Lyons Corner House one already gets something more than a glimpse of this future paradise. Analysed, its main characteristics are these:

One is never alone.
One never does anything for oneself.
One is never within sight of wild vegetation or natural objects of any kind.
Light and temperature are always artificially regulated.
One is never out of the sound of music.

The music-and if possible it should be the same music for everybody-is the most important ingredient. Its function is to prevent thought and conversation, and to shut out any natural sound, such as the song of birds or the whistling of the wind, that might otherwise intrude. The radio is already consciously used for this purpose by innumerable people. In very many English homes the radio is literally never turned off, though it is manipulated from time to time so as to make sure that only light music will come out of it. I know people who will keep the radio playing all through a meal and at the same time continue talking just loudly enough for the voices and the music to cancel out. This is done with a definite purpose. The music prevents the conversation from becoming serious or even coherent, while the chatter of voices stops one from listening attentively to the music and thus prevents the onset of that dreaded thing, thought. For

The lights must never go out.
The music must always play,
Lest we should see where we are;
Lost in a haunted wood,
Children afraid of the dark
Who have never been happy or good.

It is difficult not to feel that the unconscious aim in the most typical modern pleasure resorts is a return to the womb. For there, too, one was never alone, one never saw daylight, the temperature was always regulated, one did not have to worry about work or food, and one's thoughts, if any, were drowned by a continuous rhythmic throbbing.

When one looks at Coleridge's very different conception of a “pleasure dome”, one sees that it revolves partly round gardens and partly round caverns, rivers, forests and mountains with “deep romantic chasms”-in short, round what is called Nature. But the whole notion of admiring Nature, and feeling a sort of religious awe in the presence of glaciers, deserts or waterfalls, is bound up with the sense of man's littleness and weakness against the power of the universe. The moon is beautiful partly because we cannot reach it, the sea is impressive because one can never be sure of crossing it safely. Even the pleasure one takes in a flower-and this is true even of a botanist who knows all there is to be known about the flower is dependent partly on the sense of mystery. But meanwhile man's power over Nature is steadily increasing. With the aid of the atomic bomb we could literally move mountains: we could even, so it is said, alter the climate of the earth by melting the polar ice-caps and irrigating the Sahara. Isn't there, therefore, something sentimental and obscurantist in preferring bird-song to swing music and in wanting to leave a few patches of wildness here and there instead of covering the whole surface of the earth with a network of Autobahnen flooded by artificial sunlight?

The question only arises because in exploring the physical universe man has made no attempt to explore himself. Much of what goes by the name of pleasure is simply an effort to destroy consciousness. If one started by asking, what is man? what are his needs? how can he best express himself? one would discover that merely having the power to avoid work and live one's life from birth to death in electric light and to the tune of tinned music is not a reason for doing so. Man needs warmth, society, leisure, comfort and security: he also needs solitude, creative work and the sense of wonder. If he recognised this he could use the products of science and industrialism eclectically, applying always the same test: does this make me more human or less human? He would then learn that the highest happiness does not lie in relaxing, resting, playing poker, drinking and making love simultaneously. And the instinctive horror which all sensitive people feel at the progressive mechanisation of life would be seen not to be a mere sentimental archaism, but to be fully justified. For man only stays human by preserving large patches of simplicity in his life, while the tendency of many modern inventions-in particular the film, the radio and the aeroplane-is to weaken his consciousness, dull his curiosity, and, in general, drive him nearer to the animals.

1946

THE END

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Source: http://www.orwell.ru/library/articles/spots/english/e_spots

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George Orwell: ‘Pleasure Spots’
First published: Tribune. — GB, London. — January 11, 1946.

Reprinted:
— ‘The Collected Essays, Journalism and Letters of George Orwell’. — 1968.
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Machine-readable version: O. Dag