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- Well, good afternoon again everyone,

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and I hope you're all
enjoying our time together.

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It's been a real pleasure

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to be able to spend
this afternoon with you,

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and we're grateful to
all of our speakers today

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who have shared with us their
insights and reflections.

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It's been just a beautiful
experience to be a part of.

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As I introduce our keynote
speaker this afternoon,

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I'd also like to again
express our gratitude

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to Dean Joel Hellman, of our
School of Foreign Service,

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to Dr. Tom Banchoff, our Vice President

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for Global Engagement.

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I'd also like to again, express
our gratitude to our host,

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Antonio Spadaro.

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Father Spadaro, we're honored to be here.

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(speaking in foreign language)

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Today's discussions have provided for us

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an opportunity to deepen our understanding

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of the global mission
of the Society of Jesus,

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and there's perhaps no one better suited

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to offer our address this afternoon,

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than Dr. Jose Casanova.

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For more than a decade, we've
been blessed at Georgetown

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to have with us one of our world's

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most highly regarded scholars of religion.

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A professor in our
Department of Sociology,

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and our Department of Theology
and Religious Studies.

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Professor Casanova,
over the past few years,

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has helped lead work at
Georgetown reflecting on the idea

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at the heart of this conference,

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the global impact of the Society of Jesus.

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As a senior fellow at our Berkeley Center

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for Religion, Peace & World Affairs,

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he leads several projects.

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Including a project on Globalization:

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Religions in the Secular,

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an initiative that brings
together leading scholars

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across disciplines to explore questions

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related to secularism and public religion.

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He also leads a project on
Catholicism and globalization,

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which examines the global
transformation of Catholicism

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from the early to the modern era.

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He also co-leads, with
our colleague, Peter Phan,

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our Ellacuria Chair of
Catholic Social Thought,

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a project on Asian-Pacific, Latin American

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and African Catholicism and globalization.

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Prior to this, he led, for five years

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with Jocelyne Cesari, a senior
fellow in our Berkley Center,

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and a professor in our
Department of Government,

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a project on Islam, gender, and democracy,

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which studies the relationship between

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secularism, democracy,
religion, and gender equality.

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He and Tom Banchoff
have also led a project

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on Jesuits and globalization,

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where they held a series
of events around the world

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that brought together
an international group

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of interdisciplinary scholars,

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including right here in
Rome at the Gregorian,

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and resulted in a scholarly
publication of their writings.

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He also led a project on "The Religious

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"and Political Identities:
The Mediterranean Since 1492,"

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during which he organized a series

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of workshops at Georgetown for scholars

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from around the world.

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A prolific author with many
published books and articles,

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in 2012, he was honored with the

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Salzburger Hochschulwochen
Prize in theology

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for his outstanding contributions
and lifelong achievements

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in the field of theology,

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and in 2017 he was selected
to serve as the Kluge Chair

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in Countries and Cultures of the North,

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at the John W. Kluge Center

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at the Library of Congress in Washington.

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His landmark book, "Public
Religions in the Modern World,"

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published by University
of Chicago Press in 1994,

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has been translated into several languages

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including Japanese, Arabic, and Turkish.

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So to bring this whole process
of our engagement today

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into a fitting closure,
we have the opportunity

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to have with us one of the scholars

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we're most proud to call a part

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of the Georgetown University community,

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Professor Jose Casanova.

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(audience applauding)

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- Thank you, president,

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for your kind words, thank you.

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Well, thank you President DeGioia

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for your kind introduction,
and for your continuous,

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both inspiration and support.

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You know, it's partly you convinced me

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to come down to Georgetown,
you and Tom Banchoff.

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And it is one of the best
decisions I ever made in my life,

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so thank you very much.

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I also want to thank our
gracious host, Father Spadaro.

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It's a great pleasure to be back here.

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And it's a great honor
and a great pleasure

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to have the opportunity
to deliver this lecture

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on "The Jesuits, Globalization,

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"and our Historical Juncture."

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At this festive occasion, at
this centennial celebration

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of Georgetown University's
School of Foreign Service,

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examining the global impact
of the Society of Jesus,

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and I would like to use
this opportunity to extend,

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again, this celebratory greeting
to SFS Dean Joel Hellman,

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to all the members of the SFS community

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and to all the members
of the Society of Jesus

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here in the audience.

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As I was preparing this lecture,

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reading on the life and
work of Edmund Walsh,

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founder of the School of
Foreign Service in 1919,

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and regent of the school
until his death in 1952,

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I was happy to learn
that Father Walsh and I

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shared the honor of being

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(speaks in foreign language)

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that is, alumni of the
Jesuit Collegium Canisianum

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in Innsbruck, Austria, where
we both studied theology.

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Walsh could only stay in
Innsbruck, however, one year,

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since his theological studies there

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were cut short by the outbreak
of World War I in Europe.

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Walsh continued his theological studies

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at Woodstock College in Maryland,

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and shortly after his ordination

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to the priesthood in 2016,
Father Walsh was appointed

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Dean of the College at Georgetown.

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However, before the end
of his first year as Dean,

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his life career was
interrupted once again by war,

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this time by the entry of the

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United States into war in 1918.

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Father Walsh accepted the assignment

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of the United States War Department

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to help establish the Air OTC program,

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and to serve as Regional
Director of the colleges

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in New England, joining the
Reserve Officer Training Corps.

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One could say that this
double interruption

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of his life career by
war was providential,

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not only in the foundation of
the School of Foreign Service,

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but also in his life-long
dedication to the study,

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the teaching and the
practice of foreign diplomacy

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and global geopolitics.

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Among his many foreign service
assignments one can mention,

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his assignment in 1922 by the Vatican

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to lead a papal relief
mission in the Soviet Union.

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He became totally anti-Soviet for,

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his entire life, became a Cold War warrior

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before the Cold War, but
in his case based on his

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knowledge of the Soviet system.

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His assignment in 1926
by the American bishops,

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to organize and direct a newly-established

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Catholic Near-East Welfare Association,

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which would become the model of many

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of the Catholic relief organizations

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throughout the world,
which have now been grouped

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under Caritas Internationalis.

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His assignment in 1928,

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joined by the Vatican and the US Bishops,

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to propose a mediation, a "modus vivendi",

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not even a "concordantias",
a "modus vivendi".

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To overcome the violent conflict

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between the revolutionary
anti-clerical government

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and the Catholic Church in Mexico.

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His appointment in 1931: to visit Iraq

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to prepare the opening of a
Jesuit college in Baghdad.

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His assignment in 1944-45
as expert consultant

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to the war crimes commission
at the Nuremberg Trials.

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Father Walsh's life career
of education to diplomacy

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and foreign service is extraordinary.

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And yet it is also in many respects

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a proto-typical Jesuit life career.

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We are aware of the work of Jesuits,

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or of the Jesuits as
pioneer global missionaries

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and global educators
in the early modern era

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in what has been called
"The First Globalization."

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But in my lecture today, I want to stress

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the global impact of the Jesuits

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as pioneer global diplomats,

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dedicated to foreign service
for the greater glory of God

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and the common good of global humanity.

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I'm going to analyze this impact through

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three different phases of globalization:

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the Early Modern phase
before Western Hegemony,

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the Western Hegemony global
colonial phase of modernity

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from the French Revolution to the 1960's,

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and now our contemporary Global
Age after Western Hegemony

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from the 1960's to the present.

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These three world historical phases

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match neatly with the three
phases of the Society of Jesus.

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From foundation in 1540
to suppression in 1773,

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from restoration in 1814 to the refounding

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in the 1960's under Father General Arrupe,

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and from the 1960's to
the present accompanying

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the transformation of global Catholicism

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throughout the world.

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In all three phases,

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the Jesuits have functioned as diplomats

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dedicated to foreign service.

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But the meaning of foreign service had

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different connotations
in each of these phases.

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When one Googles the definition
of the noun diplomat,

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and now we all Google

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we don't go back to the old dictionaries,

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one finds two related connotations.

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The first defines diplomat, quote, as

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"An official representing a
country abroad," end of quote.

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With such related synonyms as

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ambassador, envoy,
emissary, consul, attaché,

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plenipotentiary, legate, and one could add

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papal or apostolic nuncio.

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The second less official
connotation of diplomat is quote,

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"A person who can deal with people

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"in a sensitive and
effective way," end of quote.

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With such related synonyms as

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tactful person, conciliator,
reconciler, peacemaker,

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mediator, negotiator, intermediary,

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and one could add "inter-cultural broker,"

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practicing with the Jesuit Pope Francis

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who has defined as the
culture of the encountered.

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So let's look at the global impact

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of the Jesuits in the first
phase of globalization.

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Like Father Walsh, many
extraordinary Jesuits have

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functioned as diplomats in the
first officiants of the term

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throughout all three phases.

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In the early modern phase one can think

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immediately of some such sporadic figures,

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as Francis Xavier, Antonio
Possevino, or Thomas Pereira.

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Francis Xavier the first
Jesuit to be sent 'ad misiones'

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in the paradigmatic
Jesuit missionary was sent

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to the East Indies under the request

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of King John III of Portugal.

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Besides being as it were a royal emissary

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under the Portuguese 'Patronado',

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that is the royal patronage of the church

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in Portugal overseas territories.

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Before departing from
Lisbon in April 1541,

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Xavier received a Papal Brief

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appointing him apostolic
nuncio to the East.

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Antonio Possevino did
as humanistic scholar,

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counter-reformation polemicizes,

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and Latin secretary of Father
General Everard Mercurian

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was sent by Pope Gregory the
13th in 1578 as Papal Legate

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to the court of King John III of Sweden

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in order to mediate in the Livonian War.

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After years of diplomatic missions

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through the Baltics and the
Polish-Lithuanian Commonwealth,

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Possevino was the first
Jesuit to visit Moscovy

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00:13:18,226 --> 00:13:21,731
during the reign of
Tsar Ivan the Terrible.

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As a trusted emissary of Polish Ruler

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Stefan Bathory in 1588,

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Possevino helped to mediate the peace

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Treaty of Jam Zapolski,
ending the wars between the

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Polish-Lithuanian Commonwealth
and the Tsardom of Russia.

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As a Jesuit, typical Jesuit,

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Possevino was also
involved in the founding of

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Jesuit colleges throughout Europe.

254
00:13:50,170 --> 00:13:53,560
In Chambery, France, in Turin, Piedmont,

255
00:13:53,561 --> 00:13:57,023
in Vilnius, Lithuania,
in Braniewo, Poland,

256
00:13:57,023 --> 00:14:01,250
in Olomouc, Moravia, and in Cluj, Romania.

257
00:14:01,250 --> 00:14:05,080
All historically prestigious
academic institutions,

258
00:14:05,080 --> 00:14:08,030
that still extend today.

259
00:14:08,030 --> 00:14:12,275
Retire from diplomacy by Father
General Claudio Acquaviva,

260
00:14:12,275 --> 00:14:15,572
and banned from Rome as too political,

261
00:14:15,572 --> 00:14:19,672
Possevino retired to
Padua where he frequently

262
00:14:19,672 --> 00:14:24,672
conducted the Ignatian
Spiritual Exercises,

263
00:14:25,350 --> 00:14:28,183
influencing among others the vocation

264
00:14:28,183 --> 00:14:31,013
of Saint Frances of Sales.

265
00:14:32,250 --> 00:14:35,930
Thomas Pereira, Jesuit
in the China Mission,

266
00:14:35,930 --> 00:14:39,589
was a mathematician, astronomer, musician,

267
00:14:39,590 --> 00:14:42,993
and trusted advisor of the Kangxi Emperor,

268
00:14:42,993 --> 00:14:46,980
who sent him as emissary to negotiate

269
00:14:46,980 --> 00:14:51,980
the 1689 Treaty of Nerchinsk with Russia.

270
00:14:52,500 --> 00:14:55,995
The authoritative
version of the treaty was

271
00:14:55,995 --> 00:15:00,920
negotiated and written
in Latin primarily by

272
00:15:00,920 --> 00:15:03,650
Pereira on behalf of China and by

273
00:15:03,650 --> 00:15:08,319
the Pole Andrei Bieblobocki
on behalf of Russia.

274
00:15:08,320 --> 00:15:11,990
The treaty of Nerchinsk
established for the first time

275
00:15:11,990 --> 00:15:15,310
the territory on border between
the two empires on the model

276
00:15:15,310 --> 00:15:18,069
of the Westphalian System
of Territorial States

277
00:15:18,070 --> 00:15:23,040
and de facto served as the basis
for Sino-Russian relations

278
00:15:23,040 --> 00:15:28,040
for almost 200 years until
the Amur Annexation in 1860.

279
00:15:29,770 --> 00:15:33,800
Francis Xavier, Antonio
Possevino, and Thomas Pereira

280
00:15:33,800 --> 00:15:36,282
were extraordinary Jesuits who served

281
00:15:36,283 --> 00:15:39,340
as official diplomats or legates in the

282
00:15:39,340 --> 00:15:41,810
official sense of the term.

283
00:15:41,810 --> 00:15:45,824
Undoubtedly, all three
have some global impact.

284
00:15:45,825 --> 00:15:49,500
In my lecture today I want
to focus on the Jesuits

285
00:15:49,500 --> 00:15:53,370
as foreign diplomats in the
second sense of the term.

286
00:15:53,370 --> 00:15:56,870
As intermediaries and ideological brokers

287
00:15:56,870 --> 00:16:00,116
between peoples' cultures and religions

288
00:16:00,116 --> 00:16:04,059
who above all practice the
culture of the encounter

289
00:16:04,059 --> 00:16:07,520
based on the principle of recognition and

290
00:16:07,520 --> 00:16:11,510
accommodation to the culture of the other.

291
00:16:11,510 --> 00:16:12,610
This is well-known,

292
00:16:12,610 --> 00:16:15,180
Alessandro Valignano as visitor of

293
00:16:15,180 --> 00:16:17,420
the Jesuit missions to the East,

294
00:16:17,420 --> 00:16:20,175
was the first to formulate explicitly what

295
00:16:20,176 --> 00:16:23,950
became known as the
method of accommodation,

296
00:16:23,950 --> 00:16:26,191
or enculturation.

297
00:16:26,191 --> 00:16:28,770
Valignano's official
recommendation was based

298
00:16:28,770 --> 00:16:32,393
on the realization that
Jesuits could never succeed

299
00:16:32,393 --> 00:16:35,994
in their mission to convert
the Japanese to Christianity

300
00:16:35,994 --> 00:16:39,290
unless they themselves made an effort

301
00:16:39,290 --> 00:16:41,683
to adopt Japanese habits too.

302
00:16:42,760 --> 00:16:45,670
Matteo Ricci, founder and pioneer of

303
00:16:45,670 --> 00:16:47,979
the Jesuit mission to China,

304
00:16:47,980 --> 00:16:52,470
was the first to implement
Valignano's recommendation.

305
00:16:52,470 --> 00:16:57,470
In a sense, he himself embodied
the method of accommodation.

306
00:16:57,590 --> 00:17:00,720
Accommodation was not
simply the cunning strategy

307
00:17:00,720 --> 00:17:04,300
of conversion devised by European Jesuits,

308
00:17:04,300 --> 00:17:06,609
the practice and merits out of the

309
00:17:06,609 --> 00:17:09,949
intercultural encounter itself.

310
00:17:09,950 --> 00:17:13,660
In Japan as well as in China,
they are local friends.

311
00:17:13,660 --> 00:17:18,020
The first Christians told the
Jesuits the need to go native

312
00:17:18,020 --> 00:17:20,660
and to accommodate to local culture

313
00:17:20,660 --> 00:17:23,859
if they wanted to succeed.

314
00:17:23,859 --> 00:17:27,389
It was his friend and disciple Qu Taisu

315
00:17:27,390 --> 00:17:30,445
who first convinced Ricci of the need

316
00:17:30,445 --> 00:17:33,980
to abandon the habit of a Buddhist monk,

317
00:17:33,980 --> 00:17:36,190
which he had adopted at first

318
00:17:36,190 --> 00:17:38,831
upon entering China with Michele Ruggieri,

319
00:17:38,831 --> 00:17:43,831
and to instead the habitus
of a Mandarin scholar.

320
00:17:45,040 --> 00:17:48,210
The ultimate goal of Ricci
and the Jesuits who follow him

321
00:17:48,210 --> 00:17:51,497
was to penetrate the
Imperial Court of Beijing

322
00:17:51,497 --> 00:17:54,500
and to convert the Chinese emperor.

323
00:17:54,500 --> 00:17:57,257
Yet Ricci realized soon that he himself

324
00:17:57,257 --> 00:18:00,350
would need to become first Chinese before

325
00:18:00,350 --> 00:18:03,458
the Chinese could possibly
become Christians.

326
00:18:03,459 --> 00:18:08,459
He demanded an arduous
enterprise of double translation,

327
00:18:08,570 --> 00:18:11,820
of translation of Latin texts

328
00:18:11,820 --> 00:18:14,417
and of European culture into Chinese,

329
00:18:14,417 --> 00:18:18,280
and of translation of Chinese
texts and Chinese culture

330
00:18:18,280 --> 00:18:21,600
into Latin and into European culture.

331
00:18:21,600 --> 00:18:25,218
Ricci himself through
his own sinicization,

332
00:18:25,219 --> 00:18:29,040
was the key to this
collective enterprise in which

333
00:18:29,040 --> 00:18:30,850
European Jesuits as well as

334
00:18:30,850 --> 00:18:34,092
Christian Confucianist
colors participated.

335
00:18:34,950 --> 00:18:37,000
The effect of the translation of

336
00:18:37,000 --> 00:18:39,250
Chinese classics and culture

337
00:18:39,250 --> 00:18:41,720
first into Latin and then into

338
00:18:41,720 --> 00:18:43,890
European languages and cultures,

339
00:18:43,890 --> 00:18:47,170
mediated primarily by the Sina-Jesuits,

340
00:18:47,170 --> 00:18:50,450
was crucial for European
historical developments

341
00:18:50,450 --> 00:18:53,230
in the 18th Century particularly for

342
00:18:53,230 --> 00:18:54,760
the culture of the enlightenment.

343
00:18:54,760 --> 00:18:56,364
I went to, as an aside,

344
00:18:56,364 --> 00:19:01,364
a month ago a great
musical, on Matteo Ricci,

345
00:19:05,265 --> 00:19:09,380
was initiated in Hong
Kong by Chinese musicians,

346
00:19:09,380 --> 00:19:14,380
talking about the arts and
opera or theater designers,

347
00:19:14,799 --> 00:19:16,889
very successful.

348
00:19:16,890 --> 00:19:20,170
And indeed the fact that
in China and Hong Kong

349
00:19:20,170 --> 00:19:24,280
they can create a successful
and actually profitable

350
00:19:24,280 --> 00:19:27,980
musical on Matteo Ricci
indicates the effect

351
00:19:27,980 --> 00:19:32,980
in fact most Chinese kids
have heard of Li Madou.

352
00:19:33,090 --> 00:19:35,520
While probably most of
the children in Macerata,

353
00:19:35,520 --> 00:19:38,040
which was the town from
which Matteo Ricci came,

354
00:19:38,040 --> 00:19:39,533
never heard of Matteo Ricci.

355
00:19:40,750 --> 00:19:43,890
Ricci was follow in design a mission

356
00:19:43,890 --> 00:19:47,550
by many other Jesuit diplomats practicing

357
00:19:47,550 --> 00:19:49,669
the same culture of the encounter

358
00:19:49,670 --> 00:19:52,700
who were actually able to
penetrate the court of the

359
00:19:52,700 --> 00:19:57,700
Kangxi emperor and became his
trusted tutors and advisors

360
00:19:58,174 --> 00:20:01,006
from his childhood, six years old,

361
00:20:01,006 --> 00:20:05,130
to the end of his long imperial reign.

362
00:20:05,130 --> 00:20:09,860
Among the most prominent were
the barbarian Adam Schall,

363
00:20:09,860 --> 00:20:12,968
the Flemish Ferdinand Verbiest,

364
00:20:12,969 --> 00:20:17,498
the Czech Karel Slavíček,
the Portuguese Pereira,

365
00:20:17,498 --> 00:20:20,010
and the French Gerbillon.

366
00:20:20,010 --> 00:20:22,927
In 1962 the Kangxi Emperor proclaimed

367
00:20:22,927 --> 00:20:25,750
the Edict of Toleration,

368
00:20:25,750 --> 00:20:29,977
officially recognizing Catholicism
and the Jesuit missions

369
00:20:29,977 --> 00:20:34,410
and allowing the conversion
of Chinese into Christianity.

370
00:20:34,410 --> 00:20:38,160
The edict, which came after
a petition by Pereira,

371
00:20:39,935 --> 00:20:41,450
was proclaimed in recognition not only

372
00:20:41,450 --> 00:20:44,140
of Pereira's special service in the

373
00:20:44,140 --> 00:20:46,470
Treaty of Nerchinsk three years before,

374
00:20:46,470 --> 00:20:47,990
but also in recognition of the many other

375
00:20:47,990 --> 00:20:50,704
contributions that the court Jesuits

376
00:20:50,704 --> 00:20:52,850
had made during his reign.

377
00:20:52,850 --> 00:20:55,370
As erectors of the
imperial observatory,

378
00:20:55,370 --> 00:20:57,649
as reformers of the Chinese calendar,

379
00:20:57,650 --> 00:21:00,660
as geographers mapping
the city of Beijing,

380
00:21:00,660 --> 00:21:03,170
as linguists, and as
introducers of Western

381
00:21:03,170 --> 00:21:07,750
science, technology, music, and the arts.

382
00:21:07,750 --> 00:21:10,740
To this list of prominent
Jesuit diplomats in China,

383
00:21:10,740 --> 00:21:13,559
one could add the names of
many other Jesuit missionaries

384
00:21:13,559 --> 00:21:15,840
practiced in the method of accommodation

385
00:21:15,840 --> 00:21:18,822
as inter-cultural brokers
in the East Indies.

386
00:21:18,822 --> 00:21:21,543
Roberto de Nobili in the mission in India,

387
00:21:21,543 --> 00:21:24,560
Alexander de Rhodes in Vietnam,

388
00:21:24,560 --> 00:21:26,710
Ippolito Desideri in Tibet,

389
00:21:26,710 --> 00:21:29,205
and one could add an equally long list

390
00:21:29,205 --> 00:21:32,245
of prominent Jesuit
missionaries practicing

391
00:21:32,245 --> 00:21:34,440
a similar culture of the encountered

392
00:21:34,441 --> 00:21:37,410
instead of being inter-cultural brokers

393
00:21:37,410 --> 00:21:39,630
with indigenous cultures in the

394
00:21:39,630 --> 00:21:42,883
new world of the Americas
who are in the West Indies.

395
00:21:44,499 --> 00:21:46,570
In fact, as we know
from the very beginning:

396
00:21:46,570 --> 00:21:50,602
every Jesuit took an oath
to be sent 'ad misiones,'

397
00:21:50,603 --> 00:21:54,480
that is as missionaries
by the Father General.

398
00:21:54,480 --> 00:21:56,320
Only a small proportion,

399
00:21:56,320 --> 00:21:59,250
perhaps no more than 10% of all Jesuits

400
00:22:00,375 --> 00:22:02,500
in the early modern era
before the suppression,

401
00:22:02,500 --> 00:22:06,170
were sent overseas to the
East or the West Indies.

402
00:22:06,170 --> 00:22:09,060
Although many petitioned
the Father General

403
00:22:09,060 --> 00:22:12,730
to be sent to the Indies,
the majority had to accept

404
00:22:12,730 --> 00:22:16,670
being sent 'ad misiones'
at home throughout Europe

405
00:22:16,670 --> 00:22:19,350
to run the hundreds of Jesuit colleges,

406
00:22:19,350 --> 00:22:21,183
to serve as court confessors,

407
00:22:22,536 --> 00:22:24,690
and as spiritual advisors
of the European aristocracy,

408
00:22:24,690 --> 00:22:28,010
but also to serve as ethereal missionaries

409
00:22:28,010 --> 00:22:30,462
in the rural missions
and in the inner-cities.

410
00:22:30,462 --> 00:22:34,120
We soon came to be known as our local

411
00:22:34,120 --> 00:22:36,402
or domestic indies at home.

412
00:22:37,400 --> 00:22:39,220
This course developed
pointing out that the

413
00:22:39,220 --> 00:22:41,177
Jesuit domestic missions at home were

414
00:22:41,177 --> 00:22:44,927
as arduous, as beneficial,
and as necessary

415
00:22:44,927 --> 00:22:47,899
as the foreign missions abroad,

416
00:22:47,900 --> 00:22:52,180
all being part of the same
global salvific mission

417
00:22:52,180 --> 00:22:54,100
of the society of Jesus.

418
00:22:54,100 --> 00:22:57,526
The mission to help souls
and 'maiorem dei gloriam'

419
00:22:57,527 --> 00:22:59,240
and for the common good,

420
00:22:59,240 --> 00:23:02,339
was the same everywhere for every Jesuit

421
00:23:02,339 --> 00:23:07,339
irrespective of national
origin or country of destiny.

422
00:23:07,620 --> 00:23:09,030
Within the Society of Jesus,

423
00:23:09,030 --> 00:23:14,030
there was no sharp distinction
between domestic and foreign.

424
00:23:14,275 --> 00:23:18,120
It was the unique
organizational structure of the

425
00:23:18,120 --> 00:23:21,149
Society of Jesus that gave it it's

426
00:23:21,150 --> 00:23:23,510
trans-national and global character

427
00:23:23,510 --> 00:23:25,770
at the very moment when finding a

428
00:23:25,770 --> 00:23:30,650
system of nation states was
being formed and consolidated.

429
00:23:30,650 --> 00:23:33,530
The names of the Jesuits
in the China mission

430
00:23:33,530 --> 00:23:35,680
showed that they came from every

431
00:23:35,680 --> 00:23:37,567
country and region of Europe,

432
00:23:37,567 --> 00:23:40,229
yet they were not at the service of

433
00:23:40,229 --> 00:23:44,030
any European nation state.

434
00:23:44,030 --> 00:23:46,220
The same may be said about the names of

435
00:23:46,220 --> 00:23:48,790
most of the Jesuits who serve in the

436
00:23:48,790 --> 00:23:52,290
Jesuit-Indian productions
throughout Latin America

437
00:23:52,290 --> 00:23:56,530
from Baja, California
to Chile and Paraguay.

438
00:23:56,530 --> 00:23:59,649
It was this relative
autonomy from the very

439
00:23:59,650 --> 00:24:02,070
European Catholic powers who were

440
00:24:02,070 --> 00:24:04,730
the patrons of the Jesuit missions

441
00:24:04,730 --> 00:24:07,302
as well as from the
ordinary Catholic Bishops

442
00:24:07,302 --> 00:24:09,226
in local church hierarchies

443
00:24:09,226 --> 00:24:11,940
that make possible the organization of

444
00:24:11,940 --> 00:24:14,760
the Society of Jesus as a truly

445
00:24:14,760 --> 00:24:19,297
trans-national, global organization
in the early modern era.

446
00:24:19,297 --> 00:24:23,210
But this literal tournament
was also the source of constant

447
00:24:23,210 --> 00:24:25,670
conflicts and tensions with the same

448
00:24:25,670 --> 00:24:28,920
Catholic powers and church hierarchies.

449
00:24:28,920 --> 00:24:31,957
Eventually, those tensions
and conflicts assume

450
00:24:31,957 --> 00:24:34,911
a critical dimension and became the reason

451
00:24:34,911 --> 00:24:39,000
for their expulsion from
all the foreign missions

452
00:24:39,000 --> 00:24:41,258
by the Catholic rulers and ultimately

453
00:24:41,258 --> 00:24:45,540
for the suppression of the
Society by the Pope in 1773.

454
00:24:47,750 --> 00:24:49,974
Equally important for the organization

455
00:24:49,974 --> 00:24:50,807
of the Society of the Jesus as a

456
00:24:50,807 --> 00:24:52,410
trans-national global organization

457
00:24:52,410 --> 00:24:54,974
was its unique dual-character as a

458
00:24:54,974 --> 00:24:59,960
society of global missionaries
and global educators.

459
00:24:59,960 --> 00:25:02,450
These dual-characters in turn gave safe

460
00:25:02,450 --> 00:25:04,490
to what the historian of science

461
00:25:04,490 --> 00:25:06,960
Steven Harris has characterized as the

462
00:25:06,960 --> 00:25:10,960
Jesuit global geography of knowledge.

463
00:25:10,960 --> 00:25:13,115
Under instructions from Ignatius himself,

464
00:25:13,115 --> 00:25:16,470
missionaries from the East and West Indies

465
00:25:16,470 --> 00:25:19,720
sent all kinds of novel information,

466
00:25:19,720 --> 00:25:21,626
natural, from the natural world,

467
00:25:21,626 --> 00:25:25,741
historical, geographic,
demographic, ethnographic,

468
00:25:25,741 --> 00:25:28,215
linguistic, artistic, et cetera,

469
00:25:28,215 --> 00:25:32,699
to the most important
Jesuit colleges in Europe.

470
00:25:32,700 --> 00:25:35,180
There is was first processed in to

471
00:25:35,180 --> 00:25:37,130
new scientific knowledge and then

472
00:25:37,130 --> 00:25:39,491
globally distributed in print form,

473
00:25:39,491 --> 00:25:41,878
eventually reaching non-Jesuit

474
00:25:41,878 --> 00:25:44,581
institutions and publics as well as

475
00:25:44,582 --> 00:25:48,730
Jesuit colleges and missions
throughout the world.

476
00:25:48,730 --> 00:25:52,120
This vicious [virtous?] feedback of global knowledge,

477
00:25:52,120 --> 00:25:55,206
productions between the global
network of Jesuit colleges

478
00:25:55,207 --> 00:25:58,553
and the global network of
Jesuit missions, the apostolate,

479
00:25:58,553 --> 00:26:01,230
made possible for the Jesuits to

480
00:26:01,230 --> 00:26:06,130
become pioneer globalizers
in the first globalization.

481
00:26:06,130 --> 00:26:10,243
For over two centuries, from
the 1540's to the 1760's,

482
00:26:10,243 --> 00:26:14,369
no other group contributed so much to the

483
00:26:14,369 --> 00:26:18,827
advancement of global connectivity
and global consciousness

484
00:26:18,827 --> 00:26:23,080
linking the four quadrants of the world.

485
00:26:23,080 --> 00:26:25,830
In a sense the Society
of Jesus in advancing

486
00:26:25,830 --> 00:26:27,956
its global project of world evangelization

487
00:26:27,956 --> 00:26:30,679
wished to function as a global ngo of

488
00:26:30,680 --> 00:26:34,583
(speaking foreign language).

489
00:26:34,583 --> 00:26:35,547
Ready to serve all the rulers as well

490
00:26:35,547 --> 00:26:39,331
as all the polities, cultures
and societies of the world,

491
00:26:39,331 --> 00:26:44,330
but wanting to remain
autonomous from all of them,

492
00:26:44,330 --> 00:26:46,224
that is without being subservient to any

493
00:26:46,224 --> 00:26:51,224
particular national or imperial
geo-political interests

494
00:26:52,010 --> 00:26:55,064
under the motto of "The
Greater Glory of God

495
00:26:55,064 --> 00:26:58,600
"and the Common Good of All of Humanity."

496
00:26:58,600 --> 00:27:00,770
The project was the
decade into the formation

497
00:27:00,770 --> 00:27:04,622
of an open and plural global civil society

498
00:27:04,622 --> 00:27:07,430
open to evangelization but also

499
00:27:07,430 --> 00:27:10,919
to all forms of human intercultural exchange,

500
00:27:10,919 --> 00:27:14,890
without regard for territorial borders.

501
00:27:14,890 --> 00:27:16,520
This global and trans-national corruption

502
00:27:16,520 --> 00:27:20,208
of the Jesuit project 'without borders,'

503
00:27:20,208 --> 00:27:24,392
wishing to function as a
global NGO before its time,

504
00:27:24,392 --> 00:27:27,610
without regard for any distinction

505
00:27:27,610 --> 00:27:29,168
between domestic and foreign,

506
00:27:29,168 --> 00:27:34,000
naturally provoked deep
suspicions everywhere.

507
00:27:34,000 --> 00:27:36,060
To the many critics of the Jesuits,

508
00:27:36,060 --> 00:27:38,669
it looked as if the
Society wanted to be both

509
00:27:38,670 --> 00:27:41,012
a state within the state undermining

510
00:27:41,012 --> 00:27:43,260
every form of absolute sovereignty

511
00:27:43,260 --> 00:27:46,870
and an imperial power of its own with a

512
00:27:46,870 --> 00:27:50,429
secret project of world domination.

513
00:27:50,430 --> 00:27:52,640
Let us now look at the second phase

514
00:27:52,640 --> 00:27:54,723
of globalization under Western Hegemony.

515
00:27:54,723 --> 00:27:59,232
Ultimately, the early modern
Jesuit process of globalization

516
00:27:59,232 --> 00:28:01,581
was defeated by the alternative

517
00:28:01,581 --> 00:28:03,738
practice of globalization carried out by

518
00:28:03,739 --> 00:28:06,596
the Westphalian System of Nation of States

519
00:28:06,596 --> 00:28:08,757
and by the world capitalist system

520
00:28:08,757 --> 00:28:12,794
which became hegemony in the
second phase of globalization.

521
00:28:12,794 --> 00:28:16,495
In today's lecture I can
only touch up very briefly

522
00:28:16,495 --> 00:28:18,584
on the global impact of the Jesuits

523
00:28:18,585 --> 00:28:22,177
in the second Western hegemony
phase of globalization.

524
00:28:22,177 --> 00:28:24,557
After its restoration in 1814,

525
00:28:24,557 --> 00:28:27,786
the Society of Jesus had to
operate under new conditions

526
00:28:27,786 --> 00:28:29,960
created by the accumulative

527
00:28:29,960 --> 00:28:31,834
secular forces of the enlightenment,

528
00:28:31,834 --> 00:28:34,372
the French and American
political revolutions,

529
00:28:34,372 --> 00:28:37,377
industrial capitalist revolution,

530
00:28:37,377 --> 00:28:41,906
and new ideologies of economic
and political liberalism

531
00:28:41,906 --> 00:28:46,010
carried jointly by the
dual-front global capitalism

532
00:28:46,010 --> 00:28:48,581
and the globalization
of the Nation of State.

533
00:28:48,581 --> 00:28:51,476
Both the Catholic church and the Jesuits

534
00:28:51,476 --> 00:28:53,219
were now on the defensive,

535
00:28:53,219 --> 00:28:56,706
no more the pioneer avant
garde of globalization

536
00:28:56,706 --> 00:29:01,658
but rather what seemed to
be a reactionary real guard.

537
00:29:01,658 --> 00:29:04,834
The Jesuit trans-national
and Catholic identity

538
00:29:04,835 --> 00:29:07,760
and their global mobility assume now

539
00:29:07,760 --> 00:29:11,100
a new signification and meaning.

540
00:29:11,100 --> 00:29:15,387
The Society's dual global
missionary and educational

541
00:29:15,387 --> 00:29:19,740
efforts now had to adjust
and interact with the

542
00:29:19,740 --> 00:29:23,876
two main structural dynamics
of modern globalization.

543
00:29:23,876 --> 00:29:26,460
In the first place, the globalization of

544
00:29:26,460 --> 00:29:28,919
capital and labor produced a renewed

545
00:29:28,919 --> 00:29:32,460
European global colonialist function

546
00:29:32,460 --> 00:29:35,560
which contributed to the mass migration of

547
00:29:35,560 --> 00:29:37,520
Europeans Catholics as well as of

548
00:29:37,520 --> 00:29:40,660
colonial subjects all over the world.

549
00:29:40,660 --> 00:29:43,096
The Jesuits now accompanied them as

550
00:29:43,096 --> 00:29:45,906
pastors on their overseas journeys.

551
00:29:45,906 --> 00:29:48,061
But the overseas journeys
of European Jesuits

552
00:29:48,061 --> 00:29:50,106
were often didactically produced by

553
00:29:50,106 --> 00:29:53,820
the secular, anti-clerical policies of

554
00:29:53,820 --> 00:29:56,330
liberal Nation of States bent on

555
00:29:56,330 --> 00:29:59,250
appropriating the
mission of education from

556
00:29:59,250 --> 00:30:01,667
the church and the Jesuits who were viewed

557
00:30:01,667 --> 00:30:04,635
as anti-liberal, trans-national agents

558
00:30:04,635 --> 00:30:07,218
and were repeatedly sent into exile

559
00:30:07,218 --> 00:30:10,483
by European and Latin American states.

560
00:30:10,483 --> 00:30:12,450
Throughout the 19th century,

561
00:30:12,450 --> 00:30:15,686
the United States became
a safe haven and refuge

562
00:30:15,686 --> 00:30:18,688
for European Jesuits sent into exile,

563
00:30:18,689 --> 00:30:22,478
A frontier missionary
society in its own right,

564
00:30:22,478 --> 00:30:24,000
where they could serve both

565
00:30:24,000 --> 00:30:27,150
Catholic immigrants in the inner cities

566
00:30:27,150 --> 00:30:29,840
and Native Americans in the reservations.

567
00:30:29,840 --> 00:30:33,449
A place where they could build
new educational institutions,

568
00:30:33,450 --> 00:30:35,539
over twenty colleges and universities,

569
00:30:35,539 --> 00:30:38,968
more freely than anywhere
else in the world.

570
00:30:38,968 --> 00:30:42,699
And a platform from which
to start anew the building

571
00:30:42,699 --> 00:30:47,480
or rebuilding of global Jesuit missions.

572
00:30:47,480 --> 00:30:52,090
Georgetown, established in
1789 by Bishop John Carroll

573
00:30:52,090 --> 00:30:56,610
during the interregnum between
suppression and restoration,

574
00:30:56,610 --> 00:30:58,990
was the first and has remained a

575
00:30:58,990 --> 00:31:03,715
pioneer Jesuit educational
institution in the United States.

576
00:31:03,715 --> 00:31:06,226
By the beginning of the 20th century,

577
00:31:06,226 --> 00:31:09,744
Jesuits were found
again all over the globe

578
00:31:09,744 --> 00:31:13,611
but paradoxically their
very institution of success

579
00:31:13,612 --> 00:31:16,390
and the domestic gravitational force

580
00:31:16,390 --> 00:31:17,386
of the Nation of State and of Nationalism

581
00:31:17,386 --> 00:31:21,435
had made the Jesuits in the
United States and elsewhere

582
00:31:21,435 --> 00:31:24,909
more sedentary, more domestic, and more

583
00:31:24,910 --> 00:31:29,320
accommodating to the
national spirit of the age.

584
00:31:29,320 --> 00:31:31,720
From the very beginning, Ignatius

585
00:31:31,720 --> 00:31:33,090
and succeeding Father Generals

586
00:31:33,090 --> 00:31:36,359
had identified the nationalist spirit

587
00:31:36,359 --> 00:31:38,581
as a constant threat from which

588
00:31:38,581 --> 00:31:43,149
the Society of Jesus had to
protect itself very directly

589
00:31:43,150 --> 00:31:46,210
to maintain its universal
Catholic identity

590
00:31:46,210 --> 00:31:49,630
and its trans-national
organizationalist structure.

591
00:31:49,630 --> 00:31:51,460
But the modern global age of nationalism-

592
00:31:51,460 --> 00:31:55,218
but in the modern global
age of nationalism,

593
00:31:55,218 --> 00:31:58,630
Jesuits everywhere were undergoing

594
00:31:58,630 --> 00:32:01,402
a new kind of nativist enculturation

595
00:32:01,402 --> 00:32:04,904
that made it more nationally
local and domestic

596
00:32:04,904 --> 00:32:08,118
and less globally
foreign and cosmopolitan.

597
00:32:08,118 --> 00:32:12,230
This temptation to succumb
to the nationalist spirit

598
00:32:12,230 --> 00:32:14,900
is illustrated tellingly by the fact that

599
00:32:14,900 --> 00:32:17,470
French and German Jesuits who had been

600
00:32:17,470 --> 00:32:19,350
expelled from their countries during

601
00:32:19,350 --> 00:32:21,959
the culture wars of the 19th century

602
00:32:21,960 --> 00:32:24,092
returned to their respective homes

603
00:32:24,092 --> 00:32:26,784
during World War I to serve in the front

604
00:32:26,784 --> 00:32:30,623
and to aid the national war effort.

605
00:32:30,623 --> 00:32:33,591
It was immediately after
World War I, as we heard,

606
00:32:33,591 --> 00:32:35,198
that the School of Foreign Service

607
00:32:35,199 --> 00:32:38,590
was established at Georgetown.

608
00:32:38,590 --> 00:32:42,179
Despite the nativist,
anti-immigrant spirit

609
00:32:42,180 --> 00:32:45,215
of the post-war period
in the United States,

610
00:32:45,215 --> 00:32:48,090
not unlike the one reigning today,

611
00:32:48,090 --> 00:32:49,810
the School of Foreign Service was saved

612
00:32:49,810 --> 00:32:53,190
by the open Catholic Americanism that

613
00:32:53,190 --> 00:32:54,860
has been a permanent feature of

614
00:32:54,860 --> 00:32:58,740
Jesuit Georgetown since its foundation.

615
00:32:58,740 --> 00:33:01,193
In his address at the opening of SFS,

616
00:33:01,193 --> 00:33:04,956
Father Walsh indicated
the technical train of

617
00:33:04,957 --> 00:33:07,480
the new pioneering institution

618
00:33:07,480 --> 00:33:09,267
the American education quote,

619
00:33:09,267 --> 00:33:14,057
"Should rest as squarely upon
a broad and liberal education,

620
00:33:14,057 --> 00:33:17,017
"combining the best elements of each

621
00:33:17,017 --> 00:33:20,787
"long cultural traditions
with the bracing utmost fear

622
00:33:20,787 --> 00:33:24,929
"of individuality,
characteristic of our educational

623
00:33:24,929 --> 00:33:28,767
institutions in the United
States," end of quote.

624
00:33:28,767 --> 00:33:31,530
Father Walsh always maintained that

625
00:33:31,530 --> 00:33:34,850
international relations should
be developed from both ends,

626
00:33:34,850 --> 00:33:39,490
at home and abroad, domestic
and foreign, simultaneously.

627
00:33:39,490 --> 00:33:41,760
SFS was to function not only as a school

628
00:33:41,760 --> 00:33:44,320
of future diplomats and career men,

629
00:33:44,320 --> 00:33:46,689
and women would be said today,

630
00:33:46,690 --> 00:33:50,074
it was also to serve as a center for the

631
00:33:50,074 --> 00:33:52,940
development of international
working and understanding.

632
00:33:52,940 --> 00:33:55,860
Ultimately in the words
of Father Louis Gallagher,

633
00:33:55,860 --> 00:33:59,577
companion and Jesuit and
biographer of Father Walsh, quote,

634
00:33:59,577 --> 00:34:02,439
"The spirit animating the
entire undertaking was

635
00:34:02,439 --> 00:34:05,887
"the spirit of a
Christian understanding of

636
00:34:05,887 --> 00:34:09,187
"international brotherhood
developed in the family of

637
00:34:09,187 --> 00:34:13,589
"nations under the fatherhood
of God," end of quote.

638
00:34:13,590 --> 00:34:16,621
In other words, it was
to be a Jesuit enterprise

639
00:34:16,621 --> 00:34:18,547
for the greater glory of God

640
00:34:18,547 --> 00:34:21,770
and the common good of global humanity.

641
00:34:21,770 --> 00:34:26,023
So let us look at our historical
juncture, our present.

642
00:34:27,350 --> 00:34:31,469
One can date the beginning of
our contemporary global age

643
00:34:31,469 --> 00:34:34,139
to the very moment when humanity becomes

644
00:34:34,139 --> 00:34:37,748
reflexively aware of
the global connectivity

645
00:34:37,748 --> 00:34:41,737
and global consciousness
are signs of the times.

646
00:34:41,737 --> 00:34:46,352
And thus, a new term,
globalization, needed to be coined

647
00:34:46,353 --> 00:34:51,010
to express this reflexive awareness.

648
00:34:51,010 --> 00:34:53,060
From the perspective of this lecture,

649
00:34:53,060 --> 00:34:55,482
this moment of reflexive
awareness is marked

650
00:34:55,482 --> 00:34:58,993
by the spurring of the
second Vatican Council.

651
00:34:58,993 --> 00:35:03,450
The first truly global ecumenical council

652
00:35:03,450 --> 00:35:05,279
of the Catholic church,

653
00:35:05,280 --> 00:35:08,209
and by the parallel re-founding
of the Society of Jesus

654
00:35:08,209 --> 00:35:11,149
under Father General Pedro Arrupe

655
00:35:13,238 --> 00:35:14,071
who without yet using the term,

656
00:35:14,071 --> 00:35:16,460
the three final documents of the council

657
00:35:16,460 --> 00:35:20,066
refer clearly to the
phenomenon of globalization

658
00:35:20,066 --> 00:35:24,879
as a new world historical
moment as a sign of the times.

659
00:35:24,880 --> 00:35:27,550
Intrinsically related with the mystery

660
00:35:27,550 --> 00:35:30,341
of God's plans of salvation was the man,

661
00:35:30,341 --> 00:35:33,293
our serious discernment.

662
00:35:34,250 --> 00:35:36,730
The regulation on religious
freedom, 'dignitatis humanae,'

663
00:35:36,730 --> 00:35:38,810
proclaims that inalienable right of

664
00:35:38,810 --> 00:35:41,270
every individual to religious freedom as a

665
00:35:41,270 --> 00:35:43,980
new self-evident truth which is

666
00:35:43,980 --> 00:35:47,150
grounded in the second
dignant of the human person

667
00:35:47,150 --> 00:35:49,680
created in the image of God.

668
00:35:49,680 --> 00:35:51,980
The regulation of the
relation of the church

669
00:35:51,980 --> 00:35:53,927
with non-Christian religions

670
00:35:53,927 --> 00:35:54,870
(speaking in foreign language)

671
00:35:54,870 --> 00:35:58,170
our eight, demands that we recognize

672
00:35:58,170 --> 00:36:01,050
inter-cultural and
inter-religious dialogue

673
00:36:01,050 --> 00:36:02,970
as a fundamental task and duty for

674
00:36:02,970 --> 00:36:05,776
us Christians and for all humans.

675
00:36:05,776 --> 00:36:07,430
A constitution of the church

676
00:36:07,430 --> 00:36:10,330
in the modern world, 'gaudium et spes,'

677
00:36:10,330 --> 00:36:13,683
stresses the need for the
human integral development

678
00:36:13,683 --> 00:36:18,191
for peoples and societies on
Earth in justice and peace,

679
00:36:18,191 --> 00:36:21,644
and demands the commitment
of the people of God

680
00:36:21,644 --> 00:36:25,178
to contribute to a new, more fair, just,

681
00:36:25,179 --> 00:36:28,473
and peaceful form of globalization.

682
00:36:29,308 --> 00:36:31,700
The re-founded Society of Jesus has

683
00:36:31,700 --> 00:36:34,790
clearly committed itself to each of these

684
00:36:34,790 --> 00:36:37,150
principals as central to its

685
00:36:37,150 --> 00:36:40,700
renewed task of world evangelization.

686
00:36:40,700 --> 00:36:42,535
In a sense, a globalization predicated

687
00:36:42,535 --> 00:36:45,129
on those principals offers a

688
00:36:45,130 --> 00:36:47,731
partial vindication of the original,

689
00:36:47,731 --> 00:36:52,730
early modern project of
world evangelization.

690
00:36:52,730 --> 00:36:54,457
Today the Jesuits have built again

691
00:36:54,457 --> 00:36:58,029
very important or some
important global networks

692
00:36:58,030 --> 00:37:01,410
with an active presence
throughout the world.

693
00:37:01,410 --> 00:37:03,613
But those networks are
relatively much smaller,

694
00:37:03,613 --> 00:37:06,960
less central, and more
removed from the current

695
00:37:06,960 --> 00:37:11,096
hegemony, economic,
political, and ideological

696
00:37:11,096 --> 00:37:13,780
forces of globalization.

697
00:37:13,780 --> 00:37:15,810
Its global impact today therefore

698
00:37:15,810 --> 00:37:20,482
cannot be comparable to that
of the early modern era.

699
00:37:20,482 --> 00:37:23,620
Most significantly, Jesuits
today find themselves

700
00:37:23,620 --> 00:37:25,884
increasingly at the peripheries

701
00:37:25,884 --> 00:37:28,583
rather than at the
center of globalization.

702
00:37:28,583 --> 00:37:31,123
Their mission has been transformed and

703
00:37:31,123 --> 00:37:34,020
at times has become controversial again.

704
00:37:34,020 --> 00:37:35,950
Particularly in its commitment to the

705
00:37:35,950 --> 00:37:38,160
preferential option for the poor

706
00:37:38,160 --> 00:37:40,424
in the struggle for social
charities and peace,

707
00:37:40,425 --> 00:37:45,425
it needs welcoming openness
to immigrants and refugees.

708
00:37:45,635 --> 00:37:48,150
The mission of the Society of Jesus is

709
00:37:48,150 --> 00:37:51,034
being defined less by
conversion and civilization

710
00:37:51,034 --> 00:37:54,270
and more by its witness and accompaniment

711
00:37:54,270 --> 00:37:56,916
of the people at the margins,

712
00:37:56,916 --> 00:38:00,097
those who are being
affected most negatively

713
00:38:00,097 --> 00:38:03,790
by contemporary process of globalization.

714
00:38:03,790 --> 00:38:05,970
Their missions is in this respect

715
00:38:05,970 --> 00:38:09,029
anti-systemic and against the current.

716
00:38:09,030 --> 00:38:12,120
Jesuits are not and can never be

717
00:38:12,120 --> 00:38:14,950
against globalization per se,

718
00:38:14,950 --> 00:38:17,640
but they also cannot be critical of

719
00:38:17,640 --> 00:38:20,219
a particular hegemonic
form of globalization,

720
00:38:20,219 --> 00:38:23,330
save by a new liberal global capitalism

721
00:38:23,330 --> 00:38:25,160
and by the national security interests of

722
00:38:25,160 --> 00:38:29,403
the dominate states which
reproduce an equal and just

723
00:38:29,403 --> 00:38:32,399
indiscriminatory instructors.

724
00:38:32,400 --> 00:38:35,072
In this respect, the Jesuit
mission is no different

725
00:38:35,072 --> 00:38:37,940
from that of the global Catholic church

726
00:38:37,940 --> 00:38:40,195
particularly now that one of their own,

727
00:38:40,195 --> 00:38:42,010
from the global periphery of the

728
00:38:42,010 --> 00:38:43,830
Southern corner of Latin America

729
00:38:43,830 --> 00:38:48,290
has become for the first time
the Universal Bishop of Rome,

730
00:38:48,290 --> 00:38:50,960
and has adopted the name of Francis

731
00:38:50,960 --> 00:38:54,270
to signify that he was to be Pontifex,

732
00:38:54,270 --> 00:38:57,100
that is brace-builder of the poor,

733
00:38:57,100 --> 00:38:59,720
of peace, and of our common home,

734
00:38:59,720 --> 00:39:02,339
the Earth with all its creatures.

735
00:39:02,340 --> 00:39:04,220
It's a papacy that was to be defined by

736
00:39:04,220 --> 00:39:05,950
the culture of the encountered,

737
00:39:05,950 --> 00:39:09,290
by building bridges rather
than walls between nations,

738
00:39:09,290 --> 00:39:13,009
cultures, and peoples, erasing
borders and boundaries,

739
00:39:13,010 --> 00:39:15,670
particularly those that are discriminatory

740
00:39:15,670 --> 00:39:18,484
and reproduce unjust inequalities.

741
00:39:18,484 --> 00:39:20,951
Papacy that proclaims with words and deeds

742
00:39:20,951 --> 00:39:23,915
the corporeal and spiritual words of mercy

743
00:39:23,915 --> 00:39:26,742
as the core and the joy of the gospel,

744
00:39:26,742 --> 00:39:30,565
and defines the task of evangelization

745
00:39:30,565 --> 00:39:32,910
as the mission not just of clerics

746
00:39:32,910 --> 00:39:35,390
and professional religious orders,

747
00:39:35,390 --> 00:39:38,564
but as the universal
task of the people of God

748
00:39:38,564 --> 00:39:41,678
and the duty of each and every Christian.

749
00:39:41,678 --> 00:39:45,600
Papacy that defines the
church, the universal church,

750
00:39:45,600 --> 00:39:48,410
as well as the continental, the national,

751
00:39:48,410 --> 00:39:50,299
and the local parish church,

752
00:39:50,300 --> 00:39:52,888
not as a hierarchical institution but

753
00:39:52,888 --> 00:39:56,118
as a community of communities of service,

754
00:39:56,118 --> 00:40:01,118
not the self-referential
church, self-enclosing temple,

755
00:40:01,790 --> 00:40:04,368
but a church open to
the process of the world

756
00:40:04,368 --> 00:40:07,728
that serves as a field
hospital for the wounded,

757
00:40:07,728 --> 00:40:10,375
for the sinners, for the most needy.

758
00:40:10,375 --> 00:40:12,497
Pope Francis and encyclicals of

759
00:40:12,497 --> 00:40:14,589
(speaking foreign language)

760
00:40:14,590 --> 00:40:17,707
point precisely to our historical juncture

761
00:40:17,707 --> 00:40:20,058
in the present phase of globalization,

762
00:40:20,058 --> 00:40:22,714
and signal what our Catholic and Jesuit

763
00:40:22,714 --> 00:40:25,090
response ought to be.

764
00:40:25,090 --> 00:40:27,647
To a certain extent,
capitalist globalization

765
00:40:27,647 --> 00:40:29,644
and the revolution in digital media

766
00:40:29,644 --> 00:40:34,644
have created the kind of
open global civil society

767
00:40:34,750 --> 00:40:37,220
with relatively porous borders

768
00:40:37,220 --> 00:40:39,700
which the early modern Jesuit project

769
00:40:39,700 --> 00:40:42,730
of world evangelization presuppose.

770
00:40:42,730 --> 00:40:45,720
In itself, an open global civil society is

771
00:40:45,720 --> 00:40:48,038
one of reconditions for any kind

772
00:40:48,038 --> 00:40:51,400
of universal human globalization,

773
00:40:51,400 --> 00:40:53,934
but new liberal-capitalism privileges

774
00:40:53,934 --> 00:40:57,630
open borders for financial capital and

775
00:40:57,630 --> 00:40:59,870
for certain types of labor power

776
00:40:59,870 --> 00:41:01,500
which can be turned in to use

777
00:41:01,500 --> 00:41:04,880
value for profit in capital accommodation.

778
00:41:04,880 --> 00:41:07,410
But as Pope Francis has insisted,

779
00:41:07,410 --> 00:41:10,600
it is indifferent and
discriminates against

780
00:41:10,600 --> 00:41:14,458
those persons who do not
possess useful labor power,

781
00:41:14,458 --> 00:41:18,036
and thus become systemically discardable.

782
00:41:18,036 --> 00:41:20,900
The problem of contemporary capitalism

783
00:41:20,900 --> 00:41:22,909
is not so much this rotation of

784
00:41:22,909 --> 00:41:26,220
proletarian in post-colonial labor

785
00:41:26,220 --> 00:41:28,560
in the peripheries of the system,

786
00:41:28,560 --> 00:41:32,270
but the indifference of the
center for those peripheries,

787
00:41:32,271 --> 00:41:34,940
foreign as well as domestic,

788
00:41:34,940 --> 00:41:38,354
which it considered of marginal utility.

789
00:41:38,354 --> 00:41:41,620
This is one of the new
boundaries of discrimination

790
00:41:41,620 --> 00:41:45,636
created by the new global
capitalist division of labor.

791
00:41:45,636 --> 00:41:48,756
The other is the internal
boundaries of growing inequality,

792
00:41:48,756 --> 00:41:51,319
which it produces within the system

793
00:41:51,319 --> 00:41:54,738
not only between center and periphery

794
00:41:54,738 --> 00:41:56,964
but also between
different types of capital

795
00:41:56,965 --> 00:41:59,860
and between different kinds of labor.

796
00:41:59,860 --> 00:42:01,969
As the new forms of working-class,

797
00:42:01,969 --> 00:42:04,830
anti-globalization populace in the

798
00:42:04,830 --> 00:42:07,953
very advance capitalist
societies make evident

799
00:42:07,953 --> 00:42:10,849
it is not labor exploitation per se

800
00:42:10,849 --> 00:42:14,325
but the realization of being left behind

801
00:42:14,325 --> 00:42:18,250
and becoming marginal for
the function of the system

802
00:42:18,250 --> 00:42:21,915
that produces the nativist
resentment and the fear

803
00:42:21,915 --> 00:42:25,150
against the knowledge elites

804
00:42:25,150 --> 00:42:29,140
and against the power and
privileges of the knowledge class.

805
00:42:29,140 --> 00:42:30,977
It is the knowledge class is usually

806
00:42:30,977 --> 00:42:33,699
the crucial boundary of inequality today.

807
00:42:33,699 --> 00:42:37,578
Education and the
production of knowledge are

808
00:42:37,578 --> 00:42:40,005
areas in which the Jesuits have

809
00:42:40,005 --> 00:42:44,290
considerable experience
and some global net force

810
00:42:44,290 --> 00:42:47,369
and resources with which
to address the issue.

811
00:42:47,369 --> 00:42:50,350
Of course realistically given it's a

812
00:42:50,350 --> 00:42:53,238
small size relative to
the world's population,

813
00:42:53,238 --> 00:42:56,250
the Jesuits cannot do it alone.

814
00:42:56,250 --> 00:42:59,822
But they can serve as a
global network of networks,

815
00:42:59,822 --> 00:43:03,400
addressing the fundamental
problems created

816
00:43:03,400 --> 00:43:06,139
by the unequal and unequal globalization,

817
00:43:06,139 --> 00:43:08,470
the problem of unequal distribution

818
00:43:08,470 --> 00:43:10,299
of access to knowledge,

819
00:43:10,300 --> 00:43:12,040
the need to help and to accompany those

820
00:43:12,040 --> 00:43:13,581
who are excluded and discarded

821
00:43:13,581 --> 00:43:16,043
by both by global capitalism and

822
00:43:16,043 --> 00:43:19,062
by the global system of Nation of States,

823
00:43:19,062 --> 00:43:22,174
primarily immigrants and refugees.

824
00:43:22,175 --> 00:43:26,050
In a sense, Jesuit initiatives
over the last decades,

825
00:43:26,050 --> 00:43:28,574
such as Jesuit refugee service,

826
00:43:28,574 --> 00:43:31,540
as well as educational initiatives such as

827
00:43:31,540 --> 00:43:35,091
Fe y Alegria, Entreculturas,
Cristo Rey schools,

828
00:43:35,091 --> 00:43:38,066
and Jesuit Worldwide Learning,

829
00:43:38,066 --> 00:43:41,825
have identified some of
the crucial global problems

830
00:43:41,825 --> 00:43:45,551
which the Jesuits can effectively address.

831
00:43:45,551 --> 00:43:48,799
But the Jesuits cannot do it alone.

832
00:43:48,800 --> 00:43:51,710
They have to promote larger and wider

833
00:43:51,710 --> 00:43:54,830
networks of networks that can collaborate

834
00:43:54,830 --> 00:43:56,340
and work together towards

835
00:43:56,340 --> 00:43:59,840
the more universal common good.

836
00:43:59,840 --> 00:44:01,816
The Society will need to reflect upon

837
00:44:01,816 --> 00:44:04,290
the inhabitable boundaries created

838
00:44:04,290 --> 00:44:09,013
by membership in the
Society of Jesus itself.

839
00:44:09,013 --> 00:44:11,840
A Society worthy of the
name of Jesus will need

840
00:44:11,840 --> 00:44:15,740
to find ways of inviting
each and every person

841
00:44:15,740 --> 00:44:18,419
who wants to become a companion of Jesus

842
00:44:18,420 --> 00:44:21,310
and work towards a
globalization of fraternity

843
00:44:21,310 --> 00:44:26,310
to have access and participate
in the Society networks.

844
00:44:26,780 --> 00:44:30,993
A serious reflection on
the clerical sexual abuse

845
00:44:30,993 --> 00:44:35,993
within the entire church
forces us to reflect also

846
00:44:36,090 --> 00:44:39,930
upon the discriminatory,
sinful boundaries produced

847
00:44:39,930 --> 00:44:44,490
by clericalism and gender
discrimination within the church

848
00:44:44,490 --> 00:44:47,870
which are one of the
primary sources of the abuse

849
00:44:47,870 --> 00:44:52,072
of power over others: over
children and over women.

850
00:44:52,072 --> 00:44:54,570
Do not worry Father Sparado,

851
00:44:54,570 --> 00:44:58,020
I'm not calling from within the grounds

852
00:44:58,020 --> 00:45:00,436
of Civiltà Cattolica for the creation of

853
00:45:00,436 --> 00:45:03,434
a female branch of the Society of Jesus.

854
00:45:03,434 --> 00:45:06,267
(audience laughs)

855
00:45:07,364 --> 00:45:09,510
But the Society of Jesus has

856
00:45:09,510 --> 00:45:12,675
a unique opportunity and responsibility

857
00:45:12,675 --> 00:45:16,030
to assume the global mission of creating

858
00:45:16,030 --> 00:45:19,759
within all Jesuit
networks and institutions

859
00:45:19,759 --> 00:45:23,040
that are informed by Ignatian Spirituality

860
00:45:23,040 --> 00:45:24,410
the kind of exemplary structures

861
00:45:24,410 --> 00:45:26,450
in which there is no room for

862
00:45:26,450 --> 00:45:29,493
clerical or gender discriminatory

863
00:45:29,493 --> 00:45:33,840
unequal power and domination.

864
00:45:33,840 --> 00:45:36,507
This could be the kind of
new pioneering global mission

865
00:45:36,507 --> 00:45:38,607
where the Society of Jesus could assume

866
00:45:38,607 --> 00:45:41,377
as a service to the universal church

867
00:45:41,377 --> 00:45:44,009
for the greater glory of god,

868
00:45:44,010 --> 00:45:45,870
the common good of global humanity,

869
00:45:45,870 --> 00:45:48,420
and the whole of creation.

870
00:45:48,420 --> 00:45:49,867
At this centennial celebration,

871
00:45:49,867 --> 00:45:51,970
the School of Foreign Service

872
00:45:51,970 --> 00:45:54,379
and the entire Georgetown community

873
00:45:54,380 --> 00:45:59,380
could assume this is the new
task and unique opportunity,

874
00:45:59,410 --> 00:46:02,730
the promotion of new forms
of diplomatic service

875
00:46:02,730 --> 00:46:05,810
in the dual sense of
international mediation

876
00:46:05,810 --> 00:46:08,920
to establish friendly,
just, and fair relations

877
00:46:08,920 --> 00:46:10,950
between politics and the

878
00:46:10,950 --> 00:46:15,669
construction of an open,
pluralist, and solidarist

879
00:46:15,670 --> 00:46:18,680
global civil society which is responsible

880
00:46:18,680 --> 00:46:21,890
to the needs of our
multiple or multi-lateral,

881
00:46:21,890 --> 00:46:25,810
multi-cultural, and
multi-religious global aides.

882
00:46:25,810 --> 00:46:26,643
Thank you.

883
00:46:28,763 --> 00:46:31,846
(audience applaudes)

884
00:46:46,740 --> 00:46:48,192
- Wow, um...

885
00:46:48,193 --> 00:46:50,404
(audience laughs)

886
00:46:50,404 --> 00:46:54,482
That was truly remarkable Jose, thank you.

887
00:46:54,482 --> 00:46:58,610
And before I open it up to
questions from the audience,

888
00:46:58,610 --> 00:47:01,590
because we do have some
time for conversation,

889
00:47:01,590 --> 00:47:05,562
I got this sense that you
enjoyed preparing this lecture.

890
00:47:05,562 --> 00:47:07,420
That you learned something too

891
00:47:07,420 --> 00:47:09,190
about the School of Foreign Service

892
00:47:09,190 --> 00:47:12,030
and how Georgetown fits in
to this wider narrative.

893
00:47:12,030 --> 00:47:13,890
Can you tell us a little
bit about the process

894
00:47:13,890 --> 00:47:15,612
and what it meant to you personally to

895
00:47:15,612 --> 00:47:17,956
be able to give this address?

896
00:47:17,956 --> 00:47:21,736
- First let me tell you,
when I came to Georgetown,

897
00:47:21,736 --> 00:47:26,290
it was for me a way of going
back to my early student days

898
00:47:26,291 --> 00:47:29,725
of theology in Innsbruck with the Jesuits,

899
00:47:29,725 --> 00:47:34,299
but I have to admit I had
incorporated the black legend:

900
00:47:34,300 --> 00:47:36,183
I thought the Jesuits were these guys,

901
00:47:36,183 --> 00:47:40,130
trans-national Papists, that basically,

902
00:47:40,130 --> 00:47:42,030
they were rightly suppressed and

903
00:47:42,030 --> 00:47:43,832
expelled from every country.

904
00:47:43,832 --> 00:47:44,920
(audience laughs)

905
00:47:44,920 --> 00:47:46,542
(audience sighs)

906
00:47:46,542 --> 00:47:49,797
You know, I was a liberal,
basically democratic thinker.

907
00:47:51,894 --> 00:47:56,894
And I realized what it
took me to reflect upon

908
00:47:56,937 --> 00:48:01,937
what they could teach us about
early modern globalization

909
00:48:03,400 --> 00:48:06,230
that we need to learn again for our

910
00:48:06,230 --> 00:48:08,600
global age of the Western hegemony.

911
00:48:08,600 --> 00:48:11,210
So it was for me a great experience,

912
00:48:11,210 --> 00:48:14,290
or it was the beginning
of a kind of learning,

913
00:48:14,290 --> 00:48:16,317
but I have to admit I'd
been on the outskirts

914
00:48:16,317 --> 00:48:17,560
of the School of Foreign Service,

915
00:48:17,560 --> 00:48:21,654
I don't think that I'd ever
had any kind of formal link

916
00:48:21,654 --> 00:48:25,550
in any kind of communication
or collaboration

917
00:48:25,550 --> 00:48:27,180
with the School of Foreign Service,

918
00:48:27,180 --> 00:48:28,680
so it was for me in this respect,

919
00:48:28,680 --> 00:48:33,160
oh Father Walsh I knew of him
about this called warrior.

920
00:48:33,160 --> 00:48:37,516
But of course, I come from Spain myself,

921
00:48:37,516 --> 00:48:40,110
but my wife is Ukrainian,

922
00:48:40,110 --> 00:48:42,230
so what the Soviet Union represents is

923
00:48:42,230 --> 00:48:43,650
very very strong for me and of course

924
00:48:43,650 --> 00:48:46,450
the Ukrainian famine is
the crucial experience

925
00:48:46,450 --> 00:48:48,529
of the 20th Century Nation of States,

926
00:48:48,530 --> 00:48:50,893
and he experienced already immediately

927
00:48:50,893 --> 00:48:55,460
how the Soviet System was
creating artificial famines,

928
00:48:55,460 --> 00:48:58,090
well before the huge famine of the 30's,

929
00:48:58,090 --> 00:49:00,760
you had already famines
created by revolution,

930
00:49:00,760 --> 00:49:03,970
war, and especially by the
policies of the regime.

931
00:49:03,970 --> 00:49:07,450
So this was a way in
which, and recognizing,

932
00:49:07,450 --> 00:49:11,560
that he had been going to all
these places as a diplomat,

933
00:49:11,560 --> 00:49:14,370
in very difficult mediations.

934
00:49:14,370 --> 00:49:17,160
And I could then add the
fact that he was sent

935
00:49:17,160 --> 00:49:20,732
after World War II as visitor to Japan

936
00:49:20,732 --> 00:49:25,732
to precisely make a report on
the Jesuit mission in Japan

937
00:49:27,080 --> 00:49:29,299
when actually it was under Father Arrupe,

938
00:49:29,300 --> 00:49:32,070
visited all the three
universities or colleges

939
00:49:32,070 --> 00:49:35,530
and all the 23 Jesuit missions
in Japan, brought his report,

940
00:49:35,530 --> 00:49:37,271
then came back, and is when he founded

941
00:49:37,271 --> 00:49:41,140
the School of Linguistics
with Father Dostird,

942
00:49:41,140 --> 00:49:43,640
so again it was the
recognition of importance

943
00:49:43,640 --> 00:49:46,330
of language learning for
the early missionaries

944
00:49:46,330 --> 00:49:47,966
in Japan and China that basically...

945
00:49:47,966 --> 00:49:52,371
So it made me view the
School of Foreign Service

946
00:49:52,371 --> 00:49:57,210
not as a school of foreign
service for the United States

947
00:49:57,210 --> 00:50:00,190
but something what much
more leaning to the

948
00:50:00,190 --> 00:50:02,400
global foreign service of the Jesuits.

949
00:50:02,400 --> 00:50:04,623
So this was for me the
learning experience.

950
00:50:05,470 --> 00:50:06,303
- Thank you.

951
00:50:06,303 --> 00:50:09,038
So we do have some time
for questions if anyone

952
00:50:09,039 --> 00:50:12,487
wants to challenge him on
some historical details...?

953
00:50:12,487 --> 00:50:13,395
(audience laughs)

954
00:50:13,395 --> 00:50:14,487
- Don't even try.

955
00:50:16,780 --> 00:50:18,133
- Yes, here's Sarah.

956
00:50:26,943 --> 00:50:29,581
- You reassured Father
Spadaro that you are not

957
00:50:29,581 --> 00:50:34,210
encouraging the creation
of a women's chapter,

958
00:50:34,210 --> 00:50:36,609
shall we say, of the Society of Jesus,

959
00:50:36,609 --> 00:50:38,569
but what are you suggesting?

960
00:50:38,570 --> 00:50:39,924
That the Jesuits-

961
00:50:39,924 --> 00:50:42,509
(audience laughs)

962
00:50:42,510 --> 00:50:44,174
- Well, you know...

963
00:50:44,174 --> 00:50:47,700
Ultimately the question as always is not

964
00:50:47,700 --> 00:50:52,149
access so that whoever
was discriminated against

965
00:50:52,150 --> 00:50:54,010
reproduces the structure,

966
00:50:54,010 --> 00:50:56,980
but to change the structure
of discrimination itself.

967
00:50:56,980 --> 00:51:00,740
I mean, there was no female
branch of the society of Jesus

968
00:51:00,740 --> 00:51:03,283
but all of the women's orders established

969
00:51:03,283 --> 00:51:05,879
after the Society of Jesus were follow

970
00:51:05,879 --> 00:51:08,940
the model of the Society of Jesus.

971
00:51:08,940 --> 00:51:13,253
They were to be not nuns of
cloisture but nuns in the world,

972
00:51:13,253 --> 00:51:16,870
dedicated to education, health, service.

973
00:51:16,870 --> 00:51:18,130
So this is really, really-

974
00:51:18,130 --> 00:51:20,140
And they then will have
their constitutions

975
00:51:20,140 --> 00:51:22,270
the way that Jesuits have
their own constitutions,

976
00:51:22,270 --> 00:51:24,930
not run by Bishops but run, of course,

977
00:51:24,930 --> 00:51:27,609
the church was not ready
to give them the autonomy

978
00:51:27,610 --> 00:51:31,660
that the Pope gave to the Jesuits
at this particular moment.

979
00:51:31,660 --> 00:51:33,990
They wouldn't have gotten
in the 19th century either,

980
00:51:33,990 --> 00:51:37,109
the Jesuits, but the fact
is that in this respect

981
00:51:37,110 --> 00:51:41,100
there was one woman Jesuit
at the very beginning,

982
00:51:41,100 --> 00:51:43,110
but this appearance was
a very negative one,

983
00:51:43,110 --> 00:51:47,203
and so it was a secret woman Jesuit.

984
00:51:49,320 --> 00:51:51,743
No, what I mean is really,
really, we are in a

985
00:51:51,743 --> 00:51:54,906
very unique moment of crisis
in the Catholic church.

986
00:51:54,906 --> 00:51:57,220
In Lingua there is this issue,

987
00:51:57,220 --> 00:51:59,020
and the sexual abuse we have to recognize

988
00:51:59,020 --> 00:52:01,901
is primarily to structures
of discrimination

989
00:52:01,901 --> 00:52:06,901
based on clericalism and based
basically on male clericals.

990
00:52:07,990 --> 00:52:12,229
And so I think that it
behooves the culture

991
00:52:12,230 --> 00:52:14,420
of the encounter to
create the structure where

992
00:52:14,420 --> 00:52:19,420
women can have very strong
voices in all the Jesuit

993
00:52:19,730 --> 00:52:24,255
institutions to become
models of what basically

994
00:52:24,255 --> 00:52:28,010
every form of church
institution should be.

995
00:52:28,010 --> 00:52:32,130
Not, maybe that the Jesuits
give the inspiration,

996
00:52:32,130 --> 00:52:35,370
the spirituality, but
ultimately they can be run

997
00:52:35,370 --> 00:52:39,410
very well by women, many of
those Jesuit institutions.

998
00:52:39,410 --> 00:52:41,049
So I hope that-

999
00:52:41,050 --> 00:52:43,580
and that they are only able to participate

1000
00:52:43,580 --> 00:52:47,220
and able if necessary to renew whatever

1001
00:52:47,220 --> 00:52:49,069
Ignatius spirituality means from the

1002
00:52:49,070 --> 00:52:50,570
point of view of women, right?

1003
00:52:52,300 --> 00:52:53,710
- Thank you, here.

1004
00:52:53,710 --> 00:52:55,950
- Yes, I am honestly not from the

1005
00:52:55,950 --> 00:52:58,279
Pontifical Gregorian University.

1006
00:52:58,280 --> 00:53:03,280
We had so much incense,
now here in this room

1007
00:53:03,900 --> 00:53:06,584
that I hope that we-

1008
00:53:06,584 --> 00:53:10,759
that it doesn't get too much in our eyes,

1009
00:53:10,760 --> 00:53:12,851
I want to ask this question.

1010
00:53:12,851 --> 00:53:17,130
We were talking about higher education,

1011
00:53:17,130 --> 00:53:19,265
which is a comparative,

1012
00:53:19,265 --> 00:53:24,265
we were talking about
leadership, which is asymmetric,

1013
00:53:25,100 --> 00:53:27,460
it's basically what we are talking about

1014
00:53:27,460 --> 00:53:30,200
all the time is elites.

1015
00:53:30,200 --> 00:53:35,020
So I'm aware that it is
basically futile

1016
00:53:36,930 --> 00:53:39,303
to think of a world without elites,

1017
00:53:40,770 --> 00:53:44,285
the question for us Jesuits who,

1018
00:53:44,285 --> 00:53:46,970
I mean the Gregorians doing that

1019
00:53:46,970 --> 00:53:50,287
in that business for 480
years and it's certainly,

1020
00:53:50,287 --> 00:53:54,450
I'm very convinced it has
been beneficial historically,

1021
00:53:54,450 --> 00:53:57,430
but the question for us would be

1022
00:53:57,430 --> 00:54:01,444
how do we get the elites to give back

1023
00:54:01,445 --> 00:54:04,423
to the ones who are not elites

1024
00:54:04,423 --> 00:54:09,399
what they gained in asymmetry-power,

1025
00:54:09,400 --> 00:54:12,910
whatever you- clout, whatever you want?

1026
00:54:12,910 --> 00:54:16,143
- Yes, well obviously
this was what I called

1027
00:54:17,200 --> 00:54:19,031
the re-founding with Father Arrupe,

1028
00:54:19,031 --> 00:54:20,364
and many Latin Americans would agree,

1029
00:54:20,364 --> 00:54:23,152
in the 60's a lot of elitist
schools had actually closed

1030
00:54:23,152 --> 00:54:27,627
and decided to go to the
ghettos and to the neighborhoods

1031
00:54:27,627 --> 00:54:29,660
and basically dedicate
themselves simply to

1032
00:54:29,660 --> 00:54:31,330
apostolate of the poorest.

1033
00:54:31,330 --> 00:54:34,220
In India, the Jesuit schools before

1034
00:54:34,220 --> 00:54:36,924
were educating the high-caste Brahmins,

1035
00:54:36,924 --> 00:54:39,725
now they decided they
don't need to educate

1036
00:54:39,725 --> 00:54:42,698
the Hindus, the high-caste Hindus,

1037
00:54:42,698 --> 00:54:47,133
they should educate the
outcasts, the untouchables,

1038
00:54:50,910 --> 00:54:52,670
and the indigenous people,

1039
00:54:52,670 --> 00:54:54,840
which are basically discriminated.

1040
00:54:54,840 --> 00:54:57,660
So most of the Jesuit
education in India today

1041
00:54:57,660 --> 00:55:00,946
is dedicated even to literacy,
so there's not any more-

1042
00:55:00,946 --> 00:55:03,040
But of course, so in this respect,

1043
00:55:03,040 --> 00:55:05,279
today they are doing this already.

1044
00:55:05,280 --> 00:55:08,803
But the question, where my
concern is, and I am very-

1045
00:55:09,640 --> 00:55:11,748
We should not go too far
in the opposite direction

1046
00:55:11,748 --> 00:55:14,650
of abandoning the apostolate
of the intelligent

1047
00:55:14,650 --> 00:55:17,010
and not of the elites, I'm
not trying to educate them.

1048
00:55:17,010 --> 00:55:19,240
But the apostolate of the intelligence.

1049
00:55:19,240 --> 00:55:21,770
And to have because it's
not enough to try to

1050
00:55:21,771 --> 00:55:24,130
familiarate and to accompany

1051
00:55:24,130 --> 00:55:26,022
these big teams of globalization.

1052
00:55:26,022 --> 00:55:28,430
We need to be there to have a voice

1053
00:55:28,430 --> 00:55:31,290
wherever the powers, the
centers of globalizations

1054
00:55:31,290 --> 00:55:33,259
are there to challenge the model.

1055
00:55:33,260 --> 00:55:34,861
And you can only do that
if you really, really

1056
00:55:34,861 --> 00:55:38,641
know economics, and politics, and law.

1057
00:55:38,641 --> 00:55:40,700
So you have to have, you cannot-

1058
00:55:40,700 --> 00:55:43,180
and this is my main concern,

1059
00:55:43,180 --> 00:55:46,086
is precisely as the
Society moves to the South,

1060
00:55:46,086 --> 00:55:51,028
that we abandon the great
intellectual tradition.

1061
00:55:51,028 --> 00:55:55,129
And as I said in India, it's a challenge.

1062
00:55:55,130 --> 00:55:58,740
How you do move to not
to be with the elites

1063
00:55:58,740 --> 00:56:02,259
and yet still play a
role in the public sphere

1064
00:56:02,260 --> 00:56:04,710
challenging the official centers

1065
00:56:04,710 --> 00:56:07,220
of hegemonic power in society.

1066
00:56:07,220 --> 00:56:11,819
And so it is a thing in which
the School of Foreign Service

1067
00:56:11,820 --> 00:56:16,690
will not simply close, it needs
to educate precisely elites,

1068
00:56:16,690 --> 00:56:18,870
but it has to educate precisely,

1069
00:56:18,870 --> 00:56:21,400
well, women and men for other,

1070
00:56:21,400 --> 00:56:24,200
which are educated to
service beyond themselves

1071
00:56:24,200 --> 00:56:25,053
in their career.

1072
00:56:26,975 --> 00:56:30,462
- Thank you, we have a
question in the back, John?

1073
00:56:35,370 --> 00:56:38,850
- Ah, thank you Jose. John
Borelli, Georgetown University.

1074
00:56:38,850 --> 00:56:41,120
And I know the bulk of
your remarks were on the

1075
00:56:41,120 --> 00:56:43,064
centuries leading up to World War I,

1076
00:56:43,064 --> 00:56:46,134
and many of those figures
we look upon as legendary

1077
00:56:46,135 --> 00:56:49,230
in the development of
inter-religious attitudes

1078
00:56:49,230 --> 00:56:50,454
in the Catholic Church,

1079
00:56:50,454 --> 00:56:52,620
but in your opening remarks on the

1080
00:56:52,620 --> 00:56:55,130
formation of the School
of Foreign Service,

1081
00:56:55,130 --> 00:56:57,804
1919, after the first World War

1082
00:56:57,804 --> 00:57:02,100
at the Catholic University
and the Jesuit University,

1083
00:57:02,100 --> 00:57:04,420
the first one in the United States

1084
00:57:04,420 --> 00:57:07,557
and the senior one in Washington DC,

1085
00:57:07,557 --> 00:57:11,029
because by then Catholic
University of America existed,

1086
00:57:11,029 --> 00:57:14,683
the US Bishops were also transitioning.

1087
00:57:15,567 --> 00:57:18,615
Their national Catholic war council,

1088
00:57:18,615 --> 00:57:22,240
their first structure, national structure,

1089
00:57:22,240 --> 00:57:25,279
among themselves was changed to

1090
00:57:26,160 --> 00:57:29,839
National Catholic Welfare Council

1091
00:57:29,840 --> 00:57:32,270
and then went through a
period of almost suppression

1092
00:57:32,270 --> 00:57:35,217
by the Holy C because of the word council,

1093
00:57:35,217 --> 00:57:37,600
and they had to struggle to get it back

1094
00:57:37,600 --> 00:57:39,522
and they changed it to conference,

1095
00:57:40,470 --> 00:57:44,250
then Edmund Walsh was invited to be

1096
00:57:44,250 --> 00:57:47,760
the first president of their organization,

1097
00:57:47,760 --> 00:57:51,663
the Catholic Near East
Welfare Association.

1098
00:57:54,063 --> 00:57:57,343
So the fact of the school,
the NCWC and CNEWA,

1099
00:58:00,280 --> 00:58:03,910
has a lot to do with
Catholics in the United States

1100
00:58:03,910 --> 00:58:08,910
coming in to a kind of
recognized national body,

1101
00:58:09,020 --> 00:58:10,160
don't you think?

1102
00:58:10,160 --> 00:58:11,694
- Of course, and this was the time

1103
00:58:11,694 --> 00:58:13,380
besides when the Catholic church

1104
00:58:13,380 --> 00:58:15,525
despite the acquisition of the American

1105
00:58:15,525 --> 00:58:18,136
as heresy precisely because it was

1106
00:58:18,136 --> 00:58:22,960
becoming really a national center

1107
00:58:22,960 --> 00:58:25,120
linked to the formation of what was

1108
00:58:25,120 --> 00:58:27,640
the beginning of also a really central

1109
00:58:27,640 --> 00:58:29,830
federal government that
had not operated as such.

1110
00:58:29,830 --> 00:58:32,045
It was World War I that
then led to the Depression,

1111
00:58:32,045 --> 00:58:33,510
and then of course the new deal in which

1112
00:58:33,510 --> 00:58:36,600
you could say that some of
the parts of the new deal

1113
00:58:36,600 --> 00:58:38,940
had been thought first within this

1114
00:58:38,940 --> 00:58:40,900
council of the Catholic church.

1115
00:58:40,900 --> 00:58:42,126
So yes this is very important,

1116
00:58:42,126 --> 00:58:46,267
and let's not forget
that it was at the time

1117
00:58:46,267 --> 00:58:51,267
when would eventually would
become the self-evident truths

1118
00:58:51,420 --> 00:58:54,710
of precisely religious
freedom as a crucial component

1119
00:58:54,710 --> 00:58:58,430
were then saved by also American Jesuits

1120
00:58:58,430 --> 00:59:00,620
and only later would be translated

1121
00:59:00,620 --> 00:59:02,980
into a theological language
for the global church.

1122
00:59:02,980 --> 00:59:04,350
So yes, this I think is a formative period

1123
00:59:04,350 --> 00:59:07,569
in the same way that you have
then the formative period of

1124
00:59:07,570 --> 00:59:11,930
Jesuits in France, in
Germany, who eventually really

1125
00:59:11,930 --> 00:59:14,220
open up a new way of being in the world,

1126
00:59:14,220 --> 00:59:17,240
of developing new types of theologies

1127
00:59:17,240 --> 00:59:18,350
which many of them would.

1128
00:59:18,350 --> 00:59:22,319
And especially let's say
in the Vatican Council.

1129
00:59:22,320 --> 00:59:26,390
So yeah this is from
World War I to the 50's,

1130
00:59:26,390 --> 00:59:30,089
this is a period in which a
transformation takes place

1131
00:59:30,090 --> 00:59:31,763
within the Society of Jesus.

1132
00:59:32,960 --> 00:59:37,790
John says himself, obviously
as a new Father General

1133
00:59:37,790 --> 00:59:40,503
open to Latin America that basically

1134
00:59:40,503 --> 00:59:45,503
after all he had been the
professor of Fortado in Luvelle

1135
00:59:46,110 --> 00:59:47,900
and was very much part already of

1136
00:59:47,900 --> 00:59:49,631
these links being developed

1137
00:59:49,631 --> 00:59:52,350
let's say with Latin American Catholicism

1138
00:59:52,350 --> 00:59:56,180
and social justice, which
was a Catholic action.

1139
00:59:56,180 --> 00:59:58,049
So yes this is a formative period of

1140
00:59:58,050 --> 01:00:01,253
what they will become real in Vatican II.

1141
01:00:03,270 --> 01:00:06,253
- So we have time for one more
question, right over here.

1142
01:00:09,524 --> 01:00:11,750
- Rafael l'Marquette
from Roche University.

1143
01:00:11,750 --> 01:00:13,660
Thank you so much for
this wonderful sort of

1144
01:00:13,660 --> 01:00:17,303
historical reconstruction
it was really enlightening.

1145
01:00:17,304 --> 01:00:19,560
But what was more interesting for me

1146
01:00:19,560 --> 01:00:23,929
was the sort of how it speaks
to a contemporary debate,

1147
01:00:23,929 --> 01:00:27,820
you know this cleavage between
localists and globalists

1148
01:00:27,820 --> 01:00:29,710
and it seems to me that this tradition

1149
01:00:29,710 --> 01:00:32,730
that you've reconstructed really provides

1150
01:00:32,730 --> 01:00:35,590
a novelty way of combining a kind of

1151
01:00:35,590 --> 01:00:38,011
global appeal with some rudeness.

1152
01:00:38,011 --> 01:00:41,162
The idea that it's not only kind of

1153
01:00:41,162 --> 01:00:45,622
sometimes say it's rooted
in cosmopolitanism but it's,

1154
01:00:45,622 --> 01:00:48,799
you're rooted in a certain
place but you're sort of

1155
01:00:48,800 --> 01:00:52,400
open to get into another
place like Matteo Ricci

1156
01:00:52,400 --> 01:00:54,870
and all the other
enculturation and tradition.

1157
01:00:54,870 --> 01:00:56,920
So this was very interesting for me,

1158
01:00:56,920 --> 01:01:01,090
and I wanted to understand
how you see this history

1159
01:01:01,090 --> 01:01:04,380
that you reconstructed
in light of this tension

1160
01:01:04,380 --> 01:01:07,240
that I would say is a key tension today

1161
01:01:07,240 --> 01:01:08,600
rather than left and right,

1162
01:01:08,600 --> 01:01:10,380
globalist-localist it seems to me.

1163
01:01:10,380 --> 01:01:12,620
- Well, they were... Glo-cal.

1164
01:01:12,620 --> 01:01:14,640
They were glo-cal, global and local.

1165
01:01:14,640 --> 01:01:17,740
Because they were rooted,
they were enculturated.

1166
01:01:17,740 --> 01:01:19,236
And it's true that they did not have

1167
01:01:19,236 --> 01:01:22,824
the global networks directly
in the way of acting,

1168
01:01:22,824 --> 01:01:26,240
but the consciousness, the
consciousness was there.

1169
01:01:26,240 --> 01:01:29,060
I mean even the college in Mexico City,

1170
01:01:29,060 --> 01:01:32,310
you have immediately after the news

1171
01:01:32,310 --> 01:01:35,299
of the martyrs in Japan reaches Mexico

1172
01:01:35,300 --> 01:01:38,090
before it reaches Europe,
before it reaches Rome,

1173
01:01:38,090 --> 01:01:42,550
and immediately the college
creates a theater performance

1174
01:01:42,550 --> 01:01:45,872
precisely celebrating the sanctity

1175
01:01:45,872 --> 01:01:48,343
of these Japanese martyrs.

1176
01:01:49,947 --> 01:01:54,577
And you go to indigenous
missions, the Incas near Cusco,

1177
01:01:58,400 --> 01:02:00,990
and you will see the frescos

1178
01:02:00,990 --> 01:02:03,529
and you have frescos representing cultures

1179
01:02:03,530 --> 01:02:06,180
from all over the world in 16th century

1180
01:02:06,180 --> 01:02:10,990
and indigenous village near Cusco

1181
01:02:10,990 --> 01:02:12,899
in the center of the Inca Empire.

1182
01:02:12,900 --> 01:02:15,929
So there was a global
connectivity, consciousness,

1183
01:02:15,929 --> 01:02:19,010
so global colleges, the Jesuits,

1184
01:02:19,010 --> 01:02:21,070
that's what I have called
the geography of knowledge,

1185
01:02:21,070 --> 01:02:23,985
was there: they could not act globally

1186
01:02:23,985 --> 01:02:26,350
so they had to act globally
only by acting locally,

1187
01:02:26,350 --> 01:02:27,420
but they were very conscious.

1188
01:02:27,420 --> 01:02:29,330
The global consciousness was there

1189
01:02:29,330 --> 01:02:32,290
and they did reproduce
global consciousness

1190
01:02:32,290 --> 01:02:33,730
wherever they went.

1191
01:02:33,730 --> 01:02:35,990
We are thinking of how
to develop, let's say,

1192
01:02:35,990 --> 01:02:38,549
a universal education, liberal arts,

1193
01:02:38,550 --> 01:02:42,141
for our contemporary
multi-cultural humanity.

1194
01:02:42,141 --> 01:02:45,590
Well if you look at the
colleges, let's say, in Macau.

1195
01:02:45,590 --> 01:02:48,258
First already in Fudai in Japan,

1196
01:02:48,258 --> 01:02:50,939
they were teaching not
only Latin and Greek

1197
01:02:50,940 --> 01:02:53,550
but the Chinese and Japanese classics,

1198
01:02:53,550 --> 01:02:56,319
because they thought of
course we cannot only teach

1199
01:02:56,319 --> 01:03:01,319
those Japanese- eventually
to become Jesuit priests,

1200
01:03:04,350 --> 01:03:09,350
into the cultures of the
Greeks and the Latins.

1201
01:03:09,490 --> 01:03:10,770
It was the recognition-

1202
01:03:10,770 --> 01:03:14,300
look every college, early college,

1203
01:03:14,300 --> 01:03:17,730
Sao Palo in Brazil, San Pablo in Lima,

1204
01:03:17,730 --> 01:03:20,242
San Pablo- or San Pal in Gua,

1205
01:03:20,242 --> 01:03:22,193
São Paulo in Macau.

1206
01:03:23,950 --> 01:03:25,740
They call it Saint Pablo
because they thought they

1207
01:03:25,740 --> 01:03:27,709
were doing to the new gentiles,

1208
01:03:27,710 --> 01:03:30,870
the proper gentiles what Saint
Paul did to the gentiles.

1209
01:03:30,870 --> 01:03:33,630
But they knew that in the
same way that Christianity,

1210
01:03:33,630 --> 01:03:35,320
the beginning was Greek and Latin,

1211
01:03:35,320 --> 01:03:37,557
they didn't come in one single version.

1212
01:03:37,557 --> 01:03:40,709
For Christianity it was originally Hebrew.

1213
01:03:40,710 --> 01:03:44,740
To become universal, had to
go and become Greek and Latin.

1214
01:03:44,740 --> 01:03:46,529
And then well if it
became Greek and Latin,

1215
01:03:46,530 --> 01:03:48,340
it could become Japanese and Chinese

1216
01:03:48,340 --> 01:03:50,650
so the idea that universalism can only

1217
01:03:50,650 --> 01:03:53,740
be true universalism if it
is particular every way.

1218
01:03:53,740 --> 01:03:56,419
So it cannot be a universal cosmopolitan

1219
01:03:56,420 --> 01:03:59,630
it has to be universal
particularly some very concrete.

1220
01:03:59,630 --> 01:04:02,185
So this was something
that was already built

1221
01:04:02,185 --> 01:04:05,189
into their conception of
a universal Christianity,

1222
01:04:05,189 --> 01:04:07,024
which itself is not European.

1223
01:04:07,025 --> 01:04:08,331
This was very important.

1224
01:04:08,331 --> 01:04:10,930
The Jesuits were convinced of the

1225
01:04:10,930 --> 01:04:13,190
superiority of Christianity as a religion

1226
01:04:13,190 --> 01:04:15,337
but not of the superiority
of European culture.

1227
01:04:15,337 --> 01:04:17,960
They recognized Japanese
culture, Chinese culture.

1228
01:04:17,960 --> 01:04:21,080
For them, was superior to the
culture of the Renaissance,

1229
01:04:21,080 --> 01:04:23,562
the Italian Renaissance,
from which they came from.

1230
01:04:23,562 --> 01:04:25,245
And they write about it.

1231
01:04:25,245 --> 01:04:29,207
And so it was precisely
because Christianity

1232
01:04:29,207 --> 01:04:34,160
was non-European, has
no particular culture,

1233
01:04:34,160 --> 01:04:37,950
that could become incarnated
in every particular culture.

1234
01:04:37,950 --> 01:04:40,111
And Christianity would
only become universal

1235
01:04:40,111 --> 01:04:43,359
if it became particular everywhere.

1236
01:04:43,360 --> 01:04:44,950
And so this was-

1237
01:04:44,950 --> 01:04:47,810
they did it, yes out of this
inter-cultural encounter,

1238
01:04:47,810 --> 01:04:49,180
they had no theology of it.

1239
01:04:49,180 --> 01:04:51,000
Today we have the theology of it.

1240
01:04:51,000 --> 01:04:52,530
We can reflect on it.

1241
01:04:52,530 --> 01:04:53,537
But the experience was there,

1242
01:04:53,537 --> 01:04:55,493
and it came out of the practice itself.

1243
01:04:58,496 --> 01:05:00,510
- Well Jose your keynote
in this discussion

1244
01:05:00,510 --> 01:05:04,615
I think has been a fitting
end to an exciting afternoon.

1245
01:05:04,615 --> 01:05:07,069
We've had a chance to look at the

1246
01:05:07,069 --> 01:05:10,630
global impact of the Jesuits
from many different angles

1247
01:05:10,630 --> 01:05:14,670
to celebrate SFS and the
Centennial against that backdrop.

1248
01:05:14,670 --> 01:05:16,450
We've also got some calls to action

1249
01:05:16,450 --> 01:05:19,080
that emerged out of each
of the panels as source

1250
01:05:19,080 --> 01:05:20,821
of reflection for Georgetown

1251
01:05:20,821 --> 01:05:25,549
and society I would hope going forward.

1252
01:05:25,550 --> 01:05:28,660
In conclusion of our formal activities

1253
01:05:28,660 --> 01:05:32,370
and in anticipation of our
reception together downstairs,

1254
01:05:32,370 --> 01:05:35,442
just some thanks at the end of the day

1255
01:05:35,442 --> 01:05:40,442
to President DeGioia and Dean
Hellman and Father Spadaro

1256
01:05:40,500 --> 01:05:42,560
for bringing us together here

1257
01:05:42,560 --> 01:05:44,755
for this wonderful day of reflection.

1258
01:05:44,755 --> 01:05:47,371
To the staff who've made this possible,

1259
01:05:47,371 --> 01:05:50,354
to Aaron and Shamong from Georgetown

1260
01:05:50,354 --> 01:05:54,390
to Marta and her team here at Civiltà

1261
01:05:54,391 --> 01:05:57,570
and in conclusion I hope
you'll join me again

1262
01:05:57,570 --> 01:06:00,093
in thanking my friend and
colleague Jose Casanova.

1263
01:06:00,093 --> 01:06:03,176
(audience applaudes)