The Jesuit Mind:
The Mentality of an Elite in Early Modern France
Ithaca: Cornell University Press, 1988
The author's study explores the complex nature of Jesuit ideas and roles in education during the sixteenth century in France. This study is based on approximately 5,000 letters written between 1550-1580 by Jesuits in France to their superiors in Rome. The correspondence describes not only official business but also private and everyday matters. In addition, the letters serve as an important account of how the Jesuits viewed their role as educators.
Ignatius Loyola was responsible for the development of idealogy concerning the purpose and aims of education. According to Loyola,"the end of learning which is acquired in the Society, is with God's favor to help the souls of its own members and those of their fellow men." Though Loyola was concerned with the theological foundation of the Jesuits and their students, he wanted his followers to study subjects fundamental to a humanist education. Since such a curriculum supported an active role in society, this is where the Jesuits depart from their religious predecessors who believed in a more secluded and passive life. The humanist scorn of monastic life and its belief in active service to the community was adopted by the Jesuits.
Despite Ignatius Loyola's aspirations, the Jesuit course of education in France was jeopardized by several factors. In the Constitutions Loyola stressed the importance of cultivating polished Latin, yet it was not uncommon to find Jesuits who were not fluent in Latin. Jesuit colleges also suffered from poverty as income from the rural community declined. During the sixteenth century, Jesuit colleges in towns continued to suffer economic problems as local authorities expected the Jesuits to educate poor students whose parents were too poor to pay tuition. Although the Jesuit education was free, the Jesuits preferred to educate the sons of the nobles or wealthy families.
The Jesuit institution contained a body of students which ranged from unwanted poor boys to members of the Society attending advanced classes in theology and philosophy. The majority of students consisted of boys ranging from ten to fourteen years. Students who already knew how to read and write, followed a course structure which included five classes, beginning with lower grammar, progressing through two or more grammar classes to the humanities, and finishing with rhetoric. Placement in classes was according to ability, not age, and throughout the instructional period, Latin was spoken. Greek was introduced in the humanities.
Though the Jesuit colleges were similar to other colleges during the Renaissance, what made the Jesuit institutions unique was the combination of humanist curriculum with the morally disciplined religion of the Catholic Reformation. Obedience, humility, and devotion were essential for students and daily attendance at mass was among the basic requirements. The discussion of student discipline was frequently included in Jesuit correspondence. According to the Constitutions, Jesuits should not administer physical punishment to students; instead, each college should hire a "corrector" to do this. If this was not possible, someone else, possibly another student, should apply the punishment. This regulation caused many difficulties in France because the Jesuits believed they should retain this power so that the students would respect and fear them.
The decision by the Jesuits to become involved in education led to a number of problems. The colleges served as a public relations forum for the religious order. Critics from all social classes objected to the Jesuit involvement in education as well as from the pulpit. However, the usual Jesuit reply was that many graduates had fought against the heretics. In fact, it was the Jesuit goal of reforming the morality of the entire community.
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