Married 63 years, Frederick J. and Marian A. Kroger were friends to the end, only briefly parted by death in January 2013.
When they died — just six days apart — their legacy was already large: faith, family, service and generosity. It grew even larger when the Krogers’ five children gathered to decide how to designate the trust their parents committed to the University in 1997.
“My parents were always devoted to God, family and country,” said Tim Kroger, who is a partner in Main Line Supply, the company started in 1955 by his father, a 1947 mechanical engineering graduate who came to UD after serving in World War II. Having escaped from a German prisoner-of-war camp late in the war, Kroger committed in gratitude to serving others for the rest of his life — and he did.
“He volunteered for everything,” Tim Kroger said. “Parish Council; the Knights of Columbus; St. Vincent de Paul; and the Inca Ball, which raised funds for missions in Central and South America. He would visit people in jail, and as far back as I can remember, they sponsored children in poverty around the world. They were involved with the Glenmary mission and the Marianists, and somehow, he came to all of our sporting events, too, all while growing Main Line Supply.”
Mrs. Kroger, an “extremely diligent wife and mother,” was a model of devotion to family and Catholic education, and their devotion to one another never faltered, Tim Kroger said. In their last days together at hospice, they shared a room, and the staff turned their beds so they could see each other.
“They sent all of us to Catholic schools, and they helped send all 16 of their grandkids to college,” Tim Kroger said. “The Catholic faith was very important to them, and they loved the University of Dayton.”
In tribute to the Krogers’ commitment to the University, to their faith and to Chaminade Julienne, the Marianist high school all of their children attended, Tim Kroger and his siblings — Anne Shock, Mary Helldoerfer, Mark Kroger and Pat Kroger — directed their parents’ gift to two initiatives: a new scholarship for UD-bound students from area Marianist high schools; and the upcoming renovation of the University’s Immaculate Conception Chapel.
“Our parents had the foresight to give to UD and CJ and various churches in the area, and one of their last requests of their children was to please continue this,” Tim Kroger said. “Their scholarship fund at UD will continue to grow.”
A good plan
For decades, planned giving has been an important foundation of the University of Dayton’s advancement, providing students with outstanding academic programs, world-renowned faculty, scholarships and state-of-the-art facilities. A planned gift is more than an act of generosity; it’s a demonstration of faith in the University — and the University of Dayton is grateful and honored to be entrusted with it.
The University received more than $3 million from planned gifts in 2012-13, and new planned gift commitments surpassed $5 million. Among those gifts was that of lifelong Daytonians and longtime University benefactors Frederick J. and Marian A. Kroger.No Comments
When Erin O’Connell ’14 sits down at her family’s holiday table each year, she expects a side of laughter with her cheesy potatoes. They will tease each other about who got to fill their plate first (the O’Connells line up by height, shortest in front) and continue poking fun at the couple who mailed frozen meat to an aunt in advance of the party — but forgot to tell her, so it thawed on her front stoop.
“Sitting down together over a meal is crucial to our relationships with each other, and to food,” says O’Connell, a senior dietetics major and president of the Student Dietetics Association. She notes that coming together at the table is central to the Marianist tradition.
As psychology professor Jack Bauer points out, “People need rituals. We are hard-wired to be part of groups, especially family, and in a time when our society is so complex — people are living all over and are busy — we need to have a set place where it all comes together, even just once a year.”
Meals also offer time for reflection. “You don’t need to have long, in-depth conversations about the meaning of life. Just by talking about the things that you’re doing, that you’re interested in, you’re talking about what’s important to you. You’re checking in with each other, and maybe finding ways to help each other,” says Bauer, who serves as Roesch Chair in the Social Sciences.
1. The family that cooks together, stays together. Or, at least stays happier. “Cooking as a group takes the pressure off one person to prepare the whole meal and be stuck in the kitchen,” O’Connell says. Also, plan ahead. If hosting a potluck, coordinate dishes so there’s adequate oven space, or ask guests to bring cold dishes, like a salad or fruit tray.
2. Think big (but serve small). In Brian Wansink’s book Mindless Eating, he notes that when food is placed in a smaller serving bowl with smaller serving utensils, people will take and eat less. “It’s a mental thing. You think you are eating the same as you would from a bigger bowl, but you actually serve yourself less and are still satisfied,” O’Connell explains. Aim to fill your table with a quarter protein, half vegetables and fruit, and a quarter grains.
3. Eat first, play later. No, you don’t have to give up grandma’s triple-layer pecan pie. But eating lean protein and vegetables before arriving can help you make clearer choices. “You’ll eat less because you’ll be full faster,” O’Connell says. Then, get moving: run a 5K together, throw a Frisbee around the yard or turn on some tunes and dance. “My family always plays flag football the day after Thanksgiving,” O’Connell says. “We enjoy working together as a team, but it also helps people feel relaxed and happy since physical activity produces endorphins.” She recommends scheduling your fun between dinner and dessert; it allows your cells to use those nutrients before you ingest more sugar.
4. Keep the fun (not the food poisoning) going. One memory no one wants: an illness epidemic. “Don’t let the food sit out for more than 90 minutes,” O’Connell says. “Not only does this follow recommended food safety guidelines, it also keeps you from eating more.” Another idea: Leftovers can make great one-dish entrees the next day, with little effort. O’Connell suggests turkey noodle soup, gnocchi using mashed potatoes, or a casserole. “Combine the rest of your vegetables, turkey and stuffing, add a cream soup, and put it in the oven.”
5. What guests don’t know won’t hurt them. One final tip: “If you alter recipes to reduce the fat and sugar, keep it a secret,” O’Connell advises. “Not everyone is ready to make those changes.”No Comments
Standing with hands submerged in a sudsy sink, surrounded by my college housemates, I was reminded of my life at UD.
Doing dishes was not one of those memories.
At 114 Chambers St., our dysfunction manifested itself in towers of starchy pasta pots and dinnerware. Some of us bullheadedly refused to wash a dish that wasn’t ours. Others of us had no conception of the need for dishes to be washed.
Since then, we’ve all learned a few things, such as how much we mean to one another. That was reinforced this October when five of us rendezvoused in Chicago for a girls’ weekend. It was our first quorum since a 2005 wedding. We had meant to reunite a year earlier for a 40th birthday celebration, but a birth and a death and other messy stuff called life just got in the way. As we cooked and ate and talked and did one another’s dishes, we understood just how much we had missed, and how much we had missed one another.
At TEDxDayton Nov. 15, Justin Bayer ’01 revealed the secret to success. It’s the kind of simple solution we’re all born with but, sometime between birth and high school, the tag washes away and we simply forget how to care for ourselves.
“Success is happiness.” Justin’s wide smile crinkled both corners of his eyes as he stood on stage at the Victoria Theatre before a packed house ready to be infused and inspired. He told the story of his guidance counselor who once … twice … five times told him to visit the University of Dayton. The Cincinnati high schooler had no intention of attending a college 50 miles to the north. But he acquiesced, and he visited. “I call that visit the turning point for the rest of my life — something just felt right,” he said.
He found his MARV — meaning, accomplishment, relationships and vitality. Justin uses the acronym to describe the path to success. In his business, Welcome to College, he shares the MARV philosophy with students to help them avoid becoming national statistics like the 56 percent of college students who report feeling lonely, 44 percent hopeless or 85 percent overwhelmed.
College, for me, was a good first step. But moving into that crummy landlord house on the Dark Side and living with always smart, forever talented, often loud women who during the next three years challenged me daily changed my life. As one housemate said in Chicago, at UD was the first time she felt like a rockstar. And in the glow of one another’s spotlights, we all grew to realize our dreams. These women are my MARV.
Two weeks after that reunion, I again had my hands in a sudsy sink, this time in Bowling Green, Ohio, for the funeral of Patrick Fitzgerald ’66, the father of Kerri, my Chambers Street roommate. He will be remembered as a happy grandpa whose eyes crinkled as he smiled, a champion of public television and human rights, a lover of family, friends and Jameson, which we raised to him in a toast.
Sounds like success to me.No Comments
Whenever I walk through campus and spot the towering blue dome of the chapel, I instantly feel at home — and at peace.
I occasionally take a break from the busyness of the day to steal a few moments, sit in the chapel, reflect and be one with God. This is the spiritual heart of our campus. It’s a place to witness grace in our lives. It’s where we come together to celebrate, to find solace, to pray in community.
During my time in the Chapel of the Immaculate Conception, I have seen that it is in need of care. We’ve completed only partial renovations of the chapel since its construction by the Marianists in 1869.
Today, this sacred place deserves a thoughtful and unified renovation. We want to improve the interior to meet contemporary liturgical requirements while bringing back the wood finishes, warm colors, pews, artistic touches and the simple elegance of yesteryear. I recently reviewed preliminary sketches for new stained glass windows that will mimic the original colors and patterns — and respect the chapel’s rich history.
More than $11 million toward a $12 million renovation has been committed from trustees, alumni and friends, including a major bequest and a recent anonymous $3 million gift. I’m confident we can meet this fundraising goal and begin a yearlong renovation in August 2014. I’m so grateful to our supporters for their faith in this project.
Earlier this year, we entered into a formal partnership with the Church of the Holy Angels, which sits in the middle of campus among student houses on the corner of Brown and L streets. This is not a merger but a true collaboration. A graduate assistant is helping to direct a K-6 faith formation program at the parish, and undergraduates in the two-year Forum for Young Catechetical Leaders program are teaching catechism classes and offering programs in adult faith formation and sacramental preparation.
Most importantly, when we need a larger worship space, Holy Angels will now be available. That has allowed the University to recommend a renovation rather than an expansion of the chapel. We are now working with a liturgical consultant and architect to finalize the plans.
Preliminary plans call only for a modest addition on the south side of the building for a bride’s room, reconciliation room and restrooms. As people walk through the chapel’s beautiful wooden doors, they will enter a new gathering space. Just inside the chapel, a baptismal font will serve as a visual reminder of the origins of our faith. Traditional wood pews will replace the chairs. Every detail, from the art and statues to the religious symbols used on the windows and walls, will reflect a desire to enhance the chapel’s natural beauty and create greater harmony.
The newly renovated chapel will stand as a testament to what a community of believers can accomplish through faith and action. It will be a symbol of our gratitude to our Marianist founders, who taught us that we are to use our knowledge and faith to make a difference in the lives of others.
It will be a sacred place for all.No Comments
Answering readers’ questions in this issue is Father Quentin Hakenewerth, S.M., former superior general of the Society of Mary, now living in Mexico. Questions not appearing in the print edition are listed first.
How can we graduates from Marianist institutions foster that same sense of community we experienced in college with our colleagues in our professional life? —ANDRES GREETS ’06, PHILADELPHIA
I believe at least two elements are necessary to build Marianist community: a common experience of God — truth and goodness — and a common project of helping others in Mary’s name. Share our faith in such a way that the presence of God and Mary is felt and express that goodness in doing good for others.
What role do you see for the Society of Mary in the struggle for the rights and dignity of women in society and in the church? —BROTHER BILL FARRELL, S.M., SANTA FAZ, CHINAULTLA GUATEMALA
We men in the Society of Mary have a special relationship with Mary, the Mother of Jesus. In our consecration we try to love her with the love of Jesus, and we hand over our life to her to help her in her mission. We consider her as much greater than ourselves, never as equal or less than we are. We treasure her purity and her faithfulness in the Holy Spirit. We Marianists should treat all women with this same attitude. As Marianists, what we do to any woman, we do to Mary.
In the U.S., Marianists refer to the three founders: Chaminade, Adele and Marie Therese. In other countries Marie Therese is not considered a founder. Do you consider Marie Therese one of the founders of the Marianist Family? If so, why; if not, why not? —PATI KRASENSKY, PHILADELPHIA
Mother Therese de Lamourous was a consecrated member of the Marian Sodality of Father Chaminade, who was her spiritual director. They had a great spiritual influence on each other. Marie Therese was sent by Father Chaminade to help form the first F.M.I. [Daughters of Mary Immaculate] community in Agen. She helped form the community but was never a member of it. Mother Therese was a foundress, but of a work and mission very different from that of the Sodality, the F.M.I. or the S.M. — all part of the Marianist Family. She founded the Misericorde, an independent work (freeing prostitutes from their former life) that eventually became a religious congregation with a spirituality of divine mercy, quite distinct from the Marianist spirituality. She did not want to found a province, only an independent house. When the bishop of Lavalle, France, asked her to found a community there, she sent four sisters for three years to found another independent community and then return to their community of origin. The same happened with Lavalle and Paris. From Paris a community was founded in Poland, which became a province and a new religious congregation — the Sisters of Divine Mercy. Saint Faustina Kowalska is a member of that congregation. The spirituality and mission of the Misericorde are clearly distinct from the spirit and mission of the Marianist Family. Perhaps we are spiritual cousins?
How would you suggest that the Marianist system of virtues be handed on to University faculty and associates? —TED CASSIDY ’60, CLEVELAND
I believe that the manner suggested by Father Chaminade is still valid. (1) First we need a clear idea of what the particular virtue is and what it does for us. We might learn this as much by group reflection as from the instruction of some expert. The Holy Spirit is at work in the group. (2) Once we have a clear idea of what we want, we need reflective prayer to motivate us. The virtues mean nothing if we are not motivated to change, to really want to grow in the virtue. (3) After beginning to practice the virtue we need frequent examination of our experience of living the virtue. This is especially effective when done in a group where we know each other. Father Chaminade named these three elements instruction, meditation and examen. In all three steps, count heavily on the action of the Holy Spirit.
With the Church’s current emphasis on evangelization, what would you advise as the best way for young people today to develop a personal and vibrant relationship with our Blessed Mother Mary to become in turn evangelizers in their families, with friends and colleagues, and through whatever ministry of profession they choose? —MELBA FISHER, SAN ANTONIO
Evangelization and the Mother of Jesus — what’s the connection? Well, evangelization means communicating the good news about Jesus. If we want to share the good news about Jesus, we have to know Jesus — not just the doctrine about him, but know his person, live his presence. Now imagine what it would be like to live with his Mother in order to get to know Jesus. We can do what the beloved disciple did when Jesus gave his Mother to him. He took her into his own life. If we take Mary into our home, into our heart and live with her, we come to know Jesus in a very personal way. That makes it easy to talk about him to others; just tell them about your experience.
Is there a particular moment in the lives of Jesus and Mary that inspires you most at this time in your life? —JUDY MCKLOSKEY ’67, EDEN PRAIRIE, MINN.
Two moments particularly inspire me. The first is when Jesus gives his own power and authority over evil to his disciples. What trust on the part of Jesus, and what love to share his very being in this way with his disciples! When I am able to see myself among those disciples, I am deeply moved. The second moment is when Jesus gives his own Mother to the beloved disciple on Calvary. When I can see myself as the beloved disciple, I am awed and highly motivated to live my life consecrated to Mary for others.
In your experience, what has been the Society of Mary’s response to “the fundamental option for the poor” in its apostolic commitments and its own modis operandi? —BROTHER BILL FARRELL, S.M., SANTA FAZ, CHINAULTLA, GUATEMALA
The Society of Mary has always had some works dedicated to the poor. It has always had a minority of members directly dedicated to the poor. The Society of Mary as a whole has never made the poor the determining point of all of its works or of the life style of all its members. We have always had some inspiring examples of members and individual works dedicated to the poor, but not a “Society of Mary” dedicated to the poor. I believe the same is true of the Church, something which Pope Francis would like to see change.
You have been quoted as saying that “We really need holy Marianists in this day and age.” How would you operationally define a “holy Marianist”? —BROTHER TOM FARNSWORTH, S.M., DAYTON
For me, a holy Marianist is a person imbued with the experience of being the beloved disciple at the foot of the cross, receiving Mary into his life and dedicating everything to her mission. This grace of the Holy Spirit (charism) shapes his/her personality and his/her life of service to others.
The following questions and answers appeared, in somewhat shorter form, in the print edition of the University of Dayton Magazine.
Pope Francis has been noted for his personal simplicity as well as his strong passion for the poor. How would you like to see the Marianist family live this out? —BROTHER BRANDON PALUCH, S.M. ’06, DAYTON
Our concern for the poor should change not only the life of the poor but our lives as well. The most effective means to bring about this change is to look into the eyes of a poor person. If we do that, much will change for us and consequently for the poor. When was the last time you looked a poor person in the eye?
What have you learned from living in the Mexican culture for 17 years? —FATHER THOMAS SCHROER, S.M. ’65, DAYTON
A number of convictions have formed in me during my years in Mexico. I don’t know if they are correct, but I will mention three: (1) The greatest cause of poverty that I have experienced is corruption — taking advantage of power or position to exploit others for one’s own good. A good example is education where money and job security reigns more than the good of the students and competency of the teachers. The Teachers’ Union aims to benefit the teachers, not the students. (2) Popular religion is strong [among] good people with strong emotional attachment to religious practices but often without much understanding or commitment to the person of God and neighbor. The great need is evangelization to bring Jesus and his message to people in a new form. Jesus said to Mother Teresa of Calcutta: “The poor don’t know me, and therefore don’t want me.” (3) One cause of illegal immigration is the disparity of wages between Mexico and the USA. The minimum wage in the U.S. is at least nine times that of Mexico. In five years an illegal immigrant can save enough money to put his kids through school and pay for a small house. I have had a lot of contact with illegal immigrants in Mexico. I celebrated three funerals of young men who died in the desert of New Mexico. I do not know how to bring about a parity of wages, but I am convinced it would greatly reduce the immigration problem.
From your experience in Rome, do you think Pope Francis will be able to make lasting changes in the Vatican bureaucracy? —JUDY MCKLOSKEY ’67, EDEN PRAIRIE, MINN.
What I understand as bureaucracy is a governing structure in which exercising and prolonging one’s authority for its own sake is a primary purpose. It seems to me that this depends on two elements: the structure of the authority and the morality of those who exercise authority. Concerning the first element, the cardinals in the consistory before the election of Pope Francis clearly gave to the future pope, whoever it would be, the task of restructuring the exercise of authority in the Vatican. For example, more dialogue between the Sacred Congregations in the Vatican, more direct access to the pope, more direct dialogue with bishops’ conferences. Pope Francis has already indicated that this is what he wants. Yes, I believe some changes will be made. The second element consists of the attitude and morality of the people named to exercise the authority in the Vatican. I have great confidence that Pope Francis will make good choices — although he has to work with what is available.
You wrote a wonderful book entitled A Manual of Marianist Spirituality. What would you share as the most salient or important point/insight in that book? —BROTHER TOM FARNSWORTH, S.M., DAYTON
Of course, I think all the points are important! However, the one that had a notable influence on me is “presence.” Presence is a conscious way of being with someone that makes a difference. Presence changes something in the person to whom we are present. If you are in a group and nothing changes in any of the group — awareness, emotions, ideas, desires — you really are not present to them. If someone enters the room where you are and nothing changes in you, that person is not present to you. Now apply this to God in your life, to Jesus or to Mary, and you will begin to notice the tremendous importance of presence. Perhaps that is why Jesus said to his Father concerning his disciples: I want them to be present with me where I am.
As you look over the many years you have been a Marianist, what stands out as the most significant/impactful events in our history? What concerns do you carry about the future of the Society and the Daughters of Mary? —VICTOR FORLANI, S.M. ’65, DAYTON
I think the most impactful change in the history of the Society of Mary (and of all religious congregations dedicated to apostolic works) has been the shift from administering and operating works (schools, hospitals, etc.) to animating them with our spirit and charism. In some ways this has been forced upon us by aging and the paucity of new members. But I believe it is much deeper than that. Our role as religious in the church is shifting. The requirement for administering or operating a school is a professional degree. The requirement for animating or sponsoring a school is sanctity — living and communicating an experience of God, of the Holy Spirit, of the Mother of God. My concern for the Society of Mary is that, in general, we still think and feel in terms of administering and operating works, and we are not yet focused as a Society on the experience and communication of our charism as our main purpose.
In today’s modern age, there are so many distractions. What practices do you find most helpful for your spirituality? —ANDREW GERBETZ ’06, PHILADELPHIA
Blessed Chaminade gave us a virtue called “recollection.” It might also be called “focus” because it focuses our attention and our energies on living the present moment. This allows us to do well what we are doing and to enjoy more fully what we are doing. Our energies are more efficient and we experience the harmony and peace of Jesus within us. Distractions are usually a question of trying to do too many things at the same time, or to live in the past or the future (which is not reality). Distractions give us a sensation of division or tension within and frustration of not completing well any of the several things we are experiencing.
For our next issue, ask your questions of Crystal Sullivan, director of UD’s campus ministry. EMAIL YOUR QUESTION TO MAGAZINE@UDAYTON.EDU.1 Comment
More seasoned Santas would be aghast to hear of the innocent mistake Bob Jones ’63 made while filling in for the legendary figure at Operation Joy, the 1962 precursor to today’s Christmas on Campus celebration.
“When I came back to the event after changing out of my Santa suit,” Jones said, “a little kid came up to me and said, ‘Santa Claus had a ring on just like that.’”
Sitting beside him as he told this tale, longtime friend — and Operation Joy chair — Judy Stonebarger Cerar ’63 laughed and said, “You’ve never told me that!”
Dayton locals Jones and Cerar (who have worked together on several Reunion Weekend committees over the years) made sure to catch up at their 50th class reunion in 2013. Flashing a cell phone picture of the two of them from that party, Jones said, “I made sure to get a picture with Judy. It’s pretty amazing, because we still talk about that first Christmas on Campus a lot.”
In 1963, Ellie Kurtz, director of UD’s student union for 30 years, recognized a good idea and built upon it, institutionalizing the night known as Operation Joy as Christmas on Campus. The event began as a way for students to celebrate the holiday with friends and their campus family before heading home for break.
Cerar says the initial idea for Operation Joy came from UD’s student council: “We wanted to do something for underprivileged children in the Dayton community for Christmas.” On that first Sunday afternoon from 2 to 4 p.m., 60 children and 15 students attended the free celebration. Highlights included singing Christmas carols, decorating a Christmas tree and presenting a gift to each child.
“It was powerful for everyone on the committee to see the kids’ genuine happiness upon receiving their gifts. Beforehand, we’d always been the recipients and, at that moment, we were
truly in a giving situation.”
The event has evolved into what is believed to be one of the nation’s largest single-day, on-campus community service events. In 2012, nearly three-quarters of the undergraduate student body took part, with many of them “adopting” approximately 1,000 local school children for the evening.
Christmas on Campus now features: a live Nativity; tree lighting; Santa’s Workshop with arts and crafts, cookie and gingerbread house decorating, and pictures; a children’s carnival; and live entertainment like dancers, bands, an improv comedy group and several character mascots. The Vigil Mass, generally that of the Feast of the Immaculate Conception, closes out the night.
From dressing up as Santa Claus to emulating Mr. Claus through his actions, it’s a lesson that has stayed with Jones. He hopes to one day be chosen by the Christmas on Campus student committee to donate a large tree from his own yard as the celebration’s centerpiece.No Comments
Named for John Stuart, from whom the original campus property was purchased by the Marianists in 1850, Stuart Hall is celebrating its 50th anniversary during the 2013-14 year. With a March 19, 1963 cornerstone dedication, the residence hall was completed and opened the following year for nearly 1,000 male students. In the autumn issue of University of Dayton Magazine, we asked readers to share their memories of the “house on the hill.” Several responses appeared in the Letters to the Editors section of the Winter 2013-14 issue. Here are some more:
Memories in triplicate
I have three distinct memories of Stuart Hall: No. 1: My freshman year, every person with the last name of Stewart/Stuart lived in Stuart Hall. I thought it was a joke; No. 2: Watching the softball and baseball games from the top of the hill, and writing about it for my sportswriting class; No. 3: Sledding down the hills on cafeteria trays in the wintertime.
—KRISTLE STEWART HARDY ’03 (MOUNT DORA, FLA.)
Up the hill, upping the bond
I remember August 1978 as if it were yesterday. My parents and I loaded the car in Rockville Centre, Long Island, and prepared for the journey to UD. I was assigned to Stuart Hall, 6 South. Dayton was in the middle of a heat wave, and unfortunately, the elevator was mainly out that day. Bad news when you are taking six flights of stairs in 90 percent humidity.
As it turned out, my room was as far from campus geographically as you could be: end of the hallway, last room on the left. I was paired with an amazing roommate. Within the next 15 years, we would both stand tall at each other’s wedding. My floormates were what my dad referred to as “good people,” and those friendships remain to this day.
The trek up and down the hill was often cold and difficult, but allowed us at Stuart Hall to feel a bond that was unique to our dorm. Late night Dominos deliveries, watching the Flyer basketball team on the big screen with friends, “traying” down Stuart Hill after a snowstorm. These are memories that began to shape who I would become years later, and remained etched in my mind.
Thank you, Stuart Hall, for all that you gave. Now, if we could just get you to move down the hill closer to campus…
—JOHN S. MURPHY ’82 (CORVALLIS, ORE.)
Stuart was all-male when I was at UD, and the only thing that separated it from Marycrest was the health center. One evening, as my future husband and I were heading down the hill, we slid without moving our feet on the black ice all the way down. Those were the days that a cafeteria tray could take you all the way down the snowy hill through the line of bushes that led to the Ghetto.
—CATHY HIGGINS WETZEL ’77 (UNION, OHIO)
Friends for life
When I was there in 1980, we had to walk up hill, in the snow, both ways. I enjoyed living there; the friends I met in Stuart Hall freshman year became my friends for life.
—DAVE MARNELL ’84 (CANTON, MICH.)
A community within
I loved living in Stuart. All the people I am still really close to from college lived in Stuart. Stuart Hall was like a little community within the larger UD community.
My two favorite memories: Juniors and seniors coming from the Ghetto to enjoy Stuart Hill when it snowed; Walking up to Stuart with some friends, late at night, and about halfway up the hill, a raccoon jumping out of a trash can at us.
—KATHY MCCADDEN ’09 (ST. LOUIS)
Stuart was the last place I wanted freshman year; I remember being so bummed when I got my room assignment. But, I was so sad to leave when it ended, and missed Stuart every year after. There is a bond that is created in that hall that can’t be broken.
—JEN HORTON PALICH ’98 (FLOWER MOUND, TEXAS)
Stuart Hall was all-male when I was there. Guys would leave Marycrest and head up the hill to Stuart. Then there were the cafeteria trays down the hill. Good old days.
—MARY LOU DILEO WELSH ’71 (BLOOMFIELD, MICH.)
Euchre with a case of beer, hockey in the hall, The Who concerts. That was 3 South, circa 1979-1980.
—KEITH FITZGERALD ’84 (MARIETTA, GA.)
A few highlights
Some highlights of 5 North in 1981-82 that pop into my head first: Meeting my lifelong friend, my roommate Tom; The guy immediately overhead bouncing a golf ball on the floor above us (a tube player from the band, if I’m right); Sharing Domino’s pizza with some of the guys after a late night, and learning I could tolerate black olives; Trekking down (and back up) the hill in a pretty good snowstorm to get out to the Ghetto and Tim’s one night; Catching a ride with the Domino’s guy later that winter to get to Tim’s in a worse snow storm; Hall bowling; Tony the junior in the single taking a few of us to Cincinnati for what was my first concert (Genesis); Having to trek to Marycrest for every meal; 12 packs of Old Milwaukee (and others) in the snack bar (3.2% alcohol for 18- to 21-year-olds, as was still allowed that year); Astonishment and amazement at the incredible renovations when I moved my daughter in to the formerly male-only Stuart Hall, in 4 Adele, in 2012.
—MICHAEL BECKER ’85 (EAST LONGMEADOW, MASS.)
During a snowfall in 1983, we didn’t have any lunch trays, so we used the shower curtains from Marycrest as our sleds. Thanks to Patty Henry King for the fun memory.
—MEG BOYD ’86 (HAVERTOWN, PA.)
Hills (and husbands)
Thanks to that trek up the hill, I met my husband. I was walking up the hill toward “home” in April 1996 while my husband was having lunch at Virginia W. Kettering Cafeteria with one of my friends, and he mentioned something about me. She set us up, and we’re still happily married.
—KATIE REILLY FLANAGAN ’99 (NORTH ROYALTON, OHIO)
We’re all family here
I will never forget the first snowfall of the year at Stuart. I was watching out my window in Seven Meyer, hoping that the snow would accumulate. I went back to studying and when I looked out the window again, there was a nice snow covering. I grabbed a few of the girls in my hall and we started a snowball fight. It started with three and ended with at least 20 students all from Adele, Sheehy and Meyer. It didn’t matter that we did not know each other, because everyone was family there, whether you knew them or not.
—LUCY FREY ’15 (CINCINNATI)
Everyone who lived in Stuart secretly knew it was the best dorm. Since it was such a hike to get there, nobody came to visit, and you didn’t want to leave, so we just made great friends with the people living there. I liked it so much, I lived there another year and a half, between being an RA and working summer conferences.
—MARIA HOLMES SUROVY ’99 (CLEVELAND)
I lived in Seven Meyer in 2008-09. While doing laundry, I remember I was stuck with only dollar bills after using up so many quarters in my first few days of freshman year. I asked Stu’s if they had change for quarters; they didn’t. Out of “freshman Flyer” spirit, I decided to ask a random girl walking in the lobby. Out of pure luck, she said yes and told me that she had a big jar of quarters in her room. I was shocked to find that it was a regular fishbowl-sized jar. I thanked her and moved on. One of the few regrets I have at UD is not asking that girl’s name. Living in Stuart may be the result of random computer choices, but it is clearly an act of providence.
—JEREMY VINLUAN ’12 (VIRGINIA BEACH, VA.)
I remember sledding using cafeteria trays (before there was a fence), going down the hill at 5:30 a.m. to clean the engineering building and trying to make it up the hill after a Ghetto party. Great times on 6 South.
—FRAN BUENDIA ’89 (GROVE CITY, OHIO)
My memories: Hallway hockey. Mud football in the back. Tray sledding. Climbing the hills in the snow after a night in The Ghetto.
—JOHN BRIESKE ’85 (STONE MOUNTAIN, GA.)
It has been 50 years since I was part of the first group of residents who lived at Stuart. First memory: Driving back in AJ’s car from a place called The Frat House (a bar north of town) and jumping the curb at the top of the hill. Luckily, the curb grabbed hold of the bottom frame and stopped us from going down that hill.
Second memory: Crossing the railroad tracks to walk up to Kramer’s. Third memory: The field below the hill was turned into a festival (no parking lot there, yet). I ended up in the pie booth, harassing people into throwing whipped cream pies at me.
—HARRY RODERSHEIMER ’66 (FORT THOMAS, KY.)
My favorite things
My favorite times were decorating the hall for Christmas on Campus and sledding on trays.
—DAWN WHITNEY FREGOSA ’92 (SAN LEANDRO, CALIF.)
During the 1985-86 year, after the first snowfall, Floor 3 decided to play football. I slid down the hill — on my stomach. No box, lunch tray or sled needed.
—THOMAS WEHRMAN (COLDWATER, OHIO)
Signs of the times
While trekking up the hill to Stuart freshman year, talking to a friend, I managed to walk into a sign…bang!
—FRITZ RUPP ’87 (VICTOR, N.Y.)
I remember mattress sledding and lobby pizza parties after fun nights.
—AARON MOTLEY ’07 (COVINGTON, KY.)
Let it rain
I remember the fall of 1993, when it was miserably hot and humid. One evening, it finally stormed, and students ran out of Stuart to stand, dance and run in the refreshing rain (as I recall, there was no AC in the dorm).
—HEATHER KOWZAN ALEXANDER ’97 (CINCINNATI)
No memories of my UD experience would be complete without recalling my 1980-81 freshman year at Stuart Hall. From the first day, when I received Domino’s coupons in my mailbox, it was a great adventure. There were so many diverse characters on our floor in the North wing, from all corners of the U.S. We had great views of campus and could see visitors walking up the hill from Marycrest.
There were floor hockey games, body boxing matches, water fights with other floors and shouting matches with the East wing across the parking lot. We even took a road trip to the Air Force Museum with our GA. That year, UD won the Division III National Football Championship — we had a perfect view of the campus excitement.
Several floormates became my housemates in our sophomore year, and then through graduation. They are my lifelong friends. Those were wonderful times and Stuart Hall was a very special, memorable place.
—BOB “A.J.” BRETON ’84 (SCHENECTADY, N.Y.)No Comments
Sam Hanke ’02 and Maura Brent Hanke ’02 had every hope for their happy, healthy newborn, Charlie, when he was born in April 2010. But when Charlie died three weeks later — a victim of Sudden Infant Death Syndrome — the couple searched for ways to prevent other families from experiencing the same loss. Enter Sleep Baby Safe and Snug, designed exclusively for the nonprofit Charlie’s Kids Foundation, which the Hankes began on what would have been Charlie’s first birthday. “Because books are often part of the traditional bedtime routine, it provides instructions and reminders right before the child is placed in their sleeping environment. It’s also likely people will read it to their child numerous times, reinforcing safe sleep guidelines,” said Kate Menninger Desmond ’02, a former classmate of the Hankes who now serves on the CKF board. Proceeds from the book support the CFK mission of education and advocacy.No Comments
He wore out three street maps — folding and refolding, finding new territory and retracing his steps — as he explored Nanjing, China. Professor Sean Wilkinson spent six weeks in fall 2012 as an artist-in-residence at Nanjing University of the Arts, but his desire to make photographs drove his explorations and discoveries. The resulting 66-piece exhibit, Here and There, Now and Then, will be on display, alongside select images from his Dayton work, in Nanjing in November. Click the image at left to view images from the exhibit.
My purpose in going to China was not to produce a documentary record of my time there, nor was it to create a flattering or a critical portrayal of that country. I sought simply to make images of what attracted my attention, just as I have done for many years in Dayton.
I have constructed a sequence of images that begins with overt references to traditional Chinese aesthetics. This influence gradually dissolves, but never completely, as the pictures come to reflect my own sensibilities more overtly. The majority of my images are rooted in modernist, Western explorations of form and abstraction, and in postmodern examinations of illusion, appropriation and irony. So there is a fusion of ideas and perceptions, the historical and the contemporary, the foreign and the familiar. I seek to immerse myself in what I find to be beautiful, intriguing, provocative, evocative and compelling. And I hope that those who encounter this work will find those qualities in my pictures and in themselves.
Photographs, at least in their traditional form, are precise coordinates on a grid of time and space. They mark a point that identifies a here and a now, which became, in the moment the picture was made, a there and a then.
While these relationships are intrinsic to every photograph, the pictures I made in Dayton and in Nanjing are particularly concerned with the meanings of here and there, and the way the locus of those terms shifts back and forth, as each set of images informs the others.
Every photograph is also about a particular then, but by being present with it, we may revive something of its original essence as now.
Photography, as an apparently neutral witness, seems to have no need for interpretation or imagination, and is thought to rule out invention. It has always, however, been a medium that serves the proclivities of fiction as readily as it provides objective data.
I make photographs entirely within the traditional framework of straightforward representation. There is a direct correspondence between what was in front of my camera and what appears in my pictures. And yet, even as they are rightly seen as statements of facts, I believe that my photographs constitute a form of fiction. I fashion my pictures from things I find into things of my own.
The practice of art, after all, is one of trans- forming the world one finds into a world one makes. Taking in the results of this process, the observer, the listener, the reader, the audience that apprehends a work of art may thus in turn become, to some degree, transformed.
Many of the photographs I made in Nanjing depict marks. They were often just remnants or fragments of marks, or they were marks that were made in an effort to cover other marks. I am intrigued by defacement and effacement, by cancellation and obliteration, by assertion and negation, and by overlapping layers of condensed histories. The walls I photographed announced and declaimed, they whispered and they shouted, and they were shouted over, muffled, and silenced; yet they continued to speak.
Most of my photographs of marks are about the gestures of making those marks as much as they are about the marks themselves. We can feel in our own hands and bodies the movements that other hands and bodies made in the making of these marks.
Perhaps one reason I was drawn to in- decipherable marks on walls in China is that they represent my experience of being cut off from language. I could not understand anything people said as they conversed with one another in the street and on the bus. I could not read a word of signs that appeared everywhere. All this communication was unintelligible to me, impenetrable yet eloquent at the same time, very much like the language of the marks that I photographed.
There is in photographs an odd conflation of intimacy and distance, the real and the surreal, and of revelation and deception. I am drawn to each of these elements as well as to their contradictions, and to the impossibility of reconciling them completely.No Comments
The blue ink of the tattoo ran in unsteady lines atop a caramel-colored foot. And Pope Francis, dressed in immaculate white, got down on his knees and kissed it.
This man understands the power of symbolism. On Holy Thursday, Pope Francis again cleansed away preconceptions, extending the ritual washing of feet — a re-enactment of Christ with his Apostles — to women and non- Catholics.
“Among us the one who is highest up must be at the service of others,” he said during Mass at a Rome detention center, where he washed the feet of 12 juvenile offenders. “This is a symbol, it is a sign. Washing your feet means I am at your service. And we are too, among each other.”
There is something different about this pope, something felt by the thousands of youth who packed the Copacabana sands during World Youth Day celebrations and by a single UD student who cried on the phone to her Argentinian mother at the announcement of his papacy. This first Francis is also the first pope who is a Jesuit, a member of the Society of Jesus religious order whose mission and formation both forged the man and his approach to the papacy. His solidarity with the poor is obvious. More subtle are the ways this man — all the way from Rome — is influencing our lives with his call to holiness.
HOLY SEA CHANGE
He is rightly called the leader of one of the largest populations on the planet: 1.2 billion Roman Catholics. And he has the ear of the world, both secular and religious. When the media want a holiday message to broad- cast, they hand the pope the mic.
“And so we ask the risen Jesus, who turns death into life, to change hatred into love, vengeance into forgiveness, war into peace,” he pro- claimed this Easter, as reported by Fox News.
What Francis says, matters. And what Francis does, matters.
Nevermind that he’s unlikely to do anything too shocking.
“Those that might expect some dramatic changes on issues like gay marriage or women’s ordination are probably going to be disappointed,” says Sandra Yocum, UD associate professor of religious studies and president of the College Theology Society. Remember, she says: He was elected by 115 other men, and all of them were appointed to their positions because of shared perspectives and agreements on fundamental church teachings. Still, his humble demeanor and words of compassion some- how feel like a change, she says.
There’s a sense of a holy sea change under way. Francis is a different kind of pope in a very powerful, symbolic way.
Have you heard the one about the pope who carried his own suitcase? Or the bishop-soon-to-be-pope who rode the bus?
“If you’re a bishop and you’re spending a half an hour on a bus, that’s a half an hour you’re not spending in a parish, you’re not in the office, you’re not doing other things,” says Father Thomas Reese, S.J., senior analyst at National Catholic Reporter. “Now that adds up after awhile. But on the other hand, that has spoken to the world, that has been a witness, that has said something to the people. And maybe that’s more important than all the half hours that he would have spent doing something else.”
During World Youth Day, much to the consternation of his body- guards, Francis shook nearly every hand and kissed nearly every baby extended to him. He extended indulgences — remission for sins after absolution — to those who followed his Twitter account (@pontifex). In the Rio de Janeiro slum of Varginha, he hugged children who waved gold and white flags. It’s an energy and accessibility unseen in 40 years.
In Brazil, Francis said, “We need saints without cassocks, without veils. We need saints with jeans and tennis shoes. … We need saints that drink Coca-Cola, that eat hot dogs, that surf the Internet and that listen to their iPods. We need saints that love the Eucharist, that are not afraid or embarrassed to eat a pizza or drink a beer with their friends.”
In that same speech, he said, “We need saints that have a commitment to helping the poor and to make the needed social change.” It is his focus on the poor that, in these first months, has captured the most attention.
First, there’s his name — Francis — for the saint from Assisi reputed to have emptied his purse and traded clothes with a mendicant to beg at the doors of St. Peter’s Basilica. Then there’s the papal palace, which Pope Francis eschewed for a two-room apartment in an adjoining hostel. He replaced his papal limousine with a four-door blue Ford Focus. Gone is the bling — there’s a plastic black watch on his wrist and a silver ring on his finger.
Father James Martin, S.J., author of The Jesuit Answer to Almost Every- thing, says Pope Francis is someone who knows intuitively the value of symbol in the way Jesus did.
“So, the symbolism of moving out of the apostolic palace, the symbolism of washing the feet of Muslim youth on Holy Thursday in a detention center rather than washing feet of priests at the church of Saint John Lateran … and the symbolism of something as seemingly frivolous as the Ford Focus — people understand that.
“And like Jesus, people say he speaks with authority as a result of the way he lives.”
AMONG THE POOR
Poverty makes this pope different, in more ways than one.
For most of history, popes have been elevated from diocesan priests — priests who serve in a definite geographical area, a diocese. Diocesan priests do not take a vow of poverty.
Unless they are best-selling authors like Father Andrew Greeley, diocesan priests are unlikely to become rich. But they can earn and keep a salary. Priests of orders — including Jesuits and Marianists — do not. Poverty, Chastity and obedience are unifying oaths for memo- beers of religious orders.
So is Francis popular because he’s a Jesuit? Unlikely, says Martin.
“I don’t think the Jesuits are that well known,” he says. “That might appeal to people who know the Jesuits already. I think that he is so popular because he’s so authentic, and he’s so popular because he’s living so simply.”
Instead, it’s likely Francis commits acts we consider popular because of his Jesuit formation.
“We’re all Catholic, we’re all part of the church, but there is a little difference in style, a little difference in background, accent and nuance,” says Father David Fleming, S.M., professor at UD’s campus in Bangalore, India. “He has a pastoral sense that flows from his Jesuit style.”
Not all Jesuits have the same style or priorities. They discern their individual calling through 30-day silent retreats, during which they meditate pokies online on the Gospels and Scriptures, asking for God’s mercy and committing to serve Christ in concrete ways through their lives and actions.
These Spiritual Exercises, set forth by Society of Jesus founder Ignatius Loyola, are not just about a life’s path; they are a daily challenge. “What is God calling us to do today?” Reese asks.
Francis has demonstrated his calling to live in solidarity with the poor. This requires breaks with tradition.
“You can’t just say to him [Francis], ‘but we’ve always done it this way,’” Reese says. “Being open to the Spirit means being open to surprise and to change. He’s talked about that, about how the church is a human being changing over its lifetime, and we shouldn’t be afraid of change.”
That ability to change is also found in Jesuit history. Known as the soldiers of Christ, early Jesuit priests carried Catholicism — through evangelization and education — with them throughout Europe and as far away as Japan and Brazil. Reese says priests often traveled alone and worked within their faith and local circus- stances to discern the work to which they were called. “St. Ignatius would … write these long letters to people who were way off in Germany or the Far East, and he would give them a long list of instructions, but typically he’d always end his letters with, ‘If this doesn’t make sense in the place you are in, do what makes sense.’”
So it makes sense that Francis, in his new position, would decide to swap his ride.
The pope’s humility — something highly at- tractive to his followers — also has Jesuit roots. In addition to the vows of poverty, chastity and obedience, Jesuits make a special vow of obedience to the pope and pledge not to seek higher office. Ignatius wanted to avoid the scourges of ambition and careerism and to prevent having his best men be picked off for service to others.
“Jesuits make a promise not to ‘strive or ambition’ for high office in the church or in the Society of Jesus,” Martin says. “We are trained not to want to desire or aim for any of those high offices. So the fact that you have someone who has made that promise and who is now in the highest office means that he will be very free about letting things go.”
By odds, you’d expect the pope to be a diocesan priest — two-thirds of the world’s priests are. Of the third in orders, the greatest number belongs to the Society of Jesus. Established in 1534, there are 19,000 Jesuits in the world to- day — a number that is growing in places like Vietnam and Latin America as it decreases in the United States and Europe.
As unlikely as a Jesuit pope was, a Marianist pope is even more unlikely. There are more than 10 times as many Jesuits as are brothers in UD’s founding order, the Society of Mary, and only a third of Marianist brothers are also priests. Says Fleming, “Marianists try to focus more on the grass roots rather than on high offices. And most Marianists are not ordained priests but are religious brothers instead.”
Being from an order makes Pope Francis different. Knowing he’s a Jesuit further refines our understanding of his papacy. But in the end, what does it matter to us or to a Midwestern university like UD? Hannah Petko-Bunney, a senior chemical engineering major, calls Francis the “people’s pope.” She says faith is very important in her family, who are nondenominational Christians.
“I think that the humility and open- ness of the new pope is refreshing,” she says. “There is a real chance for him to bring about welcome changes in the Catholic faith, bring about a new view of acceptance in faith.”
Senior electronic media major Scott Zingale says he was fascinated by the story of Francis picking up the phone to cancel his newsstand subscription. “I like the new pope because he seems down to earth,” says Zingale, who adds that he and other Jewish students on campus are interested in the pope’s words and actions. “He is a consistent authority figure that also makes time for the people that look to him for spiritual guidance.”
Francis’ model of leadership strikes at the heart of the learn, lead, serve tradition at the University of Dayton, says Yocum. By not taking on the trappings of the papacy, Pope Francis is serving as an inspiration of how those in leadership positions can conduct themselves.
While the pope can be a role model, he can also be a distraction, she says. We wait around for him to give us permission to do what we already know we are called to do. Following Francis’ example — and that of Jesuit founder Ignatius, who took first vows six years before receiving official recognition for the Jesuits from Pope Paul III — we should simply act, she says.
“That’s a significant piece, recognizing both our part in this and not waiting for the pope to do the work that we need to do here,” she says. The call to holiness is a universal call and we recognize, through him, that we are part of something much bigger, she says, “which includes Marianists and Jesuits and Benedictines and lay people and diocesan priests and people from all over the world.”
And all over the world, people are watching. And they see, in a simple act of example — of washing feet, of letting go of trappings and pre- conceptions — the promise of Francis’ young papacy.
Michelle Tedford is editor of UD Magazine. She once shared a ZIP code with Pope John Paul II when he moved to her block during World Youth Day 1993.
Still waiting for Rome
There has never been a Marianist pope. And the wait could be very long, indeed.
Father Paul Vieson, S.M. ’62, director of the Marianist Archives, tells us, “There has never been a Marianist who was created a cardinal.”
Popes are chosen from the ranks of the cardinals. Cardinals are priests appointed by the pope to help with the running of the church. Cardinals are often chosen from the ranks of bishops. Three Marianists have been appointed bishop, but none are currently serving.
Raymond Roussin, S.M., was the archbishop of Vancouver from 2004 to January 2009. Now archbishop emeritus, he is retired.
Paul Vollmar, S.M., was an auxiliary bishop of Chur, Switzerland, from 1993 to 2009. He is now retired.
Oscar Alzamora, S.M., was bishop of Tacna, Peru, from 1983 to 1991, when he became auxiliary bishop of Lima, Peru. He died in 1999.
Beat X? Really?
If you know just one thing about the Jesuits, it may be one letter: X.
Xavier University, UD’s longtime athletics rivalry (the future of which remains murky given athletic conference shifts), was founded by the Society of Jesus and is one of 28 Jesuit universities in the United States and among more than 3,700 Jesuit educational institutions throughout the world. It is named after St. Francis Xavier, the first Jesuit missionary.
Off the court, the rivalry dissipates.
“I think we’re good friends,” says Father David Fleming, S.M., professor at UD’s Ban- galore, India, campus, who had occasion to work with the future Pope Francis during the 2001 Synod of Bishops. “The fact that we live in communities and work in communities and have our training in communities brings us close together and gives us an understanding.”
The Society of Jesus is primarily comprised of priests but also brothers. It does not have women religious but does have associate groups of lay people. The Marianist family includes lay people, vowed women religious (Daughters of Mary Immaculate) and vowed men religious (Society of Mary, primarily brothers but also priests, all of whom share equally in membership and authority posts).
Orders adapt their missions to their times but always by the compass set by the founder. Therefore, the time and place in which the order was begun tells us much, Fleming says. Monastic orders, like the Benedictines of the fifth century, lived apart from society, creating community for those who participated in the work of God.
Breaking out of the cloisters were the mendicant orders, beggars who daily preached and attended to the people in the growing cities of the Middle Ages. These included St. Francis of Assisi and his followers. “Their style was appropriate to a growing population and had an urban sensibility,” Fleming says.
By the 16th century, the spread of Protestantism became the church’s primary con- corn. To its rescue came Ignatius of Loyola, a hotheaded Spanish soldier whose mystic- call experience led him to form the Society of Jesus. He is best known for the Spiritual Exercises — in which an individual’s calling is discerned through meditation and prayer, using intellect and emotion to deepen one’s relationship with God.
“It’s true that we have more than our share of Ph.D.s and intellectuals,” says Father James Martin, S.J., editor at large of America, of the Jesuits. “St. Ignatius put a great deal of emphasis on education because, when he was at the beginning of his ministerial life, he decided he couldn’t do much without an education.”
Says Father Thomas Reese, S.J., “We Jesuits have been changed dramatically by the fact that we went into higher education, which meant we had to send people off to get doctorates. … If you send people off for higher education, my God, they start thinking, and all that has an impact.”
In the 1800s, Father William Joseph Chaminade founded the Society of Mary in Bordeaux, France, to combat secularism and religious in- difference in the wake of the French Revolution. Its path of formation — first as a group of lay people, then as an order of sisters, finally adding a congregation of brothers — reflects the Marianist value in community and equality, says Sandra Yocum, UD associate professor of religious studies.
“The Society of Mary see themselves as bringing Christ in the world in the way that Mary did — the focus is on community,” she says. “They were trying to respond to another way of thinking about fraternity, equality and liberty within a more traditional Catholic context.”
Yocum says this is the root of the unique community feel we associate with UD and two other Marianist universities, St. Mary’s in San Antonio and Chaminade in Honolulu. The Marianists are known for providing primary and secondary education, first to boys in France and now to schoolchildren in 31 countries.
“There are many dimensions to being in- tellectual that include the affective as well as the rational side of our lives,” she says. Mary accepted God’s invitation, but not without asking questions and speaking her mind. When the wedding at Cana runs out of wine and Jesus tells his mother that it was not yet his hour, she instead turns to the servants and commands them, “Do whatever he tells you.”
“There are many ways to be intellectual in the Catholic Church,” she says. “Sometimes we think about it in the small tent but there is this big tent. Both the Marianists and Jesuits reflect certain aspects of Catholic intellectual tradition. Both are needed in service to the world.”
Just as the Marianists are more intellectual than they are often given credit for, the Jesuits are more affective than often thought.
Martin says Jesuits have renewed their com- fitment to community. “For us, community was supposed to be primarily apostolic in nature, in the sense that it supported the work of the ministries. But recently, our superior general stated that community is part of our miss- scion,” he says.
Other similarities? Mystical experiences led both men to found their orders. Just as Ignatius safeguarded against the evil of careerism, Chaminade said the Marianists should not be interested in the “ecclesiastical dignities.” Ignatius told his missionaries to do what the local circumstances dictated; Chaminade wrote, “New times call for new methods.”
Each new religious founder borrows from the past, says Reese. “What can I learn from the earlier people and what makes sense changing … and what’s the special charism of my group? I think Ignatius did that in the 16th century when he looked back at Francis and Dominic and Benedict. … I think later generations have picked and chosen from different orders and come up with their own ideas.
“It all goes back to Jesus and the Scriptures — we’re all united there.”
Though should we expect unity in the stands during basketball games? That would take a miracle.No Comments