3.3.1. Analysis of items which collect more than 30% of answers
a. According to The Harvanek-Berleur grid
Table 3 gives the results according to the Harvanek-Berleur grid, which was drawn up inductively.
Table 3: Content according to the Harvanek-Berleur grid (> 30%)
|
Nr.
(52) |
% |
| 1. General: Catholic and/or Jesuit character, Judeo-Christian Tradition, in the Spirit of [the Spiritual exercises of] St. Ignatius, in the Jesuit humanist tradition, with Ignatian Spirituality | 39 | 75.0 |
| 2. General: Dialogue with current faiths and ideologies, pluralism and dialogue, respect for all in a context of diversity | 31 | 59.6 |
| 3. Education: Concern for the whole man, integral formation and development of the human person; awareness of vocation in the world, personal worth, cura personalis | 27 | 51.9 |
| 4. Service: Concern for local, national and international relations | 27 | 51.9 |
| 5. Education: Academic excellence | 26 | 50.0 |
| 6. Community | 25 | 48.1 |
| 7. General: Service of faith and Promotion of Justice | 25 | 48.1 |
| 8. Social consciousness, service of others, solidarity of human values, peace through justice | 24 | 46.2 |
| 9. Research | 23 | 44.2 |
| 10. General: Values oriented: liberty, justice, peace, critical sense | 22 | 42.3 |
| 11. Education: Education for [Christian] values, liberal arts, humanistic education, beyond pure professionalism | 21 | 40.4 |
| 12. Service: Social justice for the less favored | 19 | 36.5 |
| 14. General: Freedom of thought and research, academic excellence | 17 | 32.7 |
Results are, in a way, self-explanatory. The "profile" of Jesuit institutions is first and foremost the claim that they are rooted in our tradition, with an openness to the world - whether religious or otherwise - caring personally for each person in all his/her dimensions. Education must follow the paths of academic excellence, and care for the less favoured, as well as promote social justice and other values such as liberty, peace, a critical sense and other traditional humanistic values, etc.
But we would have to consult the full Tables 1 and 2 to perceive differences between the USA and other countries. We shall come back later to this specific question.
b. According to the Arango-Berleur grid
Results according to the Arango-Berleur grid are given in Table 4. Let us remind our reader that this grid is more deductive, and is derived from the content of the discourses pronounced by Frs. General Arrupe and Kolvenbach.
Table 4: Content according to the Arango-Berleur grid (> 30%)
| Nr. (52) |
% | |
| 1. The Ignatian Charisma: global and integral vision of man and of the world | 25+15* | 76.9 |
| 2. The Ignatian Charisma: integral realization of the human person | 36 | 69.2 |
| 3. Operative mechanisms in the transmission of values | 1+31 | 61.5 |
| 4. Today's mission of the Society. Forma omnium: preferential love for the poor and solidarity with them | 7+16 | 44.2 |
| 5. Educational Community | 22+1 | 44.2 |
| 5. The Ignatian Charisma: emphasis on liberty but with personal and social sin, and humanizing incarnation of Christ | 21 | 40.4 |
| 7. The Jesuit University is essentially an apostolic work: perspective of the promotion of justice, ... | 20 | 38.5 |
| 8. The Jesuit University is essentially an apostolic work: transformation of the social environment | 19 | 36.5 |
| 9. The Ignatian Charisma: rigorous reflection attitude on fundamental problems of science and technology | 9+9 | 34.6 |
| 10. International Cooperation of Jesuit Universities | 10+5 | 28.8 |
* x+y means that the first figure is explicitly ticked off and that the second is inferred from the answers to the different items of the section or sub-section.
Emphasis is put here on the integral vision and fulfillment of the person and of his/her liberty, according to the Ignatian charisma, including the transmission of values in education. The orientations of General Congregation XXXII and the preferential love for the poor are also stressed in the documents. Academic excellence has become a "rigorous reflection". To some extent, the need for international cooperation between Jesuit Universities is emerging.
But in order to have a good understanding of the results according to this grid, we must refer to the full Tables 1 and 2. Section 3 of Table 2, for instance, devoted to "Today's mission of the Society. Forma omnium: preferential love for the poor and solidarity with them", contains 6 sub-sections where no one reaches the 30%. The same remark can be made for Sections 4 and 5: "Operative mechanisms in the transmission of values" and "International Cooperation of Jesuit Universities" When looking at a further level, the same remark has to be made about the sub-section "Educational Community". This means that some items may be ticked off when they are spelled out in general terms, but are not mentioned in specific terms. Would it mean that what is stressed in the discourses of the Frs. General - an invitation to be more concrete in our action - has not yet found its expression in our official statements?
Finally, we must confess that some inconsistency may appear between the two grids. For instance, according to the first one, the "Concern for the whole man, integral formation and development of the human person; awareness of vocation in the world, personal worth, cura personalis" appears in 27 documents whereas, according to the second, the "global and integral vision of man and of the world" reaches 40, when we add the "inferred answers". This difference may be due in part to the fact that the reading of the documents was not carried out by the same people for the two grids, but also derives from the fact that the Arango-Berleur grid is more complex in terms of the many sections and sub-sections, and that we took into account the phenomenon of "inference". It can also been said that documents of this kind are always carefully polished, that they are the result of many negotiations between the authors, and that as a result the nuances obviously escape the outside reader!