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JESUITS & EDUCATION

Jesuits and Education
The Society of Jesus, a Roman Catholic order of Priests founded by St. Ignatius of Loyola, and the members of which are commonly known as Jesuits, has played a significant role in shaping education worldwide, including India. The Jesuits first arrived in India in the 16th century, with St. Francis Xavier being one of the earliest missionaries. The Jesuits established their initial educational institutions at Goa, which became a base for their educational and missionary activities. The Jesuits recognized the importance of education as a means for both evangelization and social upliftment. They founded schools, colleges, and seminaries that provided a comprehensive education, combining Western knowledge with local cultural and intellectual traditions. Jesuit education in India, characterized by its focus on intellectual rigor, moral development, and social justice, has made a profound impact on the country's educational landscape. In the 19th and 20th centuries, the Jesuits expanded their educational efforts across India, establishing renowned institutions such as St. Xavier's College in Kolkata (1860), St. Xavier’s College in Mumbai (1869), St. Joseph's College in Bangalore (1882), , Loyola College in Chennai (1925), and St. Xavier’s College in Ranchi (1944). These institutions became the centers of academic excellence, attracting students from diverse backgrounds and contributing to the intellectual and cultural development of the nation.

Jesuits Contribution to Education at Biru (Simdega)
Fr. Augustus Stockman a Jesuit came to Chaibasa from Calcutta (Kolkata) in 1869. Later on, owing to some reason he moved to nearby BurudiChochang. It was a period when the indigenous people of the area were losing their ancestral land and were being severely oppressed by the economically well-off landlords and tax collectors. Such exploited and marginalized people revolted against such anoppressive system, but theirprotests were brutally suppressed by the landlords and tax collectors. It was a crisis like situation and the indigenous people of the area were in need of liberation from such helplessness, a sense of alienation and migration to other parts of India such as the tea gardens of Bengal, Assam, Bhutan, andthe Andaman & Nicobar Islands. For the indigenous people liberation was possible only through education. At this juncture, the Jesuits entered the Biru area. It was decided that liberation was possible in two ways ??freedom from within by removing superstitious beliefs through education, and protecting the indigenous land which is the only means of livelihood and culture for the indigenous people. In fact, education reached Biru ever since the arrival of Fr. Augustus Stockman. Fr. Stockman initiated education for children in the area. To protect the land of the indigenous people Fr. Constant Lievens and Fr. J.B. Hoffman began the process. Fr. Lievens took to legal means, whereas Fr. J. B. Hoffmann launched the mission of protecting the land and to make the indigenous people economically sound. To educate the indigenous people, he took the means of Chotanagpur Tenancy Act, 1908 (CNT Act), Catholic Co-operating Credit Society, Temperance Society, Dhan Golla and Business Bank. In 1901 Fr. Cardon, the botanist, started a Primary English School in Rengarih, and in 1903 in Samtoli, Fr. Van Robays, the Professor of Louis University Brussel, Belgium, started English Primary Schools in many villages. In the same year in 1903, Fr. De Gyres started Hindi Primary School in Kurdeg. Fr. Henry Floor started Primary and Middle School in all mission stations of Biru, Barway, Gangpur, Jashpur, Udaipur and Surguja. He also started St. Mary’s High School for Boys and
St. Anne and Ursuline Schools for Girls. Fr. Grignard and Fr. Stats being an architect, they played a key role in designing and constructing educational institutions. Fr. Van Deer Linden and other Jesuits encouraged the children, young men and women to education. The plan to start St. Xavier’s College, Simdega was visualized under the leadership of the former Provincial Superior of Ranchi Province, Dr. Fr. Ranjit Pascal Toppo SJ, and Fr. Xavier Soreng SJ and it was actualized under the leadership of Dr. Fr. Joseph Marianus Kujur SJ and his team Fr. Sudhir Minj, the Socius to the Provincial Superior and Fr. George Kerketta SJ, the P.D.D. of the Province. The Superior General Fr. Kolvanback gave his permission to open St. Xavier’s College, Simdega.
Jesuits Scholars and Their Contribution to Education
The plan to start St. Xavier’s College, Simdega
Fr. Henry De Jonghe
who worked in Rengarih,along with Fr. A. Vestraeten, the then Principal of St. Xavier’s College, Calcutta (Kolkata), started St. Xavier’s College, Ranchi in 1944. In the history of Ranchi mission, the Intellectual Revolution and Research started in Biru.
Fr. Cardon
who is known for his special contribution in the field of Botanywas awarded the Kaisar-i-Hind medal by the colonial British government.
Fr. C. Bless
another botanist, authored books on Agrarian Law of Chotanagpur, and he also made a collection of various species of trees, shrubs and grass.
Fr. J. B. Hoffman
authored the EncyclopaediaMundarica, Mundari Grammar Books, and Chotanagpur Tenancy Act, 1908. For this work, the British Government awarded him Kaisar-i- Hind medal. He established the Catholic Co-operative Credit Society,the Grain Bank, Temperance Society, and Business Bank. Fr. Van Amblin was the co-author of EncyclopaediaMundarica.
Fr. Cardon, Fr. Grignard and Fr. Henry
Floor published books in Sadri. Fr. Henry Floor started two Schools in Samtoli, and other village schools in Jharkhand, Orissa, Chhattisgarh and Udaipur.
Fr. Bauchart
published Sadri to English Dictionary.
Fr. Grignard
wrote the Oraon Grammar Book.
Fr. Gabriel Durat
Fr. Gabriel Durat wrote the Kharia Grammar Book.
Fr. Albert Van Exam
Fr. Albert Van Exam wrote about theMundas and their country which expresses their philosophy.
Fr. P. Ponette
Fr. P. Ponette completed three volumes of Encyclopedia Mundarica and inscribed a few books on the Munda tribe.
Fr. Camil Bulcke
Fr. Camil Bulcke, a well-known scholar in Hindiinscribed the “Ramcharitmanas”. He wrote the English to Hindi Dictionary and translated the Bible in Hindi.
Fr. Martin Surin
Fr. Martin Surin translated the Missal in Mundari.
Fr. Peter Nawrangi
Fr. Peter Nawrangi wrote on Hindi Grammar.
Cura Personalis (Care for the Whole Person)
  Jesuit institutions in India emphasize the holistic development of students. This involves nurturing intellectual, spiritual, emotional, and physical growth, recognizing the unique gifts and challenges of each student. Schools and colleges offer a range of extracurricular activities, spiritual retreats, and counselling services to support the overall well-being of students.
Ad Majorem Dei Gloriam (For the Greater Glory of God)
  The Jesuit motto inspires institutions to strive for excellence in all endeavors, with the ultimate goal of serving God and humanity. This principle encourages students to excel academically and use their talents to contribute to society positively.
Magis (More)
  The concept of magis challenges students and educators to continuously seek improvement and innovation. In India, Jesuit institutions are known for their commitment to academic excellence, research, and community engagement. They encourage students to go beyond the minimum requirements and pursue their passions with dedication and purpose.
Social Justice and Service
  A hallmark of Jesuit education is its emphasis on social justice and service. Jesuit institutions in India actively promote social responsibility and community service. They organize outreach programs, service-learning projects, and initiatives aimed at addressing social inequalities and uplifting marginalized communities.
Finding God in All Things
  This principle underscores the belief that God can be encountered in every aspect of life. Jesuit education in India encourages students to seek and find God in their studies, relationships, and daily experiences, fostering a sense of spiritual awareness and reflection.
Characteristics of Jesuit Education
Jesuit institutions in India emphasize the holistic development
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To understand the characteristics of Jesuit Education one has to have a comprehension of the spiritual vision of St. Ignatius of Loyola. For St. Ignatius, God is the Creator and Lord, Supreme Goodness and beauty, the one reality that is absolute; everything comes from God and has its value only in so far as it leads one to God. This God is alive and active in all natural and human events in history. The characteristics may be divided into nine points:
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World-affirming: Jesuit education acknowledges God as the author of all reality, truth and knowledge. God is present and working in creation: nature, history and persons. Jesuit education affirms the radical goodness of the world charged with love of God and it regards every element of creation as worthy of study and contemplation, capable of endless exploration.
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Jesuit education insists on total formation of each individual. God is revealed in the mystery of human person, “created in the image and likeness of God”. Jesuit education is concerned with the total formation of each student as an individual personally loved by God. Jesuit education is to assist in full development of talents of each individual student.
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Jesuit education insists on sound intellectual formation and mastery of basic humanistic and scientific disciplines through careful and sustained study, based on competence, motivation and developing ability to reason, reflect logically and critically.
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Along with educational development Jesuit education encourages physical development through games, sports, athletics and physical education.
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Jesuit Education insists on individual care and concern for each person.
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Care and concern for each individual person: Jesuit education emphasizes through its educational process intellectual, effective and spiritual growth and encourages lifelong openness to growth and personality.
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Jesuit education is value oriented, Value-Oriented: Jesuit education encourages for realistic knowledge, love and self-acceptance, positive attitude, ability, value, virtue and it provides a realistic knowledge of the world in which the students live.
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Realistic Knowledge, love and self-acceptance: Jesuit education is concerned for total human development as a creature of God which emphasizes happiness in life, responsible use of freedom, honesty, forgiveness, conversion of heart through love of God.
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A realistic knowledge of the world: A realistic knowledge of creation brings awareness to social problems and its effects; injustice, exploitation, openness to cultures, human structures and need to be in contact with the world and to transform it.
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Jesuit education proposes Christ as the model of human life.
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Christ the Model: Jesuit educational institution has students from various faiths and cultures andthe Christ is proposed as the model of human life. Anyone may be inspired by Jesus’ life and teaching, love and forgiveness and solidarity with the poor. Anyone may imitate him in self- emptying, and in pursuing of once goal to be achieved through suffering and service of others.
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Prayer and worship: Prayer is an expression of faith and an effective way of establishing personal relationship with God which leads to a commitment to serve others. Jesuit education offers a progressive initiation to prayer and worship.
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Jesuit education is preparation for active life commitment. Active life commitment: Love is shown through deeds, and love demands free human response in love in active life and service.
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Education in Service of Faith and Justice: Jesuit education fosters service of faith and the promotion of justice. The promotion of justice demands for reconciliation with God, people and oneself. Faith and justice establish love and peace.
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Men and Women for Others: Jesuit education encourages students to realize talents as gifts to be developed, not only for self-satisfaction, position and earning money but rather for the good of human community. Students are encouraged to use the gifts in the service of others.
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Jesuit education is an apostolic instrument, in the service of the church and human society. It prepares students for active participation in the local community and for the service of others. Jesuit Education pursues excellence in its work offormation and witness to excellence.
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Excellence in formation: The criterion of Jesuit education is excellence and aims at the full development of a person, and fosters a sense of value and commitment in the service of others. The pursuit of academic excellence is appropriate only within the larger context of human excellence.
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Jesuit education stresses lay-collaboration: Jesuit education stresses collaboration between Jesuit administrators, teaching and non-teaching staff, governing boards, parents, former students and benefactors. It takes place within a structure that promotes educational institution and its work.
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Jesuit Education adapts means and methods: Jesuit education adapts means and methods to achieve its purpose most effectively. It has its common vision and goal. It assists in providing professional training and ongoing formation to teachers and students.
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In contemporary India, Jesuit education continues to thrive and adapt to new challenges. A seamless blend of the Jesuit philosophy of education and the education policies of the Government of India would go a long way in the development of the country.
STXAVIERS COLLEGE
Education for the training of both the heart and mind with the power to transform the world through character building, society building and nation building
                   
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  ST. XAVIER’S COLLEGE, SIMDEGA P.O.: GOTRA DISTRICT: SIMDEGA STATE: JHARKHAND PIN CODE: 835235 India
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