User:Cramsden-usf/sandbox

I will be working primarily from printed material.

Here are the citations I will be using.

Brereton, J., & Gannett, C. (2016). Traditions of eloquence: The Jesuits and modern rhetorical studies. New York: Fordham University Press.

Clarke, K. (2011). How to Build a Better Student. America, 204(16), 12. Retrieved from http://search.ebscohost.com/login.aspx?direct=true&AuthType=sso&db=ulh&AN=60503896&site=eds-live&scope=site&custid=s3818721

Mailloux, S. (2015). Jesuit Eloquentia Perfecta and Theotropic Logology. Studies in Philosophy and Education, (4), 403. https://doi.org/10.1007/s11217-014-9435-2

Charles, I am not seeing any of your original content on here. Help me understand.Cathygaborusf (talk) 15:00, 3 April 2019 (UTC)cathygaborusf

4/5/19 We have posted the content written by the group as a whole so far from our google doc. I am a few days behind on the revisions of the history section and see that I am going to need more sources than I originally thought I would need. I should be editing and posting more here over the weekend. Charles

Origins in Greek rhetorical thought
In classical Greek rhetorical thought the idea of a perfectly eloquent speaker was one who understood the subject matter they were speaking about in intimate detail, yet was able to communicate those same ideas in any language that would be understood best by the listener they were addressing at the time. In Plato’s dialogue of Phaedrus, Socrates states this idea that a speaker must craft their discourse dependent on the intended listener in order to most effectively communicate, instruct, or persuade that listener. "[277b] Socrates""A man must know the truth about all the particular things of which he speaks or writes, and must be able to define everything separately; then when he has defined them, he must know how to divide them by classes until further division is impossible; and in the same way he must understand the nature of the soul,""[277c] must find out the class of speech adapted to each nature, and must arrange and adorn his discourse accordingly, offering to the complex soul elaborate and harmonious discourses, and simple talks to the simple soul. Until he has attained to all this, he will not be able to speak by the method of art, so far as speech can be controlled by method, either for purposes of instruction or of persuasion. This has been taught by our whole preceding discussion."

1534 - 1599 The Early Jesuit Order and the first Jesuit School
The Jesuit order, or Society of Jesus, was founded in 1540 by St. Ignatius de Loyola (1491-1556) who was a Basque nobleman and soldier. After having his leg broken by a cannon ball in battle, Ignatius spent time recovering and studying scripture. During his convalescence he underwent a spiritual awakening and decided to dedicate his life to serving God. He also decided that the best way to do this was to continue his education and join the clergy.

In 1534, while attending the University of Paris, Ignatius along with several of his classmates decided to commit themselves to the service of the Lord and took vows of poverty, chastity, and obedience to the Pope. They imagined themselves as soldiers of the Lord and named their order Compañía de Jesús or Company of Jesus. It was not until 1540 that the order was recognized by the Pope and officially formed as the Society of Jesus or Jesuit Order.

Education was not the original goal of the Jesuits. They had intended to work as missionaries to the Holy land, converting people to Christianity and saving souls. However in an effort to compete with Christian protestants and reformers in Europe a need was recognized by the Roman Catholic church for better educated clergy. Through the Council of Trent (1546-63) the Jesuits were called on by the Pope to help improve the education of clergy.

In 1548 the first Jesuit school(Traditions - Cite) was opened in Sicily, in the town of Messina. The town of Messina offered to support the school for young clergy and provide a building as well as board for the Jesuits as long as the Jesuits would also educate the young men of the town. By 1556, the year of St. Ignatius de Loyola’s death, there were 35 Jesuit colleges operating in Europe.

1599 - 1773  Radio Studiorum and expansion of Jesuit schools through Europe
Through the work in the school in Messina and other Jesuit colleges, the Jesuits began to formulate an approach to education that was formalized in a document titled the Ratio atque Institutio Studiorum Societatis Iesu (The Official Plan for Jesuit Education), or often shortened to Ratio Studiorum Ratio Studiorum (Latin: Plan of Studies),

This plan contained such revolutionary ideas as segregating students into smaller groups by their level or ability in a subject.(Traditions - Cite)  The curriculum consisted heavily of study of classical subjects such as theology, philosophy, Latin and Greek. The goal of the Ratio Studiorum was not only to educated better clergy but to also do Gods work by also improving the world by creating better educated and compassionate civic leaders.

Over the next two hundred years Jesuit schools spread through Europe and beyond. By 1599 there were 245 Jesuit colleges in opperation. The growth continued until 1773, when it is estimated that the Jesuits operated over eight hundred separate schools, colleges, seminaries and universities across the globe.

1773 - 1814  Supression of the Jesuit Order by Pope Clement XIV
In July of 1773, the Jesuit order was suppressed by an order from Pope Clement XIV and all Jesuit colleges under Papal rule were closed indefinitely. Only schools located in Prussia remained open as Jesuits in Europe, the Americas, India, and Asia obeyed the orders of the Pope and closed the institutions.

1814 - 1855  Restoration of the Jesuit order and Founding of new colleges
In August of 1814, the suppression of the Jesuit order was reversed. Following the restoration the Jesuit order founded several new universities and expanded into the United States of America. The goal of education remained as the education aimed to strengthen the students communication skills with leadership skills, emotions, and eloquence.

People of the Past

Cic

People of the Past Cicero (106 BC-43 BC) was a prominent rhetorician, philosopher, lawyer, and is considered the most notable of the Roman orators. When Cicero was twenty years old, he wrote De Inventione, a document that encapsulates the characteristics of first-century BC rhetoric. He believed that the perfect orator should speak eloquently and with dignity, and his ideals molded the values of Eloquentia Perfecta in Jesuit education.

https://courses.lumenlearning.com/sac-publicspeaking/chapter/the-roman-republics-adoption-of-rhetoric/

Marcus Fabius Quintilianus, also known as Quintilian, was an ancient Roman philosopher, orator, rhetorician who lived from 35 A.D. - 95 A.D. Quintilian embodied Eloquentia Perfecta with his philosophical work on rhetoric titled Insititutio Oratoria. The Institutio Oratoria was a piece advocating for a return to simpler language after a trend of highly embellished rhetoric spread across the Roman Empire. Quintilian laid the groundwork for the core value of Eloquentia Perfecta that states that the perfect speaker should be able to communicate in ways that are easy to understand. https://courses.lumenlearning.com/sac-publicspeaking/chapter/the-roman-republics-adoption-of-rhetoric/

Cyprian Soarez synthesized the rhetorical theories of Cicero, Aristotle, and Quintilian in his rhetorical textbook titled De arte rhetorica. In this work, Soarez called for combining Christian morality with non-religious learning.

Nicolas Caussin was a French Jesuit who theorized that there were three types of eloquence: human, divine, and heroic. These three distinguished types of eloquence each carry unique qualities. Caussin said that human eloquence is natural and admirable. Divine eloquence could be carried out by divine figures such as St. Paul and Isaiah. Caussin stated, “In this incident appears how weak and meager is human eloquence, compared with the divine; here the theorhetor Paul demolished the machinations of that rhetorician with a crushing blow of the spirit.” Heroic eloquence is a combination of “human skill and divine inspiration” (Mailloux). ( https://epublications.marquette.edu/cgi/viewcontent.cgi?referer=https://search.yahoo.com/&httpsredir=1&article=1805&context=conversations )