Ignatian Leadership and Mission

CHARLYN C AQUINO DOREEN FAYE S BACASONG

JOSE LORENZO M BAZAN JHON MICHAEL D ROJAS

i
 PREFACE

This ADZU-SHS RIGHT Learning Kit for ISF122: Ignatian Leadership and Mission is aligned
with the values, identity, tradition, and mission of the Ateneo de Zamboanga University. This Module
is designed interactively to cater to the needs and demands of being an Atenean in the 21st century.

This course explores leadership and mission from the lens of Ignatian Spirituality. This course
likewise provides a framework of leadership based on the life and teachings of St. Ignatius of Loyola,
founder of the Society of Jesus. Students will be exposed to several Secular Leadership models and
to the application of Catholic Church Social Teachings as foundational principles that inform a
person’s way of living and leading. Moreover, the course will direct students to follow an Ignatian
Way of Proceeding through the Awareness Examen, Ignatian Discernment, and the Ignatian
Paradigm in responding to the call of leadership as a means to undertake advocacies and causes.

For the learners to be able to articulate the concepts discussed, several interactive activities were
meaningfully prepared for the learners to practice along with opportunities to reflect on their
realizations after every activity.

It is our hope and prayer that this course can help you get in touch with your values, aspirations, and
deepest desires, mindful that even in them, God speaks and reaches out to you. May you remain open
and generous as you discover more about yourself, others, and the God that we believe in, especially
in this critical juncture of your own life. In this way may you able to be the kind of Ignatian leader
that God aspires you to be.

This Interactive Learning Module is collaboratively prepared by your ISF122 instructors from the
Ateneo de Zamboanga University – Senior High School for the school year 2022-2023.

i
 TABLE OF CONTENTS

Preface ................................................................................................................................................. i
Table of Contents ............................................................................................................................... ii
Course Outline ..................................................................................................................................iii

UNIT I – Ignatian Spirituality and Leadership

Lesson 1 – Introduction: What is Leadership ...................................................................................... 1
Lesson 2 – General Principles of Ignatian Spirituality and Leadership .............................................. 9

UNIT II – Spiritual Exercises in Ignatian Leadership

Lesson 3 – The Spiritual Exercises.................................................................................................... 20
Lesson 4 – Some Secular Models of Leadership ............................................................................... 27

UNIT III – The Social Teachings of the Catholic Church

Lesson 5 – Church Social Teachings................................................................................................. 36

UNIT IV – Ignatian Mission and Leadership

Lesson 6 – Ignatian Leadership Framework...................................................................................... 44
Lesson 7 – Ignatian Discernment and Leaders Leading with Discernment ...................................... 56
Lesson 8 – Ignatian Leadership Approach or Paradigm.................................................................... 65

References......................................................................................................................................... 74

ii
 COURSE OUTLINE
Week 1 SCHOLA BREVIS

UNIT I
Lesson 1: Introduction - What is a Leader?

Week 2 Lesson 2: General Principles of Ignatian Spirituality

Week 3 Performance Task 1: Interview with a Leader

The learners, working in pairs, will conduct an interview with someone who
exemplifies Ignatian leadership.

Week 4 UNIT II
Lesson 3: The Spiritual Exercises

Week 5 Lesson 3: The Spiritual Exercises

Week 6 Lesson 4: Some Secular Models of Leadership

Week 7 Performance Task 2: Feature Article of a Leader

The learners, working in pairs, will write a feature article on the secular model of
leadership that was manifested by their interviewee (based on PT1).

Week 8 MIDTERM EXAMINATIONS

Week 9 UNIT III

Lesson 5: Catholic Social Teachings

Week 10 Performance Task 3: Reflective Analysis

The learners will create a reflective analysis of how the church will respond to the
different social issues to show their understanding of the catholic social teachings.

Week 11 UNIT IV
Lesson 6: Ignatian Leadership Framework (Heroic Leadership)

Week 12 Lesson 6: Ignatian Leadership Framework (Heroic Leadership)

Week 13 Lesson 7: Ignatian Discernment and Leaders Leading with Discernment

Week 14 Lesson 7: Ignatian Discernment and Leaders Leading with Discernment

Week 15 Lesson 8: Ignatian Leadership Approach/Paradigm

Performance Task 4: Ignatian Leadership Framework
The learners will present a leadership guide (patterned on Ignatian Leadership
Framework) on how they will respond to the current and urgent issue/problem in their
community that they have identified.

Week 16 FINAL TERM EXAMINATIONS

iii
iv
 UNIT I
IGNATIAN SPIRITUALITY AND LEADERSHIP

LESSON 1 - Introduction: What is a Leader?

CONTEXT
Learning Competencies
At the end of the lesson, the learners can:
a. articulate definitions and qualities of leadership.

Values Integration: Character and Compassion

EXPERIENCE
Prelection
Activity: Cabbage of Truth Relay
Direction: Answer the following questions.

1. What comes to mind when you hear the word leader?

_______________________________________________________________________
_______________________________________________________________________
2. What qualities of a leader do you think you possess?
_______________________________________________________________________
_______________________________________________________________________

Concept Notes
What is a Leader?

In order to achieve our goals, we have to work together. Each has a role to play, and one of the most
crucial roles in any team is the role of the leader. The leader organises the team, inspires his/her
members, unites everyone to attain the team’s goals. We cannot escape the call to be leaders. But
what is a leader? How do we define leadership?

1
IGNATIAN SPIRITUALITY AND LEADERSHIP - A WAY OF LIVING AND LEADING

Introduction
Is it possible to integrate a way of living with leading in the complexity of today’s social
environment? An examination of elements of Ignatian Spirituality and some current leadership
thinking shows that such wholeness is possible. We begin with a definition of leadership, followed
by an introduction to the insights, strategies, and worldview of Saint Ignatius of Loyola, founder of
the Society of Jesus. Leadership models and thinking are then presented and analogies with Ignatian
spirituality are identified.

A Leadership Definition
To identify the congruence between Ignatian spirituality and leadership, it is necessary to begin with
a definition of leadership, a not so simple task, given the number of different definitions that abound.
One which seems to capture the essence of leadership is that of Vance Packard in The Pyramid
Climbers, where he describes it as “the art of getting others to want to do something that you are
convinced should be done”. Sultmann and McLaughlin see that leadership has a pervasive force as a
dynamic and creative spirit which possesses an influence on “all areas of organisational functioning”
(2000, p. 178), in much the same way Ignatian Spirituality affects all aspects of one’s leadership, and
it gives expression to a particular culture, so it is context bound.

Further to this, Sultmann and McLaughlin see the spirit of leadership as being modelled on the person
and message of Christ. “It is an energy force which is sacramental in nature, a sign and instrument of
God’s continuing saving action in the world, one that provides blessing by contributing to personal,
communal and environmental betterment. It is the source of life and renewal” (Sultmann and
McLaughlin, 2000, p. 183). Ignatian Spirituality too is a Christ centred approach to life orientated to
the greater good of self, others, God and creation.

Source: dailypioneer.com

2
Kouzes and Posner (1990), in their research on leadership, identified five fundamental
practices:

Source: leadership360s.com

1. Leaders Model the Way – by living out their core values

2. Leaders Inspire A Shared Vision – they can envision the future and inspire others to share
the vision
3. Leaders Enable Others to Act – by fostering collaboration and creating an atmosphere of
trust and human dignity
4. Leaders Challenge the Process – by searching for opportunities to bring about change
5. Leaders Encourage the Heart – by keeping hope and determination alive, recognizing the
contributions of others and celebrating accomplishments. “They make everyone feel like
heroes” (1990, pp 279/280).

Elements of most, if not all, of these practices can be seen in the way Ignatius led his men.

Is Everyone a Leader?
A question I get almost everywhere I go: “Is everyone a leader?”

There I stood in front of a crowd of one thousand students and faculty members, at a university in
the Midwest. One instructor stood up with a question I get almost everywhere I go: “Is everyone a
leader?” The answer of course is yes and no (how’s that for a politically correct answer?). It all
depends on how you define the word “leader.” If you define it in the traditional fashion—that a leader
is someone with a position, in charge of a group of people in an organisation—then, the answer is
no, in my opinion. Not everyone and certainly not every student is gifted to become the president,
the chairman, the CEO, or the key leader of a large team of people. Most will never occupy a top spot
in a flow chart. Perhaps only 10 percent of the population will.

I also hear loads of excuses as to why people just can’t be a leader. They are varied, but I’ve found
one common thread in them. All of them fail to embrace what we at Growing Leaders consider to be
an authentic definition for leadership. This leads to the following excuses for why people cannot lead.

3
Excuse One: I can’t lead. I don’t have a position of authority. This excuse
stems from the traditional definition of leadership. It equates leadership with
a position and with authority. If we define leadership in a different manner,
it opens up an entirely new perspective for students. What if leadership was
more about people pursuing a “calling” in life; a calling with which we will
influence others in its fulfilment? What if it had more to do with finding an
area of strength—and in using that strength, we’ll naturally influence others
in a positive way? We have chosen this thought to define leadership. We
believe it is simply using our influence for a worthwhile cause. We also
believe influence and authority are not one in the same. Your supervisor can
give you a position—and with it comes authority. That position enables you
to force people to do what you want them to do: this is not leadership - it is Source: pngtree.com
imposition. It may even be manipulation or intimidation, but it isn’t healthy
leadership. We believe your title can give you authority, but it cannot give you influence. Healthy
influence is earned by the credibility you bring to a relationship or organisation.

Excuse Two: I am just not a natural take-charge person. Many people believe that people are
either natural born leaders or they are not — and we should not try to force anyone to lead if they
aren’t a natural “take charge” person. However, I have observed something quite different in my
life. I believe there are two kinds of leaders: “Leaders” and “leaders.” These two kinds of leaders
can be defined as HABITUAL leaders and SITUATIONAL leaders

“Habitual leaders” are the natural ones, who tend to be good at leading whatever group they are in.
They feel natural taking charge and running points on just about any project. They lead out of habit.

Excuse Three: But I am an introvert—so I don’t really influence others. I teach that every student
who is willing has the potential to lead and influence others—even if they are introverts. They may
never be “Leaders” (possessing a gift for leadership) but they’re already “leaders” (they have
influence). For years I’ve reminded people that sociologists tell us the most introverted of people will
influence 10,000 others in an average lifetime. In other words, every one of us, even the shy ones,
are influencing others. My question is: what breadth of influence could people have who become
intentional about it? Naturally, some folks are going to turn out to be better leaders than others. Some
will actually become excellent at organising large teams of people, or at speaking to large groups of
people and casting vision to them. But leadership isn’t limited to these skills. If it’s only for the
skilled people, then we’ll never accomplish the good that needs to happen in our lifetime. It would
be like saying that no one has to serve who doesn’t have the gift of service; or that you don’t have to
pay taxes if you don’t have a lot of money. That’s ludicrous. We all have the responsibility to do
what we can—based upon our strengths.

4
Excuse Four: If everyone is a leader—then who is following? I hear this all the time—but sadly, it
displays an antiquated way of reasoning; an outdated definition of leadership. If we define leadership
as using my influence for a worthwhile cause, then it helps us see that we are all leading and we are
all following. If I am leveraging my strength and using it to positively impact my world and you are
doing the same, then we are all leading in some way. It isn’t about position.

Everyone leads from their area of strength. We are all leading and influencing in certain areas. There
is an economy of influence for everyone to be involved.

Excuse Five: Leadership means power and power corrupts.

Certainly, mankind has perverted leadership. History is full of
leaders who tried to dominate others by force, such as Nero, Stalin,
Hitler, and Saddam Hussein. But we cannot let counterfeits of good
leadership convince us that leadership should be avoided. In fact, if
there is a counterfeit, it generally means there is something genuine
that is very valuable. I believe leadership is intended to be about
serving others in the area of our giftedness. When we do, we
naturally ripple with influence. We don’t even have to try to “lead”
others. As we mature, we are to naturally uncover our area of Source: 123rf.com
dominion, and influence a sum of people. Power is a byproduct of
service. It does not have to be pursued. This is why I choose to define leadership in this way:
Leadership is using my influence for a worthwhile cause.

Excuse Six: Leadership roles and leadership training are just not for everyone. This is where
research has really helped us uncover some data that’s just plain counter-intuitive. In 2000, the
Kellogg Foundation published a report on the status of leadership on university campuses in North
America. The report included both state and private schools, and was compiled by Dr. Helen and
Alexander Astin, from UCLA. Their conclusions were intriguing. Let me summarise a few of them
here:
➢ Every student has the potential to be a leader.
➢ Leadership cannot be separated from values.
➢ Leadership skills must be taught.
➢ In today’s world, every student will need leadership skills.

Interestingly, it seems that I’m not the only one who’s concluded that leadership should not be limited
to the people who hold top positions in an organisation.

5
Excuse Seven: But I’m a person of faith. Doesn’t the Bible say we are to be followers? The
scriptures do call Christians to follow. And those who claim to be followers of Christ are to serve
others. I am simply suggesting that regardless of your spiritual position, as you mature, you will
become a person of influence.

Even Jesus said: “Follow Me and I will make you fishers of men (Matthew 4:19).” This means a
mature follower of Christ will eventually become a leader of people. The Apostle Paul wrote:
“Therefore, knowing the fear of God, we persuade men (II Corinthians 5:11).” In Genesis 1:26, we
are told that we’ve been made in the image of God: “And let Us make man in our image.” Have you
ever thought about what that means? I am sure it means many things, but a hint to its meaning is
provided in the next phrase of that passage: “And let him rule.” Part of what it means to be made in
God’s image is that people have the capacity to lead and to rule. You will always be following and
you will also be leading.

Excuse Eight: Leadership is only for people who have top positions in
an organisation. More and more researchers agree that leadership is a
360-degree proposition. We influence all around us. In fact, most of the
people who influence their team, their corporation, their non-profit
organisation—in fact, their nation—are not the Chief Executives of those
organisations. We lead up, we lead around, and we lead down in
organisations. Influence happens everywhere—and often from the middle
of the pack.

So, let’s embrace it. Let’s learn to lead and influence in a manner
appropriate with our giftedness, and not excuse ourselves because we’ll
never be Mother Teresa, or Colin Powell, or Bill Gates. Leadership is a
Source: istockphoto.com calling on every one of us, to some degree. It’s about becoming the
person we were meant to be. It is less about position and more about disposition. It is not so much
about superiority but about service in the area of our strengths. It has less to do with a set of
behaviours and more to do with a perspective with which we view life. When we define it this way,
it puts the cookies on the bottom shelf. Every one of us can do it. Everyone is a leader.

6
Independent Practice
Activity: Am I A Leader, Or A Follower?
Directions: What makes you more comfortable, being in charge or letting others be in charge? So,
what camp do you fall in? Are you the type of person to feel most at home leading the crowd, being
in the middle of the crowd, or wandering off alone somewhere? Take the quiz to find out and answer
the guide questions right after.

To take the quiz, scan the QR Code below.

Guide Questions:
What was your result? Why do you think so?
_______________________________________________________________
_______________________________________________________________
_______________________________________________________________
_______________________________________________________________
_______________________________________________________________

What have you realized about yourself by answering the activity?

_______________________________________________________________
_______________________________________________________________
_______________________________________________________________
_______________________________________________________________
_______________________________________________________________

7
REFLECTION-ACTION
Tool: Modified T-Chart
Directions: Enumerate your leadership and followership experiences in the two separate columns.
Reflect on these experiences and think of possible ways to develop your skills as a leader.

Leadership Experiences Followership Experiences

What can you do to develop your followership to leadership, or elevate your leadership skills?

EVALUATION
Written Work
Your written work for this lesson will be made available in class or MyEclass.

8
LESSON 2 - General Principles of Ignatian Spirituality and Leadership

CONTEXT
Learning Competencies
At the end of the lesson, the learners can:
a. identify the principles of leadership arising from the life and teachings of St. Ignatius of
Loyola.

Values Integration: Character and Compassion

EXPERIENCE
Prelection
Title: Our Leadership Model
Directions: On the box, write one word or phrase that comes to mind when you think of how an
Ignatian Leader should think or act.

Guide Question:
1. What made you think about this word/ phrase?
_______________________________________________________________________
_______________________________________________________________________
_______________________________________________________________________

9
Concept Notes
GENERAL PRINCIPLES OF IGNATIAN SPIRITUALITY AND LEADERSHIP

Ignatius was a minor Basque noble, born in 1491. He says in his

memoirs that up to the age of twenty-six, he was a man given to the
follies of the world and what he enjoyed most was exercise with arms,
having a great and foolish desire to win fame’. (Testament and
Testimony: The Memoirs of Ignatius of Loyola, P 17). While
recovering from a shattered leg sustained in a battle at Pamplona, he
commenced a faith journey that led eventually, with much searching,
to the founding of the Society of Jesus, still the largest Catholic order
in the world today.

His legacy, inspired by mystical experiences, is an intensely practical

and service-oriented spirituality, set down in his famous Spiritual
Exercises, the later Constitutions of the Society of Jesus and in his
Source: thefloridacatholic.org
many letters and other writings still extant.

In terms of inspiring others and enabling others to act, his spirituality is for everyone. He could feel
and express deeply the experiences common to all people and translate them into constructive ways
to help others (enabling others to act in Kouzes and Posner, 1990). Being alive and open to the world,
for him, everything could be used in some way to give glory to God.

Under his guidance and with communal reflection, his companions in the early Society of Jesus
translated that vision into apostolic strategies, namely, Decrees of General Congregation 34. (1995)

“To choose to be with Christ as servants of his mission, to

be with people where they dwell and work and struggle, to
bring the Gospel into their lives and labours” (the
encouraging the heart of Kouzes and Posner, 1990).

Ignatian spirituality and its “way of proceeding”, is a reflective and

Christ centred approach to life interlocked into the relationships
and processes of the everyday. Living out of Ignatius’ foundational
insights and his worldview, this reflective process is founded in the
dynamic of experience, reflection and action expressed in prayer,
decision-making and the ordinary and extraordinary of daily life, in
much the same way as any leader would function. The process
incorporates the dynamic interaction of the dimensions of
leadership which include: the leader being fully present to others;
the reflective capacity to clarify one’s own beliefs; convictions and
values to underpin leadership; and relationships which are authentic
and empower all members of the group. Source: istockphoto.com

10
Values
Identifying and living out of core values and achieving personal mastery are key to leadership
thinking. Ignatius sets out his core values, his view of the world and a path to personal mastery at the
commencement of the Spiritual Exercises. In the words of Ignatius, as translated by Fleming (2002,
p. 27):

The First Principle and Foundation (St. Ignatius of Loyola)

God who loves us creates us and wants to share life with us forever. Our love
response takes shape in our praise and honour and service of the God of our life.

All the things in this world are also created because of God’s love and they become
a context of gifts, presented to us so that we can know God more easily and make
a return of love more readily.

As a result, we show reverence for all the gifts of creation and collaborate with
God in using them so that by being good stewards we develop as loving persons in
our care for God’s world and its development. But if we abuse any of these gifts of
creation or, on the contrary, take them as the centre of our lives, we break our
relationship with God and hinder our growth as loving persons. In everyday life,
then, we must hold ourselves in balance before all created gifts insofar as we have
a choice and are not bound by some responsibility. We should not fix our desires
on health or sickness, wealth or poverty, success or failure, a long life or a short
one. For everything has the potential of calling forth in us a more loving response
to our life forever with God.

Our only desire and our one choice should be this: I want and I choose what better
leads to God’s deepening life in me.

Leadership infused by Ignatian spirituality orients us to our deepest vocation. In the first principle
and foundation of the Spiritual Exercises, St. Ignatius explains: “I ought to desire and elect only that
which is more conducive to the end for which I am created.” We are created to serve God – that is
our first vocation. But how do we do so? How we choose to lead reflects how we understand our
vocation. Do I lead for my own ends or for the greater glory of God? Whose interests am I serving?
The concept of vocation is an important check against the tendency to think of leadership as a vehicle
for personal advancement. Recalling that our leadership is an expression of a deeper vocation
encourages humility, charity, and integrity – which also happen to be qualities of strong leaders.

Ignatian-inspired leadership is other-focused. Fr. Pedro Arrupe, SJ, instructed us that our work must
form women and men for others. Being a leader “with and for” others means considering the needs
of those we are serving. It is a model of leadership that enriches the lives of individuals, builds better
communities, and creates a more just world. It requires a practice of discernment that allows us to

11
act thoughtfully amid trying circumstances or competing goods. And it asks that we foster an
awareness of our emotional state that frees us from impulse and permits genuine affirmative
communication with others. Being a leader in this tradition means, as Fr. Peter-Hans Kolvenbach,
SJ, tells us, we must be men and women marked by “competence, conscience, and compassion.”
Once again, Ignatian spirituality fosters characteristics valued among great leaders.

In the Spiritual Exercises, St. Ignatius tells us that actions are to be preferred to words. Ignatian
leadership is an invitation to act in a way that reflects our most deeply held beliefs, affirms our
vocation, and serves others, particularly those in need.

St. Ignatius’s values are further explained in the following:

(Scroope, 2002. p.39-42)

1. God is our Creator and all other reality comes from God
and has value only insofar as it leads us to God.
This God is present in our lives, “labouring for us” in all things
and this God can be discovered through faith in all natural and
human events, in history as a whole, and most especially in the
lived experience of each individual person. (The leader reflects
on his experience). Source: nohat.cc

2. Each man or woman is personally known and loved by God.

This love invites a response which, to be authentically human must be an expression of, a radical
freedom. Therefore, in order to respond to the love of God, each person is called to be; free to
give of oneself, while accepting responsibility for and the consequences of one’s actions; free to
be faithful; free to work in faith toward that true happiness which is the purpose of life; free to
labour with others in the service of the Kingdom of God for the healing of creation. (This freedom
underpins the concept of servant leadership where the leader must be free of all self-interest).

3. Evil exists in the world and because of people’s poor choices for themselves and others.
This means people’s freedom to respond to God’s love is not automatic. We are engaged in an
ongoing struggle to recognize and work against the obstacles that block freedom, including the
effects of sinfulness, while developing the capacities that are necessary for the exercise of true
freedom. In working toward this true freedom, one must learn to recognize and deal with the
influences that can promote or limit freedom: the movements within one’s own heart; past
experiences of all types; interactions with other people; the dynamics of history, social structures
and culture.

12
 4. Jesus is a historical person and is the model for human life
because of his total response to the Father’s love, in the service of
others.
He shares our human condition and invites us to follow him, under the
standard of the cross, in a loving response to the Father. He is alive in
our midst, and remains the Man for others in the service of God. (Jesus’
leadership of service).

5. “Love ought to manifest itself more by deeds than by words”.

Ignatius asks for the total and active commitment of men and women
Source: twitter.com who, to imitate and be more like Christ, will put their ideals into
practice in the real world of ideas, social movements, the family, business, political and legal
structures and religious activities (the shared vision of Senge, 2006).

6. His response to the call of Christ is in and through the Roman Catholic Church.
Ignatius and his first companions all were ordained as priests and they put the Society of Jesus
at the service of the Pope - (Service in the Society of Jesus)

7. His constant concern was for greater service of God through a closer following of
Christ, and that concern flowed into all the apostolic work of the companions.
The concrete response to God must be “of greater value”. This is called the “magis” – the more.

8. He attracted companions who became, “friends in the Lord, in the service of others”.
The strength of a community working in service of the Kingdom is greater than any individual
or group of individuals. (Senge’s team learning)

9. He and his companions’ decisions were made on the basis of an ongoing process of
individual and communal “discernment”, done always in a context of prayer.
Through prayerful reflection on the results of their activities, the companions reviewed past
decisions and made adaptations in their methods in a constant search for greater service of God
(the “magis”) - the reflection essential in authentic leadership and the team learning of Senge)

13
Foundational insights
Further insight and understanding of Ignatian leadership can be gained from Ignatius’ foundational
insights: (Scroope, 2005. p60-63)

Conversation
The apostleship of listening to oneself, others and God – to identify the gaps between the
reality and the vision;

Deepest Desires
Life generating dreams for oneself, others and the workplace – the shared vision of current
leadership thinking; and
Helping Others (Souls)
Love ought to manifest itself more by deeds than words (servant leadership)

The Jesuit historian, Fr. John O’Malley SJ and the scholar of the Spiritual Exercises Fr. Howard
Gray SJ, both believed that St Ignatius was given three basic and simple insights.

Conversation
The first foundational insight and the one Fr. John O’Malley SJ considers to be the most central to
Ignatius - this was carried on at different levels:

● In making contact with oneself, by reflecting on

one’s own life.
● By dialoguing with one’s God on one reflection.
● By sharing at depth, with one’s peer group, those
matters of mutual importance.
● Linking back to God that which one has shared with
one’s peer group. With one’s peers, planning those
outcomes from conversations which would help
others. Expanding these conversations with other
groups, which share the same kinds of vision, and
moving together with them to actions for the greater
good of self, others, creation and God.

Holy Desires-Life Generating Dreams

The second foundational insight is equally as simple as
Source: pngio.com
conversation and in essence flows from it; in Ignatius’
words, holy desires. In our ties, this may be translated as
life generating dreams. To dare to have and execute life generating for ourselves, does not just happen
by itself. The Ignatian community should be a place where there is time for everyone to dream;
dreaming is incorporated into the very life of the institution. It should be a highly creative place, since
at the heart of all good processes is self-discovery promoting growth and human flourishing. Because
Ignatius was a heart dreamer, his legacy is not complete without passing on the significance of
dreaming itself.
14
To Save Souls- Helping Others
In our time, this may be translated as helping others so that they may help themselves. In a broad
sense all communities are instruments for serving God and the world, through people.

Ignatius synthesised these three insights in the single quest of seeking and finding God in all things.

Ignatian Spirituality
“Seeking and finding God in all things” – is
a “way of proceeding” which enables people
in families, workplaces, centres and
communities, both individually and
communally, to become sensitive to the
activity of God already active in the life of
each person, and in the life of the institution
or structure. For this reason, Ignatian
workplaces, centres, families and
communities are world-affirming in their
mission, values and priorities and their work Source: noblesapien.com
encompasses the local, national and global
community as legitimate spheres for cooperating with God.

They are stewards of God’s world. Both Sergiovanni (1992) and Greenleaf (1977) see stewardship
as an important part of leadership, effective only if it is based on a pursuit of excellence that is
rigorous, free of coercion, tested by reflection and prayer and having exposed people to the social
and structural injustices that cripple societies worldwide. ⧫

15
Guided Practice
Directions: Ignatius’ Values
Directions: You will be assigned one of the values of St. Ignatius - list will be available in MyEclass.
Explain the assignment based on your own understanding then, cite an event in your life that you can
relate to or where you see it manifested. Write your response on the space provided below.

16
REFLECTION-ACTION
Directions: Using the SQ3R Worksheet, Write a brief summary of the lesson, followed by 3
questions with answers, reflection, recommendations, and real-life application.

Topic: ______________________________________________

Summary: (In your own words, write what have you learned from the discussion on leadership.)
________________________________________________________________________________
________________________________________________________________________________
________________________________________________________________________________
________________________________________________________________________________

3 Questions with Answers (Questions you have about the lesson and the answer to your question.)
● __________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________
● __________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________
● __________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________

Reflection (What have you realised about Ignatian leadership?)

________________________________________________________________________________
________________________________________________________________________________
________________________________________________________________________________
____________________________________________________________________________

Recommendations (What can you recommend to our current leaders?)

________________________________________________________________________________
________________________________________________________________________________
________________________________________________________________________________
________________________________________________________________________________

Real-life Application (How can you apply the concept of Ignatian leadership to your life?)
________________________________________________________________________________
________________________________________________________________________________
________________________________________________________________________________
________________________________________________________________________________

17
EVALUATION
Written Work
Your written work for this lesson will be made available in class or MyEclass.

Performance Task
Title: Interview with a Leader (40 points)

G The goal is for learners to identify and emphasise the Ignatian leadership principles
found in others’ experience by conducting an interview.

R Interviewer

A ISF122 Teachers

S Each of us has our own experiences of being a leader. As an Atenean, we have our
core values and principles in leadership derived from the experiences and teachings of
St Ignatius of Loyola. Given that our country has all sorts of leaders, there are
opportunities for us to critique a leader. (Problem on leadership in the community)

P The learners are expected to conduct an interview with their chosen leader. They will
formulate their own questions to be able to know more about other people’s
leadership experiences. As proof of the interview, learners are to submit a recording
(audio/ video), Interview transcription, and photos of the interview.

S The learners’ outputs will be assessed using the following criteria: Language: Word
Usage, Delivery, and Question Content

Directions:

1. You will be conducting an interview with your chosen leader (It can be a person from your
school, local community, government/private offices or government politicians), securing
an audio or video recording, interview transcript, and photo documentation to be submitted
as a proof of the interview.
2. You will be formulating your own questions.
3. The subject must reveal his/her leadership insights and journey.
4. The final output must be converted from a word file (Times New Roman, 12 font, single
spaced, 1” margins and top right corner must include your name and your section) to a PDF
file. Use “SECTION_GROUP NUMBER” as your file name for your PDF and Video file.

18
 Rubric

Needs
Excellent Very Good Satisfactory
Improvement
(5) (4) (3)
(2)

Language: Word Language choices Language choices Language choices Language choices
Usage are imaginative, are thoughtful, are mundane and are unclear,
compelling, and appropriate, and commonplace and inappropriate to
(x2) appropriate and generally support partially support the audience and
enhance the the effectiveness the effectiveness minimally support
effectiveness of of the message. of the message. the effectiveness
the message. of the message.

Delivery Verbal and non- Delivery is clear Speaker Delivery is

verbal deliveries and appears demonstrates some distracting or
(x3) are well comfortable. mastery of awkward and not
developed. Shows mastery of delivery commanding for
Speaker appears delivery techniques and an interview. Long
polished and techniques. appears hesitant, silences or too
confident. some visible much talking on
nervousness. the part of the
interviewer.
Speaker appears
uncomfortable.

Question Content Students always Students Students rarely ask Students do not
ask questions sometimes ask questions related know what
(x3) related to the goal questions related to the goal of the questions to ask.
of the interview. to the goal of the interview. Follow Follow up
Follow up interview. Follow up questions were questions were not
questions were up questions were rarely asked at the asked or are totally
asked at every asked at some opportunities unrelated to the
given opportunity. opportunities available. response of
available. interviewee.

TOTAL /40

19
 UNIT II
SPIRITUAL EXERCISES IN IGNATIAN LEADERSHIP

LESSON 3 - The Spiritual Exercises

CONTEXT
Learning Competencies
At the end of the lesson, the learners can:
a. pray the Examen in reflecting about leadership experiences;
b. appreciate the fundamental relationships and roles established in the Spiritual Exercises; and
c. adopt the Accompaniment Model of leadership.

Values Integration: Character

EXPERIENCE
Prelection
Activity: Introspection
Directions: Spend some time to recall your leadership experiences (e.g activities, programs,
forums) throughout these years. Reflect on how you were able to efficiently lead other people.
Afterwards, answer the questions briefly below:

Your Experience:

1. Why were you able to lead the event successfully?

_______________________________________________________________________
_______________________________________________________________________

2. What can you consider as a possible guide to better improve your leadership skills?
_______________________________________________________________________
_______________________________________________________________________
20
Concept Notes
THE SPIRITUAL EXERCISES

A form of prayer: Awareness Examen

Ignatius’ values and his foundational insights are an objective moral compass forvision, goals,
objectives and a means by which individuals and institutions candaily orientate their decisions.

For a deeper personal subjective compass, the Awareness Examen, a form of daily prayer is a most
helpful ‘way of proceeding’. Together with an experience of theSpiritual Exercises of Ignatius, these
are tools that enable constant contact with one's desires and with what is going on in one’s world.
The Awareness Exam is a simple process with five stages, to be performed daily: (Scroope, 2005.
p.48)

1. Thanksgiving. (Relish)
As we look over the day we seek to appreciate
all the good things that have happened to us and
to thank God for these. We recall with gratitude
all that has been given to us.

2. Asking for Insight. (Request)

We pray for the gift of the Holy Spirit to help us
understand ourselves better in terms of our
values, inner self. Why do we act the way we
do? Is it from selfishness? Pride? Fear?
Confusion? Tiredness? Frustration? Love?
Generosity?

3. Looking at My Day. (Review)

We now ask ourselves how we have spent our
day. As we ponder our behaviour today,we
begin to see patterns and connections,which
open our eyes to our own weakness and
strengths.
Source: pinterest.com
4. We Ask Forgiveness. (Repent)
We turn to God, admitting our inadequacy in responding in love to Him, self, others and creation
and ask for forgiveness. Whilst this might be a moment of sorrow, it is also one of wonder and
gratitude at God’ love, and of desire to do something for Him.

5. Looking to Tomorrow. (Resolve)

Finally, as we look to tomorrow, we ask for God’s grace and help. We ask God to touch
particularly those areas, which have come into focus during ourprayer. Are there some attitudes
in us that we would like God to change? Arethere some decisions we need to make?Would we
like to be more sensitive to the presence of God and others in our day? Ask for what you need.
21
The Spiritual Exercises

Ignatius says that ‘by this name of Spiritual Exercises is meant every way of examining one’s
conscience, of meditating, of contemplating, of praying vocally and mentally, and of performing
other spiritual actions…For as strolling, walking and running are bodily exercises, so every way of
preparing and disposing the soul to rid itself of all the disordered tendencies, and, after it is rid, to
seek and find the Divine Will as to the management of one’s life for the salvation of the soul, is called
a Spiritual Exercise’ (Fleming, 2002. Annotation 1).

He goes onto explain that the Exercises are divided into four parts:

● First, the consideration and contemplation on the sins;

● Second, the life of Christ our Lord up to Palm Sunday inclusively;
● Third, the Passion of Christ our Lord; and
● Fourth, the Resurrection and Ascension with the three Methods of Prayer (Fleming, 2002.
Annotation 4.)

He explains that each division does not necessarily correspond to a week because some are slower to
find what they seek out of the contemplations.However, a way of fully experiencing the Exercises is
through a process of thirty days of prayer, reflecting on one’s life in the company of a person
experienced in the making and the giving of the Exercises. The aim is to discern how God is operating
one’s life and to see how one is being called into relationships with others,creation and God. It is
identifying the authentic self, who then has the potential to interact with others authentically, in the
same way as the authentic leader engages in relationships.

Relationships

In the offering of the Spiritual Exercises, Ignatius provides people with a process by which they can
… “become free, at ease with themselves and to be led by the particular grace given to each one”.
The giver of the Exercises (director) and the one making the Exercises (retreatant) are companions
in the search for the right relationship with God, with self and creation. The director “accompanies”
the retreatant in his or her prayer with God over the thirty days. The model below expresses how
relationships exist in the experience of the Exercises. The model also shows how it can be applied to
the manner in which a leader can work with his/her followers. (Scroope. 2005. pp.70-74)

Applying the model of ‘accompaniment’ to how we live with one another as parent
manager, employer, friend and co-worker, or leader, is worthy of reflection, because it provides the
means by which people can communicate in an unthreatening and positive manner with others in
regards to life, particular issues or work situations. Such communication is an essential skill of

22
 Leadership.

The Emmaus story of a resurrected Jesus

Retreatant God
(Colleague) (Issue at hand) walking with friends, Luke 24:13-35, places
Ignatian accompaniment, Jesus' story and
everyday life, including the leadership context, in
a positive inter-relationship.

Director Luke’ story for connectedness in daily life is one

(Leader)
of:

● Walking with.
● Listening to.
● Evoking a response leading to choice.
Figure 1: The
‘Accompaniment’ Model ● Blessing and breaking of bread, and
● Going on a mission.

‘Walking with’, implies attentiveness to the other in which both people in the experience share life
together, and a sense of mutuality pervades the ordinary. In being “listened to”, no matter the
situation, people feel satisfied if genuine attention is given to their conversation. Self-worth and well-
being are enhanced when due recognition and empathy is given to the personal story. Having been
'walked with’ and ‘listened to’ people are more able to choose life, all that is good and leading to life,
rather than death, all that is not good or leads away from goodness.

Self-made decisions are the good decisions and the fruits are seen in the powerful and dignified
virtues of accountability and responsibility. “The blessing and breaking of bread” is a metaphor for
the blessing and breaking open of the human condition and giving all the fruits of this back to people
and creation. By the ordinary inclination of human nature, “going on mission” is directed toward all
that is good. Hence our workplaces, homes and institutions are generally motivated by the desires
and choices which lead to human flourishing. It is in the arena of deepest desire, choices and action
that mission finds its meaning and it is essential that leaders can tap into that. ⧫

23
Independent Practice
Activity: Stairway to Heaven
Directions: Using the Stairway to Heaven, formulate your own daily prayer as modelled in the
Awareness Examen.

Guide Questions:
1. How did you feel while formulating your own prayer?
__________________________________________________________________________
__________________________________________________________________________
_______________________________________________________________________

2. How applicable is this activity in your daily life?

__________________________________________________________________________
__________________________________________________________________________
_______________________________________________________________________

24
REFLECTION-ACTION
Tool; Inquiry Paper
Directions: Fill out the Inquiry Paper worksheet with the information asked.

Topic: ______________________________
References: _________________________________

Summary: (In your own words, write what have you learned from St. Ignatius’ Spiritual Exercises.)
________________________________________________________________________________
________________________________________________________________________________
________________________________________________________________________________
________________________________________________________________________________
________________________________________________________________________________
________________________________________________________________________________

Visual/Illustration: (Draw a symbol or phrase that best describes your understanding of the
Spiritual Exercises.)

Word List (List words that struck you the most and write its definition based on the lesson.)
1. ______________ - ____________________________________________________
2. ______________ - ____________________________________________________
3. ______________ - ____________________________________________________
4. ______________ - ____________________________________________________
5. ______________ - ____________________________________________________

25
I Wonder Questions about the lesson: (Create I wonder statements about the lesson and provide
your answers.)
1. __________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________
2. __________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________
3. __________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________

EVALUATION
Written Work
Your written work for this lesson will be made available in class or MyEclass.

26
LESSON 4 - Some Secular Models of Leadership

CONTEXT
Learning Competencies
At the end of the lesson, the learners can:
a. identify the principles of the following secular leadership models: Servant Leadership,
Authentic Leadership, and Shared/Distributed Leadership;
b. apply such leadership models to present problems in the community, society in general; and
c. reflect on leadership principles that can be personally adapted in one’s own life.

Values Integration: Character

EXPERIENCE
Prelection
Activity: Who Run the World?
Directions: Imagine yourself as a candidate for the Presidency of the Philippines. Given this, what
will be your response on the following questions below:

1. What are your primary platforms?

__________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________
______________________________________________________________________

2. What kind of relationship do you want to establish with Filipinos, especially the vulnerable
sectors of society? Briefly explain your answer.

__________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________
______________________________________________________________________

27
Concept Notes
SOME SECULAR MODELS OF LEADERSHIP

Servant Leadership
Greenleaf’s concept of servant leadership, a model of leadership that basically puts serving others as
a priority so that it enhances the personal growth of the individual, improves the quality and caring
of the organisation through teamwork and community, personal involvement in decision making and
ethical and caring behaviour. Such leadership depends on people trusting in the leader’s competence
and values and not self-interest. The servant leader, therefore, serves the values, beliefs, and ideas
that shape the organisation. The implications of this, of course, are that these values and beliefs are
commonly held by all staff. So effective servant leadership needs a shared commitment to values or
the ‘purposing’ that Vaill writes of, and for this complete relationship, a covenantal community is
required where there are bonding relationships that recognise that values are important to people.
There needs to be empowerment so that people are free to act so long as the action is according to
the shared values. It also means that leadership is shared and not centred on one formal leader.

Spears (1995) identifies ten characteristics of servant leadership:

1. Listening - so as to identify and clarify the will of

the group; getting in touch with
one’s own inner voice.
2. Empathy - accepting and recognizing the special
and unique spirits of others.
3. Healing – recognizing that through servant
leadership one has the potential to heal one’s self
and others and make them whole.
4. Awareness – in both a general sense and in the
sense of self-awareness; fostering awareness.
5. Persuasion – rather than positional authority
being used; the servant leader builds consensus
within groups. Source: favpng.com

6. Conceptualization – “dream great dreams”; the

ability to look and think beyond day-to-day realities.
7. Foresight – the ability to understand lessons from the past, the realities of the present, and
the likely consequences of decisions for the future.
8. Stewardship – “holding something in trust for another” – the first commitment is serving
the needs of others.
9. Commitment to the growth of people – people have an intrinsic value beyond their
tangible contributions as staff members.
10. Building community – as a shaper of human lives.

The test of effectiveness of servant leadership is whether or not those being served have grown as
people; are freer, more autonomous and more likely themselves to become servants – essentially, the

28
Ignatian ‘way of proceeding. Ignatian spirituality is a way of leading which has at its heart servant
leadership, found in the foundational insight of helping others.

Authentic Leadership
A later development in leadership thinking is one that focuses solely on the authentic dimension of
leadership (e.g. Duignan, 2006), a dimension which fits very neatly with Ignatian Spirituality because
it demands the clarification of one’s own beliefs, convictions and values so these can be ‘brought’ to
one’s leadership. The leader needs to discover who they are, their own originality and where they are
in relation to the wider whole. To discover their own authenticity, the leader has to delve through
layers and layers of culturally and spiritually constructed ‘coatings’ so that they can bring their own
unique possibilities into realisation. These possibilities include the leader’s unique gifts, abilities,
interests, talents, insights and wisdom and, for the leader, these can only be realised in relationships
in the context of leadership. Ignatius’ “Awareness Examen” is a useful process in delving through
the layers.

George (2003) indicates that authentic leaders demonstrate

five qualities:
● understanding their purpose, which requires an
understanding of self and a real sense of purpose,
● practising solid values, which are shaped by personal
beliefs, life experience,
● leading with heart, through having a strong sense of
purpose,
● establishing connected relationships, which are open
and have depth through which trust and commitment
are built, and
● demonstrating self-discipline, so that their values are Source: 123rf.com

reflected in their actions.

This means that the authentic leader functions on the basis of the solid foundation of his/her core
values, which could be seen as comprising the inner circle of two concentric circles, as shown in
Figure 2.

The outer circle is composed of ethical standards, laws and regulations and, in authentic leadership,
all decisions are made within the inner circle. There can be no implementation of any standard or
rule or regulation that compromises the leader’s core values, provided they have been clearly
identified as flowing from appropriate beliefs.

29
 An important concept in relation to authentic leadership is that of
presence and this too has distinct links with Ignatian spirituality.
If authentic leadership is to be exercised, a leader must be fully
present to others and this enables healthy relationships to
develop. Our presence activates our authenticity and the
authenticity of others. If the leader is authentic as a person, then
the relationship or the situation evokes a response consistent with
the person the leader is, the values he/she holds and the
Figure 2: Operational Model commitments made. Starratt points out that presence can be an
for Authentic Leadership
affirming one, in which the leader has an “attitude of
unconditional regard” for those with whom they are working, so
they can be the people they “have the right to be” (2004, p.93). Such a leader will attempt to create
an environment in which others can be authentic and affirm one another, thus building community.
He also suggests presence can be a critical one, involving a critical appraisal of oneself to ensure
truly authentic relationships occur. Finally, he suggests that the presence flowing from affirming and
critical presence is that of an enabling presence, which he sees as signifying “that one brings oneself
fully into the situation with the other person” – Ignatian ‘accompaniment’. The ‘we’ is necessary for
the achievement of any goal.

From the concept of presence in relation to leadership, Halpern and Lubar (2003, p.9) have
developed a useful leadership model based on four sequential elements:

1. P stands for Being Present, the ability to be completely in the moment, and flexible
enough to handle the unexpected;
2. R stands for Reaching Out, the ability to build relationships with others through empathy,
listening, and authentic connection;
3. E stands for Expressiveness, the ability to express feelings and emotions appropriately by
using all available means – words, voice, body, face – to deliver one congruent message;
and
4. S stands for Self-knowing, the ability to accept yourself, to be authentic, and to reflect your
values in your decisions and actions.

Shared/Distributed Leadership
These concepts, theories and models of leadership all demonstrate the critical importance of
relationships in effective leadership. This leads to the conclusion that, arguably, for leadership to be
effective, it must be shared. These days it is too much for one person and there are currently a number
of different terms used to name the concept of shared leadership: distributed leadership, although this
is a term which suggests that there is one leader who ‘controls’ the distribution of leadership;
community of leaders, which avoids the ‘control’ dimension; partnership-as-leadership, which
suggests the concept of two or more sharing power and joining forces to achieve a commonly held
purpose or goal, and shared leadership, which, perhaps resonates more with Ignatian spirituality as it
suggests the concept of a more authentic sharing of leadership where there is a balance of power and
all members of the group are empowered.

30
 Effective shared leadership is dependent on a shared purpose,
goal or vision. Individuals may use a variety of methods to
achieve the goal or purpose but they share the same sense of
purpose. Responsibility and accountability for the work of the
group is shared; each takes an active role in the work of the
group and is accountable for completing their individual
contribution. This concept of leadership also requires respect for
the person since each person brings with them different skills,
Source: favpng.com ideas and gifts, all of which are valuable and must be recognised
and embraced by the group. Consequently, there needs to be
dialogue and discernment to identify each person’s gifts, skills and energies. Finally, such a view of
leadership requires that people work together in complex real-world situations. All of this means that
the relationship becomes more of a partnership; vitality and spirit are experienced as individuals and
their relationships are woven together to achieve the common goal.

It is interesting to note that there are certain constant themes running through all these secular
models/thinking on leadership. The more significant of these are:
● Alignment between personal and corporate values.
● Self-awareness attained by reflection (e.g. in authentic leadership, Senge’s personal
mastery, servant leadership, the self-knowing of presence)
● Shared vision (e.g. in Senge’s bringing about change in a learning organisation, Vaill’s
purposing)
● Interconnectedness/authentic interrelationships (e.g. in authentic learning, the reaching out
of presence), and
● Building community (e.g. in servant leadership, in the exercise of authentic leadership.)

From these common themes and others less constant, we can go back 450 years to Ignatius and
identify interesting similarities. These are shown in Table 1: ⧫

Features of Leadership Features of Ignatian Leadership

Alignment of personal and corporate values Ignatian Worldview

Self-Awareness (Authentic Leadership) Deepest Desires - Awareness Examen -

Spiritual Exercises

Shared Vision and Mission Common Mission

Interconnectedness/ Authentic Relationships Conversation/ Helping Others

Building Community Community Working in the service of others -

“Listening to”

Presence “Walking with”

Goal Achievement “Magis” - for the greater good

Living out one’s vision Contemplative in action - God in all things

31
Guided Practice
Activity: Three-way Venn Diagram
Directions: Using the Three-way Venn Diagram, find similarities and differences between the three
different models of leadership. Answer the guide questions after.

Servant

Shared
Authentic

Guide Questions:
1. Which leadership model do you prefer? Why?
__________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________

2. Knowing the different models of leadership, where do you think you fit in? Why do you
think so?
__________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________

32
REFLECTION-ACTION
Tool: Letter for Future Self
Directions: Our age grows along with different challenges – challenges that reinforce or even force
one to wake up and face the realities of life. With this, you are tasked to write a letter to your future
self and narrate your experiences on how you were able to manifest the essence of leadership. You
are to use any secular models of leadership to further elaborate your experiences.

Dear Future Self,

___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________
___________________________________________________________

Sincerely yours,

_______________________________
Name and Signature over printed name

33
EVALUATION
Written Work
Your written work for this lesson will be made available in class or MyEclass.

Performance Task
Title: Feature Article of a Leader (60 points)

G The learners are to reflect on other people’s experiences in leadership and align it with the
secular models of leadership.

R Journalist

A ISF 122 Teachers

S Our age grows along with different challenges – challenges that reinforce or even force one
to wake up and face the realities of life. At one point in our life, we have manifested
awareness of the different leadership skills, whereby we develop a deeper understanding of
what an effective leader should be.

P The learners are tasked to write a feature article based on their previous interview with their
chosen leader. They are to identify points where their interviewee was able to manifest the
essence of leadership, especially in the community. They are to use any secular models of
leadership to further elaborate their experiences.

S The learners’ outputs will be assessed using the following criteria: Title, Focus and Clarity,
Leadership Insights, Articulation of author’s reactions, reflections, and insights, Layout,
Grammar and Spelling

Guidelines and Mechanics:

● Write a 2 – 3 page feature article magazine from your interviewed leader that exemplifies
the different Ignatian Core Values you've learned from your ISF class.
● The article must reveal the leadership journey of the subject and his leadership insights from
the interview.
● The author must likewise write his or her opinion/reactions/reflections about the featured
person’s insights on life and leadership.
● Provide a creative title that captures the ideas and principles of your interviewed leader.
● The final output must be creatively laid out, as a magazine spread with photos.

34
 Rubric

Criteria Always (4pts) Often (3 pts) Rarely (2 pts) Never (1pt)

Title (x2) Grabs the reader's Grabs the reader's No special quality to No Title
attention. Is creative attention. grab the reader's
and appropriate attention
Focus and There is one clear, The main idea is clear, The main idea is The main idea is not
well-focused, defined but the supporting somewhat clear, or the clear. There is a
Clarity (x2) topic. information is general. writer tries to bring in seemingly random
The main idea is too much off-topic collection of
supported with detailed material. information.
information.

Leadership The article is able to The leadership insights The leadership insights The leadership insights
effectively and clearly are articulated but are bare and unclear. are unidentified and
Insights (x4) bring to light the lacked sufficient left undiscussed.
leadership insights of explanation.
the featured person.
Such insights are
explained fully and
thoroughly.

Articulation of Exemplary expression Substantial expression Shared reactions, Insufficient expression

of reactions, of reactions, reflections, and of reactions,
author’s reflections, and reflections, and insights, but lacked reflections, and
reactions, insights by the author. insights by the author. explanation and insights by the author.
reflections, and clarity.
insights (x4)
Lay-out (x2) The article is The article is laid out The layout is The layout is difficult
creatively laid out, with some photos but disorganised, and the to comprehend. No
with appropriate lacks creativity. The photos used are semblance of design is
photos. The organisation is clean distracting or manifested in the
organisation is clean but not interesting. The inappropriate. The article. It is bare.
and pleasing. The design is sufficient in article substantially
design is effective in showcasing the lacks creativity.
showcasing the featured person.
featured person.

Grammar and Writer made no errors Writer made 1-2 errors Writer made 3-4 errors Writer made more than
in grammar or spelling in grammar or spelling in grammar or spelling 4 errors in grammar or
Spelling (x1) that distracts the reader that distracts the reader that distracts the reader spelling that distracts
from the content from the content. from the content the reader from the
content.

TOTAL /60

35
 UNIT III
THE SOCIAL TEACHINGS
OF THE CATHOLIC CHURCH

LESSON 5 - Church Social Teachings

CONTEXT
Learning Competencies
At the end of the lesson, the learners can:
a. describe the Catholic Social Teachings; and
b. relate the Catholic Social Teachings in real-life scenarios

Values Integration: Character, Culture, Compassion

EXPERIENCE
Prelection
Activity: If I Were King or Queen for a Day
Directions: Imagine that you are King or Queen for one day, how are you going to make the world
an ideal place to live in? Think about these things:

1. What social issues will you focus on working on?

__________________________________________________________________________
__________________________________________________________________________

2. What laws are you going to legislate? Why?

__________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________

36
Concept Notes
INTRODUCTION TO CATHOLIC SOCIAL TEACHINGS

Catholic social teaching (CST) has been increasingly promoted by the Catholic Church over the past
century and a number of useful documents have been published on the subject. Each is more or less
pastoral and ‘exhortational’, not intended for academic audiences. Each asserts “principles” of
Catholic social teaching; but only limited references can be found to where those principles are
asserted and applied in modern Catholic ecclesiastical texts; moreover the documents fail to explain
what a “principle” of CST is and how principles are operative in the Church’s social teaching.

Catholic Social Teaching: What is it?

The term “Catholic Social Teaching” is often taken to mean the tradition of social reflection and
critique beginning with Leo XIII’s Rerum Novarum (Of New Things) (1891) and carrying through
John Paul II’s Centesimus Annus (The Hundredth Year) (1991). Yet the Christian Church from its
inception engaged in more or less systematic
reflection on life in civil society in light of the
exigencies of Christian faith and proposed principles
in light of that analysis for Christians to follow in
living their faith in society. CST reached a certain
maturity in the last hundred or so years during which
time a series of Church documents, primarily papal
encyclicals--which now we associate with the term
Modern Catholic social teaching--were drafted in
response to concrete problems facing the Christian
community as well as all members of civil society.
CST aims to provide a vision of social life compatible Source: gstatic.com
with the Gospel and with the vocation of the Christian, whose end is both temporal and eternal. It
aims to integrate faith and life--to examine and formulate the social implications of Christian faith,
to survey and analyse the complex reality of human social existence in the light of the Gospel
determining the compatibility of social ideas and movements with authentic human good. Its primary
subject matter is the human person in the community and its principal object is justice. Since the
human person-- indeed all reality--can only fully be understood in light of the revelation of Jesus
Christ--“who fully reveals man to himself” (GS 22), the proclamation of the Church’s social teaching
is always at the same time a proclamation of Jesus Christ. In this way the Church’s social teaching
is an authentic instrument of evangelization.

Reason and Revelation

From where does the Church derive its social teaching? The one source of the Church’s ethical
teaching on the social order is the mind and will of God for human social existence. God has
established in accordance with his divine reason a moral order in which the human person finds his
proper ends and according to which he must conform his actions if he is to experience proper human
fulfilment. To act in accord with the moral order is man’s dignity; to do so is to be and become all
37
that God intended. Humans gain rational access to God’s intentions for human fulfilment through
two modes, namely, human reason and divine revelation. CST navigates a pathway between these
two poles. It appeals on the one hand to sources of revelation–scripture and tradition--to elucidate
truths of the human person (e.g., man is created, and created imago Dei) and support and ground
particular moral arguments and conclusions (e.g., “Thou shalt not kill,” i.e., it is never legitimate to
intend to kill the innocent). It appeals on the other hand to natural reason reflecting on life in civil
society, growing in knowledge through experience over time by trial and error, failure and success.
Through reason and revelation the Church derives its ethical framework for resolving social
problems. Both are streams of moral truth flowing from the one divine source, the latter in the form
of divine law, the former in the form of natural law. Since the two modes give us access to the same
divine mind, they are complementary; each informs and corrects the other.

SEVEN ETHICAL PRINCIPLES OF CATHOLIC SOCIAL TEACHING

1. Primacy of the Life and Dignity of the Human Person

Moral Principle: In formulating, assessing and revising social, political
and economic policies, activities, and structures, those and only those
alternatives ought to be chosen which are compatible with authentic human
good.

2. Call To Family As Community And Participation

● Family - Moral Principle: In formulating, assessing and revising public
policy and law, public authority ought to promote and defend policies
which are compatible with the well-being of marriage and family.
● Participation – Moral Principle: Social institutions ought to be ordered in
such a way as to make accessible to all adult persons reasonable
participation in the economic, political and cultural life of the community.

3. Justice, The Common Good, Rights And Responsibilities

Moral Principle: Public authority and all members of civil society should
work together to establish and maintain the common good, which is “the
sum of those conditions of social life which allow social groups and their
individual members relatively thorough and ready access to their own
fulfilment.” (GS, 26)

4. Preferential Option For The Poor And Vulnerable

Moral Principle: Public authority and the community ought to evaluate
social, political and economic plans and activities in the first place from the
perspective of the poor.

38
 5. Dignity Of Work & Dignity Of Workers
Moral Principle: Human labour should be valued more for its subject (i.e.,
the human person) than its object (i.e., the kind of work that is done), and
more for what it contributes to the human person’s basic fulfilment, than
for its economic profitability; workers should never be treated as mere
commodities to be bought and sold but should always be valued as the
subject of work.

6. The Solidarity Of Mankind

Moral Principle: The limited interests of nations, races, cultures and
political parties ought to be qualified in light of the truth that all men are
children of the same common Father, all are redeemed and made sons of
God by Jesus Christ, and all share the same last end, namely God.

7. Care for God’s Creation

Moral Principle: We show our respect for the Creator by our stewardship of
creation. Care for the earth is a requirement of the Catholic faith. We are
called to protect people and the planet, living our faith in relationship with all
of God’s creation. This environmental challenge has fundamental moral and
Source: caritas.org.nz
ethical dimensions that cannot be ignored. ⧫

39
Guided Practice
Activity: Action Plan
Directions: You will be assigned a specific Catholic Social Teaching and will identify a social issue
in the world where your assigned CST can be related to. Formulate a viable solution to address the
matter - sharing/ reporting will be done afterwards.

Social Issue:
______________________________________________________________________
______________________________________________________________________
______________________________________________________________________

Solution:
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________
_________________________________________________________________

40
REFLECTION-ACTION
Tool: What I Learned Worksheet
Directions: Write a one-page essay on your thoughts/ insights about the social teachings. Use the
guide questions below as your guide in writing the essay.

1. Which of the church social teachings struck you the most? Why?
2. How are the social teachings applicable in your life? In your own religious sect?
3. How will you apply the church social teachings in living your daily life?

_____________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
______________________________________________________
_______________

41
EVALUATION
Written Work
Your written work for this lesson will be made available in class or MyEclass.

Performance Task
Title: CST Reflective Analysis (40 points)

G The goal is to cultivate awareness among the learners of the different social issues
through knowing the different catholic social teachings
R Journalists
A Community
S There are a lot of social issues circulating around the world. With this, the learners are to
be exposed to different real-life scenarios to cultivate awareness among the learners of
the different social issues through knowing the different Catholic Social Teachings.
P The learners are expected to write a group reflective analysis by responding to the
different social issues given in the class; (Extrajudicial Killings; Sexual Orientation,
Gender Identity and Expression; Minimum Wage and etc.)
S The learners, outputs will be assessed using the following criteria: Content, Depthness,
Clarity, and Organisation

Directions:

1. You will be assigned to one specific social issue that will be posted in class/MyEclass.
Your task is to identify what Church Social Teachings apply to it.

2. Write a reflective analysis of your assigned issue.

3. The goal and objective of this paper is to analyse the possible causes and roots of the
social issue, articulate the factors that contribute to the issue and what social teachings
are violated with your assigned issue.

4. The final output must be converted from an MS Word file (Times New Roman 12 font
single spaced, 1” margins and top right corner must include your name and your section)
to a PDF file with your “SECTION_GROUP NUMBER_FAMILY NAME” as your file
name

42
 Rubric

Criteria Always (8pts) Often (6 pts) Rarely (4 pts) Never (2pt)

Content Content is The content The content
(x2) rich, simple, is complete shows The content
and clear and includes adequate shows
about the relevant detail about insufficient
topic. details about the topic. detail, or
the topic. Some minor details are
gaps are irrelevant to
included. the topic.

Depthness Demonstrates
(x2) Demonstrates Demonstrate Demonstrates little or no
a conscious sa basic reflection
and thorough thoughtful reflection based on the
reflection reflection based on the insights
based on the based on the insights gained from
insights insights gained from the lessons
gained from gained from the lessons
the lessons the lessons

Clarity A few words

(x1) All spelling are spelled Some of the Spelling and
and grammar correctly; words are grammar
are correct minor errors spelled errors are
in grammar incorrectly; frequent.
significant
errors in
grammar

TOTAL /40

43
 UNIT IV
IGNATIAN MISSION AND LEADERSHIP

LESSON 6 - Ignatian Leadership Framework

CONTEXT
Learning Competencies
At the end of the lesson, the learners can:
a. identify ways to apply Heroic Leadership Framework in one’s daily experience;
b. develop skills and dispositions aligned with Heroic Leadership; and
c. apply Heroic Leadership Principles in responding to problems and challenges

Values Integration: Character, Competence

EXPERIENCE
Prelection
Activity: My Lodi
Directions: Paste a picture of a person that you consider a hero. Why do you consider this person as
the hero in your life?

_____________________________
_____________________________
_____________________________
_____________________________
_____________________________
_____________________________
_____________________________
_____________________________

44
Concept Notes
LEADERSHIP, IGNATIAN WAY

The Ignatian style of leadership and ministry essentially consists not of a set of doctrines or rules, but
rather involves principles that foster an integrated way of living.

A. A Historical Expression
A succinct expression of the Ignatian vision of leadership uses historical
language from the early history of the Jesuits. Jeronimo Nadal, a
member of the nascent Society of Jesus in the 16th Century, was
entrusted by Saint Ignatius of Loyola with the task of communicating
and engendering Ignatian ideals to Jesuits throughout the world.
Everywhere Nadal went, he consistently employed the catch phrase
nuestro modo de proceder or “our way of proceeding” in referring to the
Ignatian style of leadership and ministry. Moreover, he used the
following triad to capture three fundamental principles of the Ignatian
Source: wikipedia.com
charism: spiritu, corde, practice or "in the Spirit, from the heart,
practically.” Fr. Jerónimo Nadal, SJ

“In the Spirit” – that which brings about consolation. Acting

out of God’s presence, goodness, justice, unity, reconciliation,
joy, or similar movements toward God.

“From the heart” – “Heart speaks to heart.” A way of

speaking, acting and relating to others from the bottom of
one’s heart. Engaging people at “the heart” does not mean
solely touching their feelings and emotions but attracting
people at the deeper level of motivations, values, and desires.
Source: pinterest.com
It involves getting to the

“Heart of the matter” - relating to people at levels that give deeper meaning and purpose.

“Practically” – synonymous with “pastoral.” It entails what is more helpful in caring for and guiding
people spiritually, toward holistic growth. The classic Jesuit expression inquires: “What is better for
the ‘help of souls’?”

B. A Contemporary Articulation
In his book Heroic Leadership, Chris Lowney articulates the Jesuit model of leadership by delineating
its distinctive qualities and guiding principles in the context and language of business:

Four Distinctive Characteristics:

● “We’re all leaders, and we’re leading all the time, well or poorly.”

45
 ● “Leadership springs from within. It’s about who I am as much as what I do.”
● “Leadership is not an act. It is my life, a way of living.”
● “I never complete the task of becoming a leader. It’s an ongoing process.”

1. Everyone is a leader, and everyone is leading all the time – sometimes in immediate,
dramatic, and obvious ways, more often in subtle, hard-to-measure ways, but leading
nonetheless.
It is in everyday, ordinary activities and choices that I am
becoming a leader. It is the way I smile, dress, am spontaneous,
self-revealing, kind, affectionate, and supportive that I influence
others, for better or for worse. Leadership is primarily an inside
job because it is about self-leadership. However, it affects people
exteriorly. My inner choices influence others at external levels.
As I grow and improve, so does my group, company, and family.

Source: SCSonline.ca

2. A leader’s greatest power is his or her personal vision,

communicated by the example of his or her daily life.
Vision springs from within, from hard self-reflection that
yields deep rooted personal beliefs and attitudes: What do I
care about? What do I want? How do I fit into the world? Source: etsy.com

3. Leadership is not a job to be left at work when one comes home to relax and enjoy life.
It does not consist of putting on a set of values or conduct when one is “on duty” and
putting on a different set when one is “off duty” – like a lab coat or construction hat.
Because, it is a way of valuing and thinking that springs from deep within, there is no
sure checklist of things to do; rather, it is an inner compass from which to discern
one’s action. Heroic leadership is a daily personal pursuit. Do I wake up in the
morning with this attitude?

4. Becoming a leader is an on-going process of self-development.

Leadership is a never-ending work in progress that draws on continually
maturing self-understanding. Environment changes, people change,
priorities shift. These changes call for continual adjustment and
recommitment. No one becomes a leader by accident. Strong leaders
welcome the opportunity to learn about oneself and the world and look
forward to new discoveries and interests. A leader is essentially a pilgrim,
not one who has “arrived” at some idealised state of perfection. “The Jesuit
team doesn’t tell us much we don’t already know about what leaders do.
Source: dreamstine.com Nor do they teach us anything about what leaders achieve. But they have
a lot to say about who leaders are, and how leaders live, and how they become leaders
in the first place.”

46
Ignatian Leadership Framework
The Ignatian leadership framework then comprises:
● Service of others, with a particular emphasis on the dignity of each and every individual.
This could also be translated as being with, for and on behalf of the poor.
● A personal disposition open to growth.
● The importance of the lived experience of every person.
● Radical freedom of individuals.
● The importance of relationships based on freedom.
● The “magis” – a response of ‘greater value’.
● Discernment, choosing between good things, issues and events.
● Awareness of a loving God, labouring for all people, places and the cosmos.

In naming this framework, it is useful to note the four principles identified by Lowney (2003, p.15)
as pillars of the successful leadership style which characterised the efforts of the Jesuits:

1. Self-awareness – “To order one’s life” – personal story, relationships, self, other, shadows,
disorders, workplace, values: expressed and lived, cultures, workplace in context.
Leaders thrive by understanding who they are and what they value, by becoming
aware of unhealthy blind spots or weaknesses that can derail them, and by cultivating
the habit of continuous self-reflection and learning (Lowney, p 27).

2. Ingenuity – innovating and adapting to embrace a world of change.

Leaders make themselves and others comfortable in a changing world. They eagerly
explore new ideas, approaches, and cultures rather than shrinking defensively from
what lurks around life’s next corner. Anchored by nonnegotiable principles and
values, they cultivate the ‘indifference’ that allows them to adapt confidently (Lowney,
p 29).

3. Love – engaging others with a positive, loving attitude, befriending pain, transformative
power of pain, trauma.
Leaders face the world with a confident, healthy sense of themselves as endowed with
the talent, dignity, and the potential to lead. They find exactly these same attributes in
others and passionately commit to honouring and unlocking the potential they find in
themselves and in others. They create environments bound and energised by loyalty,
affection and mutual support (Lowney, p. 31).

4. Heroism – energising self and others through heroic ambitions, accompaniment, mentoring,
and delegation of power.
Leaders imagine an inspiring future and strive to shape it rather than passively
watching the future happen around them. Heroes extract gold from the opportunities
at hand rather than waiting for golden opportunities to be handed to them (Lowney,
p. 33).

47
Lowney also shows how the four pillars are intimately interwoven – those who are truly aware of
their own authenticity and know what is non-negotiable can feel free to experiment and so exercise
their ingenuity. This experimentation or moving into new challenges, in turn, can refine self-
understanding. Through self-awareness, people can gain an appreciation of their own dignity and so
they develop an appreciation of the dignity of others, which gives rise to love for others that can then
inspire heroism. Lowney concludes that these four separate pillars or “principles dissolve into one
integrated approach” (2003, p. 253).

With these underlying pillars, the Jesuit approach called for leaders who:
● understood their strengths, weaknesses, values and worldview;
● confidently innovated and adapted to embrace a changing world;
● engaged others with a positive, loving attitude; and
● energised themselves and others through heroic ambitions. (Lowney, 2003, p. 27)

A CLOSER LOOK AT THE FOUR PILLARS OF HEROIC LEADERSHIP

By Chris Lowney

What are the Jesuit leadership secrets? How did individual Jesuits become leaders and why were
their corporate efforts successful?

Four principles stand out. Jesuits became leaders by:

● Understanding their strengths, weaknesses, values, and worldview
● Confidently innovating and adapting to embrace a changing world
● Engaging others with a positive, loving attitude
● Energising themselves and others through heroic ambitions

Self-Awareness: “To Order One’s Life

Leaders thrive by understanding who they are and what they value, by becoming aware of unhealthy
blind spots or weaknesses that can derail them, and by cultivating the habit of continuous self-
reflection and learning. Only the person
who knows what he or she wants can
pursue it energetically and inspire others
to do so. Only those who have pinpointed
their weaknesses can conquer them.
Obvious principles, but rarely heeded in
practice.

The early Jesuits invented an array of

tools and practices to mould self-aware
recruits. Cut off for a month from work, Source: stock.adobe.com
friends, news, and even casual
conversation, Jesuit trainees dedicated all their energy to a searching self-assessment.

48
Engaging in the Spiritual Exercises was the peak developmental moment of a training regimen that
encompassed everything from scutwork to begging for food and lodging on a solitary long-distance
pilgrimage. Recruits emerged from training knowing what they wanted in life, how to get it, and what
weaknesses could trip them up.

Self-awareness is never a finished product. Granted, some guiding life values are usually adopted
early on and thereafter remain nonnegotiable. But our already complex world keeps changing.
Leaders must keep changing as well. Every early Jesuit dedicated an intensively focused week each
year to revitalising his core commitment and assessing his performance during the previous year.

Moreover, Jesuit self-awareness techniques accommodated change by instilling in recruits the habit
of continuous learning, of daily reflection on activities. These techniques remain relevant today
precisely because they were designed to allow busy people to "reflect on the run." Most religious
prior to the Jesuits counted on the cloister walls to help them remain focused and recollected each
day. But Loyola essentially tore down the monastery walls to immerse his Jesuits in the maelstrom
of daily life. Once those walls came down, Jesuits had to employ techniques to remain recollected
while all hell's breaking loose around them
just as everyone else has to today.

Centuries later, academic studies are finally catching up to Loyola's vision and are validating his
emphasis on self-awareness. Though executives frequently rise through the ranks on the strength of
their technical expertise, raw intelligence, and/or sheer ambition, these traits alone rarely translate
into successful long term leadership performance. Research increasingly suggests that IQ and
technical skills are far less crucial to leadership success than is mature self-awareness. In other words,
the hard evidence points to the critical soft skills that are encompassed by knowing oneself.

Ingenuity: "The Whole World Will Become Our House"

Leaders make themselves and others comfortable in a changing world. They eagerly explore new
ideas, approaches, and cultures rather than shrink defensively from what lurks around life's next
corner. Anchored by nonnegotiable principles and values, they cultivate the "indifference" that allows
them to adapt confidently.
Loyola described the ideal Jesuit as "living with one foot
raised" — always ready to respond to emerging opportunities.
Self-awareness is key to successfully living with one foot
raised. A leader must rid himself or herself of ingrained habits,
prejudices, cultural preferences, and the "we've always done it
this way" attitude —the baggage that blocks rapid adaptive
responses. Of course, not everything is discardable baggage.
Core beliefs and values are non-negotiable, the centering
anchor that allows for purposeful change as opposed to
aimless drifting on shifting currents. The leader adapts
Source: pnghut.com confidently by knowing what's negotiable and what isn't.

49
Our generation has been dizzied by seemingly unending change. Within the last fifty years, a handful
of humans have stood on the moon; the Earth-bound majority learned to email friends. The early
Jesuits faced equally profound changes. Voyages of discovery had more than tripled the size of the
settled world then known to Europeans. Asia and the Americas had begun to appear on the world
map — the European version of the world map, that is — first in sketchy outline but with increasing
definition over the early decades of the sixteenth century. In Europe, a Protestant reformation sparked
by Martin Luther had in one generation ended Roman Catholicism's monolithic domination of
Christendom, winning broad support for new religious ideas and practices. The reformers helped spur
the world's first media revolution. It's been estimated that Martin Luther alone was responsible for
composing one-quarter of all the titles published in Germany over a ten-year period. As Luther and
others exploited the full power of the printing press for the first time in its short history, publishers
inundated Europe with more books in a fifty-year period than had been published in the previous
millennium. In those troubled times, the Vatican hierarchy vacillated between deer-in-the-headlights
paralysis and defensive overreaction to the roiling environment. Distracted by other priorities or
wallowing in denial, church authorities first allowed Martin Luther's challenge to fester; then, by
summarily excommunicating the dissident monk, they handed him a platform with which he could
rally support. While Luther and others swamped Europe with books and pamphlets outlining their
reform message, Vatican authorities got busy publishing their first index of banned books.

While the Vatican sputtered in its efforts to halt unwelcome changes, Loyola's Jesuits plunged
headlong into this changing world. In Europe, Vatican officials were condemning the vernacular
Bibles and prayer books used in Protestant worship; outside Europe, Jesuits were compiling ground
breaking translating dictionaries for Tamil, Japanese, Vietnamese, and a host of other languages so
that they could present their message in local languages through local culture. While a lumbering
institutional church squandered nearly a decade in preparations for the Council of Trent — where
they would galvanise strategic responses to the Protestant threat — nimbler Jesuits pursued their
strategic agenda with greater speed and urgency. Within a decade of identifying higher education as
a key priority in the 1540's, they had opened more than thirty colleges around the world. How did the
early Jesuits make themselves so immediately and totally comfortable in a world that had probably
changed as much in their lifetimes as it had over the previous thousand years? Jesuits prized personal
and corporate agility. They were quick, flexible, and open to new ideas. The same set of tools and
practices that fostered self-awareness, Loyola's Spiritual Exercises, also instilled "indifference,"
freedom from attachments to places and possessions, which could result in inappropriate resistance
to movement or change.

The "living with one foot raised" message was reinforced constantly: Loyola's chief lieutenant
barnstormed Europe reminding Jesuits that for men open to new and ever changing missions, "the
whole world will become [their] house.” He meant it literally, urging them to speed, mobility, and
rapid response. But he was also describing a mindset for each Jesuit to cultivate.

50
Love: "With Greater Love Than Fear"
Leaders face the world with a confident, healthy
sense of themselves as endowed with talent,
dignity, and the potential to lead. They find
exactly these same attributes in others and
passionately commit to honouring and unlocking
the potential they find in themselves and in
others. They create environments bound and
energised by loyalty, affection, and mutual
support.

Machiavelli advised leaders that "to be feared is

safer than to be loved." Unsurprising advice from
a man convinced that humanity was "ungrateful,
fickle, liars and deceivers, fearful of danger and
greedy for gain." Ignatius Loyola was his polar
opposite, counselling Jesuit managers to govern Source: freepik.com

using "all the love and modesty and charity possible" so that teams could thrive in environments of
"greater love than fear."

This starkly contrasting Jesuit approach stemmed from their starkly contrasting worldview. Whereas
Machiavelli beheld a world populated with fearful, ungrateful deceivers, Jesuits viewed the world
through a very different lens: they saw each person as uniquely endowed with talent and dignity. The
Jesuits' behaviour flowed from their vision, as Machiavelli's advice did from his. Love-driven Jesuits
worked with passion and courage, whether teaching teenagers or confronting colonialists who abused
indigenous peoples in Latin America.

Jesuits remained committed to this vision because it worked. They were energised by working with
and for colleagues who valued, trusted, and supported them. Teams were bound by loyalty and
affection, not riddled with backstabbing and second-guessing. The company's pioneer in Asia,
Francis Xavier, eloquently exemplified the depth and far-reaching power of these ties.

Crisscrossing Asia, thousands of miles and some years removed from his co-founder colleagues, he
drew energy from mere scraps of paper he carried bearing each one's signature. Why? Their
signatures alone reminded him of "the great love which [colleagues] always showed and are still
showing toward me." It's hard to imagine today's corporate road warriors snapping open briefcases
to draw similar energy from the latest memo from headquarters.

Their egalitarian, world embracing vision enabled Jesuits to create teams that seamlessly blended
recruits from European nobility, the world's poorest families, and most everything in between. Jesuits
working in China included nationals from half a dozen countries, all this centuries before the term
multinational teams entered the corporate lexicon.

51
Everyone knows that organisations, armies, sports teams, and companies perform best when team
members respect, value, and trust one another and sacrifice narrow self-interest to support team goals
and their colleagues' success. Individuals perform best when they are respected, valued, and trusted
by someone who genuinely cares for their wellbeing. Loyola was unafraid to call this bundle of
winning attitudes "love" and to tap its energising, unifying power for his Jesuit team. Effective leaders
tap its power today as well.

Heroism: "Eliciting Great Desires"

Source: shutterstock.com
Leaders imagine an inspiring future and strive to shape it
rather than passively watching the future happen around
them. Heroes extract gold from the opportunities at hand
rather than waiting for golden opportunities to be handed to
them. Management consultants endlessly search for the
elusive surefire formula to elicit motivated, committed
performance from individuals and teams. As much as
managerial America would like to throw a switch or push a
button to ignite a corps of charged-up workers, it doesn't
work that way. There is no ‘on’ switch for motivation. Or,
more accurately, there is a switch of sorts, but it is on the
inside. Ultimately, only each individual can motivate him-
or herself.

Loyola once encouraged a Jesuit team in Ferrara, Italy, by saying that they should "endeavour to
conceive great resolutions and elicit equally great desires." It was not an isolated sentiment. Jesuit
culture spurred Jesuits to "elicit great desires" by envisioning heroic objectives. Outstanding
personal and team performance resulted, just as it does when athletes, musicians, or managers
focus unrelentingly on ambitious goals. Jesuits were also driven by a restless energy, encapsulated
in a simple company motto, magis, always
something more, something greater. For Jesuit
explorers all over the world, magis inspired
them to make the first European forays into
Tibet, to the headwaters of the Blue Nile, and
to the upper reaches of the Mississippi River.
For Jesuit teachers in hundreds of colleges,
magis focused them on providing what was
consistently the world's highest-quality
secondary education available-one student at a
time, one day at a time. Regardless of what
they were doing, they were rooted in the belief
that above-and-beyond performance occurred
when teams and individuals aimed high. The
Jesuits built their company on this conviction. Source: freepik.com

52
They looked to enlist total team effort in something that was larger than any one Jesuit. Yet team
commitment followed individual commitment. Each recruit first went through the process of
personally shaping and owning the team's goals, of eliciting his own "great desires" and motivating
himself.

How did the Jesuits build the most successful religious company in history? And how do individuals
become leaders today? By knowing themselves. By innovating to embrace a changing world. By
loving self and others. By aiming high.

Source: americamagazine.org

Left to Right: St. Francis Xavier, St. Ignatius of Loyola, Blessed Peter Faber

Self-awareness, ingenuity, love, and heroism. Not four techniques, but four principles forming one
way of living, one modo de proceder. No early Jesuit succeeded by adopting three and ignoring the
fourth. To understand Jesuit leadership, we must first dissect it to study its four core elements and
then conclude by reassembling them to bring Jesuit leadership to life. For its real power lies not in
the mere sum of its parts but in what results when these four principles reinforce one another in an
integrated life. ⧫

53
Independent Practice
Activity: Build Me Up
Directions: In the four pillars below, define the Four Pillars of Heroic Leadership in your own
understanding.

54
REFLECTION-ACTION
Tool: Action Plan
Directions: Identify a problem of our society today. In the spaces provided, share your opinions,
ideas, and suggestions on how you will respond to your identified problem, applying the concepts
and principles of Heroic Leadership.

____________________________________
(Problem Identified)

 __________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________

 __________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________

 __________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________

 __________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________

 __________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________

 __________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________

 __________________________________________________________________________
__________________________________________________________________________
__________________________________________________________________________

55
LESSON 7 - Ignatian Discernment and Leaders Leading with
Discernment

CONTEXT
Learning Competencies
At the end of the lesson, the learners can:
a. define Ignatian Discernment;
b. state the process in Ignatian Discernment;
c. cite instances that shows discernment in making decision; and
d. discern where God is calling to them at this stage.

Values Integration: Character

EXPERIENCE
Prelection
Activity: Playing It Right
Direction: Below is a scenario for you to decide what should be done best.

It is recess. Everyone is out in the cafeteria; others are busy talking with their classmates
including you in the hallway. You have to go to the toilet. On the way to the toilet, you pass your
class and notice that there is someone in the room. You stop and peek in out of curiosity. Just as
you do, you see one of your best friends reach into another person’s desk and take something out
of it. You quickly move past the door before you are seen. Just before the next class starts, the
student whose desk you saw your friend reached into, walks up to the teacher. A moment later
the teacher announces that this student’s newly bought cellphone, and money has been stolen.
What do you do?

_____________________________________________________________
_____________________________________________________________
_____________________________________________________________
_____________________________________________________________
_____________________________________________________________
_____________________________________________________________
_____________________________________________________________

56
Concept Notes
IGNATIAN DISCERNMENT & LEADERS LEADING WITH DISCERNMENT

"Effective leaders must be discerning. It’s important to look below the surface of people’s words and
actions to see the deeper motives and character issues.”

Exercising discernment is not about being critical or judgmental, but about looking beyond
appearances. Leaders must be discerning if they are to know the strengths and weaknesses of those
they lead or work closely with.

There is a great difference between being a cynic and being discerning. Leaders who have been hurt,
experienced betrayal, or have been wounded by criticism and rejection, sometimes become wary of
people. They perform their ministry duties—perhaps with great flair—but at the core, they carry an
offended spirit. Such leaders sow seeds of mistrust and suspicion in their followers.

A discerning leader reads people’s hearts without withdrawing from them. Discernment and
judgement come from the same root word in the Greek language, but are very different in practice.
“To judge” comes from the Greek word krino, meaning to judge and separate (and in some cases, to
condemn). “To discern” comes from diakrino, which means to distinguish, to hesitate, to investigate
thoroughly. The prefix dia means into or through. To judge, then, is to pass a sentence on a person,
to label them, and potentially write them off. On the other hand, to discern means to see through a
façade (beyond face value), to look deeper into something, to see what others may not readily see.

Discernment is a vital leadership quality because it creates depth in a leader. Discerning leaders
foresee trouble before it arises and prepare for it. They see the difference between talent and
character, between right actions and wrong motives. They spot frauds, false prophets/teachers, and
those with secret sins before others do. Discerning leaders are not easily deceived. They appreciate
good endeavours by others, but notice when actions are not aligned with genuine values.

Leadership in the Ignatian Tradition: Personal and Communal Discernment

Debra K. Mooney, Ph.D.

A Jesuit Catholic university manifests itself through five expressions or "gifts" of the Ignatian
tradition: Mission, Reflection, Discernment, Solidarity and Kinship, and Service rooted in justice and
love.

The Gift of Discernment invites us to be open to God's spirit as we consider our feelings and rational
thought in order to make decisions and take action that will contribute good to our lives and the world
around us.

Effective leadership is inseparable from good decision-making. Ignatian discernment, first articulated
by St. Ignatius Loyola, offers a paradigm for making choices, in a spiritual context, between several
57
possibilities all of which are potentially good. It invites us to ask the question, "What do I desire?" in
the presence of a deepening relationship with God and the common good. Ignatian discernment, the
heart of Ignatian leadership, is an act of faith both personal and communal. Because characteristics
of communal discernment echo that of personal discernment, let us begin there.

Drs. Wilkie and Noreen Au describe a contemporary personal discernment process based on the
Ignatian tradition. It begins, of course, by outlining the decision - the issues, concerns and values -
that are at stake. Throughout the process, we are called to Ignatian indifference, " a state of inner
freedom, openness, and balance that allows us beforehand not to incline more toward one option than
to another." We are invited to pray and reflect on the matter, noticing the interplay of reason, affect
and faithful experience in our decision-making process. We consider the "head work," the pros and
cons, as well as the "heart work,"asking ourselves "do our feelings go along with what our mind has
decided"? When the head and heart match, when we are enlivened and generally at peace with a
decision, we experience Ignatian consolation and may proceed with the decision. When the head and
heart are in disharmony, when we feel uneasy, agitated, or anxious (what Ignatius would call
desolation), we should keep the process open until we arrive at a decision that the head and heart can
embrace.

Consolation lets us know that we are in tune with The Spirit and deciding together God's will. As has
been said, "Joy is the most infallible sign of the presence of God." The discernment process ends with
a call to share our decisions with those that will be affected and to live out our decisions with courage,
hope and trust in God.

The approach to Ignatian group decision-making, or communal discernment, mirrors the process of
personal discernment. It offers a way to govern, lead, and make challenging decisions just as Ignatius
and his first companions used in their deliberations in forming the Society. As outlined by the Jesuit,
Fr. Michael Sheeran SJ, it includes a weighing of the pros and cons of each option in light of our
institutional values and mission, a call to Ignatian indifference by all members of the group, and
attention to our feelings and to God's presence. Where disagreement occurs, we are to make a special
effort to understand how the other views the choice. That is, to "see with the other person's eyes."
Deliberations continue until all are united and can "own" the decision. Confirmation is experienced
together through a shared sense of contentment and peace and a commitment to carrying out the
decision.

In summary, the gift of Ignatian communal discernment is a spiritual approach to leadership and
institutional governance that helps us to achieve our mission: "to educate each student intellectually,
morally, and spiritually" for a world that is increasingly diverse, complex and interdependent" and to
challenge and support students as they cultivate lives of reflection, compassion and informed action."

58
An Ignatian Framework for Making a Decision 11 Steps for Making a
Decision Following the Ignatian Method

1. Identify the decision to be made or the issue to be resolved.

The issue should be practical—about doing or not doing something. It has

to be real; that is, there really is a decision to be made—a question about
whether you should or should not do something. It must be an issue about
which you have the right to make the decision. You must have or be able to obtain the necessary
information to decide intelligently. If you have difficulty identifying the issue, follow this five-
step procedure:

● List the various issues you might be deciding about in the next few weeks or months,
or in the next years’ time.
● List the actions you might take about these issues.
● Make a list of pros and cons for each issue or possible action.
● Rank the issues and possible actions in the order of preference as you currently
experience them.
● Use the issue or possible action ranked first as the focus of your discernment.

2. Formulate the issue in a proposal.

State it as a positive, concrete choice. Make it as specific as

possible (What you will do, where, and when). State it in the way
that God initially seems to be drawing you. State it in the form of
X vs. non-X or X vs. Y. Example:” I will stay in my current job
with company A or I will accept a job offer from company B.”

Source: canstockphoto.com

3. Pray for openness to God’s will, and for freedom from prejudgment and addictions.

Ask for that inner freedom and balance that allows you not to be inclined more toward one
alternative or option than to the other. This means to ask to be free enough to be influenced only
by this one value: which alternative will give the most glory to God and be expressive of my own
deepest self, my authentic self?

To arrive at this absolutely necessary inner freedom, you may wish to discuss the matter with a
spiritually mature person who can help you. In particular, discuss what obstacles could be limiting
your freedom by blocking you or inclining you to one alternative over the other.

59
 Source: 123rf.com

Possible obstacles: projections, disordered attachments like inferiority complexes, superiority

complexes, or glorified self-images; “shoulds” or “oughts” that tyrannise you; perfectionism,
fears, materialistic greed, and possessiveness; past hurts and self-pity; competitiveness that leads
to envy; impatience with yourself or others; lust, ingratitude, and irreverence; desire for control,
power, status, prestige, exclusiveness, and so forth.
Where do you need greater detachment about the alternatives or options in your proposal? Bring
them to God in prayer. Ask above all for a deep love: love for God, for the people being affected
by the decision, and for your own true self or authentic self. Pray that no self-centred attraction or
aversion about a choice will sidetrack you from what the Holy Spirit is pointing you to. Ask for
the guidance of the Holy Spirit in all this.

4. Gather all the necessary information.

Find out all the relevant specifics relating to the decision:

Who? What? Where? When? How much? Why? Be
satisfactorily informed. Be sure to consult with everyone who
will be intimately affected by the decision being made: spouse,
children, other family, friends, colleagues. Get their input
about it, including their feelings and desires.
Discuss this matter with someone sensitive to spiritual values.
This could be a friend, counsellor, priest, or minister—
someone who will be honest and objective with you. Discuss
Source: canstockphoto.com
the matter in detail—its values and possibilities, your strengths
and weaknesses.

5. Repeat the third step: Pray for openness to God’s will.

Pray about the matter again in light of the data you have gathered and the counsel of others. Most
likely new feelings and desires have been stirred up that need to be shared with God so that they
might be purified of any prejudgment or disordered attachment. This is a “freedom check.” Are
you free enough to be influenced only by this one value: which alternative will give most glory to
God and be expressive of your own deepest self, your authentic self?

60
6. State all the reasons for and all the reasons against each alternative in the proposal.

Begin with a short prayer asking God to be with you as you make your lists. Ask particularly for
light to see clearly what God chooses for you and what will best honour and serve God, your
neighbour, and your true self. List all the reasons you can think of. Do not prejudge their merit.
You will evaluate them in the next step

7. Do a formal evaluation of all the advantages and disadvantages.

The point of this evaluation is to see which advantages and disadvantages seem to be coming from
the influence of the Holy Spirit and which ones do not attempt to get in contact with your motives
and values. To do this well, you may have to spend considerable time on this step. It may take
weeks if you are making a major life decision.

Repeat Step 3, praying for openness and freedom. Pray for light about factors that inhibit freedom
and openness to God. Are there any? Beg God for the help to be detached from disordered
attachments that might be influencing you. Pray for a deeper faith in God and love for God.

Evaluate the advantages and disadvantages by asking four questions:

● Which reasons are the most important? Why?

● What values are preserved or realised by each option? (Many
advantages and disadvantages may point to the same value.)
● Which option more evidently leads to God’s service and better
serves the growth of your true self in the Holy Spirit?
● Which option seems more consistent with your own faith journey
and history with God?

Source: pngitem.com

8. Observe the direction of your will while reflecting on the advantages and disadvantages.

As you evaluate the choices, your desires will be influenced by the Holy Spirit; that is, your will
becomes more inclined toward one option and less inclined toward the other.

These inclinations may fluctuate between options. Pay attention to these inner movements. Pray
for light from the Holy Spirit about them. Eventually, your will is likely to focus on one of the
alternatives.

If your will does not settle on one choice but continues to fluctuate between the two, a disordered
attachment may be influencing you. This is a signal to do some more prayer. Return to Step 3. Ask
God to free you from any selfish inclinations and lead you to worthy motives. Pray that the Holy
Spirit draws your will and its desires to God’s will.
61
9. Ask God to give you feelings of consolation about the preferred option.

This is the third of three states of the discernment. First, you asked the
Holy Spirit to transform your thoughts (listing advantages and
disadvantages). Second, you asked the Holy Spirit to transform your
desires (your will) while evaluating the lists of advantages and
disadvantages. Now you ask the Holy Spirit to stir feelings of spiritual
consolation. These are feelings of joy, enthusiasm, deeper faith, greater
hope and trust, greater love, confidence, courage. These thoughts,
desires, and feelings are all parts of your inner experience of the Holy
Spirit guiding you to the truth. Source: vecteezy.com

These feelings of consolation accompany your desires when they are clearly pointed toward loving
and serving God, others, and your true self. They are very different from the feelings that
accompany your desires when they are influenced by disordered attachments aimed only at your
selfish ways. If your feelings fluctuate between consolation and desolation, you may be under the
influence of mixed motives and disordered attachments. If so, return to Step 3: pray for freedom
and openness to God.

10. Trust in God and make your decision, even if you are not certain about it.

11. Confirm the decision.

Live with the decision for a while to see whether your thoughts, desires, and feelings
continue to support it. If not, new data is needed and the process must be redone. ⧫

62
Guided Practice
Activity: Group Case Analysis
Directions: A scenario will be given in MyEclass or in class. Analyse the given scenario using the 11
Steps of Discernment, and come up with a decision after. Write your answers in the space provided
below.

___________________________________
___________________________________
___________________________________
___________________________________
___________________________________
___________________________________
___________________________________
___________________________________
___________________________________
___________________________________
___________________________________

63
REFLECTION-ACTION
Activity: Which is which?
Directions: Now that you are a grade 12 student, college is just one graduation away. By now you
should be deciding what course you are going to take. Choose one statement and Respond by stating
your reason for your choice. Employ the 11 steps of Ignatian Method of Decision Making - you may
utilise a graphic organiser if deemed necessary.

College Course:
1. My Parents’ Choice vs. Mine?
2. Practicality vs. Passion?

EVALUATION
Written Work
Your written work for this lesson will be made available in class or MyEclass.

64
LESSON 8 - Ignatian Leadership Approach or Paradigm

CONTEXT
Learning Competencies
At the end of the lesson, the learners can:
a. identify and differentiate the different elements of the IPP/ILP; and
b. construct an Ignatian Leadership Approach or Paradigm plan in addressing the
issue/problem.

Values Integration: Character

EXPERIENCE
Prelection
Activity: 3 pics in 1
Directions: Analyse the following images and respond to the statement below.

Source: livelaw.in Source: pinterest.com Source: nationalgeographic.org

What similarity do these objects have?

____________________________________________________________________
____________________________________________________________________
____________________________________________________________________
____________________________________________________________________
____________________________________________________________________
____________________________________________________________________

65
Concept Notes

IGNATIAN LEADERSHIP APPROACH/PARADIGM

An Ignatian Approach to Leadership:
● Experience
● Reflection
● Action (Jesuit International Commission on the Apostolate of Jesuit Education, 1993)

ERA is a sequence of “experience, reflection and action” which constitutes an Ignatian approach to
leadership. It derives from the dynamic of the Spiritual Exercises. In recent years it has been given
particular expression in the educational ministry, where the process is described as the Ignatian
Pedagogical Paradigm. The sequence can be adapted to any leadership situation, and is appropriate
for any leader. Two elements, context and evaluation are added to the three central elements of,
experience, reflection and action, to create a “way of proceeding” or ‘how we do things around here’.
In leadership that begins with a clear understanding of those being led (context) and ends with a
commitment to evaluate the experience of that leadership situation (evaluation). There is neither a
beginning nor an end to the “way of proceeding”; it is a continuing interplay between the five
moments of Context, Experience, Reflection, Action and Evaluation. (Scroope. 2005. pp 75-78)

Context
When the retreatant comes to the director to experience the Spiritual
Exercises, Ignatius says that the director must take into account the
readiness of the person to make the Exercises…“he always wanted to
know about their predisposition to prayer and God. He realised how
important it was for a person to be open to the movements of the Spirit,
if he or she was to draw any fruit from the journey of the soul to be
begun.”
The director’s awareness as to what is going on in the retreatant’s life
Source: flyclipart.com
and who he or she is in himself or herself is called knowing the
“context”. This enables the director to be better able to assist the
retreatant in the exercises that are offered and in discerning movements of the Spirit. Similarly, any
leader needs to be aware of his/her colleagues and what is going on in their lives. Ignatian
communities and those working in them are called to be mindful of the times, place and circumstances
involving the community and the people working in the community.

✅ In the context of leadership, a key question becomes:

What do I/we need to know about this situation/person for me/us to be able to relate in an
authentic manner appropriate to the situation/person?

66
Experience
The process of the Spiritual Exercises engages the retreatant’s
memory, intellect, imagination, senses and will, with special
attention to feelings and movements of the Spirit within. By
experience Ignatius meant, “to taste something internally”. For those
whom we lead and for those with whom we work, “experience” is to
engage with others in the fullness of humanity, whatever the
experience may be. Source: flyclipart.com

✅ In the context of leadership, a key question becomes:

What is the best way for me/us to engage the situation/people to the fullness of its/their
being?

Reflection
Throughout his life Ignatius knew himself to be constantly subjected to
different stirrings and invitations towards alternatives that were often
contradictory, just as anyone might experience in life today. His greatest
effort was to try to discover what moved him in each situation: the impulse
that led him to good or the one that inclined him to evil; the desire to serve
others or the solicitude for his own egotistical affirmation. He became the
master of discernment. To “discern” was to clarify his internal motivation, the
reasons behind his judgments, to probe the causes and implications of what Source: flyclipart.com
he experienced, to weigh possible options and evaluate them in the light of their likely consequences,
to discover what best leads to the desired goal: to be a free person who seeks, finds, and carries out
the will of God in each situation, any good leader seeks to discern the best possible decision.
“Reflection” is the process by which meaning can be known in light of the experience that has just
passed or is in process. It forms the “conscience/ consciousness” of the person or community in such
a manner that they are led to move beyond knowing to undertake action.
✅ In the context of leadership, a key question becomes:
How can I/we help the community/person to be more reflective so that they more deeply
understand the significance and meaning of what has and what may happen?

Action
For Ignatius “love ought to manifest itself more by deeds than by words”.
The thrust of the Spiritual Exercises is to enable the retreatant to know the
will of God and to do it freely. Ignatius and the first Jesuits were most
concerned with the formation of attitudes, values, and ideals upon which
they would make decisions and initiate action in a wide variety of
situations. Ignatius wanted people to contribute intelligently and
Source: flyclipart.com
effectively to the welfare of society. A leader would want colleagues to
67
contribute intelligently and effectively to the achievements of the organisation, its mission and its
works. Reflection develops and matures when it fosters decision and commitment for the “magis”,
the better service of oneself, others, God and creation. The term “action” here refers to internal human
growth based upon an experience that has been reflected upon and then manifested in a consistent
external pattern of behaviour.
✅ In the context of leadership, a key question becomes:
What are the signs that this community/person is now acting in a manner that more truly
reflects its/his-herself and the goals of the institution?

Evaluation
To move toward human freedom, love and growth is the calling of people
of God. Ignatius said “our Father wanted us, in all that we did, as far as
possible, to be free, at ease with ourselves and led by the particular grace
given to each one.” To this end, “evaluation” is the process of gathering the
necessary feedback for realising the appropriate future means of achieving
personal and communal growth. Leaders look critically at the dynamic of
context, experience, reflection and action, and from this establish a platform
for the ongoing cycle of work and life. Source: flyclipart.com

✅ In the context of leadership, a key question becomes:

How can I/we establish a culture of appraisal so that the community/ person may better
decide the way of proceeding in the future?

Context

Evaluation Experience

Action Reflection

In this chapter, the authors have attempted to demonstrate the links between Ignatian Spirituality and
best practice in leadership. The leadership approach suggested finds nourishment in a particular way
– the spiritual dimension of being human and all organisations are made up of human beings, so as
such are spiritual places. There have been many different approaches to leadership (e.g. trait
approach, great man theory, situational leadership, transformational) leadership. However, we have
now presented a particular spiritual approach to leadership which allows a deeper understanding of
what it means to be human and so an Ignatian approach to leadership integrates a way of living and
leading. ⧫
68
Independent Practice
Activity: CERAE CHART
Directions: Fill out the chart below by identifying the 5 elements of Ignatian Leadership
Approach/Paradigm on the first column. Then, define and describe the significance of each element
of being a leader on the second column.

IGNATIAN LEADERSHIP APPROACH/PARADIGM

1. __________________

2. __________________

3. __________________

4. __________________

5. __________________

69
REFLECTION-ACTION
Tool: CERAE Worksheet
Directions: Fill out the worksheet with the information asked. Identify an issue in your community
and create an outline for an action plan using the CERAE format. Formulate I Wonder Questions to
show how you process and evaluate your thoughts.

Issue at hand: _____________________________________________________________

_________________________________________________________________________

C - ______________________________________________________________________
______________________________________________________________________

E - ______________________________________________________________________
______________________________________________________________________

R - ______________________________________________________________________
______________________________________________________________________

A - ______________________________________________________________________
______________________________________________________________________

E - ______________________________________________________________________
______________________________________________________________________

I Wonder Questions:
1. _____________________________________________________________________
_________________________________________________________________

2. _____________________________________________________________________
_________________________________________________________________

3. _____________________________________________________________________
_________________________________________________________________

EVALUATION
Written Work
Your written work for this lesson will be made available in class or MyEclass.

70
Performance Task
Title: Ignatian Leadership Framework (60 points)

G The goal is for learners to discern and be aware of their qualities and capabilities as an
Ignatian leader. Also, to provide an avenue for the learners to showcase their learnings
throughout the duration of the course.

R Sangguniang Kabataan

A Community

S Each one of us has our standards of being a leader. With this, the learners are to be exposed
to real-life situations where the qualities and capabilities of a leader matter the most.

P The learners are expected to write an action plan patterned in CERAE by identifying current
and urgent issues/problems that adversely affect a substantial group of Zamboangueños/as. It
must contain the following parts of the Ignatian Paradigm/Approach to Leadership (Context,
Experience, Reflection, Action, and Evaluation).

S The learners, outputs will be assessed with the following criteria: Content (per Ignatian
Pedagogical Paradigm), Structure

Directions:

1. The class will be divided into 6 groups with 5-6 members. Each group will identify a current and
urgent issue/problem that adversely affects a substantial group of Zamboangueños/as. The issue/
problem needs to be addressed, and the public and government officials must be made aware and
informed about it.

2. Write a reflective analysis of your identified issue/problem and must contain the following parts
of the Ignatian Paradigm/Approach to Leadership (Context, Experience, Reflection, Action and
Evaluation):

A. CONTEXT: Describe the environment/culture/situation that led/contributed to the problem

or issue.

B EXPERIENCE: Discuss the nature, details and complexities of the problem/issue. Why is this
an important and urgent problem or issue? How are people affected by this problem or issue?
What are the serious effects of this problem or issue?

C. REFLECTION: What important values are threatened by this problem or issue? What is the
short and long-term impact of this problem or issue on the lives of Zamboangueños/as? Why is
your group adopting this cause? Why is it important for people, especially our leaders to take
action?

71
 D. ACTION: How can this issue/problem be addressed and solved? Offer your suggested
solutions and interventions. What can be done?

E. EVALUATION: Identify possible challenges or setbacks in the suggested solutions offered.

Likewise, determine what can help or facilitate the success of the offered solutions. What is
necessary/essential for your suggestions to be effective?

3. The goal and objective of this paper is to analyse the possible causes and roots of the
problem/issue, articulate the factors that contribute to the issue/problem and ultimately offer viable
solutions to the issue/problem.

4. In coming up with solutions, you must apply leadership principles taken up in class.

Format: Font: Times New Roman, Size: 12, Alignment: Justified, Short Bondpaper, Short Folder,
Provide a cover page

72
 Rubric

Category Always (4pts) Often (3 pts) Rarely (2 pts) Never (1pt) Points

Thoroughly and Well written Average writing. Close to C-

Content insightfully but a couple of Details are incomprehensible.
written. Details details are incomplete, but Very little details Ex-
are complete and missing. Ideas substantial. provided. Mistaken
(per Ignatian comprehensive. are not Lacking in or misplace R-
Pedagogical Ideas are clear and thoroughly explanation and arguments that are
profound. explained. insights. Depth unsupported and A-
Paradigm)
Exemplifies depth Substantial and unverified Ev-
and great depth and understanding
(x2) understanding understanding. basic
Depthness Demonstrates little R-
(x2) Demonstrates a Demonstrates a Demonstrates or no reflection Ev -
conscious and thoughtful basic reflection based on the
thorough reflection based on the insights gained
reflection based based on the insights gained from the lessons
on the insights insights gained from the lessons
gained from the from the
lessons lessons

Structure Writer made no Errors in Errors in Writer made more

errors in grammar grammar or grammar or than 6 errors in
or spelling that spelling are spelling total 3 – grammar or
(x1) distract the reader limited to 1 – 2 4 spelling
from the content

TOTAL /60

73
 References

Blanch, J. M. (2018, May 31). “ELS EXERCICIS SÓN UN LLIBRE PER NO SER LLEGIT. HA DE
SER PRACTICAT”. Retrieved from Blog CJ:
https://blog.cristianismeijusticia.net/ca/2018/05/31/els-exercicis-llibre-per-no-llegit-ha-
practicat

Blazek, K. (2015, December 16). Effective leaders Clarify the Company Vision. Retrieved from
TruScore: https://www.truscore.com/resources/wp-content/uploads/2015/12/leadership-
vision/

Caldwell, Z. (2019, Dec 6). Pope and Muslim leader call for a World day of Human Fraternity.
Retrieved from Aleteia: https://aleteia.org/2019/12/06/pope-and-muslim-leader-call-for-a-
world-day-of-human-fraternity

Ccg, Ocir. (n.d.). Nerd Utopia. Retrieved from https://www.pinterest.ph/pin/581527370613537141/

Changes of Phase (or State). (n.d.). Retrieved from

zonalandeducation.com/mstm/physics/mechanics/energy/heatAndTemperature/changesOfP
hase/changeOfState.html

Decrees of General Congregation 34. Society Jesus. (1995) "United with Christian Mission" No 7.

Duignan, Patrick. (2006), Educational Leadership. Melbourne: Cambridge University Press.

Effective Decision making in management. (2019, May 27). Retrieved from

https://bohatala.com/effective-decision-making-in-management/

Elmore, T. (2014, Feb 20), Is Everyone a leader? Retrieved from Psychology Today:
https://www.psychologytoday.com/us/blog/artificial-maturity/201402/is-everyone-leader

Enkin, R. (2017, July 14). Retrieved from United with Israel: https://unitedwithisrael.org/living-
torah-a-good-leader-is-a-good-friend/

George, B. (2003), Leadership is authenticity, not style. In Authentic Leadership:Rediscovering the

Secrets to Creating Lasting Value. San Francisco: Jossey-Bass Publishers, pp. 11-25.

Greenleaf, Robert K. (1977), Servant Leadership. New York: Paulist Press. Halpern, B. L. &
Lubar, K. (2003), Leadership Presence: Dramatic Techniques to Reach Out, Motivate, and
Inspire. New York: Gotham Books.

Halpern, B. L. & Lubar, K. (2003), Leadership Presence: Dramatic Techniques to Reach Out,
Motivate, and Inspire. New York: Gotham Books.
74
Hirsch, A. (2020, July 15). How to prepare for Leaders Leaving. Retrieved from All Things work:
https://www.shrm.org/hr-today/news/all-things-work/pages/how-to-prepare-for-leaders-
leaving.aspx

Home Altars & Catholic Prayer Spaces. Retrieved from

https://www.pinterest.ph/pin/211035932516544455/

Integrity Ethics Module 4. (n.d.). Retrieved from /www.unodc.org/e4j/en/integrity-ethics/module-

4/introduction-learning-outcomes.html

Jalkebro, J. (2019, May 27). Retrieved from theglobepost.com:

https://theglobepost.com/2019/05/27/philippines-midterms-

Jesuit International Commission on the Apostolate of Jesuit Education, Rome (1993). Ignatian
Pedagogy: A Practical Approach.

Jha, S. (2017, March 2). leadership is not about title, it is capacity to translate vision into reality.
Retrieved from Right Wave: https://www.rightwave.com/rwi/leadership-is-not-about-title-
it-is-the-capacity-to-translate-vision-into-reality

Kouzes, James M. & Posner, Barry Z. (1990), The Leadership Challenge. San Francisco: Jossey-
Bass Publishers.

Lama. (2020, April 14). 5 Steps to Creating an Islamic Prayer Room in Your Home. Retrieved from
https://homesynchronize.com/5-steps-to-creating-an-islamic-prayer-room-in-your-home/

Leadership Activities. (n.d.). Retrieved from

http://www.workshopexercises.com/Leadership_continued.htm#L8

Lovodova, N. (2017, September 6). Am I A Leader, Or A follower? Retrieved from

http://www.buzzfedd.com/natalyalobanova/are- you-a-leader-or-a-follower

Lowney, C. (2003). Heroic leadership: Best practices from a 450-year-old company that changed
the world. Chicago: Loyola Press.

Manney, J. (n.d.). An Ignatian Framework for Making a Decision. Retrieved

fromwww.ignatianspirituality.com: https://www.ignatianspirituality.com/making-good-
decisions/an-approach-to-good-choices/an-ignatian-framework-for-making-a-decision/

McClung Floyd & Sally . (2015, November 16). Leading With Discernment. Retrieved from
http://floydandsally.com/blog/2015/11/16/leading-with-discernment

75
Mooney, D. (n.d.). Introduction to Inspired Decision-Making. Retrieved from
jesuitresource.org:https://www.xavier.edu/jesuitresource/taking-time-to-reflect/inspired-
decision-making1/intro-to-decision-making

Putri, Elisabeth. (2014, June 06). Mode Article For Femina Magazine. Retrieved from
https://www.coroflot.com/ElisabethPutri/Mode-article-for-Femina-magazine

Sanford, S. P. (2017, April 5). Ignatian leadership: faith ,Vocation, and Service. Retrieved from
http://www.jesuitseastois.org/news-detail?TN=NEWS-20170405032547Senge, Peter M.
(2006), The Fifth Discipline. New York: Doubleday.

Schein, Edgar H. (1991), Organizational Culture and Leadership. San Francisco: Jossey-Bass
Publishers.

Scroope, Martin. (2005), Ignatius Loyola Spirit and Practice for Today, Key Readings For Busy
People. Toowoomba: TEC Print.

Scroope, Martin. (2002), Ignatian Documents. Melbourne: Jesuit Publications.

Scroope, Martin. (2005), Ignatius Loyola Spirit and Practice for Today, Key Readings For Busy
People. Toowoomba: TEC Print.

Senge, Peter M. (2006), The Fifth Discipline, New York: Doubleday.

Sergiovanni, Thomas J. (1992), Moral Leadership. San Francisco: Jossey-Bass Publishers.

Sergiovanni, Thomas J. (1987) The Principalship: A Reflective Practical Perspective. Boston:

Allyn and Bacon Inc.

Spears, Larry C. (1995), Reflections on Leadership. New York: John Wiley & Sons, Inc.

Starratt, Robert J. (2004), Ethical Leadership. San Francisco: Jossey-Bass.

Stockstill, L. (n.d.). Discernment:The Most CriticalQuality For A Leader. Retrieved

from https://www.larrystockstill.com/blog/discernment

Sugar, A. (2019, february 12). Ask These 2 Simple Questions to Grow as a Leader. Retrieved from
www.inc.com: https://www.inc.com/anne-sugar/ask-these-2-simple-questions-to-grow-as-a-
leader.html

Sultmann, Bill & McLaughlin, Denis. (2000), The Spirit of Leadership. Johannesburg, S.A:
Catholic Institute of Education.

76
Testament and Testimony: The Memoirs of Ignatius Loyola. (1994), Paramananda R. Divarkar
(Translator), Gujarat Sahitya Prakash, Anand India.

The-difference-between-idea-vs-vision. (n.d.). Retrieved August 15, 2020, from

https://blog.42courses.com/home/2016/12/18/the-difference-between-idea-vs-vision

Transformation, change, butterflies. (n.d.). Retrieved from www.pinterest.com:

https://www.pinterest.com/pin/397020523384908697/

Vaill, P. (1984), “The purposing of high-performance systems”. In T.J. Sergiovanni & J.E.
Corbally (eds.), Leadership and Organizational Culture. Urbana: University of Illinois
Press.

77
78