e in secularism where the moral values of the two categories might conflict. This is true despite the fact that Jesuits were the first Catholic scholars in history to become "preeminent in secular sciences" (Martin 29). But it must be noted that Jesuit curriculum was originally conceived of as a combination of scholasticism and humanism, in the service of papal authority. Scholasticism, says Kirchner (184), evolved from the eleventh-century revival of interest in Greco-Roman models of learning. Over time, scholasticism as a discipline combined authority (biblical) with reason (classical) to construct a supposedly unanswerable argument, usually in respect of faith and a view of man's position in the universe. As Herlihy puts it, "Taking propositions initially from Christian dogma, then also from natural philosophy as expounded by Aristotle, the scholastics were committed to examining what if any logical ties connected them" (Herlihy 161). The Renaissance meaning of the term humanism derived from "a translation of the Latin phrase studia humanitatis, used during the Renaissance to refer to secular literature as distinct from 'divine' literature, or to the new curriculum based on the ancient Greek and Latin culture as against the old professional Scholastic curriculum developed during the Middle Ages" (Mazzeo 14-15). Ignatius's view of the connection between scholasticism and humanism was that "without having mastered the classics it would be impossible to refute 'the most seductive and pernicious opinion of the age'" (Barthel 118). In that regard, Fulop-Miller (405) notes that Protestant humanism attacked Catholicism "in matters of Biblical criticism and ecclesiastical history." From the Jesuit standpoint, therefore, humanism was to be appropriated by Jesuit scholasticism as instrumental in logically demonstrating the superiority and/or authority of religion.
Ignatius's original view appears to have evolved since the 16th century, not ...