ROCKHURST UNIVERSITY
LEADER DEVELOPMENT
WHITE PAPER
We want graduates who will be leaders concerned about society and the
world in which they live…In short, we want our graduates to be leaders-inservice. That has been the goal of Jesuit education since the sixteenth
century. It remains so today.
Peter-Hans Kolvenbach, S.J
Superior General Emeritus of the Society of Jesus
June 1989 address at Georgetown University
Rockhurst University’s motto, “Learning, Leadership, and Service in the Jesuit
tradition,” reflects three goals that are interconnected. Together these three goals
embody the spirit of Ignatius and the Society of Jesus—the Jesuits. Jesuit tradition
suggests that becoming citizens who serve others requires the lifelong pursuit of
learning as well as development of our ability to lead. Members of the Rockhurst
community prepare for this journey by becoming part of the university’s culture,
where the daily cycles revolve around the pursuit of knowledge, self-awareness, and
moral character, and whose traditions are continually being made richer as they are
passed on to each new generation of students, faculty, and staff. Rockhurst aspires to
build upon its century of history to become even more deliberate in assisting students
to develop their God-given capability to lead others.
Leading is a human endeavor, and it is not a role reserved for select individuals or
those holding titles we often associate with being a leader. Leaders are those who
choose—who make conscious decisions to intervene in the mundane routine of daily
life—to make their situation, and the situation of others, better. Leaders are those who
ask, “How might we improve this situation?” or, “Could we consider doing this another
way?” Leaders act out of the recognition of need and the conviction that they can make
a difference within their sphere of influence regardless of the titles or position.
1
Leader formation has been a goal of a Rockhurst education since 1910. That
tradition, combined with a shared Catholic Jesuit identity reaching back over 450
years, informed our strategic planning process beginning in 2006. That process led to
the development of revised mission, vision and values statements as well as “18
Pathways to the Vision” that will guide the university in the coming years. From the
statement and directives found in “Pathways,” leader development emerged as a core
and central theme of the university’s future, and it is the unifying force of Rockhurst’s
educational mission. Part of our vision includes the phrase, to “be nationally
recognized for transforming lives and forming leaders.” 1 This is accomplished through
integrative learning experiences designed to prepare the student for life-long
transformational service. 2
This white paper takes a step forward by providing common language around what
leadership is and using selected characteristics to describe the basis for its uniqueness.
The definition that is presented reflects the traditions and values of Jesuit tradition and
provides the basis for our understanding of how we develop leaders at Rockhurst.
The “journey of becoming” applies across our community. We are all engaged in
this journey and share the goals of developing both as persons and in our ability to lead
others. Students enter our community at an earlier stage of development, and their
growth at Rockhurst prepares them for their future. This growth relies on the influence
of staff and faculty who are themselves in a process of growth and continuous
development as leaders and life-long learners. As faculty and staff reflect upon their
own experiences, they have the opportunity to intentionally model the tenets of our
tradition in daily interaction with others across campus. The ultimate goal is that all
members of the community emerge as confident and reflective “men and women for
others” through this collaborative effort.3
This paper has a fourfold structure. First, it seeks to describe the role of Jesuit
tradition in our understanding of leadership. Second, the paper presents a definition of
leadership and discusses the values and characteristics that have informed our
definition. Third, a set of leader development outcomes are presented to orient
program development across our university community. Finally, the paper summarizes
a model of learning that serves to anchor achievement of these objectives.
We hope that this paper will inspire faculty and staff to find their own ways to
promote Rockhurst’s leader development objectives and our shared vision. In addition,
we hope that this paper will invite deeper discussion on how we can broaden our
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students’ preparation to have impact in their spheres of influence upon graduation and
throughout their lives.
A. The Role of Jesuit Tradition in Leader Development
The Jesuit tradition has always sought to form persons who understand their place and
role in the world. By understanding their role and purpose, these persons may use
their knowledge and abilities to act courageously, wisely, and reflectively to serve God,
to add to the glory of God’s creation, and to serve other human beings. The Jesuit
tradition seeks to assist individuals in their personal growth and in their ability to be
leaders in changing our world for the better.
Leadership in the Jesuit educational tradition is interwoven with both learning and
service. While many educational traditions and institutions emphasize one of the
individual elements (generally learning), what is distinctive about the Jesuit tradition is
that it understands learning, leadership, and service as being interrelated and mutually
supportive. Profound personal growth occurs by integrating the cultivation of the mind
(learning), the development of ourselves and our skills to initiate change (leadership),
and the recognition of our responsibilities to others (service). 4 Though none of these
three elements can be fully understood in isolation we must briefly discuss learning
and service in their relation to leadership and leader development.
Learning in the Jesuit tradition is directed toward knowledge of God's will revealed
in creation and discovered through many intellectual pursuits and academic
disciplines, inside and outside of the classroom. Learning is found in the rhythms of
daily work and life and is a path for attaining a greater understanding and reverence
for the majesty of the world we live in. Growing reverence in turn leads to a genuine
care for the world and for the people with whom we share it. Thus, learning is
intimately tied to the Jesuit mission of serving others for the purpose of improving
their physical, intellectual, spiritual, and moral well-being. Greater learning allows us
to care for the whole person and to more effectively serve with compassion in
whatever way our efforts are needed. Leaders in learning actively search to discover
truth and moral values, for learning exposes ignorance, falsehood, prejudice, and
injustice.
The Jesuit tradition also recognizes that effective leaders lead with the motivation
to serve others; we not only serve the well-being of others but also strive to change the
conditions that afflict others. The Jesuit tradition places special emphasis on promoting
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the cause of justice for all persons in all sectors of society; therefore, the key focus of
learning in the Jesuit tradition is recognizing and developing one’s own capacity to
serve others to alleviate the causes of injustice. Leaders in service motivate themselves
and others to direct their efforts toward the assistance of others. They seek to alleviate
poverty, ignorance, and suffering through direct acts of assistance, but they also create
transformational opportunities for others, especially through education and leadership
training. Leaders in service thereby create more leaders dedicated toward serving,
which captures Fr. Kolvenbach’s idea of “multiplying agents.”5 Ultimately, leaders work
for the transformation of individuals so that each is liberated to realize his or her best
potential. Leaders also work toward transforming institutions to rectify injustices.
They direct their abilities and their energy into adding to the goodness of creation.
Leading in the Jesuit tradition may be better understood not as a particular way of
accomplishing goals but as a way of being and a way of living.
B. Defining Leadership
Rockhurst students begin developing their leadership capabilities by learning what
leadership in the Jesuit tradition means. The definition below describes what
leadership is. However, to understand what distinguishes leadership in our Jesuit
tradition, we must also examine the how and why of leadership. These are discussed
following the definition of leadership.
Leading combines innate qualities with learned skills that emerge and develop in
every human being over time—to the extent that growth is pursued. A person’s
capacity to lead others at a given moment reflects the individual’s own stages of selfawareness, personal development, as well as learned skills and intentions. Leader
development therefore involves an ongoing process of personal growth as well as
learning leadership skills.
For our purposes, leadership in the Jesuit tradition may be defined as the following:
Leadership is an overflow of spirit that inspires and
influences others to join together to achieve worthy purposes.
Leading as understood within the Jesuit tradition suggests that each person’s ability
to lead is an expression of both the distinct person they are presently and the person
they are becoming. Spirit in the sense we use it here means the whole person and all
that makes each of us unique: body, mind, personality, and character. The impetus to
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lead comes ultimately from within one’s own self. An understanding of one’s self, one's
place in this world, and one's interrelatedness to others ignites a fire within to embrace
this world, with its goodness and its flaws. Our tradition aspires that leaders add to the
world's beauty by being transformed into an ever more effective servant of that
potential goodness in all persons. Our whole being reveals our vision, passion, and
intention, and it reflects the dynamic expression of this fire and a commitment to be a
force for beneficial change in the world. Thus, from the Jesuit tradition, leading must be
understood as more than simply the adoption of certain behaviors or practices; leading
is better understood as a way of being and actively engaging with our world.
A leader also inspires others to act for the sake of good. The term’s early uses
suggested blowing into, inflame, or animate with an idea of purpose; stimulating;
provoking creativity, effort and enthusiasm; or even resuscitating a situation or
organization.6 7 These ideas convey visual images of what leaders do as they make
intentional choices to challenge the status quo to make their communities better in big
and small ways.
Through cultivation of this ongoing influence of others, a leader transforms that
community in direct and indirect ways. A leader directly works to improve the lives of
the members of his or her community in both the small personal interactions of daily
life and the larger and more visible ways of attending to the well-being of others.
However, leaders also transform communities in indirect ways. Often leaders can
inspire others to direct their own creative efforts towards worthy purposes simply by
serving as an example of service and engagement. Thus, a leader may indirectly inspire
others to find the transformative power needed to realize their best potential. A leader
can spark by words and deeds the same inner fire in all with whom he or she comes in
contact.
The idea of joining together is implied throughout the discussion above. The thread
that runs through our tradition suggests that leadership is highly participatory.
Whether we inspire others directly or indirectly, leaders seek to find the best response
to the problem at hand by eliciting the best knowledge, skills, experience, and personal
characteristics of others in the community. Through this process, not only are good
solutions found, but all members have the opportunity for personal growth and
development. The process honors solving of the problems (ends) as well as the
methods we identify to solve them (means).
Leadership in the Jesuit tradition flows from a set of values, beliefs, and
assumptions about how the world works and is expressed in acts of service and other
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“worthy purposes.” As we seek to lead in this tradition our leadership is directional—
undertaken with the underlying intent of participating in purposes “for the greater
glory of God,” (Ad Majorem Dei Gloria). From the mundane work and interactions of
daily life to more visible positions and dramatic endeavors such as relieving poverty
and social injustice, all of our undertakings reflect the belief that we are participating
in efforts greater than ourselves. Sometimes, achieving such purposes require risktaking and courage.
Values of Leadership
The Jesuit tradition conceptualizes leadership not simply as a set of practices and
behaviors but as a way of being or living. There are a group of personal and moral
characteristics expressive of core values that we aspire to and seek to more fully reflect
as we interact with and seek to influence others. While the characteristics discussed
below are not exhaustive, they are distinctively displayed by leaders seeking to
embody Jesuit Catholic tradition and are intended to illuminate the definition above.

Magis (translated literally as “more”) suggests excellence in all endeavors: The
concept of Magis emerges from Jesuit tradition as grandeur, dignity, inspiring
awe or reverence, elevation of manner.8 Magis implies that our leading and our
service is never finished; there is always more to be done. Magis leadership
“does not depend so much on a single extraordinary individual; rather, it
depends more on a way of being that is life-affirming and a belief that at the
core of all systems (including people) lies a positive center that can be
engaged.”9 Perhaps more simply, Magis means constantly searching for ways to
improve on “what is” or finding “some better approach to the problem at hand
or some worthier challenge to tackle.”10

Finding God in All Things: Our understanding of leadership begins with
recognition of the value and worth of every person. Each person is distinct, and
all are created in the image of God—Imago Dei. Hence, we see the image of God
in those we lead. Flowing from the concept of Imago Dei, leaders in this
tradition interact with others in ways demonstrating the value and dignity of
every human person. Being able to recognize and respect the uniqueness of
every person is part of what we refer to as finding God in all things. This belief
serves as the basis for how we go about distinctively influencing (leading)
others.11 Every person leads, and each does so as an outflow of who they are
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presently and who they are in the process of becoming.12 13 Leader formation
and personal development is a continuous, life-long process whereby all people
seek to incarnate their unique and intended design as agents of grace in
nurturing good and confronting anything that causes harm.14 15 The intention of
Rockhurst is to form leaders in the Jesuit tradition while realizing that all
learning marks progress along a continuous journey.

Cura Personalis or “Care for the Whole Person”: Leaders formed in the Jesuit
tradition have profound respect for the unique dignity and capacity of others.
Out of this respect for others, leaders seek to help them to reach their fullest
potential.16 We should understand cura personalis as grounded in a kind of
practical love, which is less of an emotional state and more of a disposition to
act. Here love means first facing the world with a confident, healthy sense of self
as endowed with talent, dignity, and the potential to bring about change. This
self-awareness then allows an individual to recognize and commit passionately
to honoring and unlocking that potential in others. Love seeks to meet the needs
of the organization while continuing to respect the dignity of the individual.
Love allows one to create environments bound and energized by loyalty,
affection, and mutual support. Love is best seen as a practical component of
leadership rather than simply a motivator.17

Reflection and Discernment: Reflection and discernment have uniquely
prominent roles in the life of a leader formed in the Jesuit tradition. Reflective
practices rooted in Ignatius’ Spiritual Exercises create a deep self-awareness of
one’s own emotions, values, and experiences as well as sensitivity toward the
perspectives of others. The process of becoming more self-aware also includes
developing a sense of personal priorities, mission, and purpose. Leaders need to
be knowledgeable about their field to make informed choices, but they also
need to seek an honest and accurate self-understanding of their capacities and
limitations. Reflection is central to how we, as human, makes sense of our
world, and is an important part of how we learn. Reflective practice makes
possible the cultivation of the discernment needed to make these appraisals.
Discernment allows leaders to act—to make difficult choices that are in
harmony with their deepest commitments, their concern for others, and the
need to do the right thing in the situation at hand. They stand by their core
moral values underpinned by the belief that each person is created in the image
of God and that each of us is intended to serve a purpose greater than him or
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herself. Leaders act on these values even when it may be more convenient and
profitable to turn away from their convictions. Each recognizes their
uniqueness (knowledge, skills, and experiences) and courageously steps in to
bring change rather than withholding their gifts or avoiding the risks. At the
same time, discerning leaders embrace innovation when such flexibility may
achieve a better solution addressing the challenges they face. Reflecting the
characteristics of early Jesuit priests, such leaders “free themselves from
inordinate attachments that could inhibit risk taking or innovation; they
become poised to pounce imaginatively on new opportunities…. Loyola called
this, ‘living with one foot raised’.”18 Thus, the capacity to act in courageous ways
despite a variety of pressures reflects a life ordered in its priorities and beliefs.
Leaders also do not avoid the struggle between the needs of their organization
and the interests of the people in it. Instead, they face the difficult dilemmas and
seek solutions consistent with these values. Continual reappraisal of one’s
direction provides the compass that guides daily decisions; the discipline to
engage in this process is self-leadership.19 The discerning leader integrates this
knowledge and personal awareness, which allows for greater insight and
informed, thoughtful choices.20
C. Objectives for Leader Development
We aspire that all members of our Rockhurst community be encouraged and supported
to fully grow and mature as individuals and leaders. In this section we describe
objectives which will serve as a basis for the development of our leader development
programs.
Our desire is to call each of our students, faculty and staff to achieve the following
objectives:

Understand your uniqueness. Develop your capabilities, your values, and your
worldview.

Develop life-long skill in self-examination and self-development focused on core
values and personal goals and your uniqueness.

Motivate yourself and others to recognize and pursue worthy aims.

Confidently innovate and adapt to lead with integrity in a changing world.

Through service to others, learn to engage others with a positive, loving attitude.21
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As stated earlier, leader development at Rockhurst includes developing the
leadership capacity of all students, faculty, and staff. Though each group is in a
different stage of life and the approach to development may differ, the objectives are
pursued by all groups. Nevertheless, each of the objectives above reflects our desire
for each member of our community.
Programs to achieve these objectives are being considered and over the coming
years will be developed in order to achieve these worthy purposes. At present, we
envision achieving these objectives using a twofold framework. The first component of
the framework is a university-wide portion that, over time, provides a foundation of
self-awareness and exposure to key leadership concepts for all members of our
community. This portion is also intentionally constructed to encourage or facilitate
participation across our community including staff and faculty and students. For
undergraduates, their exposure to, and interaction with, a variety of experiences
provides the chance to deepen understanding of themselves as leaders. Over time,
concepts are expanded and deepened through practical opportunities to develop their
leadership skills. For example, an early exercise might include a short reflective essay
entitled, “My Philosophy of Leadership.” A later essay might include instructions to reevaluate this earlier essay following the student’s attendance at a presentation on
leadership by an invited speaker. Students might also be asked to reflect on the
connections between their emerging philosophy and a class project where they were
able to serve in a leadership capacity.
The second portion of the framework involves specific programs developed by
individual schools. These programs would extend and add to the university-wide
foundation. Participation could be optional and perhaps based on competitive
selection. Individual school programs would reflect understanding of the segments of
society and the roles their students will have upon graduation. Both the universitywide and school-specific portions of the leader development program would be
anchored in the Ignatian model of learning and leader development, which is
summarized in the next section.
D. Model for Learning and Leader Development
The purpose of this section is to provide a model for how Rockhurst University can use
a uniquely Jesuit understanding of learning to guide development of the programs to
achieve the objectives just described. As mentioned above, leader development applies
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to all members of the Rockhurst community, and the model described here, though
described mostly from a traditional student’s perspective, can readily be adapted by
others. It is incumbent for all participants in this process of leader development,
whether student, staff, or faculty, to determine how best to incorporate this model into
their roles at Rockhurst.
Learning and development occurs whenever a person engages in an event, then
uses a process of refection to gain new understanding, and then, allows that new
understanding to influence one’s future behavior. This model of development suggests
that after reflection, students engage in an intentional process of recording the
observations and insights that emerge from their reflection. Deeper understanding can
be achieved out of the struggle to find works to describe emerging impressions and
understanding. Additionally, when we interact with others as part of our learning
process, deeper understanding can often emerge. Effective learning includes a
collaborate component as we develop our thinking and test our ideas. The model
presented below is derived from the Society of Jesus’ statements on the nature of
Ignatian pedagogy but is composed of six elements, one more than suggested in the
Jesuit document, “Ignatian Pedagogy: A Practical Approach.” 22 The figure below
summarizes the model:
Experience
Evaluation
Action
Reflection
Recording
Context
FIGURE 1: ROCKHURST MODEL FOR LEADER DEVELOPMENT
Experience is the first component of our model. A new experience or event presents
a choice: we either pass through the experience, taking little notice of it, or we perceive
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the event as significant and valuable. In this later case an event presents an
opportunity to use the experience as the basis for developing deeper understanding.
Second, reflection is a central component for learning and figures prominently and
distinctly in Ignatian thought. Through reflection, “students are impelled to consider
the human meaning and significance of what they study and to integrate that meaning
as responsible learners as they grow into persons of competence, conscience and
compassion.”23
The recording of one’s reflections is the third facet and can be thought of as an
important part of an active process of reflection. The process of recording one’s
reflections serves as a way to clarify one’s emerging insight, and over time provides a
way to reveal the changes in one’s knowledge.
The fourth component, action, applies learning in daily life by acting on a new
understanding that emerges from the processes of reflection and recording. Applying
and testing one’s new understanding and behaviors enhances the possibility of
personal development, growth, and learning. As expressed in “Ignatian Pedagogy,” the
ultimate aim of action in education and in leader development is “that full growth of
the person which leads to action—action, especially, that is suffused with the spirit and
presence of Jesus Christ, the Son of God, the Man-for-Others.”24 Having learned from
the ongoing interaction of experience-reflection-recording-and action, we ask
ourselves, “Given what I have learned, how should I act differently?” The decisions we
make to behave differently reflect the interaction of these first four steps.
The fifth step, evaluation, resonates with the question just asked. But in evaluation,
the time horizon is broader. The occasional periods of evaluation occur to identify
themes and trends that emerge only over time. Here reflection occurs on a different
level and is intended to reveal insights that elude us when we focus on the here-andnow. Evaluation reveals the more gradual evolution of habits, attitudes and behaviors.
For example, a journal might be evaluated monthly or yearly to identify broader
themes that are discernable only over time.
Finally, this process is depicted as occurring within a context; each person is
uniquely situated in a world of places, people, things, personal experiences and social
relations. The dashed line around the model suggests that the context in which each
person lives overlaps with others and is open to continual change. Even as a group is
exposed to a new experience, each member may see the event differently. Hence, we
see why appreciating our unique context is important as well as realizing why our
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process of understanding requires interaction and collaboration around the experience
that is being encountered.
How often does a person engage in or complete this cycle? At Rockhurst, there
might be particular events connected to leader development that each student
participates in. Some of these experiences might occur in accordance with the academic
calendar, others might occur within a particular course, and still others might emerge
entirely at the discretion of the student. Whenever a new experience occurs and
triggers active participation in the process, the cycle has restarted.
To illustrate, consider a situation where a student has the opportunity to listen to a
friend discuss an interesting article about how a leader handled a difficult ethical
dilemma. She then reads the article for herself, and finds points of interest. She might
engage in a discussion of the article with another person and also take time for a
period of reflection to assess why the leader did what he had done, and how, she might
have responded differently. She could then further clarify her understanding by
recording her reactions, perhaps in a learning journal. Emerging from that process, she
might begin to develop new views that would shape her own future behavior. In this
example, the student self-identified an “experience” of interest and was intentional in
evaluating and learning from it. The process might have taken an hour or two or
perhaps days. Each time the student thoughtfully enters and navigates this cycle, her
development is fostered. Since this cycle recurs each time the student responds to an
event, the reflective process is perhaps best visualized as a coil with seemingly endless
cycles that occur over a much longer time that generates a much deeper understanding
of self, others, and of life’s journey.
The model suggested here provides a way of opening a discussion not only of what
specific processes Rockhurst might use to achieve our mission more fully but also to
ask what we might do across the campus to broaden and deepen our focus on leader
development. The Rockhurst community typically offers three sources for student
experiences. First, students themselves initiate some experiences when they recognize
and reflect upon events of their own choosing. An example might be gaining selfawareness of their unique ability as a listener as they reflect on recent interactions
with others. Second, the person then might consider how to strengthen that skill
further. Individual academic programs provide this second kind of experience
primarily as part of coursework where a host of situations or assignments act as the
basis for reflection and recording. A third kind of experience is provided by university
sponsored events within schools, through co-curricular programs in student life,
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athletics, or campus ministry or events made widely available to the community.
Learning has the potential to occur whenever a student, faculty, or staff member takes
the time to reflect and summarize important observations from an experience.
Conclusion
Rockhurst seeks to impact the world by “transforming lives and forming
leaders” that view themselves as men and women for others. Ignatian tradition
provides ample foundation for this aim with clear statements of values as well as
providing a way to achieve these objectives through the model of learning we have
described. This white paper has defined leadership and some of the values from which
it emerges and we have provided a set of objectives to serve as the foundation for
university-wide leader development programs. Finally, we have summarized the
Ignatian approach to learning that can serve to assist in program development.
We contend that leading in the ways described in this paper can contribute to
meeting the great needs of the spheres of influence each of us interacts with as well as
our global society. At Rockhurst University, our focus on leader development will serve
to transform and prepare each member of our community to engage with competence
and confidence, and have a positive influence in our families, communities, and
organizations.
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“Rockhurst University Strategic Plan 2007-2012,” Rockhurst University,
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1
Strategic Direction # 4 from “Rockhurst University Strategic Plan 2007-2012,” Rockhurst University,
http://intranet/Assessment/StrategicPlan2007-2012.asp
2
3 Pedro Arrupe and Kevin Burke, “Men and Women for Others,” in
Pedro Arrupe: Essential Writings,
(Maryknoll, NY: Orbis Books, 2004), 171-186.
4
Though the terms leader development and leadership development may seem synonymous and are
sometimes used interchangeably, in the research literature they are not. Here, the focus is on leader
development. McCauley and Velsor distinguish the two as follows: “Leader development is viewed as
‘the expansion of a person’s capacity to be effective in leadership roles and processes,’” while leadership
development is defined as “the expansion of the organization’s capacity to enact the basic leadership
tasks needed for collective work: setting direction, creating alignment, and maintaining commitment.”
See Cynthia McCauly and Ellen Van Velsor, eds., The Center for Creative Leadership Handbook of Leader
Development, 2nd edition, (San Francisco: Jossey-Bass, 2004), 2 and 18. Day synthesizes the notion of
leader development saying, “The primary emphasis of the overarching development strategy is to build
the intrapersonal competence needed to form an accurate model of oneself (Gardner, 1993, 9), to engage
in healthy attitude and identity development (Hall & Sibert, 1992), and to use that self-model to perform
effectively in any number of organizational roles.” The suggestion is that at Rockhurst, the primary focus
is on leader development and that their leadership development continues within future contexts. See D.
V. Day, “Leadership Development: A Review in Context.” Leadership Quarterly, 11(4), 581-614.
5 Father General R.P. Peter-Hans Kolvenbach, “The Characteristics of the Jesuit Tradition,” Address at
Georgetown University, December 8, 1986.
6 Merriam-Webster Online Dictionary, “Inspire,” http://www.merriam-webster.com/dictionary/inspire.
Online Entomology Dictionary.
http://www.etymonline.com/index.php?search=inspire&searchmode=none
7
8 KJV Dictionary as cited in Karen Norum, “Magis Leadership: Toward an Active Ontology of the Heart
Through Appreciative Inquiry and Servant Leadership,” International Journal of Servant Leadership, 2,1
(2006): 455-482.
9 Norum, “Magis Leadership,” 457. She cites: Cooperrider, 1999; Quinn 2004, Senge et.al., 2004; and
Wheatley, 2005.
10 Chris Lowney, Heroic Leadership: Best Practices from a 450-Year-Old Company that Changed the World
(Chicago: Loyola Press, 2003), 208.
15
11 According to Lowney in Heroic Leadership, “Leadership springs from within and finds its expression
through actions with others. Leadership is evident in both who one is and what one does, manifested in
both a person’s actions and way of living,” 205.
12
Sources include: Bill George, Authentic Leadership: Rediscovering the Secrets to Creating Lasting Value
(Jossey-Bass, 2003); and Chris Lowney, Heroic Leadership (Loyola Press, 2003).
13 This belief is consistent with Rockhurst University statement, “…every one of our students is a unique
reflection of God and without the fullest development of that student’s gifts and potential the world will
be diminished,” The Mission and Values of Rockhurst University: Learning, Leadership, and Service in the
Jesuit Tradition, January, 2007. http://www.rockhurst.edu/about/glance/mission.asp
14 The idea that leader development is an ongoing process is incorporated in the model for leader
development adopted at the Center for Creative Leadership. Their model indicates that development
occurs within an organizational context when members combine a “variety of developmental exercises”
with an “ability to learn.” As members assess their experiences, development occurs. See McCauly and
van Velsor, Handbook of Leadership Development, 4.
15
McCauley and van Velsor capture the significance of the long view in both leader as well as leadership
development when they note, “…if there is one key idea to our view of leadership development—an
overarching them that runs throughout our work—it is that leadership development is an ongoing
process.” See Handbook of Leadership Development, 22. Another reason for taking the long view is found
in the inherent complexity of the endeavor. Allen, Jones, and Middlebrooks further illustrate the
challenge. They quote from Jay Conger’s book, Learning to Lead: "Most would agree that to seriously
train individuals in the arts of leadership takes enormous time and resources—perhaps more than
societies or organizations possess, and certainly more than they are willing to expend." See Scott J. Allen,
Michelle Jones, and Anthony Middlebrooks, Head or Heart? And Other Challenges and Issues in Leadership
Education. From Conference Proceedings 2007, Association of Leadership Educators, Inc.,
http://www.leadershipeducators.org/Archives/2007/07proceedings.htm.
16 In The Weight of Glory, C. S. Lewis said, "There are no ordinary people. You have never talked to a
mere mortal. Nations, cultures, arts, civilisations - these are mortal, and their life is to ours as the life of a
gnat. But it is immortals whom we joke with, work with, marry, snub, and exploit— immortal horrors or
everlasting splendors. ... Next to the Blessed Sacrament itself, your neighbor is the holiest object
presented to your senses.” See C. S. Lewis. The Weight of Glory (Grand Rapids, MI: Eerdmans, 1973), 1415.
17 Lowney, 31.
18 The notion of “indifference” has a uniquely Jesuit meaning that, when embraced, allows the person to
act out of one’s values and orientation on worthy purposes. Lowney, 160, 281-2.
19 Lowney, 98.
16
20
The Holy Bible, New International Version, Romans 12: 2, 3. “Do not conform any longer to the pattern
of this world, but be transformed by the renewing of your mind. Then you will be able to test and
approve what God's will is—his good, pleasing and perfect will.”
21 Adapted from Lowney, 294-295.
22 See “The Characteristics of Jesuit Education”
and “Ignatian Pedagogy: A Practical Approach.” The
document “Ignatian Pedagogy” goes on to say that “Pedagogy, the art and science of teaching, cannot
simply be reduced to methodology. It must include a world view and a vision of the ideal human person
to be educated. These provide the goal, the end toward which all aspects of an educational tradition are
directed” (11).
23 “Ignatian Pedagogy,” 31.
24 “The Characteristics of Jesuit Education,” 167, and Peter-Hans Kolvenbach, S. J., Address, Georgetown,
1989, cited in “Ignatian Pedagogy,” 12.
17