¹ The Sermons and Devotional Writings of Gerard Manley Hopkins, edited by Devlin, Christopher (Oxford: Oxford UP, 1959), p. 154Google Scholar.

² www.gq.com/story/stephen-colbert-gq-cover-story, accessed 3/9/2015. I am grateful to Juan Ruiz SJ, for drawing my attention to this text in his fine piece, “Colbert, Suffering and Gratitude”–https://thejesuitpost.org/2015/08/colbert-suffering-and-gratitude/, accessed 7/9/2015.

³ The Letters of J. R. R. Tolkien, edited by Carpenter, Humphrey (Boston: Houghton Mifflin, 2000), p. 286Google Scholar.

⁴ (London: Darton, Longman and Todd, 1967), Baltimore, MD: Helicon Press, 1967), pp.86-90—retranslated in my edition of Karl Rahner's Spiritual Writings (Maryknoll, NY: Oribs, 2005), pp.75-80. Interview evidence suggests that Rahner saw the presence of grace in experience as the point on which he centrally differed from the standard preconciliar manuals. For whatever reason, his published essays are reticent on the point. But when, in his Innsbruck grace codex, Rahner put forward his thesis in scholastic form, it was this slight essay that he gave as bibliography.

⁵ Rahner, Karl, Foundations of Christian Faith, translated by Dych, William V. (London: Darton, Longman and Todd, 1978), p. 194Google Scholar.

⁶ See MacKenzie, Norman H., ‘Is There a Flaw in “The Wreck of the Deutschland?”, in Excursions in Hopkins (Philadelphia: Saint Joseph's University Press, 2008), pp.281-332Google Scholar, for evidence supporting less edifying interpretations of the tall nun's behaviour.

⁷ Rahner, Karl and Vorgrimler, Herbert, Concise Theological Dictionary, second edition (London: Burns and Oates, 1983), p.200Google Scholar. Though the published translation is acceptable, I have made my own in the hope of bringing out some nuances more clearly. For the original, see Kleines theologisches Wörterbuch, sixteenth edition (Freiburg: Herder, 1985), pp. 141-2Google Scholar – reprinting a reworking first made in 1976. This article goes back to the original first edition of 1961.

⁸ The thought-pattern recurs in the Jesuit Constitutions, when the text edifyingly suggest that superiors should try to be loved by those under them, only to add the qualification ‘but sometimes everything helps’ (VIII.1.G [667].

⁹ See the document Ignatius called the Examen, a document setting out how prospective recruits tot the Jesuits should be tested, especially chapter 4, 8-24. Conventionally, this document is printed as part of the Constitutions, with a standardized continuous numbering – the reference here is to paragraphs 64-79. For an initial overview, see Nicholson, Paul, ‘Exercises, Experiments and Experiences: Tools for Ignatian Formation’, The Way, 47/4 (October 2008), pp. 77-92Google Scholar.

¹⁰ When theology departments in the UK were first required to demonstrate their mechanisms of Quality Assurance, I was asked to articulate my objectives for teaching a course on Ignatius Loyola, Teresa of Avila and John of the Cross. My first attempt included something like: “at the end of this course, competent and diligent students will have learnt to think more critically about the concept of ‘contemplation’”. Administrative authority sent this sentence back for revision, on the ground that the outcome was not measurable: what was required was something like “students will know what John of the Cross says about the Dark Night of the Soul”. It is not theology as such that is under attack from such administrative barbarisms, but humane education as such.