Jan Roothaan - Early Life and Formation

Early Life and Formation

He was born to a once-Calvinist family emigrated from Frankfurt to Amsterdam, where they became Catholic. When Jan Philipp, the youngest of three brothers, was sixteen he graduated from the gymnasium of his native town. From there he passed to the Athenaeum Illustre (high school), and continued his classical studies for four years under Professor David Jacob van Lennep. As an altarboy at de Krijtberg church of Amsterdam the young Roothaan came in touch with ex-Jesuits priests who sent him to Russia when he expressed the desire to become a Jesuit. In 1804 he left his homeland to join the Society of Jesus whose survival in Russia had been recently approved by Pope Pius VII (1801). On the conclusion of his novitiate in Dunaburg, Latvia, he was appointed teacher at the Jesuit gymnasium at Dunaburg from 1806 to 1809. He had already mastered Polish; as a native of Holland, he naturally also spoke French, while the classical Latin, Greek, and Hebrew were also familiar to him. He subsequently studied philosophy and theology at Polotsk, and in 1812 was ordained priest.

Read more about this topic:  Jan Roothaan

Famous quotes containing the words early, life and/or formation:

    Foolish prater, What dost thou
    So early at my window do?
    Cruel bird, thou’st ta’en away
    A dream out of my arms to-day;
    A dream that ne’er must equall’d be
    By all that waking eyes may see.
    Thou this damage to repair
    Nothing half so sweet and fair,
    Nothing half so good, canst bring,
    Tho’ men say thou bring’st the Spring.
    Abraham Cowley (1618–1667)

    A moment that gave not only itself, but
    Also the means of keeping it, of not turning to dust
    Or gestures somewhere up ahead
    But of becoming complicated like the torrent
    In new dark passages, tears and laughter which
    Are a sign of life, of distant life in this case.
    John Ashbery (b. 1927)

    The formation of an oppositional world view is necessary for feminist struggle. This means that the world we have most intimately known, the world in which we feel “safe” ... must be radically changed. Perhaps it is the knowledge that everyone must change, not just those we label enemies or oppressors, that has so far served to check our revolutionary impulses.
    Bell (c. 1955)