Miguel Rodrigues Lourenço
My current research focuses on the messianic expectations developed by father Mateo Cebrián, SJ, regarding 17th century Japanese Christianity in the context of the changing narratives of the Society of Jesus on the missions in that archipelago.
As such, I am interested in the importance of topics such as martyrdom, sanctity, ressurrection and messianism in the construction and promotion of a post-Tridentine new Christianity.
My previous works include research on the Commissaries of the Holy Office in Macao (16th-17th centuries) and the dynamics of institutionalization vis-á-vis the Goa Inquisition.
I am also working on the notion of Iberian frontier in Southeast and East Asia in 16th and 17th centuries and on the adjustment of Portuguese and Castilian processes of exploration in that part of the world.
I am also conducting a study of toponymy and coastlines of Island Southeast Asia and East Asia on European cartography of the 16th, 17th and 18th centuries, with a special emphasis on the Philippines, China and Japan in order to determine maritime interactions with these regions and logics of organization of information in maps.
As such, I am interested in the importance of topics such as martyrdom, sanctity, ressurrection and messianism in the construction and promotion of a post-Tridentine new Christianity.
My previous works include research on the Commissaries of the Holy Office in Macao (16th-17th centuries) and the dynamics of institutionalization vis-á-vis the Goa Inquisition.
I am also working on the notion of Iberian frontier in Southeast and East Asia in 16th and 17th centuries and on the adjustment of Portuguese and Castilian processes of exploration in that part of the world.
I am also conducting a study of toponymy and coastlines of Island Southeast Asia and East Asia on European cartography of the 16th, 17th and 18th centuries, with a special emphasis on the Philippines, China and Japan in order to determine maritime interactions with these regions and logics of organization of information in maps.
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Papers by Miguel Rodrigues Lourenço
demonstra divergências internas no tribunal quanto ao significa a atribuir aos delitos desta tipologia de réus; mas também por mostrar a dificuldade na identificação dos problemas decorrentes da cristianização em Lisboa, por parte do Conselho Geral do Santo Ofício, ao ponto de a apreciação do assento ter vindo a gerar um caso de ruído institucional.
reportados pelo vice-rei da Índia a respeito de
Macau, nomeadamente, a lealdade demonstrada
pelos seus moradores quando da aclamação
do novo monarca e a libertação dos castelhanos
de Manila que aí se encontravam presos. O Conselho
Ultramarino recomenda que se averigue
os motivos desta decisão, bem como o que foi
feito da prata que tinha vindo de Manila e que
se contemporize com os moradores de Macau
no tocante às dissensões que envolveram o capitão-
geral de Macau para se evitarem males
maiores.
offences committed by the so-called Cristãos da Terra (local Christianized populations). Many of these
perceived offences occurred in connection with rituals, practices and behaviours stemming from
Asian cultural and religious settings, leading the inquisitors in Goa to assess a variety of external
features and performances (“signs”) in order to determine the seriousness of the offence and the
penalty to impose. While these actions were primarily labelled as “idolatry”, during the 1620s,
inquisitorial personnel in Goa suddenly adopted a new designation—that of “gentilidade”—to refer to
a type of offence that involved apostasy from Catholicism in favour of the “Law of the Gentiles.” In
this paper, I will analyse the context that led to this epistemic change in labelling religious offences,
while also comparing the extant Goa Inquisition trials and summaries with later catalogues of cases
where offences first began to be designated as “gentilidade.” I will argue that during the 1620s such
changes in classifying religious offences were the outcome of a debate that, even though it was
external to the Goa Inquisition, incidentally questioned some of its procedures and prompted its
inquisitors and prosecutor to repurpose an already existing term into a broad category denoting
heresy and apostasy, thus reinforcing the legitimacy of the tribunal’s judicial practices.
provide the context under which these wills were prepared and provide details about the conservation of the surviving copies. Towards accomplishing this goal the article will focus on the arrival of two of Soares de Oliveira’s relatives to the Philippines and on the judicial action they undertook against him in the Audiencia of Manila, as well as on the proceedings that, at the very same time, the Inquisition of Mexico
was conducting against him on charges of Judaism.
Figueira, por parte do inquisidor-geral para
que possa testar 40.000 réis de tença.
demonstra divergências internas no tribunal quanto ao significa a atribuir aos delitos desta tipologia de réus; mas também por mostrar a dificuldade na identificação dos problemas decorrentes da cristianização em Lisboa, por parte do Conselho Geral do Santo Ofício, ao ponto de a apreciação do assento ter vindo a gerar um caso de ruído institucional.
reportados pelo vice-rei da Índia a respeito de
Macau, nomeadamente, a lealdade demonstrada
pelos seus moradores quando da aclamação
do novo monarca e a libertação dos castelhanos
de Manila que aí se encontravam presos. O Conselho
Ultramarino recomenda que se averigue
os motivos desta decisão, bem como o que foi
feito da prata que tinha vindo de Manila e que
se contemporize com os moradores de Macau
no tocante às dissensões que envolveram o capitão-
geral de Macau para se evitarem males
maiores.
offences committed by the so-called Cristãos da Terra (local Christianized populations). Many of these
perceived offences occurred in connection with rituals, practices and behaviours stemming from
Asian cultural and religious settings, leading the inquisitors in Goa to assess a variety of external
features and performances (“signs”) in order to determine the seriousness of the offence and the
penalty to impose. While these actions were primarily labelled as “idolatry”, during the 1620s,
inquisitorial personnel in Goa suddenly adopted a new designation—that of “gentilidade”—to refer to
a type of offence that involved apostasy from Catholicism in favour of the “Law of the Gentiles.” In
this paper, I will analyse the context that led to this epistemic change in labelling religious offences,
while also comparing the extant Goa Inquisition trials and summaries with later catalogues of cases
where offences first began to be designated as “gentilidade.” I will argue that during the 1620s such
changes in classifying religious offences were the outcome of a debate that, even though it was
external to the Goa Inquisition, incidentally questioned some of its procedures and prompted its
inquisitors and prosecutor to repurpose an already existing term into a broad category denoting
heresy and apostasy, thus reinforcing the legitimacy of the tribunal’s judicial practices.
provide the context under which these wills were prepared and provide details about the conservation of the surviving copies. Towards accomplishing this goal the article will focus on the arrival of two of Soares de Oliveira’s relatives to the Philippines and on the judicial action they undertook against him in the Audiencia of Manila, as well as on the proceedings that, at the very same time, the Inquisition of Mexico
was conducting against him on charges of Judaism.
Figueira, por parte do inquisidor-geral para
que possa testar 40.000 réis de tença.
International Conference “Iberian Patronages and the Congregation of Propaganda Fide: Antagonism, Alignment and Cooperation (17th-20th centuries)”
Date: 29-31 January 2025 Venue: Faculty of Arts and Humanities, University of Coimbra (Coimbra, Portugal)
Submission of proposals: until 31 October 2024
The historical narratives concerning the missionary initiatives of the Sacred Congregation of Propaganda Fide in territories claimed by or under the jurisdiction of the royal patronages of the Iberian Crowns were teemed with conflicts, controversies and disputes. The competitive nature that undeniably characterised the relationship between the three authorities has shaped the historiography on this phenomenon, highlighting their contrasting stances. Although the antagonism can be considered structural in the dynamics between these actors (Padroado, Patronato and Propaganda Fide), it does not encompass the diversity of responses towards the foundation of the new dicastery in 1622, which was canonically created by Gregory XV’s bull Inscrutabili Divinae Providentiae Arcano (22 June). The formation of the Congregation of Propaganda Fide, although viewed with suspicion by the Iberian crowns, aroused expectation and interest by various ecclesiastical and non-ecclesiastical agents of the Portuguese Padroado and the Spanish Patronato, including bishops, members of religious orders, secular priests, apostolic nuncios, inquisitors, nobles, and even members of royal families who celebrated its creation and initiated direct communications with the dicastery. In the nineteenth century, the impact of liberal reforms on religious life in Portugal and Spain (especially with the abolishment of religious orders in 1834 and 1836, respectively) and the increasing direct intervention of the Holy See in missionary ad gentes activities aggravated the hostile relations between Lisbon, Madrid and Rome on the one hand, and affected the religious experience of the converted populations on the other. This conflict contributed to the simplistic image of the attitude of Propaganda Fide towards the Padroado and vice versa both in Portuguese and Spanish historiographies and in terms of the consciousness of the population in the Indian subcontinent. In the case of liberal reforms in American territories, new transformations and their impacts were underlined by historians, yet in recent decades, more nuances have been added to the scholarly discussions. This congress aims to explore different forms of interaction and communication between representatives of the Padroados and the Congregation of Propaganda Fide in terms of antagonism, convergence and cooperation, starting from the creation of the dicastery in the seventeenth century to the end of the patronage system in the twentieth century, in territories under the control of the Iberian Padroados (America, Africa and Asia) and the Holy See.
Topics of interest include: ● The creation of Propaganda Fide before the Iberian Patronages ● Global missionary strategies on behalf of the Holy See ● Definitions and juridical concepts of the patronage system and Propaganda Fide ● Convergences and divergences in missionary action and thought between the Padroado, the Patronato and Propaganda Fide. ● Theoretical arguments (jurisdictional, military, religious, etc.) evoked in the disputes between the patronages and Propaganda Fide ● Propaganda Fide in the face of the rivalry of the Iberian patronages ● Impacts of the competition between the Iberian patronages and Propaganda Fide on Spanish and Portuguese missionary strategies ● Political responses to missionary tensions in American, Asian, and African territories ● The role of converted colonial populations in the relationship between the patronages and Propaganda Fide ● The question of the indigenisation of the clergy ● Conversion processes and religious experiences within the relationships between the patronages and Propaganda Fide ● Linguistic and cultural aspects of the missions under the patronages and Propaganda Fide
Proposal submission: Paper proposals should include an abstract of up to 250 words, including title, author’s name, affiliation, and a short biographical note (up to 200 words).
Proposals may be submitted in English, Spanish, Italian and Portuguese. The proposals should be sent to padroados.propaganda.2025@gmail.com by 31 October 2024.
Organizing Committee: Carlo Pelliccia (ISEM-CNR/UNINT) Hugo Gonçalves Dores (Centro de História da Sociedade e da Cultura, Universidade de Coimbra) Marina Torres Trimállez (Universidad de Cantabria/KU Leuven) Miguel Rodrigues Lourenço (CHAM-Universidade Nova de Lisboa/CEHR – Universidade Católica Portuguesa)
Scientific Committee: Ana de Zaballa Beascoechea (Universidad del País Vasco) Ângela Barreto Xavier (Universidade de Lisboa) Claude Prudhomme (Université Louis Lumière – Lyon 2) Emi Kishimoto (Osaka University) Gaetano Sabatini (Consiglio Nazionale delle Ricerche/Università degli Studi Roma Tre) Jesús Joel Peña (Instituto Nacional de Antropología e Historia, Centro Inah Puebla) João Paulo Oliveira e Costa (Universidade Nova de Lisboa) Jorge René González Marmolejo (Instituto Nacional de Antropología e Historia, Mexico) José Martínez Millán (Universidad Autónoma de Madrid) José Pedro Paiva (Universidade de Coimbra) Marcia Mello (Universidade Federal do Amazonas) Mariagrazia Russo (Università degli Studi Internazionali di Roma) Miguel Bandeira Jerónimo (Universidade de Coimbra) Pedro Cardim (Universidade Nova de Lisboa) Tara Alberts (University of York)
Contact: padroados.propaganda.2025@gmail.com
It is within this context, that the existence of inquisitorial tribunals, in both the metropole and colonies, should be analyzed. What could these bodies share in such diverse places beyond Europe? What new processes occurred? How did they articulate centralizing visions as well as dialogues between centers and peripheries? The Seminar is particularly interested in interpretations and the questioning of categories common within current historiographical debates, such as hegemony, periphery, religious experience, and transgression. At the same time, it becomes clear the need to study the creation and emergence of new cultural and religious identities in an increasingly globalized world, resulting in the global migration of actors, such as groups of new Christians and inquisitorial personnel.
Córdoba, 15 al 17 de marzo de 2017.
Universidad Nacional de Córdoba, Facultad de Filosofía y Humanidades, Argentina.
un grupo de historiadores que a partir de nuestros estudios sobre
distintos ámbitos inquisitoriales y de justicia inquisitorial, nos
preguntamos si había un lenguaje común de la actividad inquisitorial
más allá de las diferencias que imponían el idioma, las
características institucionales y las diferentes geografías. La
mayoría de los trabajos provienen del “Coloquio sobre inquisiciones
comparadas: Lenguaje inquisitorial” organizado en 2019
por el Instituto de Investigaciones Históricas de la Universidad
Nacional Autónoma de México y el Centro de Estudios Históricos
de El Colegio de México. Dicho coloquio fue parte del Proyecto
PAPIIT UNAM IG400619 “Religiosidad nativa, idolatría e instituciones
eclesiásticas en los mundos ibéricos, época moderna”.
https://www.thedogearsbookshop.com/product-tag/under-the-peepal-tree/
ID de réunion : 910 0694 2778
Code secret : 246618
A partir de 1600, Manila fue un emporio cosmopolita como muchos otros del sudeste asiático. Las poblaciones locales eran principalmente tagalas y pampangos, pero también había esclavos bisayas, aetas y zambales esclavizados durante las entradas en las montañas. Con el ir y venir anual de los juncos de Fujian, la diáspora china se convirtió rápidamente en la primera comunidad de Manila, seguida por la japonesa. También había comerciantes y marineros de las Molucas, Brunei, Malaca, Siam, Camboya e India. Los esclavos africanos eran llevados desde la América española o la India portuguesa; también había esclavos asiáticos procedentes de Bengala y la India. Los mestizos llegaron desde Nueva España como marineros o como soldados. La proximidad de Macao, las Molucas y Malaca facilitó la presencia y el asentamiento de familias portuguesas en Manila. También estaban presentes otras naciones: italianos, flamencos, griegos y armenios. Manila estaba rodeada de pueblos de indios que abastecían a la ciudad.
Esta convivencia se concretó en una organización socioespacial y en discursos que propugnaban la segregación, la discriminación y la xenofobia. La extraordinaria diversidad de los habitantes y transeúntes se impuso a los hispanos, que se refugiaban tras las murallas que rodeaban la ciudad. Los sangleyes —nombre dado por los españoles a los comerciantes chinos— formaban “una multitud de chinos que entraban confusamente y en desorden”, según el gobernador Francisco Tello de Guzmán (1596-1602). Cuanto más nos adentramos en el siglo XVII, más testimonios encontramos sobre el constante mestizaje e interacción entre las distintas comunidades de Manila. La violencia y la discriminación no cesan y se manifiestan regularmente en las revueltas del Parián.
En Manila y sus alrededores, las autoridades hispanas intentaron aplicar el esquema de separación de las dos repúblicas, la española y la india: los filipinos fueron considerados “indios”, pero las demás comunidades, en particular los sangleyes, solo entraban parcialmente en esta categoría. ¿Acaso la antigua receta de segregación urbana de la España medieval, entonces reservada a judíos y musulmanes, se adaptó y combinó en Manila con la organización malaya de los barrios “étnicos”, los kampongs? ¿O fue un modelo híbrido surgido a partir de las experiencias mediterránea, americana y asiática?
Con este escenario, conviene reflexionar sobre las diversas formas de interacción entre estos grupos sociales y las múltiples configuraciones que derivaron a partir de dichas convivencias. Por ello, este seminario se plantea como objetivo un diálogo abierto sobre distintas experiencias de acomodación, negociación y violencia en Filipinas, pero también en otros espacios con trayectorias comparables como Macao, las Molucas, Batavia, Malaca y la India de Portugal.
En suma, las Filipinas son una frontera imperial situada en el centro de los intercambios que conectan el Sudeste de Asia con el resto del mundo : una “periferia global”.
En el presente libro, los autores se interesan principalmente en el rol del espacio en las configuraciones imperiales ibéricas. Para ello, ofrecen un enfoque “a ras de suelo” de la sociedad filipina, al centrarse en estudios de caso, trayectorias, experiencias y hechos de la vida cotidiana. Todo ello se engarza en el conglomerado macrohistórico de un imperio cuyo orgullo y legitimidad descansa en el hecho de que “el sol no se oculta jamás en sus posesiones”, y donde la misa se dice a lo largo de las 24 horas del día.