Jesuits

The seventeenth-and eighteenth-century wine-and brandy-producing estates owned by the Society of Jesus in Nasca, Peru held a large enslaved population of diverse sub-Saharan origins. Enslaved actors, together with a minority of black freepersons and itinerant indigenous and mestizo laborers, relied on goods and foodstuffs supplied by their Jesuit administrators along with products they provisioned themselves. The aesthetic worlds of the estates were contested through the ways in which these actors engaged and provisioned themselves, making use of material culture and foodways to strategically manipulate their statuses and produce meaning reflective of their diverse origins and entanglements. https://rdcu.be/bfk7m

In 1590, Domingo de Salazar, the first Bishop of Manila, wrote to Philip II about the skillful ivory carving of the local Chinese immigrant population, claiming: “with their ability to replicate those images that come from Spain, I understand that it should not be long when even those made in Flanders will not be missed.” Centered on objects – figural ivory sculptures made in the Philippines in the seventeenth century – this essay locates and reanimates the interlocking routes and relations of exchange embodied in the production, patronage and export of these ivories, placing new emphasis on the artistic ingenuity, material and commercial innovations of these sculptures.  Tracing the multiple geographic trajectories embedded within Hispano-Philippine ivories also exposes key methodological issues in the study of early modern global mobility.

In the period of emergence of early modern science, ‘monsters’ or individuals with physical congenital anomalies were considered as rare events which required special explanations entailing assumptions about the laws of nature. This concern with monsters was shared by representatives of the new science and Late Scholastic authors of university textbooks. This paper will reconstruct the main theses of the treatment of monsters in Late Scholastic textbooks, by focusing on the question as to how their accounts conceived nature’s regularity and teleology. It shows that they developed a naturalistic teratology in which, in contrast to the naturalistic explanations usually offered by the new science, finality was at central stage. This general point does not impede our noticing that some authors were closer to the views emerging in the Scientific Revolution insofar as they conceived nature as relatively autonomous from God and gave a relevant place to efficient secondary causation. In this connection, this paper suggests that the concept of the laws of nature developed by the new science –as exception-less regularities— transferred to nature’s regularity the ‘strong’ character that Late Scholasticism attributed to finality and that the decline of the Late Scholastic view of finality played as an important concomitant factor permitting the transformation of the concept of laws of nature.

This paper deals with the function and meaning of sundials in Early Modern Rome, more specifically in gardens. It concentrates on two gardens, both on the Quirinal hill and directly facing each other: the papal gardens of Monte Cavallo and the Jesuit garden of the Noviciate of Sant'Andrea del Quirinale. Set on each side of the magnificent Via Pia, these gardens represented two intersecting yet contrasting worlds, a rude juxtaposition of one cosmos clashing against another: that of a Jesuit community and that of the Papal court. Each had developed a specific language to articulate their main concerns and proclaim their truths to garden visitors. By drawing a contrasting picture of the S. Andrea garden and the Papal gardens, in which sundials were given very different meanings, the intent of this paper is to probe the awkward, contradiction-ridden, spinoso relationship between religion, science and curiosity in Early Modern Rome.

El exilio de los jesuitas en Italia, a pesar de la tribulación que implica, fue sumamente fructífero en la labor literaria de quienes pretendían sobre-llevar esa carga. Compendiamos en este artículo, a los fines de divulgación y descripción general de una amplia variedad temática, el trabajo de los jesuitas de la provincia del Paraguay; escritores de distintos orígenes que se expresaron en obras abocadas no solo a la filosofía y la teología, sino también a la ciencia y a las culturas originarias. Algunas alcanzaron las prensas, otras quedaron inéditas y no pocas se perdieron. Aunque siempre estarán presentes las memorias y recuerdos de una vida feliz trocada en desdicha. Un quehacer que buscaba afirmar su propia identidad para encontrar la verdadera libertad. Palabras clave: Compañía de Jesús; Provincia Jesuítica del Paraguay; exilio; literatura de los expulsos.

The Society of Jesus, or the Jesuits, owned plantations in the Americas to fund missionaries who proselytized among native peoples and enslaved Africans while ensuring that colonists remained Catholic. Fusing the roles of planters and missionaries, Jesuits manipulated the spatial layout of plantations as a method to exercise social control over the laborers who were enslaved at these properties, as well as to influence the European and indigenous populations inhabiting the colonies and frontiers where mission work took place. Spatial layouts of French Jesuit plantations (habitations) dating from the mid seventeenth century to the 1760s in Martinique, Dominica, and Guyane reveal some of the ways in which missionaries organized space. These Jesuit mission plantations were situated in prominent locations in order to attract gaze, and features such as crosses, churches, and gardens displayed the Society’s prestige and mission work. At the same time, maximizing efficiency and conducting direct surveillance of laborers were reduced in importance.

This article makes the case for the utility of an aesthetic approach to the archaeological record, drawing on the philosophical work of Jacques Rancière on aesthetics and politics. The case of an archaeology of African slavery on Jesuit vineyards in colonial Peru is offered to explore nuances in power and the production of enslaved subjectivities that become visible through a consideration of aesthetic fields. Of particular interest are the aesthetics of administrative policy as materialized in space and the built environment and enslaved responses through aesthetic interventions. Rather than focusing on the specific meaning or hybridity involved in the creation of the material, a Rancièrean aesthetic approach considers how materials were potentially charged with multiple, sometimes contentious meanings through activation and engagement in the aesthetic experience.

En este trabajo propongo un análisis transversal de las figuras del mártir y del martirio. Recurriendo a la noción de mediación, en la primera parte analizo el rol protagónico de las representaciones del martirio en las prácticas de la memoria durante la segunda mitad del siglo XVI. Analizo algunas de las condiciones que contribuyeron a la emergencia de una
“cultura del martirio” y el rol de las mediaciones en tal surgimiento. En la segunda parte, estudio la forma en que el (re)descubrimiento de las catacumbas romanas, abrió un campo de producción de sentido en torno a la figura del martirio. En la tercera parte, centrándome en la Compañía de Jesús, analizo algunas mediaciones a través de las cuáles las figuras del martirio transgredieron las fronteras de iglesias y conventos para proyectarse a los últimos confines en un mundo en plena expansión.

During the seventeenth century, intrepid settlers and devoted missionaries embarked upon a rigorous exploration of the Amazonian lowlands, situated to the east of the Viceroyalty of Peru. Seeking recognition and acclaim for their past and future efforts on the frontier, they submitted petitions to the Council of the Indies. These missives not only chronicled the indigenous peoples and idyllic landscapes of the Amazonia, but also drew comparisons to legendary realms such as El Dorado and Paititi. In this article, I posit that these depictions should not be relegated to the realm of mythos, but rather viewed as strategic discursive devices employed in the negotiation of honors, awards, and privileges between local actors and the Spanish Crown. While these petitions did indeed provide the Council of the Indies with information regarding far-flung domains and the undertakings of settlers and missionaries residing therein, the depictions of the Amazonian peoples and landscapes were markedly influenced by the political objectives of the petitions. = This article was originally written in Portuguese.

Resumen Estudiar a los miembros de la Compañía de jesús ha tenido una importancia fundamental para entender a la orden en la época moderna, como lo muestran varios estudios históricos recientes. Así, analizar la figura de Nicolás de Arnaya, S. j., es un ejemplo significativo para conocer cómo funcionaba la orden en la América española, y cómo sus miembros debían rendir obligaciones tanto al prepósito general como al rey de España. De esta forma, los jesuitas tuvieron que mediar entre los poderes, ya que sus actividades dependían en gran medida de los dictámenes y desig-nios del Regio Patronato y la orden centralizada en Roma, así como los cambios de los gobiernos centrales en Europa. El caso particular de Arnaya nos muestra cómo los jesuitas en América mediaron entre los dos, ya que tuvieron constantes fricciones a lo largo de los siglos xvi y xvii. Estudiar y develar las relaciones de los jesuitas americanos con los dos poderes centrales en Europa, a través de la figura de Nicolás de Arnaya, es el objetivo del presente artículo. palabras clave: Compañía de jesús, monarquía española, Roma, Nicolás de Arnaya, Regio Patronato, misiones, colegios. Abstract Recent studies have shown that studying the members of the Society of jesus (S. j.) is crucial for understanding the religious order during the early modern period. Thus, analyzing the figure of Nicolás de Arnaya, S. j., provides an important example that can help us to understand how the religious order functioned in Spanish America, and how its members had to serve two masters, the general appointed in Rome and the King of Spain. Therefore, jesuits had to mediate between both of them, since their activities in Spanish America were heavily reliant on the ever-changing policies of European governments. Placed between their duty to their royal patron and their fourth vote of obedience to the Pope, the jesuits in the Americas had to mediate between two powers whose strategies constantly clashed during the sixteenth and seventeenth centuries. Through the figure of Nicolas de Arnaya, S. j., this article aims to examine and unveil the relations of American jesuits with the two central powers of Europe.

In this article, an analysis is conducted on the depictions of the devil found in the written works of missionaries who worked in the Spanish Amazon during the 17th and 18th centuries. The European missionaries, notably the Jesuits, wove their "spiritual conquest" of the Amazonian territories into a narrative of the battle between good and evil. They presented themselves as liberators who came to free the Indians from the chains of devil worship, which was perpetuated by the shaman's manipulation to cause conflicts and destruction, and inspired celebrations and sacraments that mimicked Christian practices but ultimately reinforced the natives' subservience to the common enemy. This text delves into the various aspects of this narrative in great detail. In contrast to what some studies suggest, demonization was not merely a means of discrediting indigenous cultures. The Jesuits deemed as demonic those practices they endeavored to comprehend, but whose immediate significance eluded them. Hence, the demon image acted as a bridge between cultures, making the native culture comprehensible. Demonization was not tantamount to rejecting the Other altogether; rather, it was an effort to create analogical links that allowed for intercultural communication and negotiation of the sacred universe. = This article was originally published in Portuguese. A revised and updated rendition of the material may be found in my book, "Missionizing on the Edge."

The position of Pai dos Cristãos (Father of Christians) was created to help in the conversion of people who lived in the Portuguese Empire in Asia, to prevent religious practices considered idolatrous, to teach the Catholic doctrine, and to support the catechumens. Among the native populations, the enslaved received special attention from the ‘Father of Christians’ who, besides ensuring the slaves conversion to Catholicism, would examine whether the captivity to which they were being subjected was legitimate, according to Portuguese Law. In this article we will examine the royal and ecclesiastical instructions related to the activity of the ‘Father of Christians’, as well as the historical sources that recorded his action upon the enslaved population of Goa, especially the “Letters of Manumission”.

This article delves into a collection of memoriales dispatched to the Council of the Indies by settlers and officials residing in the viceroyalty of Peru during the early seventeenth century. These texts illuminated issues related to the recruitment of laborers for Peruvian silver mines and offered potential solutions. Two recurrent themes stood out among the proposals: first, the prospect of uncovering fresh mineral deposits in the Amazonian lowlands, and second, the resettlement of indigenous laborers in the vicinity of Potosí. Informed by the authors' desire to receive accolades and rewards for their loyalty to the Spanish Crown, these undertakings were viewed with circumspection in Madrid. As part of the arbitrista literature, memoriales were an instrument of political communication between subjects and the Spanish monarchy. This article argues that the central power’s information accumulation served not only to guide administrative decisions, but also to stimulate mutual vigilance among subjects by providing information on the honor and quality of each one of them.

Este artículo propone una lectura de la Historia del Reino de Quito en la América Meridional (1789), de Juan de Velasco, a partir de las ideas políticas y jurídicas de su autor. Sugiere abordar el tomo tercero de la Historia no solamente como un relato del declive social y económico que aqueja a la Audiencia de Quito, sino como un comentario a la crisis de gobernanza que, según Velasco, inicia con el ascenso de los Borbones al trono. La incapacidad jurídica de controlar la mestización de la sociedad y las desacertadas políticas de las autoridades peninsulares, resultan en la Rebelión de los Barrios de Quito, episodio que representa el clímax de las penurias que atraviesa el Reino y que le permite a Velasco cuestionar el modelo de gobierno establecido por los reformistas ilustrados, abogar por la necesidad de un gobierno criollo y restaurar la desgastada imagen de la Compañía de Jesús.

The Chinese rites controversy (c.1582–1742) is typically characterized as a religious quarrel between different Catholic orders over whether it was permissible for Chinese converts to observe traditional rites and use the terms tian and shangdi to refer to the Christian God. As such, it is often argued that the conflict was shaped predominantly by the divergent theological attitudes between the rites-supporting Jesuits and their anti-rites opponents towards “accommodation.” By examining the Jesuit missionary Kilian Stumpf's Acta Pekinensia—a detailed chronicle of the papal legate Charles-Thomas Maillard de Tournon's 1705–6 investigation into the controversy in Beijing—this article proposes that ostensibly religious disputes between Catholic orders consisted primarily of disagreements over ancient Chinese history. Stumpf's text shows that missionaries’ understandings of antiquity were constructed through their interpretations of ancient Chinese books and their interactions with the Kangxi Emperor. The article suggests that the historiographical characterization of the controversy as “religious” has its roots in the Vatican suppression of the rites, which served to erase the historical nature of the conflict exposed in the Acta Pekinensia.

“Telescope and Microscope. A Micro-Historical Approach to Global China in the Eighteenth Century,” Modern Asian Studies, December 2019, pp. 1-30.  [online];

PRINT VERSION in Modern Asian Studies 54:4 (July 2020), pp. 1315-1344 (DOI: https://doi.org/10.1017/S0026749X18000604].

One of the challenges of global history is to bridge the particularities of individual lives and trajectories with the macro-historical patterns that develop over space and time. Italian micro-history, particularly popular in the 1980s-90s, has excavated the lives of small communities or individuals to test the findings of serial history and macro-historical approaches. Micro-history in the Anglophone world has instead focused more on narrative itself, and has shown, with some exceptions, less interest for ampler historiographical conclusions. Sino-Western interactions in the early modern period offer a particularly fruitful field of investigation, ripe for a synthesis of the global and the micro-historical. Cultural, social, and economic phenomena can be traced in economic and statistical series, unpublished correspondence, and other non-institutional sources, in part thanks to the survival of detailed records of the activities of East India companies and missionary agencies in China. Recent scholarship has started to offer new conclusions, based on such Western records and matching records in theChinese historical archive.In this article, I offer a methodological reflection on global micro-history, followed by four micro-historical vignettes that focus on the economic and socio-religious activities of the Roman Catholic mission in Beijing in the long eighteenth century. These fragments uncover unexplored facets of Chinese life in global contexts from the point of view of European missionaries and Chinese Christians in the Qing capital end users of the local and global networks of commerce and religion bridging Europe, Asia, Africa, and South and Central America. [This article is part of my current book project on the life and networks of Europeans in Beijing in the long eighteenth century.]

The Jesuit father Nicolas Pimenta's report mentions one of the first Christian missions to Bengal (1598–1604). Based on fresh translations of the chapters in the report describing the Bengal mission, this article examines interreligious relations in contemporary Bengal characterised by the dialectic of coexistence and disjunction. Local kingship or lordship was the keystone in the structure of interreligious coexistence in Bengal. The Christian preachers carried an incompatibilist and exclusivist approach to interreligious relations that was at odds with the inclusivist and com-patibilist approach prevalent among the Bengal lords. The welcome accorded to the preachers by the lords reflected the inclusive approach. The eventual persecution and expulsion of the fathers was due to political exigencies rather than interreligious antagonism.

1534 yılında Ignacio de Loyala (Ignaz von Loyola) tarafından kurulan, aslında
Kudüs merkezli bir teşkilat olması düşünülürken fiziki ve siyasi şartların el
vermemesi nedeniyle Avrupa’da yayılan ve faaliyet alanlarını genellikle
misyonerlik ve eğitim kurumları üzerinde yoğunlaştıran Cizvit Hristiyan tarikatı,
kısaca “SJ” (Societas Jesu- İsa’nın topluluğu) olarak isimlendirilmiştir. 1551
yılından itibaren Avusturya’da da faaliyetlerine başlayan Cizvitler, kurdukları
kolejler ve eğitim kurumları sayesinde oldukça popüler hale gelmiş ve birçok
devlet adamı ve kralların çocuklarına öğretmenlik yaparak devlet yönetiminde söz
sahibi olmuşlardır. Ancak tarihi süreç içerisinde güç zehirlenmesi yaşayarak Papa
ve Avrupalı idarecilerle ters düşmüşler ve bunun neticesinde de 1773 yılında
haklarına sınırlama getirilerek eğitim kurumlarına ve mal varlıklarına el
konulmuştur. Bu çalışmada Osmanlı Devletinin çağdaşı olan Habsburg
İmparatorluğundaki Cizvitlerin faaliyetlerinden bahsedilmiş ve özellikle 1551-
1773 yılları arasındaki lise eğitim sistemi ve bu sisteme karşı oluşan tepkiler
üzerinde durulmuştur. Bu bağlamda çalışmada, Avusturya Cizvit liselerinde
görülen din, tarih ve dil öğretiminin diğer ülkelerdeki Cizvit okulları ile yer yer
karşılaştırılması yapılarak, farklılıkları ve benzer tarafları tespit edilmeye
çalışılmış ve Avusturya örneği üzerinden Cizvitlerin Avrupa’daki faaliyetleri
hakkında daha genel bir yargıya ulaşılarak Cizvit literatürüne katkı sağlaması
amaçlanmıştır. Çalışma, 18. ve 19. yüzyıllar arasında yazılan Almanca eserlerden
istifade edilerek hazırlanmış ve bununla birlikte Türkçe bazı eserlere de
başvurulmuştur.
The Jesuit Christian sect, which was thought to be a Jerusalem-based sect, but
spread in Europe due to physical and political conditions, was briefly named as “SJ”
(Societas Jesu - the community of Jesus) focusing its activities on missionary and
educational institutions, was founded in 1534 by Ignacio de Loyala. The Jesuit sect,
which began to spread in Austria since 1551, became very popular thanks to the
colleges and educational institutions they established, and they had a say in the
state administration by teaching many statesmen and kings' children. This sect,
which also dominated the bureaucracy by placing its own graduates in important
positions of the state, later contradicted the Pope and the European administrators
by experiencing power poisoning, and in 1773 the rights of the sect were restricted
and their educational institutions and assets were confiscated. Therefore, since the
monitoring of the educational activities of this sect would also mean getting to
know the political and religious history of Europe, Austria, the center of the
Habsburg Empire, was chosen. However, in order to draw the lines of the study,
only the high school education system of the Jesuits was emphasized and the
reactions to this education were conveyed. These reactions were tried to be put
forward with German works written between 18th and 19th centuries and
between the 16th and 19th centuries were found to be appropriate as the time
period of this study.

La existencia de una corriente alejada de las tesis más discutibles del probabilismo y, por tanto, partidaria de un mayor rigor en la confesión se puede rastrear en el seno de la orden jesuita a través de destacados misioneros del siglo XVIII como el padre Jerónimo Dutari o Pedro de Calatayud. En esta contribución se analizan sus propuestas y se comparan con las que hicieron los miembros de otras órdenes, quienes criticaron los excesos del probabilismo y defendieron un mayor rigor moral. La pretensión de este trabajo es abrir nuevas vías de estudio sobre la casuística jesuita y destacar su diversidad, así como las coincidencias existentes entre corrientes morales, que no estuvieron tan radicalmente enfrentadas como se podría concluir a partir de la lectura de las obras polémicas de la época.


THE CONTROVERSY ABOUT PROBABILISM AND THE DISAGREEMENT ABOUT ITS USE IN THE SOCIETY OF JESUS THROUGHOUT THE STUDY OF TWO AUTHORS: FATHER PEDRO DE CALATAYUD (1689-1773) AND FATHER JERÓNIMO DUTARI (1671-1717).
ABTRACT
The presence of a trend in defense of moral rigour in the practice of confession can be traced among Spanish Jesuits, especially in the case of some of the major figures of Jesuit missionary activity in the XVIIIth Century: father Jerónimo Dutari and father Pedro de Calatayud. In this contribution the author compares their proposals with the theses of the members of other Religious Orders who criticized the excesses of Probabilism and suggested a bigger rigour in moral practices. The aim of this work is to open new lines of investigation about Jesuit casuistry in Spain and to remark its diversity. This contribution pays also attention to the coincidences between the different moral schools, whose confrontation was not as strong as we can conclude from a first approach to the controversial works of the period.

This article considers the significant role which the Society of Jesus had in the Iraqi secondary and higher education systems in the period 1932--1968. The Jesuits' Baghdad based school and university formed a part of the substantial Jesuit educational network established across the Middle East from the nineteenth century and this article seeks to bring the fields of Jesuit and Iraqi Studies together and to offer reflection of the Jesuit educational ``difference" which was made in and to Iraqi society. This contribution is in Western Christian and Latin Catholic contexts not well known and yet the continued influence which the Jesuit educational and pastoral ethos encouraged is strongly remembered and held in high esteem by both Muslim and Christian Iraqis into the present.

RESUMO O artigo trata da presença de livros de "literatura artística" nas bibliotecas da Companhia de Jesus em Lisboa, compreendendo na "literatura artística" somente os testemunhos histórico-literários que dizem respeito à vida e à obra de pintores, escultores e arquitetos e aquelas obras de caráter teórico-conceitual que expõem de modo sistemático uma determinada arte, disciplina artística ou matéria particular; em outras palavras, a tratadística.

Like most higher education institutions, Catholic universities experience changes and pressures due to university rankings, education marketisation, and diverse student bodies. As part of the Catholic Church, these institutions must also be faithful to their unique religious identity and mission. In this paper focusing on Jesuit institutions, the concept of creative tension is explored as it operates in the student, faculty, and institutional levels. For students, Jesuit universities make efforts to balance both professional and holistic education; for faculty, the focus is on the balance of professional and institutional involvement; for institutions, the balance of teaching and research, and service for justice and faith. The paper discusses how these tensions are present in Jesuit schools, and how its creativity is the product of dialogue and discernment.

In ethics, “probabilism” refers to a position defended by a number of Catholic theologians, mainly in the sixteenth and seventeenth centuries. They held that, when one is uncertain which of a range of actions is the right one to perform, it is permissible to perform any which has a good chance of being the right one – even if there is another which has a better chance. This paper considers the value of this position from the viewpoint of modern ethical philosophy. The unusual nature of probabilism as a theory focusing upon permissibility, rather than right-making properties, is explored and related to some modern attempts to set out “satisficing” and “hybrid” ethical theories. Such theories try to distinguish between what is best and what is permissible, and probabilism can be understood as an alternative way of supplementing a theory of right-making properties by adding to it a theory of permissibility. But a more radical version is also possible, where one abandons any attempt to identify right actions or right-making properties, and instead considers permissibility alone. Accordingly, a “multi-account theory” of permissibility is proposed and defended as a model of how many people actually make moral decisions.

It is usually acknowledged that since Colonialist times, Asian ways of thinking were described as weak, irrational, immoral, and thus different and inferior to western ones (see Said). However, this secular–not religious–definition of weakness was already fully in display during the second half of the Seventeenth and early Eighteenth century, when missionary materials became easily available and the “Chinese rites controversy” blew up, overturning Jesuit appraisal of Confucian wisdom.
What we want to show in this article is that seeds of this deprecation are already apparent in Ricci's accommodation method, which is evident when we focus on the rejection of Buddhism rather than the more renowned appreciation of Confucianism. In a quite neglected Jesuit text composed in late Ming China, i.e. Posthumous Disputes (Bianxue yidu 辯學遺牘), we can read a Christian rejection of Buddhist pillars based on perfectly secular probative arguments, instead of aspects we could assume as typically Christian, namely the power of revelation, grace, love, miracles and spirituality. Buddhism is to be expelled from China because of its irrationality, illogicality and uselessness. Buddhist doctrine completely lacks empirical verification. Furthermore, Buddhist principles are against the good ruling of a country.

According to our opinion, this description of Buddhism already discloses the reasons for the later rejection of all Chinese ways of thinking–Confucianism included–which we used to date to the late Enlightenment and particularly the Colonialist epoch, as for instance in Hegelism and Kantism.

Indexed in Chinese Christian Text Database no. 14206 http://heron-net.be/pa_cct/index.php/Detail/objects/14750

Artículo que describe un libro del teólogo jesuita español Francisco de Ribera sobre los comentarios a los 12 profetas menores del Antiguo Testamento, impreso en Salamanca, España, en 1587. Es uno de los ejemplares más antiguos perteneciente a la biblioteca del Colegio de la Compañía de Jesús de Pátzcuaro, en Michoacán, y hasta ahora no había sido registrado. Este trabajo se inserta en una investigación más amplia sobre impresos religiosos y cultura escrita en México. La descripción y el análisis de su importancia en el contexto de una biblioteca de la época es una aportación al conocimiento del patrimonio bibliográfico del país y contribuye a la mejor comprensión de la historia cultural mexicana durante el siglo XVI.

Unlike the perceived stance of many of his scholastic predecessors
and contemporaries, Suárez denies the claim that women are
mentally inferior to men, and therefore argues that they enjoy
full political authority. In this paper, I explore how scholastic
theological resources and canon law sources, as well as his own
conception of communal political power, enabled Suarez to make
this argument. I also consider how his theologically-grounded
support of full political power for women proves an exception to
some current critical views of scholastic approaches to women’s
political power.

This paper examines the archives of a major Catholic order, the Society of Jesus. The quality and amount of Jesuit sources allows a very detailed reconstruction not only of how the archives were meant to function, but also of how they were used in daily life. While the Jesuits and their archives resemble many other early modern institutions, the wealth of documentation nevertheless makes them particularly suitable for a case study of early modern archival practice. The paper argues that the order consciously developed a network of archives that closely mirrored the institutional framework of the Jesuit bureaucracy. Ideally, smooth and swift movement of papers within this network was meant to provide easy access to relevant documents for users at all hierarchical levels. In reality, however, Jesuit record keeping remained far from this ideal. Papers were misplaced or simply got lost in the maze of archives.

A Christian martyr for the gospel of social justice, and a man of deep spirituality and great ethical stature, Óscar Romero, archbishop of San Salvador during years of brutal government and paramilitary repression, is a towering figure in the recent history of El Salvador and Latin America. Since his murder on March 24, 1980, while he was celebrating the Eucharist, his legacy and cultural influence have only grown. For decades, in life and after it, he was controversial and often manipulated, branded as both a communist and a conservative, as a provocateur of the Salvadoran civil war (1980–1992), and a leader of people’s liberation and human rights. Many political, military, and ecclesiastical authorities in and outside his country harshly criticized Romero’s attitude and behavior. Salvadoran oligarchs denounced him repeatedly, but not so the hundreds of thousands of peasants who confirmed as true what Romero wrote about his own mission: “The ministry that God […] has given me is, like the one given to Moses, to lead our people to the Promised Land.

RESUMEN El colegio de los jesuitas de Orduña, uno de los más tardíos de todo el País Vasco, sigue en su fundación un patrón característico en los casos de mecenazgo indiano: benefactor oriundo, capital consolidado sobre el comercio y el servicio de la Corona, y diseño dirigido desde el otro lado del Atlántico, en este caso desde el Perú. El presente artículo aporta algunas claves sobre esas cuestiones, y ahonda en la formación del patrimonio que la Compañía de Jesús logró reunir en esta ciu-dad aduanera del Señorío de Vizcaya hasta el momento de la expulsión decretada por el rey Carlos III.

The musical activities connected with the teaching of Christian doctrine in the early modern era have failed to attract substantial scholarly attention. In fact, the noteworthy and by no means obvious association between singing and catechism is a longue durée phenomenon, and one of the most ubiquitous and characteristic elements of Catholic sonic cultures in the period 1550–1800. Interconnected as these practices are with many different aspects of early modern culture, their study raises questions and offers insights not only on musical issues, but on problems of interdisciplinary relevance. The present essay discusses their role in the pastoral work of early modern Jesuits and, conversely, the role of the Society of Jesus in the development of this tradition. Three different phases are examined: the export of the method from Spain to Italy in the sixteenth century; its adaptation to the French environment in the early seventeenth century; its further development in the golden age of popular missions.

La figura de rector es la más importante en todas las instituciones. En los colegios de la Compañía de Jesús observamos una plasmación de esta tendencia. Lo que pretendemos es presentar  una élite intelectual salmantina y sus diferentes procesos de búsqueda y proyección

In Dublin, my new colleagues and students at TCD have provided me with a platform to write, think, and teach, and I consider it a privilege to be able do so. ere are three people to whom I owe more than mere thanks. Marianne Elliott was a source of unwavering support and encouragement as my PhD supervisor. Roy Foster had faith in my work at a vital moment, and James H. Murphy has questioned, cajoled, and inspired many aspects of this work-even its title.

The international impact of Andrea Pozzo (1642-1709) as an architect, painter, builder of ephemeral artifacts and quadraturista, was principally a result of the wide dissemination of his treatise Perspectiva Pictorum Architectorum (Rome 1693-1700). In these volumes, Pozzo offered a simplified method of his personal creation, in addition to the perspective models learned from Vignola, Pietro Accolti, and Jean Dubreuil, among other sources. His technique was devised to portray any architectural depiction in perspective solely through the use of graphic solutions and without any mathematical procedures. Andrea Pozzo's profile as a master of perspective was characterized by the merging of his intellectual and technical training acquired in the libraries of the Order, in conjunction to his experience as the head of a developed art studio and his significant artistic drive. This is in contrast to other contemporaneous publications, allegedly which are assumed to be similar in function and content (for example, L'architettura civile ridotta a' método facile e breve by F. Eschinardi). Pozzo's work is the last stage in the spread of perspective technique, disseminated through a teaching plan easily applicable to any field of architecture and painting, in which the optical-perceptual tradition and geometric-mathematical understandings converge.

Key words: Andrea Pozzo; perspective technique; Perspectiva Pictorum Architectorum

RESUMEN

La influencia internacional del arquitecto, cuadraturista y constructor de aparatos efímeros Andrea Pozzo (1642-1709) se debió principalmente a la amplia difusión de su tratado Perspectiva Pictorum Architectorum (Roma 1693-1700). Pozzo ofrecía en estos volúmenes, además de los modelos perspectivos aprendidos de Vignola, Pietro Accolti y Jean Dubreuil, entre sus fuentes más evidentes, un método simplificado de creación personal. Su técnica estaba ideada para resolver cualquier representación de arquitectura desde diferentes puntos de vista utilizando solamente procedimientos gráficos que no implicaban ninguna operación matemática. El perfil como perspectivo de Andrea Pozzo se caracterizó por combinar la formación intelectual y técnica adquirida en las librerías de la Orden, con su experiencia como maestro de un desarrollado taller y una importante ambición artística que contrasta con otras publicaciones de su época presuntamente similares en función y contenido (como L'architettura civile ridotta a' metodo facile e breve de F. Eschinardi). La obra de Pozzo constituye el último estadio en la divulgación de la técnica perspectiva, a través de un plan docente fácilmente aplicable a cualquier ámbito de la arquitectura y la pintura, en el que confluyen la tradición óptico-perceptiva y el dominio geométrico-matemático.

Palabras-clave: Andrea Pozzo; técnica perspectiva; Perspectiva Pictorum Architectorum

Th is paper uses the Society of Jesus as a case study to examine important developments in the early modern history of administration. It starts by analyzing the conceptual framework of Jesuit government, especially its centralized government. From here, the article moves on to examine the routines of administrative information-management, including the diff erent forms of letter writing and the use of printed questionnaires. Special attention is then paid to every-day decision-making and the information acquired through it. Th e order's central archive is treated in a separate section. Th e archive is regarded as a key element of Jesuit administration, both in theory and daily routines. To balance the 'central' perspective of the fi rst sections, the paper fi nally focuses on several critical voices that were part of a larger Jesuit administrative counter-discourse.

Publisher: Abacus; Hachette Book Group; Little, Brown and Company
Published: 2008;
ISBN13: 978-0316113786;
ISBN10: 0316113786;
Pages: 368;
Format: Hardback

http://bordersliteratureonline.net/books/Say-You%E2%80%99re-One-Of-them


Say You’re One of Them is catholic priest, Uwem Akpan’s debut book set in selected countries of Sub-Saharan Africa.  Emerging out of the book’s unleashed passions, are two monsters and a wounded angel. The first monster has two heads: one is poverty, that chronic, terrifying condition of lack; moral chaos is the other: the disintegration of values when the only organising principle that society offers is survival. Towering over Africa, an ancient tree planted in her soil, the second monster bears two fearsome names: Ethnocentrism, religious fanaticism. A swooping vulture, religious fanaticism surveys endless carnage with stony eyes and ethnocentrism surveys the remains of armed conflicts erupting in his name, throughout African lands.

In seventeenth-century North America, efforts at cultural accommodation through similarities
in olfactory inclusive spiritual sensoriums helped to create cross-cultural concordance between
Jesuit Fathers and Native Americans in New France, the St. Lawrence Valley, and the Pays d’en
Haut. Jesuits engaged Native Americans towards Catholic conversion by using scentful tactics
and sensory rhetoric. Jesuits increased their own respect for the olfactory during their North
American encounters due to a siege mentality born of the Counter-Reformation and from a
forcefully influential Native American respect for multisensory forms of environmental and spiritual
literacy which included a heightened reverence for odors.

Set in a remote alpine valley in the prince-archbishopric of Salzburg, this essay begins by examining a clandestine Protestant subculture, dating back to the Reformation, that had managed variously to resist and accommodate efforts by the Catholic territorial government to establish confessional uniformity.  Key to the success of this strategy had been an ability to conform outwardly with Catholic beliefs and practices, while at the same time preserving integral elements of a Protestant identity.  The remainder of the article analyzes devotional techniques deployed by local Catholic authorities, in alliance with Jesuit missionaries imported from outside the territory, which served to construct or sharpen confessional boundaries that two centuries of clandestine Protestantism had served to blur.  The result was a process of confessional polarization that set the stage for one of the largest and most draconian religious expulsions in early modern Europe.

This article examines the patriarchalist ideas of Robert Filmer (1588-1653) under a new light, both conceptually and contextually. Against the grain of mainstream historiography whereby Filmer is a quintessentially English character on the stage of seventeenth-century political thinking, the following pages study Filmerian doctrines as part of a wider European framework of political theories. Thus, they present Patriarcha (1620s) as the elucidation of themes conceptualised in early modern France in reaction to Jesuit ideas. In particular, the treatise’s patriarchalism is analysed in relation to the language used by French absolutists such as Pierre de Belloy, François Le Jay, Jean Bédé to reject the opinions of Bellarmine and Suarez. Together with attacking the theory of papal deposing power and justifications of tyrannicide, Belloy, Le Jay and Bédé argued in favour of absolute puissance so as to protect national kingship against all forms of external political allegiance. In so doing, they represented the monarch as pater patriae. By way of a detailed textual analysis, it is here claimed that it was precisely this paradigm of political reflection – for which the author resorts to the category of patriotic absolutism – that Filmer adopted to depict Adamite sovereignty and oppose his many adversaries in Patriarcha.

Envoys of A Human God offers a comprehensive study of the religious mission led by the Society of Jesus in Christian Ethiopia. The mission to Ethiopia was one of the most challenging undertakings carried out by the Catholic Church in early modern times. The book examines the period of early Portuguese contacts with the Ethiopian monarchy, the mission’s main developments and its aftermath, with the expulsion of the Jesuit missionaries. The study profits from both an intense reading of the historical record and the fruits of recent archaeological research. Long-held historiographical assumptions are challenged and the importance of cultural and socio-political factors in the attraction and ultimate estrangement between European Catholics and Ethiopian Christians is highlighted. The book will profit all interested in the European expansion, Jesuit missions, cross-cultural exchanges on the eve of globalisation as well as Ethiopian history.