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The concept of purely penal law, as developed by the Spanish Jesuit Francisco Suárez in the early seventeenth century, argues that promulgated law is neither morally binding upon the citizen nor conceived as a moral requirement by legislators. Rather, the law is strictly punitive in its intent and function. The theory, which grants the individual the right to determine law's rational and moral significance, touched off a heated debate that has been renewed at various times in history yet has not resurfaced since the mid-twentieth century. This article argues for the veracity and legitimacy of the concept in light of contemporary legal and penal dynamics. It also argues that the Catholic Church should take notice of its insights in its understanding of the relationship between church and state. [ABSTRACT FROM AUTHOR]

Astrology played an important part in early modern European culture, as a fundamental part of both mathematical and astronomical traditions. During the same period, the Society of Jesus built their global educational enterprise, which included a proven expertise in mathematical and astronomical study. Although insufficiently acknowledged in Jesuit historiography, astrology formed an important part of this scientific project. Several Jesuit authors engaged in the study, teaching, and practice of astrology. From the mathematics curriculum of the Roman College to the Jesuit astrology classes in Portugal and Spain, the present article discusses astrology's presence in early modern Jesuit publications. It examines the discussion of astrology in the Society's scientific works, highlights the sharp contrast between the printed word and the manuscript tradition, and demonstrates how the latter provides a better guide to the role of astrology as part of Jesuit science. [ABSTRACT FROM AUTHOR]

In 1767, the expulsion of the Society of Jesus affected to the Irish, English and Scots colleges and seminaries established in Spain. Their formative function of these institutions of nation and the missionary purpose of their graduates continued during the reign of Charles iii. In order to know the state of some of them, an anonymous author wrote a report where were compiled some details on their foundation, rents and number of students. The analysis of the contents and the consultative nature of the account provide information of interest in order to know the decline of an educational network that emerged at the end of the 16th century and remained active until its secular rationalization in the 18th century. [ABSTRACT FROM AUTHOR]

This paper analyzes Jesuit pedagogy in Spain after the Second Vatican Council, encompassing recent trends and shifts by first delving into the main elements involved in the postconciliar crisis and renewal of the Society of Jesus in Spain, including the various critiques that this change received (part II). Second, this paper sheds light on the current Jesuit Ledesma-Kolvenbach University Paradigm, including its practical application and evaluation at the University of Deusto in Bilbao (part III). Third, this paper takes a brief look at the current reconsideration of active Jesuit pedagogy in Spain (and in Catalonia in particular), bearing in mind the contextualized convergences of educational philosophy (part IV). The concluding remarks address basic results from the analysis of these three elements. [ABSTRACT FROM AUTHOR]

Starting in 1873, the Jesuits were re-admitted into the Church of México, and started a series of rural missions. Encouraged by initiatives like the «Apostolado de la cruz», the Jesuits made a concerted effort to establish a series of groups and initiatives destined to fight the liberalism of the Reform Laws. This paper studies the contribution of Antonio Labrador S. J., from when he joined the Rural Missions in 1885, until his return to Spain in 1910. [ABSTRACT FROM AUTHOR]

Copyright of Miscelanea Comillas is the property of Universidad Pontificia Comillas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Miscelanea Comillas is the property of Universidad Pontificia Comillas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista de Indias is the property of Consejo Superior de Investigaciones Cientificas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A curious image appeared amid the celebrations of the beatification of Jesuit founder Ignatius Loyola (c.1491-1556), in Seville, Spain, in February 1610. The different saintly founders of religious orders were represented as signs of the zodiac. Although no physical specimen survives, we can learn about the convergence of the secular with sacred imagery in early modern Catholicism. This representation is an example of typology, wherein varying registers, in this case, visual ones, are applied simultaneously to tie together disparate ideas and symbols. Although usually employed to contrast the Old and New Testament, typology had other uses in Catholicism as seen in Seville. This article thus helps one understand a different and more mundane imagining of early modern saints with the aid of representations of the zodiac, which has not yet been the subject of detailed study. This article attempts to rectify oversights in the scholarship with a case study involving the Society of Jesus and its founder, Ignatius, in Seville and the implementation of a typological representation produced for the beatification of Ignatius. This likeness sought to draw connections between religious and secular iconographies in order to articulate aspects of twelve founders from disparate periods in Christian history. [ABSTRACT FROM AUTHOR]

Copyright of Ágora: Estudos Clássicos em Debate is the property of Agora: Estudos Classicos em Debate and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

As part of the Catholic reform after the Council of Trent, the Jesuits Francisco de Toledo, Gregorio de Valencia, and Gabriel Vázquez further developed the theological innovations of the School of Salamanca. Their commentaries on the Summa Theologiae (ca. 1563–1604) are marked by a creative retrieval of Aquinas and other theological sources as well as by openness toward current questions. This new method of theological argumentation related past authorities and articulations of the faith more effectively to the present, in order to better preserve the ecclesial community through time. [ABSTRACT FROM AUTHOR]

A substantive and differentiating element of the Jesuits’ university paradigm is the promotion of social justice. The results of a telephone poll conducted amongst professors and researchers convey the initiatives to further social justice that Jesuit universities in Spain have been carrying out primarily since the 1990s. Although still a limited presence, respondents largely favour continuing said initiatives. [ABSTRACT FROM AUTHOR]

During the secularization process undertaken by the Spanish crown, the difficult task of reducing the orders according to the Ordinary jurisdiction occurred. In the midst of it, a dramatic confrontation between Bishop Palafox and the Ignatian order took place in Puebla de los Angeles, New Spain. [ABSTRACT FROM AUTHOR]

When the Japanese invaded Joseon (an ancient Korean dynasty from 1392 to 1897) at the end of the sixteenth century, a Spanish Jesuit priest, Gregorio de Céspedes, S.J. (1551-1611), stayed in the Japanese fortress in Ungcheon with Japanese soldiers. While Céspedes is celebrated as the first European who allegedly came with an evangelical vision of proselytizing the native Koreans, previous scholarship has inadequately acknowledged Céspedes' role without consideration of his concrete actions in the Japanese fortress and of the broader context of sixteenth-century Spanish colonial expansion. An examination of the Jesuit mission to sixteenth-century Japan, the role of the Spanish chaplains and their activities in foreign expeditions, and Céspedes' activities in Joseon indicate that Céspedes was not a missionary sent to Korea, but rather an active chaplain (for the Japanese soldiers) who played a role in the larger development of church and state collaboration under Spanish colonialism. [ABSTRACT FROM AUTHOR]

The article traces the life and work of Martín de Roa, S.J. (1559–1637). It argues that he occupied an important place in the formation of seventeenth-century Catholic literary culture in Spain.1 His literary production is discussed against the backdrop of Spanish religious literature of the period and is evaluated in connection to his institutional location as a member of the Society of Jesus. Inventories of private book collections as well as citations or quotations in the written works of learned authors are carefully examined to establish the circulation and appropriation of his writings. The article analyses how the Real Academia Española appropriated his writings for the Diccionario de la lengua castellana, published between 1726 and 1739. The article closes with a study of Roa’s Vida de Doña Ana Ponce de León, Condesa de Feria, y después monja en el Monasterio de santa Clara de Montilla (Córdoba 1604), which highlights his post-Tridentine construction of femininity and masculinity. [ABSTRACT FROM PUBLISHER]

Copyright of Revista de Fomento Social is the property of ETEA and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article I examine the theological milieu of the Society of Jesus during the early modern era. I argue that Spanish Jesuit theologians and chroniclers in the Americas and the Philippine Islands conceptualized Africans, whether enslaved or free, not so much as potential members of the Church but as threats to the Church. By identifying the Jesuits' latent theology about Africans during the late sixteenth and early seventeenth centuries, I attempt to move the scholarly conversation about Jesuit African interactions beyond hagiographical accounts surrounding Alonso de Sandoval, S.J. and Pedro Claver, S.J. [ABSTRACT FROM AUTHOR]

The "Vida del padre Ignacio," started sixteen years after the death of the Jesuit founder, was Ribadeneira's lifetime project. In order to become the most successful hagiographer of the founding saint of the Society of Jesus, Ribadeneira needed to reform some of the outdated techniques of hagiographies, a popular genre of the Middle Ages in vogue again during the reign of Felipe III. Ribadeneira emphasized Loyola's everyday life gestures more than miracles as a way to promote Spanish lifestyle as model for Roman Counter-Reformation, and to prevent readers from dispersion (the physical opposite of collection). While dispersion can lead Christians to the Protestant Reformation, collection enables the Jesuit hagiographer to redirect believers toward the center, i.e., Roman Catholicism. In the light of critical observations from Michel de Certeau and Walter Benjamin, this article underlines the centrifuge qualities of the act of collecting when applied to hagiographies. [ABSTRACT FROM AUTHOR]

This article discusses programs for the promotion of social participation for immigrant communities in Bilbao and Biscay in the Basque Country in Spain. The author considers the role of the Centro Social Ignacio Ellacuria, which was organized by the Society of Jesus (Jesuits), in providing such services as educational courses, workshops, and conferences. The promotion of citizen participation in municipal activities, the development of social networks, as well as individual and group identities.

This dissertation tracks Jesuit discourse about suffering in the missions of Northern New Spain from the arrival of the first missionaries in the sixteeenth century until their expulsion in the eighteenth. This research project asked why tales of persecution became so prevalent in these borderland contexts and describes how missionaries sanctified their own sacrifices as well as native suffering through martyrological idioms. It argues that in both corporeal and textual forms missionaries were passionate in their efforts to pacify the northern frontier of Mexico. It also correlates colonial martyrologies to longer traditions of redemptive death in the history of Christianity. The belief that sacrifice begets growth reaches back to the biblical writers and church fathers like Jerome and Tertullian. More recently, Talal Asad has argued that “dying to give life” lies at the foundation of western civilization and its capacity for war. This dissertation charts a transitional moment in the longer geneaology of matyrological discourse that extends early Christian tales of persecution to the modern logic of redemptive sacrifice. It argues that Christian martyrdom traditions helped early modern Jesuits rationalize their participation in the Spanish colonization of the Americas and explain rebellion, disease, and death as providential. [ABSTRACT FROM PUBLISHER]

This article discusses the controversies surrounding the Tertiary Period, a geological time period which is postulated to contain the most recent ice age and whose validity was debated among supporters and deniers of evolution in late 19th century and early 20th century Spain. The author describes the discovery of a human fossil, named the Tertiary Man, that dated from this period and sparked much debate among scientists and religious leaders, including Eduardo Boscá, a natural history professor at the University of Valencia, and Faustino Barberá, a Jesuit physician.

This article discusses the conference entitled "Memoria de orígenes: el discurso histórico-eclesiástico en el mundo moderno" ("The Memory of Origins: Clerical-Historical Discourse in the Early Modern World"), which was held in Seville, Spain, from February 23-24, 2012. Topics that were presented include Jesuits in New Spain, the development of the religious order of the Theatines, and religious literature from the 15th to the 16th centuries.

Copyright of Studia Histórica: Historia Moderna is the property of Ediciones Universidad de Salamanca and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article examines the role of religion in the lives of Ecuadoran immigrants in Spain. In particular, it looks at the worship of the Virgin of Quinche by immigrants from Pichincha, Ecuador in the religious organization Centro Pueblos Unidos - Fundación San Juan del Castillo, part of the Jesuit immigrant services organization Servicio Jesuita a Migrantes - España (SJM - España), in the La Ventanilla neighborhood of Madrid, Spain. The article describes the history of devotion to the Virgin of Quinche in both Spain and Ecuador and how the Virgin emerged as a force of immigrant integration in La Ventanilla.

The article discusses the coronation ceremony for Spanish king Ferdinand VI and the funeral rights of his father Spanish king Philip V in the Mariana Islands in 1747. It describes the coronation ceremony in the city of San Ignacio de Agaña in detail, explaining that the island authorities imbued it with a true sense of royalty through an elaborately choreographed public celebration involving speeches, the giving away of silver to the masses, and the distribution of portraits, emblems, and commemorative medallions depicting Ferdinand VI.

In the 18th century, a major change occurred in the institutional culture of Spanish governance under the Bourbon dynasty. Professionally trained bureaucrats, sometimes referred to as regalists, carefully studied the latest trends in imperial statecraft and fashioned political rhetoric couched in Enlightenment terms of «progress» to justify their political moves, emphasizing the greater efficiency and economic prosperity that such reforms would bring. Regalism in the first half of the century led to an embrace of Catholic Enlightenment as well as a pro-Jesuit policy that expanded the crown's political authority over the Catholic Church. But it was not until the reign of Charles iii from 1759 to 1788, intersecting with what many consider to be the pinnacle of Enlightenment in Spain, in which earlier political gains were consolidated to form something of a royal church independent from Rome. Not only did this royal church entail the expulsion of the Jesuits in 1767, but it also necessitated the importation of Gallicanism so that Spanish clergy would become quasi-agents of the state. By the end of the century, the Crown's activity in ecclesiastical affairs had become so «Gallicanized» that it became negatively associated with the Catholic strand of Jansenism. After larger European events in the late 1780s convinced many that the Catholic Church and papal authority were under attack, the Spanish Crown went too far in its Jansenizing moves, provoking dissension even within its major institutions of government so that it was forced to retreat from further attempts to direct the practice of Spanish religion. Thus, this study illuminates the monarchy's efforts at nationalizing the Catholic Church in Spain proper, the resistance it faced in the process from different sides, and the consequences such efforts would have for both the political and religious landscape of the Spanish empire as it entered the 19th century. [ABSTRACT FROM AUTHOR]

John Donne by his skill in handling the English language in poetry, prose, and preaching and his personal contacts with James I and Charles I appears very English, but an examination of his life and writings reveals Spanish connections. By pursuing in a reversed chronological pattern beginning with a letter of 1623 to details of his life around 1596 and his family background, an observer can discover many details related to language, religion, and activities for Spain and Spanish. An innovative theory based primarily on a recently revealed Spanish history proposes that Donne may have been educated in the 1580s in a clandestine Jesuit college in Cadiz. [ABSTRACT FROM AUTHOR]

Copyright of Semata: Ciencias Sociais e Humanidades is the property of Universidad de Santiago de Compostela, Servicio de Publicaciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article discusses the controversial engraving of the Last Judgment made by the Jesuits in the late 18th century, which many believed represented a satire of King Charles III of Spain. The author describes the expulsion of the Jesuits from Spain in the 1760s and explains how the engraving can be seen as a reaction to their suppression. He also comments on the effects that the denouncement of the engraving had on Spain's diplomatic relations as well as printers of the time, including Giovanni Battista Remondini, one of the most well-known printers in Europe, according to the author. His attempts to defend himself against accusations of printing the engraving are also detailed.

The idea that there is a straightforward causal connection between the expulsion of the Jesuits and the beginning of a real Enlightenment in Iberian America—that the absence of the Jesuits from New Spain after 1767 might have allowed a stronger influence of Enlightenment ideas that they did not accept, such as liberalism—needs to be reconsidered. This article aims to show continuities between the Mexican Jesuit generation of 1750 and the generation of Mexican scholars who replaced them in the chairs of philosophy and physics, and occupied prominent positions in New Spain's academic life after 1767. It deals especially with Juan Benito Diaz de Gamarra y Dávalos, an author who is usually associated with the Mexican Enlightenment and understood as opposed to the Jesuits, condemned for their traditionalism and medievalism. I argue that the process of introducing modem philosophy in New Spain started with the 1750's Mexican Jesuit generation and was followed by a second generation-represented mainly by Gamarra and Alzate—after the expulsion of the Society of Jesus in 1767. [ABSTRACT FROM AUTHOR]

In the summer of 1897 Max Weber paid a visit to the Basque Country and wrote two long letters to his mother in which he described his impressions of the region. The letters invite for speculation on a supposed Jesuit work ethic. Weber did not remain the only social scientist to speculate about the theme; the Basque anthropologist Julio Caro Baroja thought about it, too. However, both Weber's and Baroja's reflections remain conceptually vague and without real empirical support. It is only with Eduardo Jorge Glas's study of Bilbao's business elite that we get the actual proof of the existence of such a Jesuit work ethic. [ABSTRACT FROM AUTHOR]

In august 26th 1767, in the episcopate of Concepción (Chile), the decree of asylum that established the expulsion from the territories of the Spanish king of the members of Company of Jesus that had been established there since 1612 was approved. The inventories that the authorities ask for can help determine, with an interesting level of detail: the area and condition of the property, the kind and condition of the installations, kinds and levels of production, kind and amount of tools and utensils, kind and condition of associated laborers and services given at the moment of asylum. This helps to estimate the real meaning achieved, in this instance, by the commented on "wealth of the ancient Jesuits." The study refers specially to the oldest unit of the bishop "San Francisco Javier de la Limpia Concepción Jesuit school" between 1610 and 1767. [ABSTRACT FROM AUTHOR]

This article discusses the conference titled "Seminario Complutense Interdisciplinar: Culturas, políticas y espacios de convivencia en la Edad Moderna" ("Complutense Interdisciplinary Seminar: Cultures, Policies and Areas of Coexistence in the Early Modern Period"), held in Madrid, Spain, from January 30-February 1, 2012. Topics that were presented include Spanish colonies in the Americas, Jesuit evangelization in the colonies, and the role of women during this time period.

El gran príncipe de Fez (1669), one of the less studied works by the great playwright Calderón de la Barca, deals with the theme of religious conversions in the Early Modern Mediterranean through the story of Muhammad el-Attaz, prince of Fez, who converted to Christianity and entered the Society of Jesus. The play, whose genesis, fortune and sources are thoroughly examined, discloses Calderón's vision of the exchanges between the Christian and Muslim Worlds in the Mediterranean. Moreover, some passages clearly show the playwright's connections with the Society of Jesus, which allow him to interpret the complex phenomenon of conversions with a profoundly religious sensibility, placing it in the political context of the Seventeenth- Century Spain. [ABSTRACT FROM AUTHOR]

The article discusses the celebration of the fifth centennial of the Spanish Jesuit and Archbishop San Francisco de Borja, including biographical information on the archbishop. The centennial is being celebrated through several activities and a Holy Year, which was inaugurated in the Valencian locality of Gandía, Spain, by the Archbishop of Valencia Carlos Osoro. Francisco de Borja was the third Superior General of the Society of Jesus, and the fourth Duke of Gandía of Valencia, Spain, contends the author. Francisco de Borja wrote musical and ascetic works, and was beatified by Pope Urban VII in 1624 and canonized by Pope Clement X in 1672.