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This paper explores the historical and geological background of the refectory of the Manzana Jesuítica in the city of Córdoba (Argentina), as a basis for characterising some of the building materials used in it. The aim is to gain a better understanding of the raw materials, labour, and production methods employed by the Jesuits in the seventeenth and eighteenth centuries. To this end, six fragments containing brick, render, and paint layers were studied by X-ray diffraction and using optical and scanning electron microscopies. Our results show that the ceramics differed solely in terms of their firing temperature, while the mortars were either air lime- or gypsum-based. The paints, mainly lime-based with clays, have similar mineralogical compositions, with some differences in colour due to the presence of goethite. This study demonstrates that the Jesuits, through their strategically situated settlements in the province of Córdoba, developed an economic system for the extraction and transport of raw materials, centred around the use of local resources. This, combined with construction techniques imported from Spain and adapted to local circumstances, was a sign of the adaptability of the Jesuit Order and their lasting influence on the region. Understanding the materials and techniques used by the Jesuits provides valuable insight into the methods of construction employed in historical buildings, offering key perspectives for their conservation. Moreover, it highlights the significance of local resource management in the longevity and preservation of these architectural works. [ABSTRACT FROM AUTHOR]

The Chinese Rites Controversy was one of the most contentious issues in the French church at the beginning of the eighteenth century. Nourished with rumors from China, it was predominantly a debate among men, with the exception of an extraordinary intervention by a woman, Paule Payen de Lionne, in 1701. In a public letter to the Jesuits, she used a dispute concerning her missionary son Artus de Lionne to launch a fierce critique of what she saw as the Society of Jesus's toleration of Chinese idolatry. Conscious that many would see it as inappropriate for a woman to discuss a matter of ecclesiastical controversy, Payen nonetheless filled the letter with references to her sex. This article proposes that she strategically invoked tropes of feminine weakness and intellectual inadequacy as rhetorical tools to contrast the simple purity (and thus truth) of her perspective with the verbose artifice of the Jesuits. At the same time, the register of aggression in her letter forces historians to reconsider the view that women engaging in querelles were obliged to adopt a less confrontational tone than men. This episode shows how women could use femininity to carve out a unique voice in an otherwise male‐dominated public sphere. [ABSTRACT FROM AUTHOR]

This article proposes that the printed letters attributed to Madeleine Hachard (Rouen, 1728), one of the founding mothers of the Louisiana Ursulines in 1727, are a parody and not authentic primary sources as commonly thought. Drawing on new archival evidence and the methodologies of cultural history, literary analysis, and book history, it posits that an anonymous parodist purloined letters sent to France by other Ursulines, altered them, and then published them falsely under Hachard's name. The parodist's motive was to use the eighteenth-century trope of the ingénue to critique the disruptions of the Law System (also known as the "Mississippi Bubble") (1718-1720) to the French Church. [ABSTRACT FROM AUTHOR]

The known contents of Isaac Newton's private library include a book seldom noticed by biographers or historians of science: a 1662 edition of the Eloquentia bipartita of the Jesuit scholar Famiano Strada. Contents include two lectures, originally given in Rome early in the century, that offer a fictitious account of a contest a century before, in which the leading humanists of the day had squared off against one another, each dressed up like his favorite ancient poet. These curious lectures reveal a forgotten link between the workings of poetic influence in the classical tradition and Newton's paradigm-shattering theories of mechanics. [ABSTRACT FROM AUTHOR]

The article focuses on the evolution of teachings regarding human nature by early Jesuit missionaries in China, particularly examining the transition from the concept of overcoming self to overcoming human nature. Topics include the Confucian tradition of self-mastery; Jesuit responses to Confucian views on human nature; and the implications of original sin in Catholic teachings that challenge the Confucian belief in the goodness of human nature.

The extremely strong earthquakes that struck Calabria and Messina on 5 February 1783 caused a great catastrophe and thousands of deaths. The territory also suffered important geophysical alterations. There was massive media coverage, and European gazettes and newspapers reported on the event throughout the year. Numerous printed materials circulated, giving news of the scope and alternatives of the event. Among these is one written by the former Spanish Jesuit Francisco Gustá, an intellectual of well-earned prestige in Italy, which is the subject of analysis in this article. [ABSTRACT FROM AUTHOR]

Societal Impact Statement Global climate models that incorporate carbon sources and sinks usually consider that forest uptake of carbon is in a state of equilibrium. Both historical and paleoecological records suggest that this is commonly not the case for Amazonia. Here, the impacts of colonial practices on Amazonian Indigenous peoples and forests are reviewed. Human activities affect forests' successional stages, trajectories, and species composition. By increasing the spatial coverage of paleoecological records that focus on pre‐ and post‐Columbian periods, the long‐term interactions between humans and Amazonian forests and their role in affecting Earth's climate may be better understood. Summary Legacy effects left by the activities of Indigenous people in Amazonia are well known. Although severe, widespread, and recently occurring, the impacts left post‐1492 CE have been less investigated. We review the impact of colonial practices on Indigenous peoples and Amazonian forests. We suggest that forests comprise the sum of their past events, in a mosaic of different cumulative successional trajectories depending on the type, frequency, intensity, and timing of human influence. In regions with a history of minimal human influence, old‐growth species sensitive to fire would be the dominant landscape. In regions with high pre‐Columbian and low colonial influence, old‐growth forests carrying pre‐Columbian ecological legacies would be prevalent. Regions occupied by Indigenous groups post‐1492 CE would also carry similar ecological legacies. In regions influenced by the Jesuits, mid‐successional forests are expected to be enriched with cacao trees. In regions of latex extraction during the rubber boom, mid‐growth forests would present high abundances of early and mid‐successional species and depletion of some species. In deforested areas, we expect early successional forests with influence of exotic useful species. This patchwork of history probably plays a large role in shaping today's forests, and the biodiversity and carbon dynamics documented within them. Paleoecological work focusing on the last millennium, although scarce, has the potential to detect these mosaics of past human influence, and they should be considered when estimating forest ages and successional stages across the basin.

Dido is a common feature of early modern imitations of the Aeneid , but there is no Dido figure in extant Latin epics from the Americas. This paper argues that this lacuna is a form of colonial loss and traces her absence from these Latin texts to her elimination from Jesuit curriculum and Jesuit textbooks in the Americas. These pedagogical texts shaped the composition of Latin epic by Jesuit students. Through this case study, I suggest that Latin from the Americas provides an opportunity for classicists to contribute to the interdisciplinary study of colonial loss. [ABSTRACT FROM AUTHOR]

In the seventeenth century, missionaries in China translated a vast array of Chinese works, including classics, official histories, and legal documents. Their translations have been analysed through several perspectives, yet their use of Chinese dictionaries has been largely overlooked. In the context of the Rites Controversy, between the Jesuits on one side and the Dominican and Franciscan friars on the other, precise references to authoritative Chinese dictionaries were made to corroborate their interpretation of Chinese rituals as either religious or secular. This article first describes why and how missionaries started from the early beginning of the mission in the 1580s to write their own bilingual dictionaries based on existing Western and Chinese dictionaries. Then, it considers how the same dictionaries became an important reference when the Rites Controversy erupted in the 1630s. Based on manuscript and printed documents written until 1670, three Chinese characters which became the focus of competing interpretations are discussed: miao as temple versus hall, ji as sacrifice versus offering, and sheng as prophet versus wise man. Besides the problem of biased translations on both sides, we shall show that there was a more fundamental reason which prevented the missionaries from settling their controversy using dictionaries. [ABSTRACT FROM AUTHOR]

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.)

In recent years, there has been a growing interest in the use of Jesuit documents in ethnobotanical works related to plant identification, among other aspects. The aim of this paper is to identify the plants present in Book V of Part II of Paraguay Natural Ilustrado, to present their uses, and to discuss the scope of the concept of ycipo proposed by the author in relation to current and past works. In addition, it is intended to highlight the contribution of this work in the study of Jesuit documents. Using the historical ethnobotanical methodology, the book V Ycipos, y otras plantas sarmentosas (39 handwritten pages and 11 illustrations) of the manuscript Paraguay Natural Ilustrado by José Sánchez Labrador (1772) was analyzed. Fifty-nine plants (59 botanical taxa) were surveyed, 28 identified to species level, 20 to generic level, 3 to family level and 8 that could not be identified, all of them with documented uses. The detailed nature of the descriptions provided by Sánchez Labrador made it possible to identify most of the plants at the species or species group level, of which more than half of the total constitute novelties in the Jesuit bibliography, allowing in some cases to clarify the taxonomic identity of plants from other Jesuit works. In the case of the term ycipo, it is suggested that it had a much broader and more complex meaning than it has today. [ABSTRACT FROM AUTHOR]

This article examines the Sino-Portuguese efforts against the slave trade in China from 1557 to 1639, highlighting the complexities and challenges faced in enforcing anti-slavery measures. Despite shared intentions to suppress the trade, divergent strategies and the pursuit of trade profits by local Chinese officials, merchants, and the business community in Macao hindered effective enforcement. By leveraging Chinese, Portuguese sources, including official memorials, Jesuit manuscripts, and royal decrees, the article offers new insights into the geopolitical and economic contexts shaping the slave trade. It underscores the need to understand the varied strategies and considerations employed by different entities in addressing slavery, contributing to a more nuanced narrative of global history and early globalization processes. [ABSTRACT FROM AUTHOR]

The spread of the Leçons de ténèbres in the French capital and later in large provincial cities contributed to the evolution of musical practices and the listeners' sensibilities and favored the incorporation of religious music into secular musical calendars. This explains why, from the end of the seventeenth century, the genre has been the focus of criticism from clerics and lay people of different persuasions, who denounced the contamination of the church by opera, using the conventional argument of antitheatricality. Initially focused on the Lessons, the criticism's terms and arguments used against the Lessons became instrumental in the Jansenist's critique of modern music throughout the eighteenth century, particularly to contest Jesuit musical patronage and Jesuits' sensualist conception of music for religious services. While Jansenist criticism portrays an irreducible opposition between opponents and supporters of modern music, the latter being equated with the Jesuits, the article highlights the ambiguities of Jansenist positions. An analysis of these criticisms reveals a double reference to the Augustinian tradition, on the one hand concerning the opposition between musica luxuriantis and musica sapientis and, on the other, a moral reflection on musical pleasure's legitimacy based on individual introspection. In the second half of the eighteenth century, the condemnation of all modern forms of religious music appeared to contradict the claim to a part of this Augustinian heritage. [ABSTRACT FROM AUTHOR]

In the late seventeenth century, two treatises on Western music were written at the Qing court that conveyed the basics of the Western practice of harmony and musical notation to a Chinese audience. These were the Lülü zuanyao (Essentials of the pitch-pipes) by Tomás Pereira SJ and the far better-known Lülü zhengyi xubian (Supplement to the true principles of the pitch-pipes) by Teodorico Pedrini SJ. The former has often been mistaken for an extract from the latter. This article uses the example of the three clefs to show that the two texts describe their application in very different ways and in their own words. It will be seen that the Lülü zhengyi , which was written later, is far more adapted to the Chinese world of thought. [ABSTRACT FROM AUTHOR]

Societal Impact Statement: Global climate models that incorporate carbon sources and sinks usually consider that forest uptake of carbon is in a state of equilibrium. Both historical and paleoecological records suggest that this is commonly not the case for Amazonia. Here, the impacts of colonial practices on Amazonian Indigenous peoples and forests are reviewed. Human activities affect forests' successional stages, trajectories, and species composition. By increasing the spatial coverage of paleoecological records that focus on pre‐ and post‐Columbian periods, the long‐term interactions between humans and Amazonian forests and their role in affecting Earth's climate may be better understood. Summary: Legacy effects left by the activities of Indigenous people in Amazonia are well known. Although severe, widespread, and recently occurring, the impacts left post‐1492 CE have been less investigated. We review the impact of colonial practices on Indigenous peoples and Amazonian forests. We suggest that forests comprise the sum of their past events, in a mosaic of different cumulative successional trajectories depending on the type, frequency, intensity, and timing of human influence. In regions with a history of minimal human influence, old‐growth species sensitive to fire would be the dominant landscape. In regions with high pre‐Columbian and low colonial influence, old‐growth forests carrying pre‐Columbian ecological legacies would be prevalent. Regions occupied by Indigenous groups post‐1492 CE would also carry similar ecological legacies. In regions influenced by the Jesuits, mid‐successional forests are expected to be enriched with cacao trees. In regions of latex extraction during the rubber boom, mid‐growth forests would present high abundances of early and mid‐successional species and depletion of some species. In deforested areas, we expect early successional forests with influence of exotic useful species. This patchwork of history probably plays a large role in shaping today's forests, and the biodiversity and carbon dynamics documented within them. Paleoecological work focusing on the last millennium, although scarce, has the potential to detect these mosaics of past human influence, and they should be considered when estimating forest ages and successional stages across the basin. [ABSTRACT FROM AUTHOR]

The 17th and 18th centuries were a period of extensive cultural interaction between China and the West, and also the beginning of Chinese poetry translation in the West. Jesuit missionaries were pioneers in introducing Chinese poetry to Europe. Influenced by the Confucian poetic thought of Siwuxie 思無邪 (no depraved thoughts) and Ricci's accommodation strategy, the Jesuits translated poems from the Shangshu 尚書, the Shijing 詩經, and the Emperor Qianlong's Imperial Odes on Shengjing 禦制盛京賦, as well as works by Fan Zhongyan 范仲淹, Du Fu 杜甫, Shao Yong 邵雍, and even the poems in the exhortations of the Ming and Qing dynasties into European languages. These poems predominantly dealt with themes of moral education, the image of virtuous monarchs, and the Chinese concept of the Heaven–human relationship. Through intentional omissions and rewriting, the Jesuits incorporated their religious and political views into the Chinese poetry. Their translated works not only enriched European knowledge of Chinese culture but also demonstrated the complexity of Chinese–Western cultural exchange. [ABSTRACT FROM AUTHOR]

In East Asia, China played a special role spreading its superior culture to other nations. The relations between Europe and China, however, were besides trade destined by the attempts to spread Catholicism and later also Protestantism in China. Especially during the 17th and 18th centuries some of the Western missionaries bringing Western religion to China also tried to interpret traditional Chinese rituals like the veneration of Confucius and the ancestors in a pejorative way declaring these rites to be superstitious and to forbid them for Chinese Christians. The legation of the papal delegate Charles-Thomas Maillard de Tournon (1668- 1710) to China brought the latent quarrel between the adherents and the adversaries of the Rites to an outbreak. The Kangxi Emperor (1662-1722) tried to explain his attitude to the Holy See in Rome. Therefore, after several more general delegations of Jesuits to Europe Kangxi sent special embassies to Rome concerning the Chinese Rites. His efforts, however, to solve the problems and to protect Christianity and missionaries respecting the Chinese culture failed and the Rites were condemned.

When six members of the transnational brotherhood of the Society of Jesus (Jesuits) were murdered in cold blood in El Salvador in November 1989, the Jesuit community in the United States responded with a powerful combination of outrage and embarrassment bordering on guilt. The Jesuits assassinated at the Universidad Centroamericana were killed because their devotion to the Jesuit mission of “the service of faith and pursuit of justice” was seen by the leadership of the Salvadoran military as a direct threat. And they were killed by a Salvadoran military that was receiving in support of its war against an insurgent guerilla force over $1 million per day from the United States government. Using all of the substantial institutional resources at their disposal, Jesuits in the U.S. worked to pressure the Salvadoran government to hold accountable “the authors of the crime” within the military’s high command, while at the same time they worked to pressure the U.S. government to shut off the military aid that had been used to murder their fellow Jesuits. “Their” government was killing “their” brothers, and the Jesuits in the U.S. mobilized a complex, transnational political response out of both communal solidarity and national responsibility.

This paper discusses three large, almost identical oval breverls from the eighteenth century burial contexts in present-day Republic of Croatia. Two of them were discovered during archaeological excavations in Žuberak and Prozorje, while the third one from Ližnjan had not been defined as breverl until now. Breverls are the rarest and most enigmatic devotional objects but the three analysed in this paper have a common link other than their appearance. They all contained religious medals from pilgrim sites and papers with the prayer against all evils and demonic attacks on one side and the blessings of saints, the prayer for the identification of those tortured by evil spirits, and the Prologue to John's Gospel on the other. This article compares the papers discovered in them, studies the motifs from the mentioned breverls and analyses other finds from them to provide answers to the questions of their place of production, the identity of the people who wore them and why. Tentative correlation of different bioarchaeological factors, such as age, sex, and health condition of the deceased can give us much information on who breverl bearers were. Apparently, they were the vulnerable members of society, such as pregnant women, people suffering from poor health, or, as prayers from the breverls suggest, individuals believed to be tortured by demons or evil spirits. Taking that into account, breverls were devotional objects believed to provide universal protection, a sort of medicine case for both physical and spiritual problems. [ABSTRACT FROM AUTHOR]

Today, the response to the consequences of present and future environmental catastrophes tends to take three forms: one purely technological-productive coming from the alliance between States and the Market; another one, which is essentially movementist, is confusedly fragmented into initiatives, often contradictory to each other, without having a strong ideological–political vision at its base; and the third one refers to apocalyptic or posthuman messianisms of a philosophical–religious nature. None of the three forms envisions a radical transformation of the current political–economic system. In this context, the voice of the Catholic Church emerges strongly to denounce the systemic reasons for the environmental disaster and at the same time to oppose the current system another system, centered on alternative assumptions. This article will analyze the encyclical Laudato Si' (2015), which, sometimes mistaken for a simple text on Christian ecology, should actually be interpreted as a manifesto for a new world, based on the idea of a total anthropological and socio-political revolution. The analysis of the Encyclical is intended to highlight the historical–theological foundations and the ability to adapt some of the cornerstones of Catholicism (in particular of the Franciscan and Jesuit matrix) to the resolution of the current ecological emergency. [ABSTRACT FROM AUTHOR]

Copyright of Prohistoria is the property of Prohistoria Ediciones 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 Prohistoria is the property of Prohistoria Ediciones 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 early eighteenth-century Naples, Paolo De Matteis created a series of frescoes featuring the Trinity in imitation of a mural at the Escorial by his former teacher, Luca Giordano. By showing the Trinity with its patrilinear procession from the Father to the Son, the younger artist could claim an artistic lineage in competition with Francesco Solimena. De Matteis's and Solimena's Trinitarian murals reveal theological disagreements between religious orders in Naples. An unknown drawing in the Seattle Art Museum can be associated with De Matteis's group of works. [ABSTRACT FROM AUTHOR]

Copyright of Tiempos Modernos is the property of Tiempos Modernos 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 Con-textos Kantianos: International Journal of Philosophy is the property of Con-Textos Kantianos (CTK) 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 paper, the author introduces the collections of the secondary grammar school in Kalocsa. The author researches: (1) the subjects that the formal collections were created to facilitate teaching, (2) what their purpose was, (3) the manner in which these collections were accumulated, and (4) how they were used. The annually published school yearbooks provided the main sources of this research. As a method, we applied historic document analysis. The value of teaching natural sciences was amplified in the course of the 19th century, primarily in its second half, as a result of industrial modernisation. Thus, a number of natural scientific subjects were taught on an obligatory basis (natural history, geography, physics, chemistry). Studying these subjects was facilitated by the collections, which were also established in this grammar school - besides the collections of humanities such as the historical one. The mineralogical collection constituted the most outstanding one in the Kalocsa secondary grammar school, but its animal and plant collection also burgeoned. Behind these outstanding collections stood one or other Jesuit teachers, who were driven, besides the aim of teaching, by the desire of scientific understanding. Among the Jesuits in Hungary, just as in other countries, the interest in natural sciences escalated. The collections grew during the study tours announced for students, in the course of the curators' acquisition excursions, and also as a result of donations, purchases and exchanges. Following the state appropriation, the material of the Kalocsa caches was dispersed. [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco 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.)

For over five centuries, the History of the Great and Mighty Kingdom of China, written by Spanish missionary Juan González de Mendoza and published in 1585 in Rome, has captured the interest of the international academic community. However, scholarship has primarily focused on Mendoza's depiction of China as rich and powerful, potentially overlooking the evangelical purpose of his narrative and failing to explain the correlation between the positive Chinese image and the author's evangelical intention. This study aims to clarify the image of China presented by the Spanish author through a detailed textual analysis, concluding that Mendoza portrayed China as a rich and great nation that also had misguided beliefs and was open to evangelization. The Spanish author's identity as an Augustinian preacher and ambassador of King Philip II of Spain to the Ming dynasty of China, as well as the global and evangelistic social context in which he lived, significantly influenced his perceptions of China. Furthermore, his hybrid profile of China was accepted in Europe at the time and became a collective memory because it embodied the spiritual context shared by the European community in the 16th century. This spiritual purpose was achieved through the idealized imagination, which serves as an affective medium in the formation of collective memory. [ABSTRACT FROM AUTHOR]

This article addresses issues raised by the 2017 opening of the canonization process for Black Elk, the voice of the celebrated Native American autobiography, Black Elk Speaks (1932). Though it was begun by his own family to recognize his merit as a Catholic catechist, some observers criticize the project as a ploy by the Church to erase his Lakota identity. The debate centers around the inculturation initiative begun by the Catholic Church in the 1960s that evolved to include the current reconciliation policy: by allowing Indigenous Catholics to bring into the Church their own cultural traditions, Rome sought to retain them when the call to leave grew stronger in the wake of decolonization. It is likely that the second stage in the canonization process--that of Venerable, now being discussed in Rome--will soon succeed. (The first stage of the process is being declared a Servant of God at the diocesan level.) Allowing Black Elk's future sainthood would substantiate the good faith of the Catholic Church in its declarations on reconciliation with Indigenous Americans. [ABSTRACT FROM AUTHOR]

Copyright of Nuova Rivista Storica is the property of Societa Editrice Dante Alighieri s.r.l. 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 the sphere of education, early modern Jesuit documents prescribed a large variety of didactical methods. As a result, Jesuit education was perceived as facilitating a dialogue between traditional Scholasticism and humanism or scientific progress. However, complaints from the first half-century of the order indicate that Jesuit schools fell short in terms of their compliance with prescriptive regulations. Indeed, non-Jesuit scholars often considered the order to be conservative traducers of Renaissance scholarship. To assess these contradictory evaluations, this article proposes to scrutinize manuscripts produced by students during their philosophical studies at the colleges of Vienna, Olomouc, and Graz, falling within the timeframe of c. 1580–90. Here, I look to argue that, even before the universal presence of comprehensive Jesuit textbooks, the teaching of philosophy was not only surprisingly unified within the province but new scientific and scholarly developments, including the Gregorian Reform and the debates around Copernican views, were also presented in the Jesuit classroom. [ABSTRACT FROM AUTHOR]

When Jorge Bergoglio became the first Jesuit to be elected as a successor to St. Peter, it created a novel problem in papal and Jesuit history: how would a Jesuit interpret the long-standing but ever-evolving traditions of pontifical dress? This article sets out how Francis's public sartorial choices have developed as he has negotiated his twin roles within the church. It further considers the influence of both Jesuit and Franciscan visual and material culture on the image he cultivates and the intersections between them and the imperatives of papal fashion. Finally, it considers the contribution of clothing to Francis's image and reputation within the church and in popular media in Italy and in the wider world. [ABSTRACT FROM AUTHOR]

In 1653, the Congregation for the Propagation of the Faith created a secular mission for Scotland that initially struggled with finances and provision. Its Prefects argued that the Jesuits exacerbated these problems by failing to prepare students at the Scots College Rome intellectually for the mission. This article examines the resulting campaign for curricular reform that Scottish secular priests waged, one intended to improve missionaries' pastoral skills and undermine the college's Jesuit administration. It ultimately demonstrates the significance of education to wider conflicts between Propaganda Fide and the Society of Jesus regarding missions and resources in the seventeenth century. [ABSTRACT FROM AUTHOR]

The article focuses on Philip Endean's significant contributions to the historical study of the Society of Jesus, highlighting his critical examination of Jesuit tradition and its implications for contemporary understanding. Topics include Endean's challenge to traditional narratives of Jesuit history, his exploration of the evolving nature of Jesuit spirituality, and his emphasis on the need for a nuanced reconsideration of the Society's past.

This article centers around the early translation of the term Li 礼 in the Analects of Confucius (论语). This Latin translation shows that the interpretation of the Confucian term Li 礼 mostly did not include any religious meaning. This article also centers on the personal formation of the Jesuits of that time. Taking Michele Ruggieri as reference, this article details how studies based on the Latin Classics (especially Cicero) provided them with a reference to interpret this term as unrelated to religious worship. When the Jesuits arrived in China, at the end of the Ming dynasty, strong emphasis was given to the proper etiquette towards state officials. This in turn derived from the situation in the imperial court. In this historical environment, the Confucian rites (Li 礼) were interpreted as "good manners". This article also presents briefly the question of whether for Christians, Li 礼 as a proper social behavior inspired by a particular cultural tradition has any connection with or can be a problem for the rituals of the Christian tradition instituted by Jesus as vehicles of divine grace. [ABSTRACT FROM AUTHOR]

Copyright of Studia Paedagogica Ignatiana is the property of Jesuit University Ignatianum in Krakow 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 Enciclopedia cattolica, whose 12 volumes were published between 1949 and 1954, constitutes probably the most ambitious publishing venture undertaken by Italian Catholicism in the aftermath of World War II. Directly financed by the Vatican, warmly encouraged by Pius XII himself and realized thanks to the collaboration of the Society of Jesus and the Sansoni publishing house, this work was intended to offer an up-to-date and thoroughly orthodox overview of modern knowledge, not only religious, but also profane, standing as a point of reference for post-war Italian culture, in open competition with Treccani's Enciclopedia italiana, and thus contributing to the re-Christianization of Italian society. Making use of largely unexplored documentation, this essay aims to reconstruct the editorial history of the Enciclopedia cattolica, the motives and objectives of the various actors involved, primarily the Jesuits of «La Civiltà Cattolica», and the dynamics, not infrequently conflicting, that marked its realization. It will also provide some hypotheses to explain the substantial failure of this encyclopedia and of the cultural and religious project it embodies. [ABSTRACT FROM AUTHOR]

The article presents the discussion on Spanish Crown's administration and liquidation of Jesuit temporalities, encompassing movable and immovable properties and revenues following the Jesuit expulsion from the Spanish Monarchy. Topics include covers the period from 1764 to 1792, detailing the economic situation of Jesuit colleges before expulsion; and their mass liquidation to fund state needs during the Anglo-Spanish War (1779-1783).

The article is dedicated to the first and most significant novel in Bulgarian literature with a plot from the Spanish Civil War (1936–1939) – the novel Condemned Souls (1945) by Dimitar Dimov. In the context of criticism of the literary work of the author (the so-called „Tabacco“case 1951–1953) and its quasi-socialist poetics, the tendency towards historical incoherence is analyzed. Dimov’s novel has a large number of small historical and logical inaccuracies, but one error is indicated as essential: the narrative of the Condemned Souls takes place in 1936 and one of the main characters is a Jesuit, but the historical truth is that between 1932 and 1938 on the territory of Spain „The Society of Jesus“ is banned by the republican Constitution (1931) and edicts of the prime minister Manuel Azaña (1932); these statutory provisions are not repealed until 1938 when the rights of the Order are restored by Francisco Franco. In this way, Dimov’s novel is interpreted as a ‘torn creation’ between fiction and the historical truth. [ABSTRACT FROM AUTHOR]

This article inspects cases of three Kirishitan (Christian) women servants in the Jesuit accounts of Shimabara, Japan, between 1625 and 1630, arguing that global and national changes resulted in the worsened enslaving conditions for servant-class women in Japan. The arrival of Portuguese traders and the Jesuit mission in the mid-sixteenth century, the Jesuits’ initial engagement in the slave trade, the ongoing civil wars, Japan’s invasion of Korea, the shogunate’s total ban of Christianity and Iberian commerce, and its consolidation of patriarchal structures by the 1640s accelerated the decline of women’s status. The sources, read in this context, show that under severe religious persecution, these women’s Kirishitan identity was crucial in their resistance to the multiple systems of oppression. This article is part of the special theme section on Women, Children, and Enslaved People in the Portuguese Empire in Asia, 16th-18th Centuries, guest-edited by Rozely Vigas and Rômulo Ehalt.

Objective/Context: This article investigates how seven literati of the Ming (1368-1644) and Qing (1644-1912) dynasties, whose works deal with geography and world history, interacted and negotiated with Jesuit narratives in Chinese on the “discovery” and evangelization of America. The main objective is to elucidate the differences and similarities between the two sides’ perspectives on these events, highlighting the role that the encounter between the universalisms of Confucianism and Christianity played in these interpretations. Methodology: A textual, comparative and historical-contextual analysis is employed, framed by Nicolas Standaert and Pingyi Chu’s theoretical perspectives on the Sino-Jesuit encounter as a case of cultural exchange. In it, knowledge was negotiated through the selection of textual elements and the restructuring of conceptual frameworks. In doing so, narratives about the “discovery” and evangelization of America in Chinese works are contrasted with Jesuit descriptions of these events and the contextual factors that determined both the creation of these narratives by the Jesuit mission in China and the reactions of Chinese scholars to them are investigated. Originality: This pioneering study examines the reception of early Chinese accounts of Euro-American contacts. It seeks to contribute to the field of Chinese and global intellectual history by discussing how a foundational event of the European worldview was re-signified from various perspectives by Chinese scholars interested in incorporating the «discovery» narratives into their works and integrating them into the path of Confucian universalism. Conclusions: The narratives about these events were discursive spaces where disputes and convergences between the civilizing projects of Christianity and Confucianism took place. The way in which Chinese scholars integrated them into their works reflects how the transmission of the Christian worldview was subjected to local frameworks that reinforced ethnocentric ideas. Inevitably, this led to the emergence of alternatives to European interpretations of American history in late imperial China. The latter challenged the European ethnocentric gaze, primarily grounded in the “discovery” and evangelization of America, and shows how Chinese scholars used their narratives to defend their civilization.