Jesuit history

Las misiones y los colegios fueron las instituciones centrales de la Compañía en el Antiguo Régimen. Si bien a las primeras la acomodatio les dio cierto carácter particular, los segundos fueron la piedra angular de la construcción de la identidad jesuita, como puede constatarse en la primera parte del libro, en la que se abordan distintos aspectos de la conformación de este complejo educativo. En la segunda parte se da cuenta de cómo los colegios se convirtieron en los enclaves para el retorno de la Compañía durante el siglo XIX, pero cómo también fueron el punto de fricción más claro entre las fuerzas Estado- Iglesia, ya que la educación se tornó en uno de los espacios de discusión más severos en el mundo laico que se instauraba en Occidente. Por otra parte, a esta pugna entre lo laico y lo religioso habría que sumar una nueva dificultad que hizo de los colegios decimonónicos una institución casi inconmensurable con respecto a los de la Antigua Compañía, pues si algo distinguía a estos últimos era el funcionamiento bajo la norma única de la Ratio Studiorum: tal como el profesor Gómez Diez señala en uno de los capítulos, "[... ] El modelo educativo tradicional no es viable. La diversidad entre los países dificulta establecer el mismo tipo de colegio en todas partes".

The thesis is divided into two parts and it aims to explain the historical events related to the bibliographical collection of the ancient Jesuit College of Perugia. The first part focuses on the Jesuit librarian history and on the reconstruction of the historical events related to the library of the Perugian college. The institute, founded in 1552, was endowed with a library a few years after its foundation, enriching its collection through different books acquisition channels. The analysis, conducted on unpublished archival documents and published material, reconstructs the events of the library by entering the special case of Perugia in the broader spectrum of the Jesuit librarian history . In this way I tried to provide a model of historical research adaptable to the different librarian realities of the ancient Society of Jesus. The second part of the dissertation consists of the partial reconstruction of the library catalog.

In this article, I explore the parallel responses of two groups of colonial subjects who were confronted with the institutional changes that occurred in the context of Enlightenment ideas in eighteenth-century Mexico: Creole clerics headed by the Jesuit Francisco Javier Clavijero; and native religious men who petitioned to colonial authorities and the crown for additional spaces for the education of indigenous men.

Esta publicación, a cargo de Alberto Hernández Mateos, presenta por primera vez la edición completa del tratado musical de Antonio Eximeno, incluyendo las partes suprimidas o alteradas en la edición española de la obra. El "Estudio preliminar" aborda el perfil biográfico de Eximeno, analiza el sentido innovador del tratado (tanto en su forma como en su contenido), los aspectos no textuales que forman parte esencial del mismo y los cambios introducidos en la traducción.

Despite their numerous similarities, Marranos in inquisitorial Spain and Recusants (and the so-called ‘Church Papists’), English Crypto-Catholics, in the wake of the English religious reforms, have rarely been studied concurrently. In this paper I will argue that secrecy was a central feature of the daily lives of both these minorities, and it helped them function as groups despite their internal diversity, experiencing a wide array of expressions of belonging. The elasticity of the groups’ religious practices clearly contributed to the rise of new forms of worship and to the creation of new ritual objects which could be validated by diasporic belief systems. As a consequence, beyond criticisms, these communities functioned as significant vectors of change in how their entire religious groups practiced their faiths. Ultimately, it appears that both Crypto-Jews and Crypto-Catholics existed as cohesive groups as much because their members shared religious practices as due to the diasporic culture of martyrdom.

Provavelmente em meados do século XVI, um religioso europeu de nome Leonel de Sousa, em missão às partes mais
a leste do mundo conhecido, registrou, em um manuscrito de dez fólios, a “Vertude da Erva Sancta que he o tabaco”
(n.d.). Ali, anotou os mais destacados usos da planta americana, as doenças para as quais seria útil e as formas mais
precisas de manusear o elemento e extrair dele seu potencial curativo. A erva a que se refere, o tabaco, não gozava do
predicado de ‘santa’ inequivocamente, sobretudo entre outros homens de fé que, em escritos diversos, sublinharam os
vícios despertados por seu consumo, o que torna a compilação merecedora de uma análise mais detida. É à transcrição
integral deste manuscrito, acrescida de breves comentários e indicações, que este texto se dedica.

Desde o início da colonização, o trabalho compulsório dos indígenas esteve entre as questões mais debatidas na Espanha e em suas possessões americanas. Nos anos finais do século XVI, os repartimientos, instituição de recrutamento de mão-de-obra nativa, estiveram sob o julgamento de franciscanos e jesuítas. Teólogos dessas duas ordens religiosas foram chamados a dar seus pareceres a respeito da licitude e legitimidade do repartimiento no México. O objetivo deste trabalho é analisar e confrontar as duas visões sobre aquela instituição, avaliando e enumerando os seus respectivos argumentos.

Depuis le début de la colonisation, le travail forcé des indigènes a été largement discuté en Espagne et ses possessions américaines. Dans les dernières années du XVIe siècle, les repartimientos, institution de recruter la main-d’oeuvre indigène, ont été examiné et jugés par les jésuites et franciscains. Les théologiens de ces deux ordres religieux ont été invités à donner leurs avis sur la légalité et la légitimité des repartimientos dans le Mexique. L’objectif de cet article est d’analyser et de comparer les deux points de vue sur cette institution, en train d’évaluer et d’énumérer leurs arguments respectifs.

O artigo analisa estudos de caso historiográficos sobre os elementos  compostos  por  volutas,  talões  e  contravolutas  presentes  no  frontão  da  fachada  principal  da  Igreja  Jesuítica de Santo Alexandre em Belém do Pará. Busca, a partir de uma perspectiva decolonialista, rever as matrizes epistemológicas e historiográficas das obras de John Bury (1991), Lúcio Costa (1941), Joaquim José Codina (1784) e Philip L. Goodwin (1943, no catálogo da exposição Brazil Builds  do  MoMA,  em  Nova  York).  Objetiva  contribuir  para a lacuna teórica na historiografia de objetos artísticos frutos  de  hibridismos  e  intercâmbios  culturais  no  contexto da atuação da Companhia de Jesus na Amazônia Colonial,  além  de  discutir  possibilidades  metodológicas  contemporâneas para suas análises.

Pontificia Università Gregoriana
18 maggio 2015
ore 18.00 – Aula C008
Intervengono
Massimo Carlo Giannini (Università degli Studi di Teramo)
Rafael Valladares (Escuela Española de Historia y Arquelogía en Roma)
Coordina
Martín Morales S.J. (Pontificia Università Gregoriana)

Près de quatre siècles après sa première édition, il convient de placer la Brève Relation du voyage de la Nouvelle-France aux côtés des Voyages de Champlain et du Grand Voyage du pays des Hurons de Sagard. Précieux témoignage des premiers balbutiements de la colonie canadienne et des rapports franco-autochtones dans la vallée laurentienne, cette relation inaugurale étonne tant par son registre intimiste et sa liberté de ton que par l’acuité du regard de Lejeune et la richesse des sujets qu’il aborde.

Ch. 8. Celebrating New Saints in Rome and Across the Globe Pamela M. Jones, University of Massachusetts Boston Men and women recognized for exemplary holiness had been revered as saints since the early Christian era, but it was in the late 16th and 17th centuries that the papacy took definitive control and made Rome the center of official sanctity. This period witnessed the standardization of the processes of beatification and canonization, which decreed the ranks of "blessed" and ultimately "saint." Canonization ceremonies took place in St. Peter's, where temporary "theaters" were constructed and embellished by paintings, sculptures, and inscriptions. In addition to providing an overview of the scholarship on official holiness and related festivities, this chapter suggests exciting new avenues of research aimed at advancing understanding of the ways in which ephemeral programs in Rome and across the globe promoted saints' worldwide cults, particularized saints for specific audiences, engaged with religious and geopolitical issues, and afforded individual popes the opportunity to marshal new saints for their own ends.

A tanulmányban a historiográfiai áttekintés után egyrészt a jezsuiták kalocsai rendházának gazdasági ellehetetlenítését mutatom be, igyekezve megcáfolni egy, a Horthy-korszak szakirodalmában ezzel kapcsolatban megjelenő közvélekedést. Másrészt, a kommün politikai tevékenységének elemzése során a jezsuitákkal szemben megfogalmazott ellenforradalmi vád megcáfolására törekszem, a lakosság hatalommal szembeni mozgolódásának okát pedig a környék lakosságának egyházzal folytatott szimbiózisában vélem felfedezni.

Fr. Matteo Ricci SJ (Li Madou, 利瑪竇 1552-1610) is probably one of the most famous Jesuit pioneers who arrived in China during late Ming dynasty. For this reason, scholars have been studying his writings and his efforts to establish a cross-cultural dialogue with Confucian literati. His zealous Christian life and his devoted study of the Chinese classics became an example for other missionaries. Yet, this image portrayed through the years lacks consideration of his deepest human sufferings that led him to embrace Chinese culture and Chinese philosophy. In Ricci’s letters one can appreciate not only his exemplary character but also his human weakness, his daily suffering, and his concerns about the mission in China.  Thus, his letters, that had been sent to several missionaries or relatives in Italy and elsewhere, narrate his periods of immense joy, his periods of profound suffering, and at the same time they elucidate several ideas that he developed during his journey. As a result, they are not solely relevant in order to study Ricci’s personal thought but also, in a philosophical sense, they mirror his existential path that is the base of the ideas he developed during his stay in China.
There is another dimension expressed in his letters: Ricci’s dreams. I attempt here to briefly describe not solely the existential portrait emerging from his writings but also the oneiric sphere, based on concrete dreams that he narrated to his fellow friends but also his hopes for the future. Therefore, I examine the philological problems that are part of the complex effort of rendering his letters into English and also the twofold dimension—the existential and the oneiric—emerging from his writings.  I will explore only a limited part of the extended corpus of Ricci’s letters and only few possible relevant topics. Yet, hopefully this would still be an example of their relevance in order to understand his personal adventure in China and his own creative mindset torn between a strong faith, a constant existential melancholy,  and the fear of time running out, that is an invitation to reflect on the brevity of life.

Scholarly attention to Pierre Rousselot's writings has tended to focus upon interpreting his work systematically, with little attention paid to the thinker’s Jesuit context or experience. The current study seeks to broaden the discussion on Rousselot by reading his doctoral dissertations, ‘Pour l’histoire du problème d’amour au moyen âge’ and ‘L’Intellectualisme de Saint Thomas’ against the backdrop of Saint Ignatius’s Spiritual Exercises and the writings of two contemporary interpreters of the retreat, Fathers René de Maumigny, S.J. and Georges Longhaye, S.J., who were influential in shaping the spiritual ethos of Rousselot's community. The analysis suggests that Rousselot's Thomistic thought strongly reflects the Jesuit spiritual practice of his day. In interpreting the Spiritual Exercises, Rousselot’s community made use of the language of the soul’s faculties within a participatory framework guided by the major themes of creation, sacrifice, personal salvation, and order in the First Principle and Foundation of the Spiritual Exercises. Rousselot creatively adopted the broad contours, distinctive emphases, and language of this vision in his major and minor dissertations, which formed a unified project that determined much of the young Jesuit’s subsequent work.

No âmbito dos estudos sobre o estatuto da imagem e da palavra em Vieira, gostaria de sugerir alguns temas sobre a recepção do Jesuíta no cinema – já que apenas o texto foi o que nos restou de sua obra e atuação –, tratando de alguns aspectos de dois filmes, um português e um brasileiro: Palavra e utopia (2000), de Manoel de Oliveira (1908-2015), e Sermões – a história de António Vieira (1989), de Júlio Bressane (1946-). Apesar de serem representações bem diferentes do trabalho e
da persona de Vieira, alguns comentários sobre eles podem trazer (já que a brevidade deste meu texto não permite uma análise mais aprofundada e um estudo comparativo) elementos significativos para pensarmos a (re)construção, em Portugal e Brasil, da imagem do jesuíta.

Texto lido em mesa-redonda no Simpósio Revisitar Vieira no século XXI, em Coimbra, Janeiro https://www.uc.pt/fluc/agenda/simposio_vieira_xxi, em 2016, e publicado posteriormente na forma como foi apresentado.

Preserved in Quebec City, the French canvas entitled France Bringing Faith to the Huron-Wendats of New France, executed around 1666, constitutes a central piece of Canadian art history painted during the French colonial period. Espousing an icon-ography adapted to the New World, this painting presents an Indigenous fi gure in its foreground. Th e man, with a tanned complexion and black hair, whose naked body is dissimulated by a single blue and gold piece of clothing, faces a female character having European features, adorned with noble fabrics and precious jewellery. Th e scene, set in nature, evokes the grandeur and wilderness of North America. A two-masted French merchant ship fl oating on the majestic expanse of water reinforces this impression. Th is painting, obviously, illustrates the Europeans' arrival on this territory in the seventeenth century, and the encounters between the French and Indigenous peoples. However, the representation is also rich in motifs that are likely to attract attention and curiosity: the mise en abyme (the painting within the painting), the celestial fi gures, and the coat of arms at the bow of the vessel constitute such examples. In this * I would like to thank the two anonymous experts who off ered their comments and suggestions for this article. Similarly, I would like to express my gratitude to Emmy Côté, who contributed greatly to the English

Tradução comentada das primeiras cartas jesuíticas sobre o Brasil a serem publicadas, extraídas de coletâneas impressas em Coimbra em 1551 e 1555. Inclui cartas de Manoel da Nóbrega, José de Anchieta, Leonardo Nunes, João de Azpilcueta Navarro, Leonardo Nunes, Afonso Brás e Pero Correa.

The present paper tries to determine the number of the members of Roman Catholic Male Religious Orders in Hungary in a phase when it reached its maximum: after the limitation of the Mendicant Orders and before the abolition of the Society of Jesus, namely, in the early 1770s. Without any statistical data available in this era, the research is only possible by using the often non-consistent internal sources of the Orders. Besides setting the number in ca. 5410-5460, the paper also gives a brief prosopographical analysis of the most numerous Orders in Hungary, the Franciscans, Jesuits, Piarists, Paulines and Benedictines.

La Compañía de Jesus fue la primera institución católica que tuvo presencia a nivel global y que utilizó a sus santos como parte de sus discursos propagandísticos, especialmente antes y después de su expulsión. Aquí se analiza el fenómeno desde la Nueva España.

From its origins in 1540 to its final expulsion in 1767, the far-flung Jesuit network of schools and scholars influenced the development of scientific and mathematical pedagogy in the Spanish Empire. The most important of these schools was the Colegio Imperial of Madrid where young noblemen and members of the Spanish court learned mathematics. Therefore, when Juan José Navarro, an early eighteenth-century Spanish naval officer and reformer, began to teach at the newly founded Academia de Guardias Marinas, he translated French Jesuit Paul Hoste’s L’Art des armées navales into a Spanish manuscript to serve as the basis of a curriculum on contemporary naval tactics. Navarro’s efforts highlight the continuity between the Jesuit science and mathematics of the seventeenth century and the emerging scientific institutions of the Spanish Enlightenment.

Le " pape noir " est le dernier avatar du " mythe jésuite " ou de l'" anti-jésuitisme " militant. Ce mythe naît au XVIe siècle avec la Compagnie de Jésus elle-même, dont la nouveauté intrigue d'emblée. Rapidement, les jésuites sont soupçonnés d'exercer un pouvoir d'influence occulte, d'agir dans l'ombre. Croyances, légendes, images viennent nourrir le mythe qui prend vite une tournure politique. Au cours du XIXe siècle, se produit une mutation : le mythe verse dans le fantasme du complot. Et c'est dans ce contexte qu'apparaît la figure du pape noir, manière de qualifier le général des jésuites, qui cristalliserait en sa personne un pouvoir absolu. A partir de la seconde partie du XXe siècle, le mythe perd de sa vigueur, bien qu'il soit toujours prompt à être réactivé suivant les besoins. Pourquoi s'intéresser à ce mythe qui eut la peau dure ? Le récit de son évolution permet certes de rappeler les événements auxquels les jésuites ont été mêlés. Il aide surtout à comprendre comment et pourquoi des personnes cultivées comme des gens du peuple ont eu besoin de soupçonner ce groupe de religieux d'être derrière les plus grands complots de l'histoire. Cet ouvrage très documenté retrace la genèse et les étapes de cet interminable procès d'intention.

A short summary on the history of the Hungarian Jesuit Archive, founded in 1934 by András Gyenis SJ. The Archive scattered in 1950, after the Communist regime dissoluted the Hungarian Jesuit Province. The study tries to discover the faith of the Archive through the decades of the Communist oppression and the after reestablishment in 1990.

Visuelle Strategien zur Konturierung eines jesuitischen Wissensreiches, in: Oy-Marra, Elisabeth/Remmert, Volker R. (eds.): „Le monde est une peinture“. Jesuitische Identität und die Rolle der Bilder, Berlin 2011 [Beiträge zu den Historischen Kulturwissenschaften 7], 85-108