Academic literature on the topic 'Jesuit Historical Institute'

In the early development of their spiritual and theological roots, the Sisters of Mercy are indebted to many Irish diocesan priests and to many religious orders active in Dublin and the surrounding area during the early nineteenth century, especially to those most supportive of Catherine McAuley and the first Sisters of Mercy prior to and following the founding of the Institute of Mercy in Baggot Street in 1831. Among the religious orders, the Carmelite Fathers on Clarendon Street, the Presentation Sisters on George’s Hill, the Dominican Fathers at Carlow College, the Irish Sisters of Charity (in the person of their founder, Mary Aikenhead), the Poor Clares, and the Irish Christian Brothers come immediately to mind. The theological debt of Catherine McAuley (1778–1841) and the Sisters of Mercy to the Society of Jesus, however, is fundamental and quite specific. The subsequent historical affiliations of the Sisters of Mercy with members of the Society of Jesus and the frequent consultations which many congregations of Sisters of Mercy have had, and continue to have, with various Jesuit advisers and spiritual directors have their earliest exemplar in the remarkably close association of Catherine McAuley with the classical religious writings of the well-known sixteenth-century Spanish Jesuit theologian, Alonso Rodriguez (1526–1616). This intellectual relationship is suggested by much in Catherine’s thought and writing, but, for the purpose of this article, most notably in the remarkable parallels that exist between Catherine’s only long essay and Rodriguez’s early seventeenth-century essay on the same general theme.

The system of scientific certification, which was gradually formed in the Russian Empire in the first half of the 19th century, included higher educational institutions on the territory of the Belarusian­Lithuanian provinces: Vilnia University, Vilnia Medical and Surgical Academy, Polatsk Jesuit Academy, Vilnia Roman Catholic Academy. The training of scientific personnel in the natural sciences and humanities was the responsibility of the professorial colleges of these educational institutions, each of which was an independent certification center. The activities of these educational institutions within the framework of the system of scientific certification assumed the existence of a hierarchy of academic degrees, the composition of which was actually reduced to the following scheme: “candidate” – “master” – “doctor of sciences”. The most representative on the scientific and pedagogical weight and the number of professors and teachers was Vilnia University. The practice of defending of the dissertations by specialists from internal Russian provinces and from abroad in it evidenced of the high recognition of Vilna University. Vilnia University and the Vilnia Medical and Surgical Academy were well­known centers for the training of scientific personnel in the field of medical sciences. Under the academic jurisdiction of the Vilnia University, as well as the Polatsk Jesuit Academy, Vilna Roman Catholic Academy was theology. A significant contribution to the training of scientific personnel, the creation of new areas of agricultural science was made by the Hory­Horki Agricultural Institute, although it was not an independent center of scientific certification. After the closing of this institute, there were no higher educational institutions in Belarus capable of training specialists for scientific research, but at the beginning of the 20th century. a certain role in the formation of personnel in the field of special historical disciplines was played by the Vitsebsk branch of the Moscow Archaeological Institute.

AbstractCatholic schools have faced a number of hurdles in recent decades, including the sharp decline of vocations among religious sisters who have worked in schools (as much as 90 percent in the last four decades), rising tuition prices for families, the sexual abuse crisis, and questions about institutional commitment to maintaining schools in light of these challenges. These changes affect all students and families, but have special significance for those of lower socioeconomic status, who historically used Catholic schools as an engine of upward mobility.For this policy dialogue, the editors of HEQ asked Paul Grendler and Carol Ann MacGregor to reflect on the benefits, challenges, and turning points of Catholic-sponsored education from the sixteenth century to the present. Grendler is Professor Emeritus of History at the University of Toronto, the former president of the Renaissance Society of America and the American Catholic Historical Association, and a recipient of the Galileo Galilei Prize. The author of eleven books, he has published widely on education in the Renaissance. His recent work concentrates on Jesuit universities and Jesuit schools, especially in Italy. MacGregor is Associate Professor of Sociology and current Vice Provost at Loyola University New Orleans. She has also been named an Associate Fellow of the Institute for Advanced Studies in Culture at the University of Virginia. Her publications, which have appeared in American Catholic Studies and American Sociological Review (among others), focus on Catholic education policy and practice, and religion and public life.HEQ Policy Dialogues are, by design, intended to promote an informal, free exchange of ideas between scholars. At the end of the exchange, we offer a list of references to readers who wish to follow up on sources relevant to the discussion.

- Peter Boomgaard, Denys Lombard, Marchands et hommes d’affaires asiatiques dans l’Ocean Indien et la Mer de Chine 13e - 20e siècles, Paris: Éditions de l’École des Hautes Études en Sciences Sociales. 1988. 375 pp., Jean Aubin (eds.) - Gary Brana-Shute, David I. Kertzer, Ritual, politics and power, New Haven: Yale University Press, 1988. xi, 235 pp. - G.W.J. Drewes, Chantal Vuldy, Pekalongan; Batik et Islam dans une ville du Nord de Java. Paris: École des Hautes Études en Sciences Sociales, 1987, Études insulindiennes/Archipel 8. 311 pp. - Ch.F. van Fraassen, Hubert Jacobs, The Jesuit Makasar documents (1615-1682), edited and annotated by Hubert Jacobs SJ, Monumenta Historica Societatis Iesu volume 134, Rome: Jesuit Historical Institute, 1988, xxiv + 36* + 285 pp. - M. Hekker, Penelope Graham, Iban shamanism: An analysis of the ethnographic literature, Canberra: Occasional paper of the department of Anthropology, The Australian National University, 1987. x + 174 pp. - Huub de Jonge, Jennifer Alexander, Trade, traders, and trading in rural Java, Asian studies association of Australia, Southeast Asia publications series, No. 15. Singapore: Oxford University Press, 1987, 223 and xvi pp., plates, tables, figs and maps. - Peter J. M. Nas, Ben F. van Leerdam, Henri Maclaine Pont: Architect tussen twee werelden; Over de perikelen rond het ontstaan van de gebouwen van een hogeschool, het ‘Instituut Teknologi Bandung’, Delft: Delftse Universitaire Pers, 1988, 90 pp. - P.J.M. Nas, B. Hauser-Schäublin, Bauen und Wohnen, 1987. Basel: Birkhauser Verlag. Mensch, Kultur, Umwelt 2.84 pages, - Peter Pels, Göran Aijmer, Symbolic textures; Studies in cultural meaning, Göteborg: Gothenburg studies in social Anthropology 10, 1987. - Robert Ross, Ido H. Enklaar, Life and work of Dr. J.Th. van der Kemp, 1747-1811: Missionary pioneer and protagonist of racial equality in South Africa, Cape Town/Rotterdam: A.A. Balkema, 1988, xi + 234 pp. - A. Teeuw, Jack Goody, The interface between the written and the oral, Cambridge etc.: Cambridge University Press, 1987. [Studies in literacy, family, culture and the state.] xxi + 328 pp. - Willem Ijzereef, Martin Rössler, Die soziale Realität des rituals. Kontinuität und Wandel bei den Makassar von Gowa (Süd-Sulawesi/Indonesien), Kölner Ethnologische studien, Band 14. Berlijn: Dietrich Reimer Verlag, 1987. 405 pp.

The Jesuit Missions the Guaranis were one of the great examples of cultural, social, and scientific of the eighteenth century, which had its decline from successive wars that followed the exchange of territories domain occupied by Portugal and Spain with the Madrid Treaty of January 13, 1750. One of the great examples of this development is materialized in the ruins of 30 churches and villages that remain in a territory that now comprises part of Brazil, Argentina and Paraguay. These Churches, São Miguel das Missões is among the Brazilian ruins, the best preserved. The ruins of São Miguel das Missões were declared a UNESCO World Cultural Heritage in 1983 and the Institute of National Historical Heritage (IPHAN) is the Brazilian Federal agency that manages and maintains this heritage. In order to produce a geographic database to assist the IPHAN in the management of the Ruins of São Miguel das Missões it was proposed a three-dimensional mapping of these ruins never performed in this location before. The proposal is integrated data acquired from multiple sensors: two micro-UAV, an Asctec Falcon 8 (rotary wing) and a Sensefly e-Bee (fixed wing); photos from terrestrial cameras; two terrestrial LIDAR sensors, one Faro Focus 3D S-120 and Optec 3D-HD ILRIS. With this abundance of sensors has been possible to perform comparisons and integration of the acquired data, and produce a 3D reconstruction of the church with high completeness and accuracy (better than 25 mm), as can be seen in the presentation of this work.

The Jesuit Missions the Guaranis were one of the great examples of cultural, social, and scientific of the eighteenth century, which had its decline from successive wars that followed the exchange of territories domain occupied by Portugal and Spain with the Madrid Treaty of January 13, 1750. One of the great examples of this development is materialized in the ruins of 30 churches and villages that remain in a territory that now comprises part of Brazil, Argentina and Paraguay. These Churches, São Miguel das Missões is among the Brazilian ruins, the best preserved. The ruins of São Miguel das Missões were declared a UNESCO World Cultural Heritage in 1983 and the Institute of National Historical Heritage (IPHAN) is the Brazilian Federal agency that manages and maintains this heritage. In order to produce a geographic database to assist the IPHAN in the management of the Ruins of São Miguel das Missões it was proposed a three-dimensional mapping of these ruins never performed in this location before. The proposal is integrated data acquired from multiple sensors: two micro-UAV, an Asctec Falcon 8 (rotary wing) and a Sensefly e-Bee (fixed wing); photos from terrestrial cameras; two terrestrial LIDAR sensors, one Faro Focus 3D S-120 and Optec 3D-HD ILRIS. With this abundance of sensors has been possible to perform comparisons and integration of the acquired data, and produce a 3D reconstruction of the church with high completeness and accuracy (better than 25 mm), as can be seen in the presentation of this work.

Over the past several decades historians have turned a critical eye to the complicity of the German churches in fostering poisonous societal attitudes towards Jews on the eve of the Holocaust.1Emerging from this research has been the disputed relationship between Christian anti-Judaism and the intense race-based anti-Semitism of the Nazi era. Separating the content and motivation of these two forms of disparagement has allowed Christians to remove themselves from the genocidal equation linked to radical, racist attacks on Jews.2Susannah Heschel’sThe Aryan Jesustackles this issue by examining the historical backdrop and explicit content of racially motivated attacks on Jews by German Protestants in the years preceding and during the Holocaust. Targeting the Eisenach Institute for the Study and Eradication of Jewish Influence on German Church Life together with the Institute’s leader, Walter Grundmann, her findings may well render obsolete any theoretical dichotomy between religious anti-Judaism and racial anti-Semitism.3

RESUMENEl objetivo de este artículo es reflexionar sobre los mecanismos de financiación y de control de las instituciones religiosas por los laicos en las primeras décadas de la conquista y colonización de Hispanoamérica. Investigar sobre la inversión laica en lo sagrado supone en un primer lugar aclarar la historiografía sobre laicos, religión y dinero en las sociedades de Antiguo Régimen y su trasposición en América, planteando una mirada desde el punto de vista de las motivaciones múltiples de los actores seglares. A través del ejemplo de restituciones, donaciones y legados en losAndes, se explora el papel de los laicos españoles, y también de las poblaciones indígenas, en el establecimiento de la densa red de instituciones católicas que se construye entonces. La propuesta postula el protagonismo de actores laicos en la construcción de un espacio cristiano en los Andes peruanos en el siglo XVI y principios del XVII, donde la inversión económica permite contribuir a la transición de una sociedad de guerra y conquista a una sociedad corporativa pacificada.PALABRAS CLAVE: Hispanoamérica-Andes, religión, economía, encomienda, siglos XVI y XVII.ABSTRACTThis article aims to reflect on the mechanisms of financing and control of religious institutions by the laity in the first decades of the conquest and colonization of Spanish America. Investigating lay investment in the sacred sphere means first of all to clarifying historiography on laity, religion and money within Ancien Régime societies and their transposition to America, taking into account the multiple motivations of secular actors. The example of restitutions, donations and legacies inthe Andes enables us to explore the role of the Spanish laity and indigenous populations in the establishment of the dense network of Catholic institutions that was established during this period. The proposal postulates the role of lay actors in the construction of a Christian space in the Peruvian Andes in the sixteenth and early seventeenth centuries, when economic investment contributed to the transition from a society of war and conquest to a pacified, corporate society.KEY WORDS: Hispanic America-Andes, religion, economics, encomienda, 16th and 17th centuries. BIBLIOGRAFIAAbercrombie, T., “Tributes to Bad Conscience: Charity, Restitution, and Inheritance in Cacique and Encomendero Testaments of 16th-Century Charcas”, en Kellogg, S. y Restall, M. (eds.), Dead Giveaways, Indigenous Testaments of Colonial Mesoamerica end the Andes, Salt Lake city, University of Utah Press, 1998, pp. 249-289.Aladjidi, P., Le roi, père des pauvres: France XIIIe-XVe siècle, Rennes, Presses universitaires de Rennes, 2008.Alberro, S., Les Espagnols dans le Mexique colonial: histoire d’une acculturation, Paris, A. Colin, 1992.Alden, D., The making of an enterprise: the Society of Jesus in Portugal, its empire, and beyond 1540-1750, Stanford California, Stanford University Press, 1996.Angulo, D., “El capitán Gómez de León, vecino fundador de la ciudad de Arequipa. Probança e información de los servicios que hizo a S. M. en estos Reynos del Piru el Cap. Gomez de León, vecino que fue de cibdad de Ariquipa, fecha el año MCXXXI a pedimento de sus hijos y herederos”, Revista del archivo nacional del Perú, Tomo VI, entrega II, Julio-diciembre 1928, pp. 95-148.Atienza López, Á., Tiempos de conventos: una historia social de las fundaciones en la España moderna, Madrid, Marcial Pons Historia, 2008.Azpilcueta Navarro, M. de, Manual de penitentes, Estella, Adrián de Anvers, 1566.Baschet, J., “Un Moyen Âge mondialisé? Remarques sur les ressorts précoces de la dynamique occidentale”, en Renaud, O., Schaub, J.-F., Thireau, I. (eds.), Faire des sciences sociales, comparer, Paris, éditions de l’EHESS, 2012, pp. 23-59.Boltanski, A. y Maldavsky, A., “Laity and Procurement of Funds», en Fabre, P.-A., Rurale, F. (eds.), Claudio Acquaviva SJ (1581-1615). A Jesuit Generalship at the time of the invention of the modern Catholicism, Leyden, Brill, 2017, pp. 191-216.Borges Morán, P., El envío de misioneros a América durante la época española, Salamanca, Universidad Pontifícia, 1977.Bourdieu, P., “L’économie des biens symboliques», Raisons pratiques: sur la théorie de l’action, Paris, Seuil, [1994] 1996, pp. 177-213.Brizuela Molina, S., “¿Cómo se funda un convento? Algunas consideraciones en torno al surgimiento de la vida monástica femenina en Santa Fe de Bogotá (1578-1645)”, Anuario de historia regional y de las Fronteras, vol. 22, n. 2, 2017, pp. 165-192.Brown, P., Le prix du salut. Les chrétiens, l’argent et l’au-delà en Occident (IIIe-VIIIe siècle), Paris, Belin, 2016.Burke, P., La Renaissance européenne, Paris, Seuil, 2000.Burns, K., Hábitos coloniales: los conventos y la economía espiritual del Cuzco, Lima, Quellca, IFEA, 2008.Cabanes, B y Piketty, G., “Sortir de la guerre: jalons pour une histoire en chantier”, Histoire@Politique. Politique, culture, société, n. 3, nov.-dic. 2007.Cantú, F., “Evoluzione et significato della dottrina della restituzione in Bartolomé de Las Casas. Con il contributo di un documento inedito”, Critica Storica XII-Nuova serie, n. 2-3-4, 1975, pp. 231-319.Castelnau-L’Estoile, C. de, “Les fils soumis de la Très sainte Église, esclavages et stratégies matrimoniales à Rio de Janeiro au début du XVIIIe siècle», en Cottias, M., Mattos, H. (eds.), Esclavage et Subjectivités dans l’Atlantique luso-brésilien et français (XVIIe-XXe), [OpenEdition Press, avril 2016. Internet : <http://books.openedition.org/ http://books.openedition.org/oep/1501>. ISBN : 9782821855861]Celestino, O. y Meyers, A., Las cofradías en el Perú, Francfort, Iberoamericana, 1981.Celestino, O., “Confréries religieuses, noblesse indienne et économie agraire”, L’Homme, 1992, vol. 32, n. 122-124, pp. 99-113.Châtellier Louis, L’Europe des dévots, Paris, Flammarion, 1987.Christian, W., Religiosidad local en la España de Felipe II, Madrid, Nerea, 1991.Christin, O., Confesser sa foi. Conflits confessionnels et identités religieuses dans l’Europe moderne (XVIe-XVIIe siècles), Seyssel, Champ Vallon, 2009.Christin, O., La paix de religion: l’autonomisation de la raison politique au XVIe siècle, Paris, Seuil, 1997.Clavero, B., Antidora: Antropología católica de la economía moderna, Milan, Giuffrè, 1991.Cobo Betancourt, “Los caciques muiscas y el patrocinio de lo sagrado en el Nuevo Reino de Granada”, en A. Maldavsky y R. Di Stefano (eds.), Invertir en lo sagrado: salvación y dominación territorial en América y Europa (siglos XVI-XX), Santa Rosa, EdUNLPam, 2018, cap. 1, mobi.Colmenares, G., Haciendas de los jesuitas en el Nuevo Reino de Granada, siglo XVIII, Bogotá, Universidad Nacional de Colombia, 1969.Comaroff, J. y Comaroff, J., Of Revelation and Revolution. Vol. 1, Christianity, Colonialism, and Consciousness in South Africa, Chicago, University of Chicago Press, 1991.Costeloe, M. P., Church wealth in Mexico: a study of the “Juzgado de Capellanias” in the archbishopric of Mexico 1800-1856, London, Cambridge University Press, 1967.Croq, L. y Garrioch, D., La religion vécue. Les laïcs dans l’Europe moderne, Rennes, PUR, 2013.Cushner, N. P., Farm and Factory: The Jesuits and the development of Agrarian Capitalism in Colonial Quito, 1600-1767, Albany, State University of New York Press, 1982.Cushner, N. P., Jesuit Ranches and the Agrarian Development of Colonial Argentina, 1650-1767, Albany, State University of New York Press, 1983.Cushner, N. P., Why have we come here? The Jesuits and the First Evangelization of Native America, Oxford, Oxford University Press, 2006.De Boer, W., La conquista dell’anima, Turin, Einaudi, 2004.De Certeau M., “La beauté du mort : le concept de ‘culture populaire’», Politique aujourd’hui, décembre 1970, pp. 3-23.De Certeau, M., L’invention du quotidien. T. 1. Arts de Faire, Paris, Gallimard, 1990.De la Puente Brunke, J., Encomienda y encomenderos en el Perú. Estudio social y político de una institución, Sevilla, Diputación provincial de Sevilla, 1992.Del Río M., “Riquezas y poder: las restituciones a los indios del repartimiento de Paria”, en T. Bouysse-Cassagne (ed.), Saberes y Memorias en los Andes. In memoriam Thierry Saignes, Paris, IHEAL-IFEA, 1997, pp. 261-278.Van Deusen, N. E., Between the sacred and the worldly: the institutional and cultural practice of recogimiento in Colonial Lima, Stanford, Stanford University Press, 2001.Dictionnaire de théologie catholique, 1937, s.v. “Restitution”.Durkheim, É., Les formes élémentaires de la vie religieuse, Paris, Presses universitaires de France, 1960 [1912].Duviols, P. La lutte contre les religions autochtones dans le Pérou colonial: l’extirpation de l’idolâtrie entre 1532 et 1660, Lima, IFEA, 1971.Espinoza, Augusto, “De Guerras y de Dagas: crédito y parentesco en una familia limeña del siglo XVII”, Histórica, XXXVII.1 (2013), pp. 7-56.Estenssoro Fuchs, J.-C., Del paganismo a la santidad: la incorporación de los Indios del Perú al catolicismo, 1532-1750, Lima, IFEA, 2003.Fontaine, L., L’économie morale: pauvreté, crédit et confiance dans l’Europe préindustrielle, Paris, Gallimard, 2008.Froeschlé-Chopard, M.-H., La Religion populaire en Provence orientale au XVIIIe siècle, Paris, Beauchesne, 1980.Glave, L. M., De rosa y espinas: economía, sociedad y mentalidades andinas, siglo XVII. Lima, IEP, BCRP, 1998.Godelier, M., L’énigme du don, Paris, Fayard, 1997.Goffman, E., Encounters: two studies in the sociology of interaction, MansfieldCentre, Martino publishing, 2013.Grosse, C., “La ‘religion populaire’. L’invention d’un nouvel horizon de l’altérité religieuse à l’époque moderne», en Prescendi, F. y Volokhine, Y (eds.), Dans le laboratoire de l’historien des religions. Mélanges offerts à Philippe Borgeaud, Genève, Labor et fides, 2011, pp. 104-122.Grosse, C., “Le ‘tournant culturel’ de l’histoire ‘religieuse’ et ‘ecclésiastique’», Histoire, monde et cultures religieuses, 26 (2013), pp. 75-94.Hall, S., “Cultural studies and its Theoretical Legacy”, en Grossberg, L., Nelson, C. y Treichler, P. (eds.), Cultural Studies, New York, Routledge, 1986, pp. 277-294.Horne, J., “Démobilisations culturelles après la Grande Guerre”, 14-18, Aujourd’hui, Today, Heute, Paris, Éditions Noésis, mai 2002, pp. 45-5.Iogna-Prat, D., “Sacré’ sacré ou l’histoire d’un substantif qui a d’abord été un qualificatif”, en Souza, M. de, Peters-Custot, A. y Romanacce, F.-X., Le sacré dans tous ses états: catégories du vocabulaire religieux et sociétés, de l’Antiquité à nos jours, Saint-Étienne, Publications de l’Université de Saint-Étienne, 2012, pp. 359-367.Iogna-Prat, D., Cité de Dieu. Cité des hommes. L’Église et l’architecture de la société, Paris, Presses universitaires de France, 2016.Kalifa, D., “Les historiens français et ‘le populaire’», Hermès, 42, 2005, pp. 54-59.Knowlton, R. J., “Chaplaincies and the Mexican Reform”, The Hispanic American Historical Review, 48.3 (1968), pp. 421-443.Lamana, G., Domination without Dominance: Inca-Spanish Encounters in Early Colonial Peru, Durham, Duke University Press, 2008.Las Casas B. de, Aqui se contienen unos avisos y reglas para los que oyeren confessiones de los Españoles que son o han sido en cargo a los indios de las Indias del mas Océano (Sevilla : Sebastián Trujillo, 1552). Edición moderna en Las Casas B. de, Obras escogidas, t. V, Opusculos, cartas y memoriales, Madrid, Biblioteca de Autores Españoles, 1958, pp. 235-249.Lavenia, V., L’infamia e il perdono: tributi, pene e confessione nella teologia morale della prima età moderna, Bologne, Il Mulino, 2004.Lempérière, A., Entre Dieu et le Roi, la République: Mexico, XVIe-XIXe siècle, Paris, les Belles Lettres, 2004.Lenoble, C., L’exercice de la pauvreté: économie et religion chez les franciscains d’Avignon (XIIIe-XVe siècle), Rennes, Presses universitaires de Rennes, 2013.León Portilla, M., Visión de los vencidos: relaciones indígenas de la conquista, México, Universidad nacional autónoma, 1959.Levaggi, A., Las capellanías en la argentina: estudio histórico-jurídico, Buenos Aires, Facultad de derecho y ciencias sociales U. B. A., Instituto de investigaciones Jurídicas y sociales Ambrosio L. Gioja, 1992.Lohmann Villena, G., “La restitución por conquistadores y encomenderos: un aspecto de la incidencia lascasiana en el Perú”, Anuario de Estudios americanos 23 (1966) 21-89.Luna, P., El tránsito de la Buenamuerte por Lima. Auge y declive de una orden religiosa azucarera, siglos XVIII y XIX, Francfort, Universidad de navarra-Iberoamericana-Vervuert, 2017.Macera, P., Instrucciones para el manejo de las haciendas jesuitas del Perú (ss. XVII-XVIII), Lima, Universidad Nacional Mayor de San Marcos, 1966.Málaga Medina, A., “Los corregimientos de Arequipa. Siglo XVI”, Histórica, n. 1, 1975, pp. 47-85.Maldavsky, A., “Encomenderos, indios y religiosos en la región de Arequipa (siglo XVI): restitución y formación de un territorio cristiano y señoril”, en A. Maldavsky yR. Di Stefano (eds.), Invertir en lo sagrado: salvación y dominación territorial en América y Europa (siglos XVI-XX), Santa Rosa, EdUNLPam, 2018, cap. 3, mobi.Maldavsky, A., “Finances missionnaires et salut des laïcs. La donation de Juan Clemente de Fuentes, marchand des Andes, à la Compagnie de Jésus au milieu du XVIIe siècle”, ASSR, publicación prevista en 2020.Maldavsky, A., “Giving for the Mission: The Encomenderos and Christian Space in the Andes of the Late Sixteenth Century”, en Boer W., Maldavsky A., Marcocci G. y Pavan I. (eds.), Space and Conversion in Global Perspective, Leiden-Boston, Brill, 2014, pp. 260-284.Maldavsky, A., “Teología moral, restitución y sociedad colonial en los Andes en el siglo XVI”, Revista portuguesa de teología, en prensa, 2019.Margairaz, D., Minard, P., “Le marché dans son histoire”, Revue de synthèse, 2006/2, pp. 241-252.Martínez López-Cano, M. del P., Speckman Guerra, E., Wobeser, G. von (eds.) La Iglesia y sus bienes: de la amortización a la nacionalización, México, Universidad Nacional Autónoma de México, Instituto de Investigaciones Históricas, 2004.Mauss, M., “Essai sur le don. Forme et raison de l’échange dans les sociétés archaïques (1923-1924)”, en Mauss, M., Sociologie et anthropologie, Paris, Presses universitaire de France, 1950, pp. 145-279.Mendoza, D. de, Chronica de la Provincia de San Antonio de los Charcas, Madrid, s.-e., 1665.Mills K., Idolatry and its Enemies. 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An organization’s leadership theory acts as a collection of primary guiding characteristics which influence its identity and direction. Developing leaders has always been important for The Church of Jesus Christ of Latter-day Saints. Historically, the Church has promoted leadership ideals for all its members through various aspects of its doctrine and organization. This study provides an analysis of multiple leadership texts produced by the ecclesiastical and educational wings of The Church of Jesus Christ of Latter-day Saints. The study helps to reveal how Latter-day Saint leadership theory has developed over time. This study considers the unfolding of Latter-day Saint leadership theory from 1900 to 2017. The analysis provides greater understanding of how ecclesiastic leadership theory relates to leadership theory provided for the Church’s religious educators. Additionally, this study considers how themes in Latter-day leadership theory developed in relationship to other contemporary historical and theoretical trends. Data derived from this analysis are used to answer the following three questions: (1) How has the idea of leadership changed over time in The Church of Jesus Christ of Latter-day Saints and in its educational system? (2) What are the enduring themes and distinctive concepts of Latter-day Saint leadership theory? (3) What differences exist between the leadership constructs provided for ecclesiastical leaders in The Church of Jesus Christ of Latter-day Saints and those of its educational system?

Unitarianism and Presbyterian Dissent had a complex relationship in the nineteenth century. Neither English Unitarians nor their Presbyterian cousins grew much if at all in the nineteenth century, but elsewhere in the United Kingdom the picture was different. While Unitarians failed to prosper, Presbyterian Dissenting numbers held up in Wales and Ireland and increased in Scotland thanks to the Disruption of the Church of Scotland. Unitarians were never sure whether they would benefit from demarcating themselves from Presbyterians as a denomination. Though they formed the British and Foreign Unitarian Association, its critics preferred to style themselves ‘English Presbyterians’ and Presbyterian identities could be just as confused. In later nineteenth-century Scotland and Ireland, splinter Presbyterian churches eventually came together; in England, it took time before Presbyterians disentangled themselves from Scots to call themselves the Presbyterian Church of England. While Unitarians were tepid about foreign missions, preferring to seek allies in other confessions and religions rather than converts, Presbyterians eagerly spread their church structures in India and China and also felt called to convert Jews. Missions offered Presbyterian women a route to ministry which might otherwise have been denied them. Unitarians liked to think that what was distinctive in their theology was championship of a purified Bible, even though other Christians attacked them as a heterodox bunch of sceptics. Yet their openness to the German higher criticism of the New Testament caused them problems. Some Unitarians exposed to it, such as James Martineau, drifted into reverent scepticism about the historical Jesus, but they were checkmated by inveterate conservatives such as Robert Spears. Presbyterians saw their adherence to the Westminster Confession as a preservative against such disputes, yet the Confession was increasingly interpreted in ways that left latitude for higher criticism. Unitarians started the nineteenth century as radical subversives of a Trinitarian and Tory establishment and were also political leaders of Dissent. They forfeited that leadership over time, but also developed a sophisticated, interventionist attitude to the state, with leaders such as H.W. Crosskey and Joseph Chamberlain championing municipal socialism, while William Shaen and others were staunch defenders of women’s rights and advocates of female emancipation. Their covenanting roots meant that many Presbyterians were at best ‘quasi-Dissenters’, who were slower to embrace religious voluntaryism than many other evangelical Dissenters. Both Unitarians and Presbyterians anguished about how to reconcile industrial, urban capital with the gospel. Wealthy Unitarians from William Roscoe to Henry Tate invested heavily in art galleries and mechanics institutes for the people but were disappointed by the results. By the later nineteenth century they turned to more direct forms of social reform, such as domestic missions and temperance. Scottish Presbyterians also realized the importance of remoulding the urban fabric, with James Begg urging the need to tackle poor housing. Yet neither these initiatives nor the countervailing embrace of revivalism banished fears that Presbyterians were losing their grip on urban Britain. Only in Ireland, where Home Rule partially united the Protestant community in fears for its survival, did divisions of space and class seem a less pressing concern.

The chapter examines how the visionary dream of connecting people’s minds wavered between religious cosmologies, media theories, and researches into human–computer interaction. It focuses on a series of historical case studies: the writings of Ramon Llull, a fourteenth-century Catholic lay missionary from Spain; the concept of noosphere as described by the Jesuit anthropologist Pierre Teilhard de Chardin; Marshall McLuhan’s characterization of media as “extensions of man”; and research on telepathy or clairvoyance conducted at the Stanford Research Institute, a center where pioneering research into interactive computing led to the invention of the computer mouse in 1968. The authors argue that the beliefs, expressions, discourse, and spiritual framework that supported the development of digital media and the internet have been and still are largely religious, mythological, and enchanted.

This 2018 essay by art historian Kim A. Munson shares the details of her research on exhibits of original comic art in U.S. museums and galleries from 1930-1954. This chapter discusses several shows of the 1930’s from Thomas Nast at the Whitney (1932) to the display of the first Walt Disney animation cel purchased by the Metropolitan Museum of Art (1939). This chapter discusses World War II exhibits at the Metropolitan. This chapter discusses The Comic Strip: Its Ancient and Honorable Lineage and Present Significance, organized for the American Institute of Graphic Arts by Jessie Gillespie Willing (AIGA, 1942), which is a touring exhibit with historical works, comics, and comic books. Milton Caniff was a pioneer and advocate of comics exhibits representing himself (The Art of Terry and the Pirates 1939-1946) and later with the newly formed National Cartoonist Society organizing many shows including 20,000 Years of Comics (1949 Savings Bond Tour), and American Cartooning (Met Museum, 1951).

This chapter contains a 1942 article written by publisher M.C. Gaines about the exhibit The Comic Strip: Its Ancient and Honorable Lineage and Present Significance, organized for the American Institute of Graphic Arts (AIGA) by Jessie Gillespie Willing, which first opened at the National Arts Club, NY. It was the first known touring exhibit to show comics in art historical context with ancestors like Japanese scrolls, Mayan Panels, and cave paintings alongside contemporary comic strips and comic books. This may have been the first exhibit to include a wide selection of comic books including More Fun, Superman, and Wonder Woman #1. Gaines opines on the educational importance of comics in reply to the decency movements that were attempting to censor comics in this era. Images: Caniff exhibit 1946, Fred Cooper cartoon 1942.