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1
Shi, Yunli. "Chinese astronomy in the time of the Jesuits: Studies following Science and Civilisation in China." Cultures of Science 3, no. 2 (June 2020): 77–84. http://dx.doi.org/10.1177/2096608320915072.
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Viewing traditional Chinese science as one of the tributaries to be merged into the grand ocean of modern/universal science, Joseph Needham placed great importance on the period of the Jesuits in the ‘Sciences of the Heavens’ section in volume 3 of Science and Civilisation in China. He considered that period a turning point when Chinese astronomy – a representative field of Chinese science – changed from its traditional form into universal/modern astronomy. Among the work of other historians of Chinese science, Joseph Needham’s work helped foster a growing interest in the astronomical work of the Jesuits in China. After more than 50 years, as many of the details in Needham’s original work have been gradually clarified and enhanced, a new picture of the Jesuits’ contribution to Chinese astronomy has taken shape. In some important respects, that picture is quite contrary to Needham’s overall claim about the role and result of Jesuit works in the development of astronomy in China, which has led to new questions that invite further investigation.
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Prieto, Andrés I. "The Perils of Accommodation: Jesuit Missionary Strategies in the Early Modern World." Journal of Jesuit Studies 4, no. 3 (June 1, 2017): 395–414. http://dx.doi.org/10.1163/22141332-00403002.
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The notion of accommodation, or the adaptation of one’s message to one’s audience, has been regarded as a central feature of the Jesuit way of proceeding at least since the seventeenth century. In recent years, scholars have come to understand accommodation as a rhetorical principle, which—while rooted in the rules of classical oratory—permeated all the works and ministries performed by the Jesuits of the Old Society. By comparing the theoretical notions about accommodation and the advantages and risks of adapting both the Christian message to native cultures and vice versa, this paper shows how and under what conditions the Jesuit missionaries were able to translate this rhetorical principle into a proselytizing praxis. By focusing on the examples of José de Acosta in Peru, Matteo Ricci in China, and of those Jesuits working in the missions in Paraguay and Chile, this essay will show how the needs in the missionary field superseded and overruled the theoretical requirements set beforehand. They revealed the ways in which the political and cultural context in which the missionaries operated determined the negotiations needed in order to achieve a common ground with their would-be converts if their mission was going to happen at all.
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Verhoeven, Timothy. "“A Perfect Jesuit in Petticoats”: The Curious Figure of the Female Jesuit." Journal of Jesuit Studies 2, no. 4 (September 30, 2015): 624–40. http://dx.doi.org/10.1163/22141332-00204005.
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This article investigates one of the most curious figures in the anti-Jesuit arsenal, the female Jesuit, or Jesuitess. In the middle decades of the nineteenth century, opponents of the Jesuits in a range of nations warned that the bedrock institutions of society were vulnerable to infiltration by this figure who in their mind combined Jesuit cunning with feminine charm. This made the female Jesuit, in words that were repeated in exposés of the Society, even more dangerous than the male Jesuit. Perhaps paradoxically, the female Jesuit tells us a great deal about the imagined nature of Jesuit masculinity. The existence of such a creature could seem plausible because Jesuitism itself appeared to be shrouded in an ambiguous masculinity. As an imagined space where gender confusion rather than clarity was thought to reign, the Society of Jesus naturally spawned a figure like the female Jesuit.
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i Alemany, Anna Busquets. "Other Voices for the Conflict: Three Spanish texts about the Manchus and Their conquest of China." MING QING YANJIU 17, no. 01 (February 14, 2012): 35–64. http://dx.doi.org/10.1163/24684791-01701003.
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The entry of the Manchus in the Chinese Empire introduced a new subject matter into the works about China that had been circulating in Europe until that time. In the second half of the XVII century, the Jesuits inundated the European scene with different publications centred on this historical event. In Spain, there were also texts that covered the changes in the Chinese dynasty right from the start. Specifically, information about the fall of the Ming dynasty basically came from three sources: the text by Bishop Juan de Palafox y Mendoza, Historia de la conquista de China por el Tártaro (1670, posthumous edition); the Hechos de la Orden de Predicadores en el Imperio de China (1667), by the Dominican Victorio Riccio, and the news collected by another Dominican, Fernández de Navarrete, in his Tratados históricos, políticos, éticos y religiosos de la monarquía de China (1676). The objective of this essay is to present these three authors and their works, analysing the information that they offer about the entry of the Manchus in China and the relation between them.
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Mandziuk, Józef. "O. Kasper Drużbicki SJ (1590-1662) i jego nauka o doskonałości chrześcijańskiej." Saeculum Christianum 24 (September 10, 2018): 128–38. http://dx.doi.org/10.21697/sc.2017.24.14.
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At their beginnings, Jesuits had a huge impact on the Catholic Church in Poland. They introduced the Council of Trent reform and stopped the spread of Protestanism. Amongst them, there were many mystics, great theologians, missionaries, saints and priests. One of them was Father Kasper Druzbicki, theologian, ascetic writer, preacher and administrator.One of his many theological works is a treaty about the shortest way to Christian perfection, which is God’s will fulfillment. The book is not just designed for those in consecrated life, but also in secular life who strive toward holiness.
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Miola, Robert S. "Julius Caesar and the Tyrannicide Debate." Renaissance Quarterly 38, no. 2 (1985): 271–89. http://dx.doi.org/10.2307/2861665.
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The rich and important debate over tyrannicide, in which Julius Caesar figures centrally, engaged the best political minds of antiquity, the Middle Ages, and the Renaissance and raged with particular intensity during Shakespeare's time. The tremendous upheaval of the Reformation and Counter-Reformation ignited fiery polemics on the rights of subjects and on the nature and foundations of civil order. At various times Protestants and Catholics arose to challenge the authority of the earthly crown and to claim the right of deposition and tyrannicide. Monarchomachs like Christopher Goodman, John Ponet, George Buchanan, François Hoffman, Théodore de Bèze, the author of Vindiciae Contra Tyrannos, the Ligue, and the Jesuits Robert Persons, Francisco Suarez, and Juan de Mariana drew upon the classics (especially Aristotle), the Bible, and other works (especially those of Aquinas, Salutati, and Bartolus) to reexamine fundamental assumptions about political order.
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Martin, James. "That’s what missionary work is all about, loving people”: A Conversation with James Martin, S.J." Journal of Jesuit Studies 4, no. 2 (March 10, 2017): 291–95. http://dx.doi.org/10.1163/22141332-00402001.
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In his nearly thirty-year preparation for the film Silence, Martin Scorsese called on a number of consultants, including James Martin, S.J., who worked with Mr. Scorsese and the American actors for two years. Here, Father Martin, editor-at-large of America and author of many books including Jesus: A Pilgrimage and the Jesuit Guide to (Almost) Everything (New York, ny : HarperOne, 2014) discusses his participation in what many are calling Scorsese’s masterpiece with Robert A. Maryks, associate professor of history at Boston College, where he teaches a course on representations of Jesuits in film.
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FREITAS, LUDMILA GOMIDES. "Se queres entrar para a vida, guarda os mandamentos (Mt, 19, 17): livre-arbítrio e salvação no pensamento jesuítico. Notas sobre um sermão de Pe. Antônio Vieira * If you wish to enter into life, keep the commandments (Mt 19, 17)..." História e Cultura 3, no. 2 (September 22, 2014): 168. http://dx.doi.org/10.18223/hiscult.v3i2.1008.
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<p><strong>Resumo: </strong>A concepção soteriológica jesuítica entende que, não obstante o papel imprescindível da graça divina, o valor moral do livre-arbítrio e, portanto, das ações humanas, eram também determinantes para a salvação das almas. Para Pe. Antônio Vieira, no contexto colonial luso-americano, as boas obras passavam pela condução do indígena ao grêmio da cristandade. Neste sentido, sua oratória sacra buscava persuadir os colonos sobre sua responsabilidade nesta missão providencial. Iremos demonstrar este argumento examinando, primeiramente, as implicações teológicas do conceito jesuítico de salvação para, num segundo momento, analisarmos o “Sermão da Primeira Oitava da Páscoa”, pregado em Belém do Pará, no ano de 1656. <strong></strong></p><p><strong>Palavras-chave: </strong>Pe.<strong> </strong>Antônio Vieira – Salvação – Livre-arbítrio – Obras.</p><p> </p><p><strong>Abstract: </strong>The interpretation, by the Jesuits, of the soteriological conception understands that, despite the indispensable role of the divine grace, the moral value of free will and therefore of human actions, were also determinants in the salvation of souls. To Antonio Vieira, within the Luso-American colonial context, the good works should be related to the conduction of the indigenous to the Christianity fraternity. In this sense, his sacred oratory sought to persuade the settlers about their responsibility in this providential mission. We will demonstrate this argument by examining, initally, the theological implications of the Jesuitical concept of salvation and then, secondly, we will analyze the “Sermon of the Octave of Easter”, preached at Belém do Pará, in 1656.</p><p><strong>Keywords: </strong>Pe. Antônio Vieira – Salvation – Free will – Good works.</p>
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Villiers, John. "Las Yslas de Esperar en Dios: The Jesuit Mission in Moro 1546–1571." Modern Asian Studies 22, no. 3 (July 1988): 593–606. http://dx.doi.org/10.1017/s0026749x00009707.
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The numerous and voluminous reports and letters which the Jesuits wrote on the Moro mission, as on all their missions in Asia, are perhaps of less interest to us now for what they reveal of the methods adopted by the Society of Jesus in this remote corner of their mission field or the details they contain about the successes and failures of individual missionaries, than for the wealth of information they provide on the islands where the Jesuits lived and the indigenous societies with which they came into contact through their work of evangelization. In other words, it is not theprimary purpose of this essay to analyse the Jesuit documents with a view to reconstructing the history of the Moro mission in narrative form but rather to glean from them some of the informationthey contain about the social and political conditions in Moro during the forty years or so in the sixteenth century when both the Jesuit missionaries and the Portuguese were active in the regio Because the Jesuits were often in close touch with local rulers and notables, whether or not they succeeded in converting them to Christianity, and because they lived among their subjects for long periods, depending upon them for the necessities of life and sharing their hardships, their letters and reports often show a deeper understanding of the social, economic and political conditions of the indigenous societies and, one suspects, give a more accurate and measured account of events and personalities than do the official chroniclers and historians of the time, most of whom never ventured further east than Malacca and who in any case were chiefly concerned to glorify the deeds of the Portuguese and justify their actions to the world.
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Agolia, Grace Mariette. "Words into Silence." Philosophy and Theology 31, no. 1 (2019): 223–49. http://dx.doi.org/10.5840/philtheol202056120.
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This essay explores Karl Rahner’s use of silence throughout his writings in relation to central themes of his theology. First, in his reflections about encountering the silent mystery of God in prayer, Rahner discovers that this painful silence may indeed be sacramental of God’s abiding nearness, inviting us to greater faith, hope, and love. Second, Rahner engages the transcendental character of this relationship between grace and freedom through the silence that permeates the existential divine-human dialogue. Third, Rahner’s meditations on Jesus, the silent Word, reveal how Jesus’s surrender in freedom to God’s silence enables our own response to God and participation in Jesus’s salvific “death-into-resurrection.” Fourth, Rahner elucidates the role of silence in ordinary mysticism; patient forbearance, bold proclamation, and love of neighbor are all opportunities for experiencing the grace of the Holy Spirit in everyday life. Finally, these themes converge in Rahner’s thoughts about the importance of silence in the spirituality of the theologian.
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Palacios Roa, Alfredo. "Tres cartas que nos recuerdan una de las mayores catástrofes humanas ocurrida en Santiago de Chile: Dos mil personas muertas el 8 de diciembre de 1863." Revista de Historia y Geografía, no. 30 (May 15, 2015): 111. http://dx.doi.org/10.29344/07194145.30.389.
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ResumenEn este estudio se transcriben y analizan tres cartas que nos recuerdan una de las mayores tragedias humanas ocurrida en Chile, nos referimos al incendio que destruyó la iglesia de la Compañía de Jesús en 1863 que provocó la pérdida de la vida de dos mil concursos.Palabras clave: Chile, Santiago, Jesuitas, Incendio, Religiosidad.Three Letters that Remind us of One of the Greatest Human Catastrophes Occurred in Santiago, Chile: Two Thousand People Died on 8 December1863AbstractIn this study are transcribed and analyzed three letters about one of the greatest human tragedies that occurred in Chile: the fire that destroyed the church of the Compañía de Jesús in 1863 which provoked the death of twothousand attendees.Key words: Chile, Santiago, Jesuits, Fire, Religiosity.
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POTULNYTSKYI, Volodymyr, and Heorhii POTULNYTSKYI. "Polish-Lithuanian Commonwealth in the Context of Its Historical Relations with Ukraine in Omeljan Pritsak's Academic Research." Ukraine-Poland: Historical Heritage and Public Consciousness 12 (2019): 151–64. http://dx.doi.org/10.33402/up.2019-12-151-164.
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Analyzing the creative heritage by Omeljan Pritsak on the history of Poland, the authors concludes that the historian began to explore the issues of medieval and early New Poland as early as in the pre-war period, the earliest period of his formation as a scholar, and continued into his American and Ukrainian periods. Based on the number of archival documents and printed works, the authors of the article claims that while in his pre-war period the scholar was engaged in debunking the mythical legends existing in Polish historiography about Hetman Ivan Mazepa and wrote several reviews on the works by Polish historians, in his American period, the scholar wrote a range of papers of historiosophic character. Pritsak concludes that these were the Lithuanians who caused the changes in the leadership elite and the interruption in the historical tradition of Ukraine, and that with the transition of Ukrainian lands from Lithuania to Poland, for the first time since the Kyiv period, Ukrainian territory began to produce its own, conscious political rights and privileges. It was during the Polish times, according to Pritsak, that a new political phenomenon, namely the homeland of Rus, began to emerge. Demythologizing the myths about the destructive nature of the Mongols and the Ukrainian character of the Grand Duchy of Lithuania, Pritsak characterizes the Ukrainian "registry" Cossacks as a new type of Ukrainian elite. In his lectures written in the American period, the scholar constructs a historiosophical synthesis of syllabic ties in the context of exploring the role played by Poland in Eastern Europe and examines the peculiarities of the economic and socio- political situation of the Ukrainian lands under the Polish domination. In this respect, he estimates the special significance that such phenomena as reformation, counter-reformation, mercantilism, the Magdeburg law, and the creation of Polish literary poetry by Mikołaj Rej and Jan Kochanowski had for the Polish literary language. In his Ukrainian period, Pritsak supplemented Harvard lectures with new material and visions of the Commonwealth in the context of its relations with Ukraine. It substantiates four major groups of problems that caused the fall of the Commonwealth as a state and emphasizes the special role of counter-reformation and the Jesuits, as well as the manorial economy with special functions of magnates and Jews, which, in his opinion, eventually caused the uprising led by Bohdan Khmelnytsky. Thus, Pritsak examined the history of Poland and the Polish people during three periods of his life: pre-war, American and Ukrainian. The subjects he touched upon in the articles differed, since the scholar set various goals in different periods. It is important to emphasize that almost all research papers on the history of Poland were not conducted by the historian outside the Ukrainian context. Pritsak’s historiosophic vision of the key problems of the history of the old Polish-Lithuanian Commonwealth and of modern Poland is an important contribution to the study of the essential aspects of the common subjects of the Polish and Ukrainian history in Eastern Europe. Keywords research heritage, main trends of research activity, Polish-Lithuanian Commonwealth, the myths of Polish historiography, historiosophical synthesis, syllabic ties, mutual relations.
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Engelbrechtová, Jana. "Changing Conservative Thinking in a Jesuit University." Grotiana 40, no. 1 (December 12, 2019): 49–75. http://dx.doi.org/10.1163/18760759-04000002.
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This paper attempts to give a survey of the origin of the present collection of some forty works of Grotius in the present Scientific Library of Olomouc. After a short introduction about education in the Czech lands and especially in Olomouc, the present works of Grotius are discussed in connection with their origin. Most works were added to the collection due to the Josephine abolition of monasteries in the 1780s. Premonstratensian and Cistercian monasteries were the most important former possessors. A couple of Grotiana were donated by noblemen. A look is given to some course books that have been preserved. A complete list of all works of Grotius printed before 1800, present in the Scientific Library with an identification of their owners, is given in the annex.
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Dzon, Mary. "Jesus and the Birds in Medieval Abrahamic Traditions." Traditio 66 (2011): 189–230. http://dx.doi.org/10.1017/s0362152900001148.
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As is well known, the three “Peoples of the Book” have in common versions of the tale of Abraham: the “Father of Faith,” who, in return for his willingness to sacrifice his son Isaac, was promised descendants as numerous as the stars (Exod. 32:13; cf. Qur'an 2:131–33).1It is less well known that, in the Middle Ages, the three religions shared versions of a legend about Jesus dating from late antiquity: the tale that Jesus once brought clay birds to life.2Thelocus classicusfor this legend, which is not found in the New Testament, is theInfancy Gospel of Thomas(hereafter IGT), an apocryphal text that focuses on the childhood of Christ, particularly his amazing deeds and words. This text is believed to have been composed in Greek in the second century, though it circulated in many languages and was variously appropriated in the late-antique and medieval periods.3An examination of the motif of Jesus bringing clay birds to life reveals the complex transmission history of the IGT and its derivatives, in both East and West, over the course of many centuries.4More broadly, this story about the legendary Christ Child (an adult in the Jewish version, actually) and his command over the animal kingdom specifically shows the different faiths' understanding of the source and extent of Jesus's power and suggests a reaction to one or both of the other groups. The appropriation of the legend in each case tells us something about each faith's convictions about the way God's power could work in Jesus, and something about how each group viewed Jesus's childhood.
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Logan, Oliver. "Jesuit Pulp Fiction: The Serial Novels of Antonio Bresciani in La Civilta Cattolica." Studies in Church History 48 (2012): 385–96. http://dx.doi.org/10.1017/s0424208400001467.
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The successful and highly authoritative Jesuit opinion-journal La Civiltà Cattolica was founded in 1850 to assert Catholic values in the face of ‘the Revolution’, an allegedly nefarious process that had begun with the Revolution of 1789 and was seen by the Jesuit writers as continuing with the 1848 revolution in Italy and the ongoing Risorgimento movement; this called the temporal power of the papacy into question and also entailed wider issues of secularization. For these writers, the periodical press was a dangerous new force and the only way to combat it effectively was on its own ground. The serial novels which ran in the fortnightly journal from 1850 until 1927 were evidendy written in the belief that the devil should not be left with all the most gripping yarns. The dangers to morality posed by romantic novels were constantly emphasized in the journal’s own fiction. The dominant tone of this fiction was polemical. The villains represented the forces of Jacobinism, the secret societies of the early Risorgimento, and Freemasonry. Conspiracy was a constant theme. Indeed, the leitmotifs of anti-Jesuit polemic depicting the Society of Jesus as an occult conspiratorial organization were in turn deployed by the Jesuit writers against Freemasonry. In the present study, however, the emphasis will be primarily on what the works of Antonio Bresciani (1798–1862), the pioneer Jesuit novelist between 1850 and 1861, had to say about Christian life and values. This, in fact, has most relevance to the genre of the romantic novel.
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Shaw, Beau. "Political Form in Paul Celan." Epoché: A Journal for the History of Philosophy 25, no. 1 (2020): 185–205. http://dx.doi.org/10.5840/epoche20201014174.
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Paul Celan’s “Tenebrae” is a scandalous poem: it describes how “unity with the dying Jesus” (in Hans-Georg Gadamer’s words) is achieved by means of the Jewish experience of the concentration camps. In this paper, I provide a new interpretation of “Tenebrae” that breaks from the two traditional ways in which the poem has been viewed—on the one hand, as a Christian poem that suggests that Jesus, insofar as he suffers just like Jewish concentration camp victims do, can provide “hope and redemption for the faithful” (Gadamer), and, on the other hand, as an ironic criticism of this Christian idea. Rather, I suggest that “Tenebrae” is a modification of Christianity: preserving Christian belief about Jesus’s death, it destroys that belief, and does so for the sake of the defense against Christian persecution. Finally, I suggest that this view reveals the peculiar poetic form of “Tenebrae”—what I call “political form.”
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Bernhard, Andrew. "Postscript: A Final Note about the Origin of theGospel of Jesus’ Wife." New Testament Studies 63, no. 2 (March 6, 2017): 305–17. http://dx.doi.org/10.1017/s0028688516000370.
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The owner of theGospel of Jesus’ Wifeprovided Karen King with an interlinear translation of the text. Like the Coptic of the papyrus fragment, the English of this interlinear translation appears dependent on ‘Grondin's Interlinear Coptic/English Translation of the Gospel of Thomas’. It shares a series of distinctive textual features with Grondin's work and even appears to translate two Coptic words found in theGospel of Thomasbut not in theGospel of Jesus’ Wife.Consequently, theGospel of Jesus’ Wifeseems undeniably to be a ‘patchwork’ of brief excerpts from theGospel of Thomascreated after November 2002.
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Albl, Martin C. "“David sang about him”: A Coptic Psalms Testimonia Collection." Vigiliae Christianae 66, no. 4 (2012): 398–425. http://dx.doi.org/10.1163/157007212x613429.
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Abstract This study analyzes a fragmentary Coptic Psalms testimonia collection (CPT), published by Charles W. Hedrick in 2006. The text lists approximately 30 events from Jesus’ life; each event is paired with a Psalms quotation understood as a prophetic witness (testimonium) to that event. The collection is creedally structured, focusing on Jesus’ birth, his passion and death, and his resurrection, ascension, and heavenly enthronement. This study situates each of the CPT’s events and testimonia in the context of early Christian testimonia literature, noting especially close connections with catechetical works such as Rufinus’ Commentary on the Apostolic Creed. Of special interest is the CPT’s quotation of Christian additions to Ps 96:10 (“on the wood”) and to Ps 51:7 (“by the blood of the wood”). Its likely life-setting is the catechesis of fifth-century Egyptian monasticism.
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Leppik, Lea. "Tartu ülikool kui eestlaste mälupaik [The University of Tartu as a memory site for Estonians]." Ajalooline Ajakiri. The Estonian Historical Journal, no. 2 (September 8, 2016): 245. http://dx.doi.org/10.12697/aa.2016.2.05.
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The City of Tartu is proud of its university and its status as a university town. The university is an even stronger memory site than the city and has special meaning for Baltic Germans in addition to Estonians, but also for Ukrainians, Armenians, Poles, Latvians, Jews and other minorities of the former Russian Empire. The commemoration of the anniversaries of the University of Tartu is a very graphic example of the use of memory and the susceptibility of remembering to the aims of the current political system and of various interest groups. Here history has become an “active shaper of the present” according to Juri Lotman’s definition. This article examines the commemoration of jubilees of the University of Tartu through two hundred years. Nowadays Estonians consider the entire history of the University of Tartu to be their own starting from its founding by King Gustav II Adolf of Sweden in 1632. The Estonian language was not unknown in the university in the Swedish era – knowledge of Estonian was necessary for pastors and some examples of occasional poetry written in Estonian have survived from that time. The university was reopened in 1802 when it was already part of the Russian Empire and became a primarily Baltic German university. It shaped the identity of the Baltic provinces in Russia and contributed to their growing together culturally in the eyes of both the German-speaking upper class and the Estonian- and Latvian-speaking lower class. The Estonian and Latvian languages were both represented at the university by one lecturer. There were also Estonians at the university in the first decades already but at that time, education generally meant assimilation into German culture. The 50th jubilee of the Imperial University of Tartu was commemorated in 1852 as a celebration of a Baltic German university. The 100th anniversary of the imperial university in 1902 was commemorated at a university where the language of instruction had been switched to Russian. The guests of honour were well-known Russian scientists, church representatives and state officials. For the first time, a lengthy overview of the history of the University of Tartu was published in Estonian in the album of the Society of Estonian Students under the meaningful title (University of the Estonian Homeland). Unlike the official concept of the 100 year old university, this overview stressed the university’s connection to the university of the era of Swedish rule. When the Russian Empire collapsed and the Estonian nation became independent, the University of Tartu was opened on 1 December 1919 as an institution where the language of instruction was Estonian. The wish of the new nation to distance itself from both the Russian and German cultural areas and to be connected to something respectably old was expressed in the spectacular festivities held in 1932 commemorating the 300th anniversary of the University of Tartu. After the Second World War, Estonians who ended up abroad held the anniversaries of the Estonian era University of Tartu in esteem and maintained the traditions of the university student organisations that were banned in the Soviet state. The 150th anniversary of the founding of the university was commemorated in the Estonian SSR in 1952 – at the height of Stalinism. The Swedish era university was cast aside and the monuments to the king and to nationalist figures were removed, replaced by the favourites of the Soviet regime. Connections to Russia were emphasised in every possible way. Lithuanians celebrated the 400th anniversary of their University of Vilnius in 1979, going back to the educational institution established in the 16th century by the Jesuits. This encouraged Estonians but the interwar tradition of playing up the Swedish era was so strong that the educational pursuits of the Jesuits in Tartu (1585–1625, with intervals) were nevertheless not tied into the institute of higher education. So it was that the 350th anniversary of the University of Tartu was celebrated on a grand scale in 1982. The protest movement among university students played an important role in the restoration of Estonia’s independence. Immediately thereafter, the commemoration of the anniversaries of the Estonian era university that had in the meantime been banned began once again. The 200th anniversary of the opening of the Imperial University of Tartu (2002) passed with mixed feelings. The imperial university as a university of the Russian state no longer fit in well and it was feared that the connection to the Swedish era would suffer. Yet since this period had nevertheless brought Tartu the greatest portion of its scientific fame, a series of jubilee collected works were published by various faculties. On the other hand, nobody had any qualms about commemorating the 375th anniversary of the Swedish era university five years later (2007) on a grand scale with new monuments, memorial plaques, exhibitions, a public celebration and a visit from the King of Sweden.
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Damarwanti, Seri. "Gaya “Permainan Kata dan Pernyataan yang Disalahpahami” Sebagai Cara yang Lebih Efektif dalam Berteologi Dibandingkan Dengan Gaya Tulisan Deklaratif dalam Tulisan Yohanes." SANCTUM DOMINE: JURNAL TEOLOGI 6, no. 2 (April 22, 2020): 59–82. http://dx.doi.org/10.46495/sdjt.v6i2.39.
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Jesus taught by various methods and they were emphasized specifically by every Gospel writer. John succeeded in founding a different model of Jesus' teaching from other Gospel writers, where he saw the element of misinterpreted words and statements as a deliberate act that Jesus created to make his hearers understand the meaning of his teaching more clearly and vividly than when Jesus used other methods. This paper describes descriptively about the study of words, the selection of words, the background context and the issues that accompany each event, as well as the teaching objectives correlated with the future fulfillment of Jesus' words, to help the readers understand that the teaching method used is the right method.
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May, David M. "Words about Recent Book: I. Biblical Studies: The Challenge of Jesus' Parables." Review & Expositor 102, no. 1 (February 2005): 157–58. http://dx.doi.org/10.1177/003463730510200116.
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Boggan, Neil W., and Wm Loyd Allen. "Words about Recent Book: II. Historical-Theological Studies: How on Earth Did Jesus Become a God?: Historical Questions about Earliest Devotion to Jesus." Review & Expositor 105, no. 3 (August 2008): 523–24. http://dx.doi.org/10.1177/003463730810500319.
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Lamerson, Samuel. "Evangelicals and the Quest for the Historical Jesus." Currents in Biblical Research 1, no. 1 (October 2002): 61–87. http://dx.doi.org/10.1177/1476993x0200100104.
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This article deals with historical Jesus studies done by evangelical scholars. The works are divided up into three broad categories: textbooks, construc tive studies and apologetic works. The article asks whether or not one can find good historical scholarship being done in the evangelical community. The results are, as might be expected, mixed. While there is some very good work being done by evangelical Jesus scholars such as N.T. Wright, Scot McKnight and Greg Boyd, there is a fair amount of shoddy scholarship com ing from this camp as well. The article points out both strengths and weak nesses in Jesus research being done by modem evangelicals and ends with suggestions for evangelical Jesus scholars. Anyone writing so small a book about so great a man must leave something out. G.K. Chesterton
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Miller, Robert J. "The Domain and Function of Epistemological Humility in Historical Jesus Studies." Journal for the Study of the Historical Jesus 12, no. 1-2 (November 20, 2014): 130–42. http://dx.doi.org/10.1163/17455197-01202003.
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The epistemological humility proper to methodological naturalism is the suspension of belief in divine causation, and by entailment, of the belief that events that violate the laws of nature sometimes occur. Epistemological humility does not, however, require the suspension of knowledge of how the world works, i.e., of the laws of nature. Methodological naturalism, therefore, requires us to reject the literal truth of reports in ancient texts of events that we know to be physically impossible, regardless of whether a text attributes such events to divine causality. Reports about the deeds of Jesus are not exempt from this methodological restriction. Methodological naturalism, and the epistemological humility it subsumes, therefore, requires that historians deny, for example, that the historical Jesus (the human Jesus as reconstructed by critical historiography) literally walked on water. Since epistemological humility does not require the suspension of knowledge about how the world works, but only of belief in divine causation, it therefore does not require that one hold open the possibility that the historical Jesus walked on water, since that possibility is incompatible with naturalism (both ontological and methodological).
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Nicolotti, Andrea. "The Scourge of Jesus and the Roman Scourge." Journal for the Study of the Historical Jesus 15, no. 1 (August 20, 2017): 1–59. http://dx.doi.org/10.1163/17455197-01501006.
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According to the Gospels, Jesus suffered the flagellation before his crucifixion. The texts do not clarify the form and materials of the scourge that was utilized. Since the beginnings of the modern era, several commentators have speculated about the scourge’s form, on the basis of the Greek-Roman literary evidence and with reference to flagellation relics. In the last few centuries, scholars have provided new indications that are exemplified in great dictionaries and encyclopedic works of Greek-Roman archaeology and antiquities, as well as in the consultation works available to biblical scholars. However, a close re-examination of the whole evidence compels us to dismiss nearly all data and to conclude that we know almost nothing about the materials and form of the scourge used at Jesus’ time.
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Olley, John W. ""You Are Light of the World": a Missiological Focus for the Sermon On the Mount in Matthew." Mission Studies 20, no. 1 (2003): 9–27. http://dx.doi.org/10.1163/157338303x00034.
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AbstractAlthough the words of Jesus, "You are the light of the world," are much used in missiological contexts, there has been surprisingly little attention given to their significance in the gospel of Matthew. This article argues that their position, at the beginning of the Sermon on the Mount, intentionally placed between the beatitudes and Jesus' words about "righteousness," provides a missiological focus for the Sermon, and for the whole teaching of Jesus.
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Županov, Ines G. "Passage to India: Jesuit Spiritual Economy between Martyrdom and Profit in the Seventeenth Century." Journal of Early Modern History 16, no. 2 (2012): 121–59. http://dx.doi.org/10.1163/157006512x633245.
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Abstract Historians today seem to agree that passions for spices and for acquisition of objects and territories from the late fifteenth century fuelled the “mercantile revolution” on a global scale. This article will argue that spirituality and commercial enterprise worked together to produce material objects, some of exceptional artistry. These artifacts, books, sculptures, paintings, and the attractive narratives written about or around them sparked spiritual enthusiasm wherever they reached their audience and became fundraising tools for further spiritual conquest and for creation of new material objects. In this case, I will trace the career of one particular Jesuit missionary, Marcello Mastrilli, who invented his own life and future martyrdom with a series of printed books and works of art, all marked by Mastrilli’s spiritual energy and his ability to fill the Jesuit purse.
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Fredriksen, Paula. "Words about Recommended Books on Jewish-Christian Dialogue: The Historical Figure of Jesus." Review & Expositor 103, no. 1 (February 2006): 234–36. http://dx.doi.org/10.1177/003463730610300116.
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McConnell, James R. "Words about Recent Book: II. Historical-Theological Studies: The Historical Jesus: Five Views." Review & Expositor 107, no. 2 (May 2010): 269–70. http://dx.doi.org/10.1177/003463731010700218.
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Lewis, E. D. "Land Earth Sun Moon and the Father of Generations: An Historiography of Words for God in Sara Sikka." Bijdragen tot de Taal-, Land- en Volkenkunde 169, no. 2-3 (2013): 295–325. http://dx.doi.org/10.1163/22134379-12340028.
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Abstract The common word in Sara Sikka for the Christian god is amapu, a compound noun meaning ‘father of generations’. There is reason to believe that the word came into use after conversions to Roman Catholicism began on Flores in the early sixteenth century but the origin of the word is obscure. An examination of writing about Sikka and its language by early Jesuits and later SVD missionaries on Flores reveals, if not the origin of the word amapu, much about its meaning in relation to the values and cosmology of pre-Christian Sikkanese society, culture and thought. The historiographic evidence also points to how elements of classical Sikkanese traditions have survived in the Christian culture of Sikka.
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Beretta, Francesco. "Melchior Inchofer et l'hérésie de Galilée: Censure doctrinale et hiérarchie intellectuelle." Journal of Modern European History 3, no. 1 (March 2005): 23–49. http://dx.doi.org/10.17104/1611-8944_2005_1_23.
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Melchior Inhofer and Galileo's Heresy: Doctrinal Censorship and Intellectual Hierarchy The censures written by the Jesuit Melchior Inchofer about Galileo's works – three of them deal with heliocentrism, one has been recently discovered and is about the atomism of the Saggiatore – played a major part in the Galileo affair. The essay discusses the origins and the importance of these texts for the 1633 trial. More generally, it shows how theological censure was used by the upholders of scholastic aristotelism to hinder the dissemination of alternative forms of natural philosophy. The new philosophical orthodoxy produced by the Roman Inquisition intended to preserve the intellectual hierarchy of Counter-Reformation.
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Davies, Benjamin R. "Growing Up Against Allegory: The Late Works of J. M. Coetzee." Novel 53, no. 3 (November 1, 2020): 419–35. http://dx.doi.org/10.1215/00295132-8624606.
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Abstract The first two books of J. M. Coetzee's recent trilogy, The Childhood of Jesus (2013) and The Schooldays of Jesus (2016), are extremely strange. Just when “the Australian fiction,” following the works set in South Africa and various international locations, was thought to be the last phase of Coetzee's career, the Nobel laureate changed tack. The Jesus books challenge readers and critics with their sparse tone, lengthy philosophical dialogues, and allegorical obscurity. Their difficulty seems to shed little light on some of the most intriguing questions about Coetzee's writing: namely, its form and its interaction with allegory. Beginning with a reappraisal of a classic work of Coetzee studies, this essay then lays out a theory about the connection between reading and writing allegory within traditions of what constitutes a “novel.” In the second section, examples from Coetzee's earlier fiction are analyzed, with focus on In the Heart of the Country (1977) and Boyhood (1997). Parental roles are found to be vital in the connections between the novel form and allegory. The third section applies these analyses to Childhood and Schooldays. Focus on the books’ references to Plato and Don Quixote helps scrutinize their philosophy and reach the thesis of this essay: that with these books, Coetzee experiments with a form that goes beyond the novel.
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Marienberg, Evyatar. "Jews, Jesus, and Menstrual Blood." transversal 14, no. 1 (December 23, 2016): 1–10. http://dx.doi.org/10.1515/tra-2016-0001.
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AbstractThis article examines how concepts related to menstruation and menstrual blood were used by medieval Jews to insult the Christians’ God and his mother. One of the central concepts used in these exchanges was the claim that Jesus was conceived while Mary was menstruating. The article checks this and similar claims when they appear, among other places, in polemic works, such as the rather famous Toledot Yeshu (“The Genealogy of Jesus”), and in the Jewish chronicles about the massacres of Rhineland Jews during the first crusade of 1096.
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Lataster, Raphael. "IT'S OFFICIAL: WE CAN NOW DOUBT JESUS' HISTORICAL EXISTENCE." Think 15, no. 43 (2016): 65–79. http://dx.doi.org/10.1017/s1477175616000117.
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With the assistance of historian Richard Carrier, I have just published Jesus Did Not Exist: A Debate Among Atheists (2015), as a spiritual sequel to my earlier There Was No Jesus, There Is No God (2013). Unsurprisingly, I argue that – with the Christ of Faith already dismissed by mainstream secular scholars – it is very reasonable to doubt Jesus' historical existence. The basic premise of the book is to examine the arguments of four scholars who have recently published significant works about this controversial issue. What follows is a brief summary of these analyses.
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Grošelj, Nada. "Two 17th century Jesuit plays in Ljubljana inspired by English literature." Acta Neophilologica 37, no. 1-2 (December 1, 2004): 61–71. http://dx.doi.org/10.4312/an.37.1-2.61-71.
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Jesuit teachers, whose members came to Ljubljana in the late 16th century, placed great emphasis on the production and staging of the school drama. Despite the domination of religious themes, the range of its subject matter was wide and varied. The article discusses two plays which derived their subject matter from English literature, namely from Bede's Ecclesiastical History of the English People and Holinshed's Historie of Britain.The texts themselves are lost, but in the case of the Holinshed-inspired work (a version of the King Lear story), a detailed synopsis has been preserved. The article examines the synopsis and the extant manuscript reports about the plays, the original English sources, and the treatment of the two works in contemporary scholarly treatises.
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SEBASTIANI, SILVIA. "WHAT CONSTITUTED HISTORICAL EVIDENCE OF THE NEW WORLD? CLOSENESS AND DISTANCE IN WILLIAM ROBERTSON AND FRANCISCO JAVIER CLAVIJERO." Modern Intellectual History 11, no. 3 (October 10, 2014): 677–95. http://dx.doi.org/10.1017/s1479244314000249.
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According to Gerbi's classical study, the “dispute of the New World” entered a new phase in the 1780s, one marked by voices coming from the Americas. New questions were then raised about the writing of history, its method, scope and proofs. This essay pursues a dual-track enquiry, confronting theHistory of America(1777) by the Presbyterian minister William Robertson, a leading figure of the Scottish Enlightenment, with theStoria antica del Messico(1780–81) by the Mexican exiled Jesuit Francisco Javier Clavijero. The two works, one written from the centre of the world's commercial expansion, the other from the Pontifical States, were engaged in a sophisticated dialogue, which yields two alternative, competing conceptions of history and of humankind. To Robertson's philosophical history, which developed from a long-distance perspective, characteristic of Enlightenment, Clavijero responded by reassessing the Jesuit and antiquarian tradition, based on closeness, local expertise and direct observation.
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Sales, Terrelle B. "Love: A Critical Pillar in the Pedagogy of Jesus." Christian Education Journal: Research on Educational Ministry 17, no. 2 (May 19, 2020): 233–47. http://dx.doi.org/10.1177/0739891320918592.
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This paper seeks to illuminate the Christocentric themes and elements found within critical pedagogy. This work looks to Jesus as a pioneer in the development of some of the essential theories and works brought about by many critical scholars, namely Paulo Freire’s social concept of conscientization and teaching as an act of love. Jesus’ pedagogy offers love not as a political force, but as a spiritual command that is unconditional in scope and application.
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Graves, Mike. "Words about Recent Book: I. Bibical Studies: Speaking Conflict: Stories of a Controversial Jesus." Review & Expositor 105, no. 3 (August 2008): 509–11. http://dx.doi.org/10.1177/003463730810500313.
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Stettler, Christian. "Paul, the Law and Judgement by Works." Evangelical Quarterly 76, no. 3 (May 4, 2004): 195–215. http://dx.doi.org/10.1163/27725472-07603001.
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This article seeks to shed new light on Paul’s teaching on the Torah. It does so by analyzing Paul’s different statements about the criteria of judgement by works. The result of this study is that it is the same criterion that applies to Jews and Gentiles, believers and unbelievers, namely the Torah as interpreted and fulfilled by the Messiah Jesus, practised by believers in the power of the Holy Spirit, and summarised in the double commandment of love. Thus the whole Torah is still valid in the time of the new covenant, but in a wholly transformed way.
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Kenpa, Chin. "The Image of Jesus in the Writings of Zhang Shizhang (Hottinger S. C. Chang)." Christianity & Literature 68, no. 1 (November 15, 2018): 74–85. http://dx.doi.org/10.1177/0148333118793900.
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This article approaches the work of Zhang Shizhang (Hottinger S. C. Chang, 1896–?), a theologian and writer scarcely known in the academy today. Zhang wrote about Jesus’ life and portrayed him in the image of a revolutionary liberator, one in tune with the “Christian Socialism” that he was advocating. This image of a radical Jesus was particularly noteworthy in the context of the China of the time, and his major focus was on creative writing, producing two works connected to the Lives of Jesus genre: Role Model for Young People (1928) and The Revolutionary Carpenter (1938).
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Alonso Veloso, María José. "La respuesta de Quevedo al padre Pineda: una obra posiblemente censurada." Neophilologus 104, no. 1 (April 24, 2019): 49–67. http://dx.doi.org/10.1007/s11061-019-09610-z.
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AbstractNumerous invectives against Quevedo’s works were disseminated from 1626 to 1635, coinciding with the publication of his most polemical texts:Política de Dios,BuscónandSueños. Among the earliest ones, there is a diatribe against the political treatise by the Jesuit priest Juan de Pineda, handwritten and now lost. Quevedo replied to it quickly, in 1626. His response is preserved in two manuscript sources dated in the 17th century, one of them with relevant omissions never mentioned by scholars. The aim of this paper is to provide information about more than twenty excerpts that were included in the version that could be presumably closer to the author’s will; the other one, which was precisely the base text of modern editors, might have censored them. The above omissions seem to be due to a possible censure: some insulting passages against Pineda dissapear, as well as praises and quotes from a controversial Jesuit, Gabriel Vázquez, who was accused for his heterodox ideas and even imprisoned by the Inquisition.
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Schutz, Paul J. "En-Gendering Creation Anew: Rethinking Ecclesial Statements on Science, Gender, and Sexuality with William R. Stoeger, SJ." Horizons 48, no. 1 (May 17, 2021): 34–68. http://dx.doi.org/10.1017/hor.2021.1.
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Despite Pope John Paul II's call for “intense dialogue” between theology and science that excludes “unreasonable interpretations” of Scripture, ecclesial statements on gender and sexuality—including John Paul II's own works—deploy an interpretation of the literal meaning of Genesis to perpetuate a complementarian anthropology that contradicts scientific insights about the human body. After illustrating the implications of this hermeneutical inconsistency, this article presents Jesuit astronomer William Stoeger's theological method and hermeneutics of the full flourishing of life as an alternative approach, which fulfills John Paul II's vision for dialogue and paves a way toward reimagining church teachings on gender and sexuality.
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Aitken, Ellen Bradshaw. "τ⋯ δρώμενα κα⋯ τ⋯ λεγόμενα: The Ėucharistic Memory of Jesus' Words in First Corinthians." Harvard Theological Review 90, no. 4 (October 1997): 359–70. http://dx.doi.org/10.1017/s0017816000030911.
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One manner in which to investigate the life of Jesus' sayings in the early church is to ask how communities preserved and transmitted their memory. I ask here, however, a somewhat different question, namely, what did Christians accomplish by remembering certain words and actions specifically as those of Jesus. In particular, I inquire in this article into the consequences of remembering Jesus' words and actions as authoritative within the cultic context of the Corinthian community. What is the memory of Jesus that informs chapters 10 and 11 of 1 Corinthians? What light, moreover, might an answer to this question shed upon the formation of a narrative about Jesus? To this end, I present a reading of materials in 1 Corinthians 10 and 11 that attends to cult, both its ritual and its narrative, and to the function of authoritative speech in cultic context.
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McCoog, Thomas M. "‘The Slightest Suspicion of Avarice’: The Finances of the English Jesuit Mission." Recusant History 19, no. 2 (October 1988): 103–23. http://dx.doi.org/10.1017/s0034193200020185.
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THE instructions given to Robert Parsons and Edmund Campion upon their embarkation for England in 1580 left no doubt that, no matter what the English government might say, their tasks were the confirmation of the faith of the Catholics there and the recovery of those who, through ignorance, had lapsed. In order to attain these objectives, Father General Everard Mercurian urged the Jesuits to an exemplary life of extraordinary virtue. Amongst the more specific recommendations, the General exhorted the missionaries, in words that echoed the Society's Constitutions, to avoid ‘even the suspicion of avarice and greed.’ They were, therefore, neither to seek nor to accept any alms unless their need became extremely urgent. Even then, they should only ask one or two of their loyal friends for assistance. If the Jesuits could only turn to their friends as a last resort, if they could neither elicit nor accept alms from the people whom they served, one wonders how the General thought the mission's expenses would be met? For a document as reasonable and as thorough as the instructions, it is surprisingly naive about finances, a naiveté that would with experience give place to sophistication.
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Tennant, Matthew Aaron. "Words about Recent Book: III. Historical-Theological Studies: In the Trenches with Jesus and Marx." Review & Expositor 105, no. 1 (February 2008): 157–58. http://dx.doi.org/10.1177/003463730810500122.
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Bakker, Freek. "The Image of Jesus Christ in the Jesus Films Used in Missionary Work." Exchange 33, no. 4 (2004): 310–33. http://dx.doi.org/10.1163/1572543042948277.
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AbstractThis article starts with a short introduction to the history of films about Jesus Christ. These were already produced in 1897, within two years of the first ever showing of any film. At first the churches seemed to react positively, but later their attitude reversed. Later yet the churches changed their minds again. Since 1979 the concept of translating the gospel into film language gained an increasing adherence. The theological portraits of Jesus in the two films most used in missions and missionary work are analysed. Furthermore the impact of these films is dealt with.
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Ramos, José Santos. "Cartesian discourse on the rainbow versus Conimbricense treatise on the celestial arch." Mediaevalia Textos e estudos 37 (2018): 191–213. http://dx.doi.org/10.21747/21836884/med37a9.
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In this article we compare the exposition of two famous texts contemplated in the history of philosophy that deal mainly with the explanation of the meteorological phenomenon of the rainbow. The texts are the Fifth Treatise entitled From the Rainbow or Celestial arc of the Meteorological Commentaries, published in 1593 by the Jesuit Masters Conimbricenses and Discourse VIII entitled About the Rainbow from the Meteoros de Descartes, published in 1637. The pertinence of the comparison between the works mentioned is justified by a vast ban on comments on the medieval origins of Cartesian science and by Descartes himself declaring the initiative to compare both philosophical perspectives
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Nordby, S. N. "Metaphor and the Mind of God in Nevi’im." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 1 (March 27, 2018): 51–83. http://dx.doi.org/10.14428/thl.v2i1.1353.
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In The Philosophy of Hebrew Scripture, Yoram Hazony contrasts the uses of metaphor in Nevi’im and the New Testament. According to Hazony, metaphor is employed by Jesus to obscure teachings, but the prophets of the Hebrew Scriptures use metaphor to make teachings intelligible. However, this understanding of metaphor is too simplistic to capture the scope of metaphorical statements made by the Hebrew prophets. In this paper, I suggest that an important set of philosophical arguments are advanced by the prophets in ways not captured by current interpretive methodologies. The paper is divided into two parts. In the first half, I argue against Hazony’s assessment of Nevi’im. In the second, I forward my position on the philosophical dimensions of Nevi’im: that prophetic writings reveal important moral facts about God’s nature and the ways in which we should respond to him in both action and emotion. Appealing to the works of Dru Johnson, Eleonore Stump and Linda Zagzebski, I show that the writings of the Hebrew prophets may in fact advance certain arguments about the emotions and motivations of God. Through the collected writings of Nevi’im, God functions as an exemplar for those receiving the words of the prophets.
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Carlson, Donald. "Of Lunatics, Lovers, and Poets: The Conversation about Poetry in Shakespeare's A Midsummer Night's Dream." Ben Jonson Journal 25, no. 2 (November 2018): 194–213. http://dx.doi.org/10.3366/bjj.2018.0224.
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Individual works of poetry and drama often contribute to a conversation that spans centuries, but A Midsummer Night's Dream contains a very specific dialogue in which Shakespeare takes the Jesuit priest-poet Robert Southwell for an interlocutor. Shakespeare creates this conversation by echoing Southwell's published work. By the first staging of A Midsummer Night's Dream, around 1595 or 1596, Southwell had endured a martyr's death; but that didn't stop Shakespeare from responding to the prescriptions laid down by Southwell about the proper way for Christian poets to write. His prefatory letter and introductory poem to the posthumous volume St. Peters Complaint make clear that Christian poets whose poems are not overtly devotional are squandering their talent. He remonstrates with such poets – one in particular, whom Southwell addresses as his “belov'd cousen” – to chasten themselves and to write poetry more in the vein of the reverent and improving verses included in Southwell's own volume. Through the character of Theseus, especially, and in the structure of the play, more generally, Shakespeare replies to Southwell. Shakespeare doesn't simply reject Southwell, but rather evokes an understanding of piety and poetry consistent with the pre-Reformation, late medieval Church. This understanding is one that allows room for juxtaposing the sacred and the profane as opposed to championing one at the expense of the other.
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Attridge, Harold W. "Ambiguous Signs, an Anonymous Character, Unanswerable Riddles: The Role of the Unknown in Johannine Epistemology." New Testament Studies 65, no. 3 (May 2, 2019): 267–88. http://dx.doi.org/10.1017/s0028688519000031.
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While the Gospel of John makes some forceful and explicit claims about the identity of Jesus and the character of his mission, it also invites readers into a deepened appreciation of its claims. Part of its strategy for doing so is to exploit ambiguity and to point to what the readers do not know. The article explores three examples of this pedagogical strategy: the deliberately hidden identity of the Beloved Disciple; the initial deeds of Jesus, labelled ‘signs’, which, however, do not in any direct and obvious way ‘signify’ anything, as the later works do; and the question debated by the crowds in Jerusalem, of where Jesus is from. In each case recognition of the unknown can be the first step towards discovering Truth.