Academic literature on the topic 'Letters from missions (The East : Jesuits)'
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Journal articles on the topic "Letters from missions (The East : Jesuits)"
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Miazek-Męczyńska, Monika. "Polish Jesuits and Their Dreams about Missions in China, According to the Litterae indipetae." Journal of Jesuit Studies 5, no. 3 (March 26, 2018): 404–20. http://dx.doi.org/10.1163/22141332-00503004.
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From the very beginning, Polish Jesuits were aware of the fact that the general of the Society of Jesus required them to focus on completely different missionary areas than the Far East. Nevertheless, in the Archivum Romanum Societatis Iesu one can find more than two hundred so-called indipetae (shortened version of Litterae ad Indiam petentes)—letters sent by Polish Jesuits to their general asking for foreign missions, especially in China. They were written by 114 Jesuit fathers and brothers but ultimately only four (Andrzej Rudomina, Michał Boym, Jan Mikołaj Smogulecki, Jan Bąkowski) ever preached the word of God in the Middle Kingdom. By analyzing the content of Polish indipetae letters, this paper underlines the most important sources of missionary vocations among Polish Jesuits, through comparison with similar letters from the fathers and brothers of other Jesuit provinces.
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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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Santana, José L. "To Walk with Slaves: Jesuit Contexts and the Atlantic World in the Cartagena Mission to Enslaved Africans, 1605–1654." Religions 12, no. 5 (May 11, 2021): 334. http://dx.doi.org/10.3390/rel12050334.
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The Jesuit mission to enslaved Africans founded in 1605 in Cartagena de las Indias is amongst the most extraordinary religious developments of early colonial Latin America. By the time Alonso de Sandoval, S.J. and Pedro Claver, S.J. began their work to baptize and catechize the thousands of slaves who passed through Cartagena’s port each year, the Society of Jesus had already established a global missionary enterprise, including an extensive network of communication amongst its missionaries and colleges. Amidst this intramissionary context, Sandoval wrote De instauranda Aethiopum salute—a treatise informed largely by these annual letters, personal correspondences, and interactions with the diverse multitudes of people who could be encountered in this early colonial cosmopolitan city—aimed at promoting the necessity of African salvation. From East Asia to Latin America, Jesuits followed the example of their apostolic missionary, Francis Xavier, to bring the Catholic faith to non-Christian peoples. Through De instauranda and the Catholic Church’s collected testimony for the sainthood of Claver, we see how Sandoval and Claver, like other Jesuits of the time, arose as innovative and unique missionaries, adapting to their context while attempting to model the Jesuit missionary spirit. In doing so, this article posits, the historical-religious context of the early modern Atlantic world and global Jesuit missions influenced Sandoval and Claver to accompany enslaved Africans as a missionary theology.
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Moraes, Carlos Eduardo Mendes de, Amanda Mimoso Rodrigues Coelho, and Alessandro Jocelito Beccari. "Epistolae Iapanicae: cartas dos primeiros jesuítas portugueses no Japão / Epistolae Iapanicae: The Letters of the First Portuguese Jesuits in Japan." Caligrama: Revista de Estudos Românicos 24, no. 3 (December 18, 2019): 67. http://dx.doi.org/10.17851/2238-3824.24.3.67-84.
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Resumo: As Cartas Japonesas (Epistolae Iapanicae) são documentos que registram a ação dos jesuítas portugueses em terras japonesas a partir do ano de 1549. Essas cartas tinham como finalidade comunicar à coroa as ações (e consequentemente, as dificuldades) das missões enviadas ao Oriente, tanto no tocante à condução da catequização, quanto da conversão, que eram os intuitos principais na promoção da expansão da religião católica, mas que traziam no seu bojo outras intenções, como o avanço econômico e político sobre aquela população. A obra em estudo resulta da reunião das mais significativas cartas enviadas a Portugal. Escritas originalmente em português, elas foram posteriormente traduzidas para o neolatim, sob o título Epistolae iapanicae, de multorum gentilium in uariis insulis ad Christi fidem, per Societas nominis Iesu Theologos Conuersione. A edição dessas cartas, neste formato, deu-se no ano de 1569, pelo editor Ruitger Velpius (1540-1615), pela Universidade de Lovaina, com prólogos e subtítulos de Hannardus Gameren Mosaeus (1530-1569) e o patrocínio de Alberto V, Duque da Baviera (1528-1579). A proposta deste artigo é discutir o processo de composição desta obra a partir das suas características enquanto trabalho resultante de compilação de documentos esparsos, aqui tratados como fontes primárias, em que se levam em conta aspectos contextuais como mecenato, intenções editoriais e os processos de adequação da difusão dos documentos inacianos aos propósitos de expansão religiosa, política e comercial, transformando um arquivo de cartas de circulação restrita em obra impressa de valor essencial para as intenções expansionistas de Portugal.Palavras-chave: historiografia linguística; retórica; jesuítas; Japão.Abstract: The Japanese Letters (Epistolae Iapanicae) are documents which record the activity of the Portuguese Jesuits in Japanese territory from 1549. These letters were intended to report to the crown the actions (and consequently the difficulties) of missions sent to the East, both in terms of conducting catechization and conversion, which were the main purposes for promoting the expansion of the Catholic religion, but which brought with it other intentions, such as economic and political advantages taken of that population. The work under study results from the gathering of the most significant letters sent to Portugal. Originally written in Portuguese, they were later translated into Neo-Latin, under the title Epistolae Iapanicae, de multorum gentilium in variis insulis ad Christi fidem per societatis nominis Iesu Theologos conuersione. These letters were edited in this format in 1569 by editor Ruitger Velpius (1540-1615), at the University of Leuven, with prologues and subtitles by Hannardus Gameren Mosaeus (1530-1569), sponsored by Alberto V, Duke of Bavaria (1528-1579). The purpose of this article is to discuss the process of composing this work considering its characteristics as a product resulting from the compilation of scattered documents, treated here as primary sources, which take into account contextual aspects such as patronage, editorial intentions and the processes of adaptation of the diffusion of Ignatian documents for religious, political and commercial expansion purposes, transforming an archive of restricted circulation letters into a printed work of great value to Portugal’s expansionist intentions.Keywords: Linguistic Historiography; Rhetoric; Jesuits; Japan.
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Colombo, Emanuele. "“Infidels” at Home." Journal of Jesuit Studies 1, no. 2 (March 12, 2014): 192–211. http://dx.doi.org/10.1163/22141332-00102003.
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Drawing from published and unpublished Jesuit sources—treatises, handbooks, reports, and letters—this article explores the Jesuit apostolate to Muslim slaves in Naples and in different cities of Spain during the seventeenth century. Under the blanket of missionary rhetoric, a Jesuit viewpoint not otherwise available is found in these sources, which highlight their missionary methods and strategies and clarify the special status of the apostolate to Muslim slaves in the Jesuit mind. While Europe was the setting of missions to Muslim slaves, and the missions were considered a variation of the so-called popular missions, they were often charged with a deeper symbolic value. Because the missionaries’ interlocutors were “infidels,” so different in their culture and in their habits, Jesuits used forms of accommodation extremely similar to those they used in the missions overseas. Converting Muslim slaves in Naples or in Spain was conceived by Jesuits as an alternative and effective way to go on a mission “even among Turks,” as the Jesuit Formula of the Institute stated, despite never leaving European kingdoms for Ottoman lands. Located between the missions overseas, where Jesuits converted the “infidels” in distant lands, and the missions in Europe, where they attempted to save the souls of baptized people who lacked religious education, were “other Indies,” where Jesuits could encounter, convert, and baptize the “infidels” at home.
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Nelles, Paul. "Cosas y cartas: Scribal Production and Material Pathways in Jesuit Global Communication (1547–1573)." Journal of Jesuit Studies 2, no. 3 (June 29, 2015): 421–50. http://dx.doi.org/10.1163/22141332-00203003.
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This article analyzes some of the social mechanisms and material processes involved in Jesuit global communication in the first decades of the Society’s history. The exchange of administrative correspondence, news-sheets (quadrimestres), and edifying letters from the overseas missions was coordinated by the Society’s Roman secretary, Juan Alfonso de Polanco. Communication made significant material demands on both Rome and key transmission nodes on the Jesuit network. In 1560, a decentralized system of scribal production of news and letters was established. Particular pressure was placed on Lisbon, a crucial communications hub for exchanges between Jesuits in Europe and the overseas missions. The last part of the article examines the experience of the Jesuit procurator in Lisbon, charged with managing the exchange of documents between Europe and Jesuits in Asia, Africa, and Brazil. The case of Lisbon, though exceptional, reflects many of the everyday realities of Jesuit communication during the Society’s formative period. Several documents are published in an appendix.
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Massarella, Derek. "Envoys and Illusions: the Japanese embassy to Europe, 1582–90, De Missione Legatorvm Iaponensium, and the Portuguese viceregal embassy to Toyotomi Hideyoshi, 1591." Journal of the Royal Asiatic Society 15, no. 3 (November 2005): 329–50. http://dx.doi.org/10.1017/s1356186305005304.
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AbstractOn 20 February 1582 when Alessandro Valignano, Visitor to the Jesuit missions in the East Indies (the geographical area from Goa eastwards, to Japan, and southwards, to the Indonesian archipelago) left Japan, the country had been in a state of civil war, (the sengoku jidai) for more than a century. That was about to change. Oda Nobunaga had succeeded in uniting the central and western parts of Honshu under his rule and was intent on imposing his rule over the rest of the country. The Jesuits considered him if not quite a patron, then certainly someone sympathetic to Christianity and their mission in Japan. Yet on 22 June Nobunaga died, the victim of an attack by an ambitious rival, and ironically, considering the previous esteem in which he had been held, unlamented by the Jesuits who believed that during the final months of his life he had transformed himself into a megalomanic tyrant, a Nebuchadnezzar.
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JUŽNIČ, Stanislav Jože. "Central-European Jesuit Scientists in China, and Their Impact on Chinese Science." Asian Studies 3, no. 2 (December 30, 2015): 89–118. http://dx.doi.org/10.4312/as.2015.3.2.89-118.
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This article describes nine Central European Jesuits from the Austrian province who embarked for China in the 17th and 18th centuries. Their European educational networks provide useful insights into the abilities of the absburg Monarchy to meet Chinese Imperial demands. The focus is on feedback of their adopted Chinese network back to their own homes. The Europeans and Chinese-based Jesuits exchanged instruments, books, artifacts, and letters. The exception was Johannes Grueber, who personally traveled back to Europe accompanied by Diestel from Carniola, and helped Athanasius Kircher to produce the appealing legend of Jesuit astronomical heroes in Beijing.The Jesuits acted as intermediate in the exchange of know-how between Europe and China. In modern Chinese eyes they were also somewhat viewed as spies, who helped European military and economic victories in the mid-19th century. Modern China is now as strong as it was in the times of Old Jesuit Society, therefore the Europocentric history of science must be rewritten from the standpoint of today’s winning Chinese economy. What kind of science will Western Civilization import from the future Chinese literati? The Jesuits’ transfer of European Sciences to the Far-Easterners caused the reverse impact from seemingly less developed centers of Far East that was felt in Jesuits’ times, but much more is to follow in the near future. We could expect the fundamental future Chinese achievements in cosmology, especially in Einstein’s general theory of relativity.
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Friedrich, Markus. "“Government in India and Japan is different from government in Europe”: Asian Jesuits on Infrastructure, Administrative Space, and the Possibilities for a Global Management of Power." Journal of Jesuit Studies 4, no. 1 (November 30, 2017): 1–27. http://dx.doi.org/10.1163/22141332-00401001.
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This paper investigates the influence of geographical distance on the practices and concepts of Jesuit administration in the early modern period. It discusses in particular select letters by Alessandro Valignano from East Asia, to demonstrate how loyal Jesuits in the Far East asked for administrative adjustments in order to overcome the enormous infrastructural difficulties involved in upholding constant epistolary communication with Rome. Valignano over and again stressed both the difference and the distance between Asia and Europe and thought that both factors necessitated an accommodation of the order’s organizational framework. This case study thus helps address the broader questions of how the members of the Society of Jesus conceived of global space. It becomes clear that, while they hoped for institutional unity and insisted frequently on procedural uniformity, they also openly acknowledged that due to distance and cultural differences there never could exist an entirely homogeneous, single global Jesuit space.
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Truong, Anh Thuan. "Conflicts among religious orders of Christianity: А study of Vietnam during the 17th and 18th centuries." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 2 (2021): 369–78. http://dx.doi.org/10.21638/spbu17.2021.214.
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During the 17th and 18th centuries, the presence as well as activities of religious orders of Christianity in Vietnam, predominantly the Society of Jesus, Mendicant Orders (Franciscan Order, Dominican Order, etc.), and the Society of Foreign Missions of Paris, to establish or maintain and strengthen the interests of some Western countries’ (Portugal, Spain, France) missionary work in this country led to conflicts and disputes over the missionary area as well as the right to manage missionary activities among religious orders of Christianity. From 1665 to 1773, the Vietnamese Catholic Church witnessed protracted disputes and conflicts between Jesuits sponsored by the Portuguese and the Society of Foreign Missions of Paris backed by France. While contradictions between them remained unresolved, from the first half of the 18th century onwards, conflicts and disputes between the Spanish Franciscan Order and the missionaries of the Society of Foreign Missions of Paris continued to arise. This influenced the development of Christianity in Vietnam during this period. Based on original historical sources and academic achievements of Vietnamese scholars as well as international, this article applies two main research methods of the history of science (historical and logical methods) with other research methods (systemic, analysis, synthesis, comparison, etc.) to closely examine the “panorama” of the conflicts between the religious orders of Christianity that took place in Vietnam during the 17th and 18th centuries. The article analyzes the underlying and direct cause of this phenomenon, making certain contributions to the study of the relationship among religious orders in the process of introduction and development of Christianity in Vietnam, as well as the history of East-West cultural exchange in the country during this period.
Dissertations / Theses on the topic "Letters from missions (The East : Jesuits)"
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Laflamme, Marc-Olivier. "Le sublime dans les relations des jésuites de Nouvelle-France." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22600.
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This master's essay of literary analysis studies the rhetorical notion of the sublime in a number of discourses drawn from the Relations des jesuites de Nouvelle-France, including harangues pronounced by Amerindian leaders, panegyrics, letters of missionaries and dream accounts. In view of models of the sublime proposed by rhetoricians of classical Antiquity, this study shows the close bond which unites ethics and aesthetics in the Jesuit's mind. The criterions according to which the missionaries are affected by the great discourses are considered. This study also emphasizes the influence of the sublime, which provides the impetus for the apostolic vocation and the mystical quest of the Jesuits.
Books on the topic "Letters from missions (The East : Jesuits)"
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Institute of Indo-European Studies (Velha Goa, India), ed. Letters of the Portuguese Jesuits from Tamil countryside, 1666-1688. Pondicherry: IIES, 2001.
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Jesuits. Letters from the new Canada mission, 1843-1852. 7th ed. [Halifax, NS]: Published by William Lonc, 2001.
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United Society for the Propagation of the Gospel. The SPG and the Middle East and North Africa region: Copies of letters received and sent, 1842-1928 (CLR & CLS) : from the archives of the United Society for the Progagation of the Gospel, held at the Rhodes House Library, Oxford. East Ardsley, Wakefield, UK: Microform Academic Publishers, 2009.
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S, Arcilla José, and Jesuits Philippine Province Archives, eds. Jesuit missionary letters from Mindanao. Quezon City, Philippines: Philippine Province Archives, 1990.
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Howard, Rienstra M., ed. Jesuit letters from China, 1583-84. Minneapolis: University of Minnesota Press, 1986.
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(Editor), Robert Bigart, ed. Letters from the Rocky Mountain Indian Missions. University of Nebraska Press, 2003.
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Rappagliosi, Philip, and Robert J. Bigart. Letters from the Rocky Mountain Indian Missions. University of Nebraska Press, 2014.
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1921-, Matsuda Kiichi, Machin Roger 1942-, and Kawasaki Momota 1915-, eds. Nihon kankei Iezusukai genbunsho: Kyōto Gaikokugo Daigaku Fuzoku Toshokan shozō : Jesuit letters from Japan in XVIth and XVIIth centuries. Kyōto-shi: Dōhōsha Shuppan, 1987.
Find full textBook chapters on the topic "Letters from missions (The East : Jesuits)"
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Girard, Aurélien, and Giovanni Pizzorusso. "The Maronite college in early modern Rome: Between the Ottoman Empire and the Republic of Letters." In College Communities Abroad. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781784995140.003.0007.
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In the early modern period, Catholic communities under Protestant jurisdictions were not alone in establishing collegial networks in Catholic centres. The Maronites, a Christian Church in communion with Rome faced educational challenges similar to those of Catholic communities in western Protestant states. A Maronite College was founded in Rome in 1584, on the model of others Catholic colleges created in Rome in the second part of the sixteenth century. Until now, traditional Maronite and Lebanese historiography has tended to treat the institution in isolation from the other collegial networks and from the global perspective of the papacy on the challenge of educating national clergies in non-Catholic jurisdictions. This essay presents an overview of the Maronite College in Rome, outlining the context for its foundation (the Roman Catholic mission in the Near East) and the links with others colleges. To plot the evolution of the institution, two versions of the college rules (1585 and 1732) are compared. They were influenced by the changing attitudes of the papacy, the foundation of Propaganda Fide, the activities of the Jesuits and changes within the Maronite patriarchate itself. The second part establishes a profile of the early modern staff and students of the college. Details are available on 280 Maronite students received by the institution between 1584 and 1788. For the young Maronites, life in Rome was difficult, with changes in diet and conditions, financial worries and cultural challenges. There were frequent interventions by the Lebanese authorities with the Jesuit college managers. Special attention is paid to the course of studies in Rome and academic links with other Roman institutions, especially neighbouring Jesuit colleges. The third part discusses the links between the Roman college and changes in the middle-eastern Maronite community. The Maronite college was the main European gateway for the Maronites. Some eastern Catholics chose to remain in Europe, often to follow academic careers. Attention is also paid to the relationship between the College and the Maronite diaspora and its links with intellectual life in the West. In the latter context, the role of the College library and its manuscript collection in facilitating Western academic access to oriental languages and thought is described. Like other networks, the Maronite college fulfilled a broad range of functions that went well beyond the simple training of clergy.
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Rosa, Alexandre Coello De La. "Jesuit Missionary Work in the Mariana Islands (1668–1769)." In Historical Archaeology of Early Modern Colonialism in Asia-Pacific. University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813054759.003.0009.
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Placing the Jesuit missions into a global phenomenon that emphasizes economic and cultural relations between Europe and the East, this chapter analyzes the possibilities and limitations of religious conversion in the Micronesian islands of Guam and the Marianas. With the establishment of these strategic missions placed at the route of the Manila’s Galleon, Guam and the Marianas were drawn politically, ideologically, and economically into the larger Spanish colonial world. This chapter contributes to understanding both the role of the Jesuits’ global mission and the origins of global consciousness in the “Pacific world” from the sixteenth to the eighteenth centuries. An understanding of the “Pacific world,” one of great diversity and territorial dispersion, will, as Professor John H. Elliot has argued, allow us to transcend anachronistic national and regional boundaries and write a transnational history on one of the most dynamic regions of the Hispaniarum Rex. In doing so, this chapter focuses not only on the archival research but also on the profiting of archaeological excavations—stone forts, churches, and shipwrecks—and cultural anthropology. This interdisciplinary approach helps us analyze and understand the effects of the evangelization process in the age of European colonial expansion and commercial capitalism.
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Machielsen, Jan. "The Correspondence and Unpublished Papers of Robert Persons, SJ, ed. Victor Houliston, Ginevra Crosignani, and Thomas M. McCoog, SJ (Toronto: Pontifical Institute of Mediaeval Studies, 2017)." In History of Universities, 221–24. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198865421.003.0009.
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This chapter examines the volume on the letters and papers of the English Jesuit Robert Persons (1546–1610) — the most prominent of the leaders of the early English Mission — edited by Victor Houliston, Ginevra Crosignani, and Thomas M. McCoog, SJ. This volume covers the period in Persons's life from shortly after his expulsion from Balliol College in 1574 to the run up of the Spanish Armada in 1588. The letters in between give a first-hand account of a wide range of crucial events. They cover the conflicts between the Welsh and the English at the Venerable English College in Rome. They also give more than a glimpse into the fateful mission of Persons and Edmund Campion to England in 1580–1581. Letters usefully place this endeavour within the context of global Jesuit missions. The documents show the elitism of the Jesuits, preoccupied above all with the conversion of the gentry. The chapter then considers a number of considerable challenges faced by the editors in putting this correspondence together.