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Journal articles on the topic 'Relations with Jesuits'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Grendler, Paul F. "Jesuit Schools and Universities in Europe 1548–1773." Brill Research Perspectives in Jesuit Studies 1, no. 1 (2019): 1–118. http://dx.doi.org/10.1163/25897454-12340001.

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Abstract Paul F. Grendler, noted historian of European education, surveys Jesuit schools and universities throughout Europe from the first school founded in 1548 to the suppression of the Society of Jesus in 1773. The Jesuits were famed educators who founded and operated an international network of schools and universities that enrolled students from the age of eight or ten through doctoral studies. The essay analyzes the organization, curriculum, pedagogy, culture, financing, relations with civil authorities, enrollments, and social composition of students in Jesuit pre-university schools. Gr

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2

Jovaiša, Liudas. "Life after Death: Fates of the Jesuits of Kražiai College after 1773 and Former Jesuits." Senoji Lietuvos literatūra 44 (December 20, 2017): 96–152. https://doi.org/10.51554/sll.2017.28837.

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The paper is devoted to the fate, both collective and individual, of the Jesuits who were members of the community of the College of Kražiai (including the Mission of Varniai) at the crucial moment of the suppression of the Society of Jesus in 1773. In addition, the activities and lives of the former Jesuits who were active in Kražiai later, are also examined.The major part of the Jesuit community of the College of Kražiai was dispersed after the official announcement of the suppression of the Society of Jesus had taken place. Most Jesuit fathers and students probably left Kražiai due to the f

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3

Franco, José Eduardo, and Célia Tavares. "New Christians, Converted Hindus, Jesuits, and the Inquisition." Journal of Jesuit Studies 8, no. 2 (2021): 195–213. http://dx.doi.org/10.1163/22141332-0802p003.

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Abstract This paper analyses the complex relationship between Jesuits, New Christians, converted Hindus, and the Inquisition. The collaboration of Jesuits with the Holy Office did not prevent voices from being raised within the Society of Jesus against the tribunal’s practices, which were observed with caution by the first Jesuit leaders. For their part, conversos were initially welcomed into the Society and even assumed high positions in the Society, such as the second superior general. Despite the difficult history of intolerance and inquisitorial persecution against New Christians, in the s

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4

Kuruvilla, Pandikattu. "Catholic Church and Cosmology." AUC: Asian Journal of Religious Studies, Mar-April 2021, no. 66/2 (2021): 41–46. https://doi.org/10.5281/zenodo.4558517.

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Rev Cris Corbally, SJ, has become the 11th Jesuit priest to have name connected to an asteroid  This gives the author an opportunity to explore the relations between Jesuits and cosmology. In this article we take up only some significant Jesuits who have contributed to cosmology. The enormous contribution made by the Jesuits to cosmology will, hopefully, dispel any doubt that religion is opposed to religion.The author wants to indicate that the Church has always been encouraging science and fostering dialogue between science and religion

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5

Huiyi, Wu. "‘The Observations We Made in the Indies and in China’: The Shaping of the Jesuits’ Knowledge of China by Other Parts of the Non-Western World." East Asian Science, Technology, and Medicine 46, no. 1 (2017): 47–88. http://dx.doi.org/10.1163/26669323-04601006.

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The Jesuits’ experience in China is usually analysed within the framework of Sino-Western relations. However, Jesuits’ writings often evoked their experience in and knowledge about China in association with other parts of the non-European world, including India, South-East Asia, the Middle East, Africa and America. Based on a prosopographical analysis of China Jesuits’ biographical data, we first demonstrate that the encounter with other non-European regions was an integral part of the China Jesuits’ itineraries; for they all travelled through intermediate areas on their way to China, and some

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6

Altic, Mirela. "Sacred Landscapes of Greater Syria: Joseph Besson’s 1660 Jesuit Perspective." Journal of Jesuit Studies 11, no. 2 (2024): 226–47. http://dx.doi.org/10.1163/22141332-11020003.

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Abstract Joseph Besson’s 1660 account of Jesuit missions in Syria offers a rare glimpse into the region’s cultural landscape from the perspective of French Jesuits living among diverse communities of Jews, Christians (Greek-Orthodox and Catholic), and Muslims. Drawing on unpublished Jesuit relations from 1625 to 1659 and an unsigned map of Syria, this article explores Besson’s portrayal of Greater Syria, a region encompassing modern-day Syria, Lebanon, Israel, Palestine, and western Jordan, within the Ottoman empire. A detailed analysis reveals that the map is likely an original Jesuit creatio

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7

Katilienė, Irena, and Liudas Jovaiša. "In angulo cum libello: Traces of Personal Histories in the Notebooks of the Lithuanian Jesuits." Senoji Lietuvos literatūra 47 (June 1, 2019): 196–221. https://doi.org/10.51554/sll.2019.28773.

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The paper is devoted to the biographical information contained in the personal silva rerum-type notebooks once compiled and owned by five members of the Lithuanian Province of the Society of Jesus: fathers Simon Niklewicz (c. 1571 – 1632), Nicolaus Kopeć (c. 1615 – 1658), Georgius Krapavičius (Kropowicz) (1658–1722), Franciscus Błuś (1709–1749), and Theodatus Niewiadomski (1692–1761). Short texts (or just notes) containing biographical information played only a marginal role in the notebooks; they were dominated by the transcripts of various (mostly spiritual and devotional) texts. Such predom

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8

Andrade, Leandro Lente de, and Marcos Roberto de Faria. "PEDAGOGIA DO EXEMPLO: a autobiografia de Loyola e as missões na América Portuguesa do século XVI." Cadernos de Pesquisa 26, no. 3 (2019): 30. http://dx.doi.org/10.18764/2178-2229.v26n3p30-48.

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Tendo em vista a dimensão educacional dos jesuítas na Europa e a expressiva ação dos homens de preto nas terras além-mar, marcando por mais de dois séculos o período colonial brasílico, o artigo analisa dois documentos do fundador da ordem religiosa Companhia de Jesus, Inácio de Loyola: a Autobiografia e os Exercícios Espirituais; e, também, as cartas dos primeiros jesuítas em missão na América portuguesa do século XVI. Nesse sentido, é tomada a característica pedagógica jesuítica do exemplo. A Autobiografia é interpretada como uma obra elaborada com a finalidade de expor um exemplo a ser segu

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9

L'ESTRANGE, PETER. "NEWMAN'S RELATIONS WITH THE JESUITS." Heythrop Journal 29, no. 1 (1988): 58–85. http://dx.doi.org/10.1111/j.1468-2265.1988.tb00852.x.

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10

Łukaszewska-Haberkowa, Justyna. "Foreigners and the Knowledge of Foreign Languages Among the Jesuits in the Polish-Lithuanian Commonwealth until the End of 16th Century." Roczniki Teologiczne 69, no. 4 (2022): 5–24. http://dx.doi.org/10.18290/rt22694.1.

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The objective of the paper is to revise and complete the current state of research into general characteristics of the first generation of the Polish Jesuits. The first part characterizes the 16th century Poland as a country. Then the influence of linguistic and regional relations in the Polish-Lithuanian Commonwealth is depicted and the degree of language knowledge among the Polish Jesuits is presented. The term “Polish Jesuits” applies here both to the members of the Society born in the Commonwealth as well as those coming from abroad to perform their duties there. In the 16th century these

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11

Muntán, Emese. "Uneasy Agents of Tridentine Reforms: Catholic Missionaries in Southern Ottoman Hungary and Their Local Competitors in the Early Seventeenth Century." Journal of Early Modern Christianity 7, no. 1 (2020): 151–75. http://dx.doi.org/10.1515/jemc-2020-2020.

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AbstractFrom the 1570s onwards, the territories of southern Ottoman Hungary with their amalgam of Orthodox, Catholics, Reformed, Antitrinitarians, and Muslims of various ethnic and linguistic backgrounds, were the focus of Rome–directed Catholic missionary and pastoral endeavors. Prior to the establishment of the Sacred Congregation de Propaganda Fide in 1622, several Jesuits had already been active in the region and sought to implement Tridentine reforms in this religiously, linguistically, and legally-diverse setting. The activity of the Jesuits, however, was complicated by the presence of t

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de Saldanha, Antonio Vasconcelos. "Grace and Disgrace in the Kangxi Emperor’s Court: a Review of the Eulogium Europeorum doctorum of 1711." Asian Review of World Histories 12, no. 2 (2024): 236–58. http://dx.doi.org/10.1163/22879811-bja10075.

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Abstract This text focuses on the eulogium of the Europeorum doctorum, a significant tribute from the Imperial Board of Mathematics to the three generations of Jesuit missionaries who served the imperial court of China. The eulogium, produced in 1711, coincided with the imperial gift to the Jesuit’s “Portuguese Church” of three calligraphic compositions of religious inspiration commemorating the inauguration of the new church of the Portuguese mission in Beijing (Nantang 南堂). This event holds great importance in the context of Jesuit history and Chinese-European relations, and the presentation

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13

Gültekin, Yasemin. "Jesuit Mission Strategies and Their Impact: A Comparative Study of Japan and New France (16th - 18th Centuries)." JOURNAL OF HISTORY AND FUTURE 11, no. 2 (2025): 164–73. https://doi.org/10.21551/jhf.1719558.

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This study aims to examine the practices of Jesuit missionary activities in the geographies of Japan (16th–17th centuries) and New France (17th–18th centuries) from a comparative perspective. These two mission experiences, which took shape in different cultural, political and religious contexts, show significant differences and similarities in terms of the relations established by the Jesuits with the local societies, the cultural adaptation strategies they implemented and the methods in the Christianization processes. In this context, the main purpose of the study is to understand the effects

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14

Clair, Muriel. "“Seeing These Good Souls Adore God in the Midst of the Woods”." Journal of Jesuit Studies 1, no. 2 (2014): 281–300. http://dx.doi.org/10.1163/22141332-00102008.

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Up to 1647, Jesuit missionaries in New France attempting to evangelize nomadic Algonquians of North America’s subarctic region were unable to follow these peoples, as they wished, in their seasonal hunts. The mission sources, especially the early Jesuit Relations, indicate that it was Algonquian neophytes of the Jesuit mission villages of Sillery and La Conception who themselves attracted other natives to Christianity. A veritable Native American apostolate was thus in existence by the 1640s, based in part on the complex kinship networks of the nomads. Thus it appears that during that decade,

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15

Steckley, John L. "The 1654 Wendat Texts Recorded by Pierre-Joseph-Marie Chaumonot." Journal of Translation 20, no. 2 (2024): 99–126. https://doi.org/10.54395/jot-j5wen.

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The Jesuits of the seventeenth century engaged in intensive missionary work with the Wendat (Huron) living in what was then called New France, now Ontario and Quebec. A great deal is known about this work thanks to the Jesuit Relations, a collection of reports that were sent by these missionaries to their superiors back in Europe and which were later published. One significant source of information about both the Jesuits and the Wendat which has not been analysed significantly by scholars is texts published in these reports written in the Wendat language and translated into French and English.

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16

Crailsheim, Eberhard. "Negotiating Peace and Faith Jesuit Mediators in the Inter-Polity Relations between Christians and Muslims in the 17th-Century Philippines." Philippiniana Sacra 56, no. 168 (2021): 375–408. http://dx.doi.org/10.55997/2003pslvi168a2.

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In the overlay of Muslim and Christian geopolitical interest zones in the early modern Philippines, the missionaries of the Society of Jesus got to play a unique role as cultural intermediaries. This article analyzes some outstanding episodes of Jesuit diplomatic activities between the Spanish colonial government and the rulers on the islands of Mindanao and Jolo. In the setting of the Southeast Asian world, Spain found itself in a hostile environment in which the Muslim polities were a permanent factor. Slave raiders from both islands threatened the coastal villages of the Spanish Visayas, wh

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Fedin, Andrey Valentinovich. "Acculturation strategies: a policy of francization in a context of Jesuit mission in New France in first half of the XVII century." Samara Journal of Science 5, no. 4 (2016): 101–9. http://dx.doi.org/10.17816/snv20164206.

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Formation of the difficult and branched out network of the unions with the American Indian tribes, based on mutually advantageous economic and military-political relations was one of the main features of the French colonial regime in Canada of XVII century. As a result, in the first decades of XVII century the most outstanding representatives of secular and spiritual colonisation of New France (Champlain, Recollects and Jesuits) started working out the most effective strategy of Franco-Amerindian rapprochement and the cooperation, embodied in the program francization, i.e., ideas of acculturat

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18

Vermote, Frederik. "Travellers Lost and Redirected: Jesuit Networks and the Limits of European Exploration in Asia." Itinerario 41, no. 3 (2017): 484–506. http://dx.doi.org/10.1017/s0165115317000651.

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This article analyses two databases with information on traveling Jesuit missionaries to calculate the human cost of connecting Europe and China between 1500 and 1800. After combining analysis of these statistics with travel accounts, the article argues that when missionaries did not arrive at their intended destination, it was more often the case that they had been redirected than that they had died en route. Particular groups and individual Jesuits were redirected as a result of political fissures within the global Jesuit network. Since Jesuit missionaries held allegiances to competing state

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19

Veselova, Irina. "Francisco Javier Clavijero (1731-1787) and the Society of Jesus: the impact of order upon life and works of the New Spanish historian." Genesis: исторические исследования, no. 11 (November 2019): 113–23. http://dx.doi.org/10.25136/2409-868x.2019.11.31327.

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Francisco Javier Clavijero is a New Spanish historian, philosopher and a member of the Jesuit order. His most famous work became the &ldquo;Ancient History of Mexico&rdquo; published in Cesena in 1780-1781. Clavijero wrote it during his stay in Italy after the expulsion of Jesuits from Spain and its overseas colonies in 1767. The article examines Clavijero&rsquo;s activity within the framework of his religious career as a member of the Society of Jesus. Based on the analysis of archival and published sources, the author determines the milestones in establishment and development of

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20

Dunn, Mary. "Bedside Manners: Sickness and the Jesuit Mission in Early Modern New France." Journal of Jesuit Studies 5, no. 4 (2018): 567–85. http://dx.doi.org/10.1163/22141332-00504005.

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Situated in the original context of their composition, the Jesuit Relations illuminate something not just of Jesuit discourse as Thomas Worcester has argued, but Jesuit practice too, revealing the ways in which sickness and disease functioned as missionary strategy in New France. In the deft hands of the Jesuits, sickness and disease were opportunities for the conversion of the dying, occasions for the practice of Christian virtue, and invitations for dramatic displays of divine power. It was the sickbed that called both for the cultivation of patience, constancy, and holy resignation among th

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Łukaszewska-Haberkowa, Justyna. "The Teaching Model and Basic Religious Texts Prepared by Jesuits Working in Lithuania and Poland from the 2nd half of the 16th c. to the 1st half of the 17th c." Vilnius University Open Series, no. 2 (July 30, 2021): 469–79. http://dx.doi.org/10.15388/vllp.2021.29.

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The article shortly describes the model of teaching and basic religious texts written in Lithuanian in the 2nd half of the 16th c. and in the first half of the 17th c. by Jesuits in the Polish-Lithuanian Commonwealth. The fundamental goal of the Jesuit Society was to spread the Christian faith. To this aim the best and most effective methods were utilised. In the described period two forms of education coexisted, namely the system of schools and pastoral work within the society. While the former focussed on teaching Latin, the latter contributed to the development and codification of vernacula

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22

Dubrovskaya, Dinara V. "From Marco Polo’s Cathay to Matteo Ricci’s Sinae: Why China Is Called This Way." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 3 (2023): 193. http://dx.doi.org/10.31857/s086919080025616-4.

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The paper discusses the reasons that led to the identification of China in Europe as a country described by Venetian merchant Marco Polo under the name “Cathay” (formerly a silk-producing country, with which the Roman Empire indirectly traded). Based on the observa-tions and notes of travelers and diplomats, at the end of the 16th century the Jesuits put for-ward a hypothesis about the correspondence of the semi-mythical Kingdom of Prester John, Cathay and Sinae, as European travelers called southern Ming China. The task was solved by the Portuguese Jesuit traveler Bento de Góis (1562–1607), w

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23

Coello de la Rosa, Alexandre. "Diplomáticos y mártires jesuitas en la corte de Kudarat (Mindanao, Siglo XVII) = Diplomats and Jesuit Martyrs at the Court of Kudarat (Mindanao, 17th Century)." Espacio Tiempo y Forma. Serie IV, Historia Moderna, no. 33 (December 2, 2020): 323. http://dx.doi.org/10.5944/etfiv.33.2020.27219.

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Este ensayo analiza el martirio de los padres Alejandro López (1604-1655) y Juan de Montiel (1632-1655) en la corte del sultán de Magindanao, Muhammad Dipatwān Qudrāt (o Kudarat), más conocido como Cachil Corralat (1581-1671). Los hagiógrafos e historiadores jesuitas oficiales (Alonso de Andrade, Matthias Tanner; Francisco Combés, Pedro Murillo Velarde) consolidaron una imagen dicotómica entre culturas antagónicas que no sólo justificó la presencia de los jesuitas en las islas de Mindanao y Joló, sino que ocultó las relaciones comerciales existentes entre españoles y musulmanes. Su muerte prom

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Barros, Maria Cândida D. M. "The Office of Lingua: A Portrait of the Religious Tupi Interpreter in Brazil in the Sixteenth Century." Itinerario 25, no. 2 (2001): 110–40. http://dx.doi.org/10.1017/s0165115300008858.

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In the above quotation, the Jesuit, Manuel da Nóbrega, chose a lingua (Gonçalo Alvares) as interlocutor for his Dialogue on the Conversion of Pagans The expression lingua (literally: tongue), in the sense of interpreter, or a person with a gift of oratory in Tupi-language, usually appears in Jesuit letters and catalogues as an attribute of some of its members. For example, in the catalogue of priests and brothers of Bahia, 1566, it is said that Gaspar Lourenco ‘acts as the lingua of Father Antonio Pires’, then vice-provincial of the Mission in Brazil. In another list of Jesuits in the Province

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Truong, Anh Thuan. "Methods of Missionary Activity of the Jesuits in Vietnam in the 17th and 18th Centuries." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 2 (April 2023): 136–46. http://dx.doi.org/10.15688/jvolsu4.2023.2.12.

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Introduction. The purpose of this study is to reproduce precisely and accurately the process of conquering the faith of various social strata in Vietnam by analyzing the missionary methods of evangelization applied by Jesuit missionaries operating in Vietnam in the 17th and 18th centuries. Methods and materials. The author used the original historical materials recorded by Western missionaries working in Vietnam during the 17th and 18th centuries and research works by Vietnamese and international scholars related directly or indirectly to the missionary methods of Jesuits in Vietnam of the 17t

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Belleau, Jean-Philippe. "The Ethnic Life of Missionaries: Early Inculturation Theology in Mato Grosso, Brazil (1952-1990)." Social Sciences and Missions 26, no. 2-3 (2013): 131–66. http://dx.doi.org/10.1163/18748945-02603001.

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From the early 1950s to the mid-1970s, missionaries from several congregations in the southwestern Amazon region of Brazil, notably a group of young Jesuits, developed an avant la lettre radical brand of inculturation theology, based on close relations with academic anthropology and cultural relativism. By the 1990s, this “type” of inculturation became one of the missionary norms in the region; it was also instrumental in the creation and orientation of the Indigenist Missionary Council, the main missionary organization in Brazil. I explore the trajectories of three inculturation theology Jesu

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Mumayiz, Ibrahim. "Spenserian Images of Catholicism In Book I of The Faerie Queene." International Journal of Arabic-English Studies 7, no. 1 (2006): 29–48. http://dx.doi.org/10.33806/ijaes2000.7.1.2.

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Due to the continuously hostile Elizabethan-Papal relations which persisted throughout Elizabeth's reign (/558-1603) and covered Spenser's entire lifetime, Spenser nurtured pejorative images of Catholicism of a monstrously graphic nature. In Book I of The Faerie Queene, Papal-led Catholicism was regarded as being satanic evil. This evil Catholicism was used by Protestantism to define and defend itself. Spenser's vilifying views of Catholicism are expressed through the character of Archimago, who represents all what Protestants like Spenser saw in Catholicism such as pilgrimages, falsity, magic

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Pankhurst, Richard. "The Indian Door of Tāfāri Mākonnen's House at Harar (Ethiopia)." Journal of the Royal Asiatic Society 1, no. 3 (1991): 389–91. http://dx.doi.org/10.1017/s1356186300001206.

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Indian commercial relations with the Red Sea area, and in particular with Ethiopia and the Horn of Africa, date back to the dawn of history. Craftsmen from the sub-continent were also active in the Ethiopian region for many centuries, most notably in the early 1620s when “a noble Indian” there is said, by the Jesuit Affonso Mendes, to have thrown white pebbles into the fire, as he had seen done in Cambay, and to have thereby produced “a very glutinous lime”. The then ruler of the country, Emperor Susenyos, was reported by another of the Jesuits, Manoel de Almeida, to have shortly afterwards gi

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McCoog, Thomas M. "Resisting National Sentiment: Friction between Irish and English Jesuits in the Old Society." Journal of Jesuit Studies 6, no. 4 (2019): 598–626. http://dx.doi.org/10.1163/22141332-00604003.

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Pedro de Ribadeneyra, first official biographer of Ignatius of Loyola, showered praise upon him and his companions for abandoning immoderate sentiment “for particular lands or places” in their quest for “the glory of God and the salvation of their neighbors.” Superior General Goswin Nickel praised a Society conceived in Spain, born in France, approved in Italy, and propagated in Germany and elsewhere. Out of diversity Ignatius had forged unity. Ribadeneyra prayed that nothing would ever threaten this union. His prayers were not heard: the Society’s internal unity was often endangered by nation

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Vink, Markus P. M. "Church and State in Seventeenth-Century Colonial Asia: Dutch-Parava Relations in Southeast India in a Comparative Perspective." Journal of Early Modern History 4, no. 1 (2000): 1–43. http://dx.doi.org/10.1163/157006500x00123.

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AbstractThis article is a comparative study of the relationship between church and state in seventeenth-century colonial Asia in general and South India in particular. In an era when political and religious loyalties were deemed interchangeable, the division of temporal and spiritual authority over the Parava community along the Madurai coast between the Dutch and the Portuguese, respectively, stands out as a unique arrangement. By the end of the seventeenth century, an informal understanding was reached according to which Portuguese Jesuits would exercise religious authority even in areas und

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Campbell, John C., and Malachi Martin. "The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church." Foreign Affairs 65, no. 5 (1987): 1098. http://dx.doi.org/10.2307/20043205.

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Schouten, Jan Peter. "A Foreign Culture Baptised: Roberto de Nobili and the Jesuits." Exchange 47, no. 2 (2018): 183–98. http://dx.doi.org/10.1163/1572543x-12341477.

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Abstract Roberto de Nobili (1577-1656) was a key figure in the history of Christian missions in India. Based in Madurai, capital of a Hindu kingdom, he tried to reach the local Brahmins by accommodating completely to their way of life. He mastered Indian languages and studied the holy scriptures of Hinduism thoroughly. In many writings, he testified to a remarkable acquaintanceship of Hindu thinking and spirituality. His dialogical attitude brought him into conflict with both conservative Hindus and the leaders of his own Jesuit order. Later generations admired ‘the Christian sannyāsī’ for his

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Winius, George. "The Expansion and the Archives of Rome – A Guide for Secular Historians of the Early Modern Period." Itinerario 9, no. 1 (1985): 38–52. http://dx.doi.org/10.1017/s0165115300003429.

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One of the paradoxes of early modern European expansion history is that the archives of Rome are not necessarily the richest source for information about the Catholic overseas missions. Nor, as one might hope, are they ideally suited for affording an independent view of the workings of the Iberian colonies. Moreover, there are puzzling gaps in the most valuable of the collections, those of the Society of Jesus, no doubt due to the dissolution of the first phase of order in the 1760s. As a consequence, researchers who concentrate primarily upon secular history, but who often use ecclesiastical

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Botelho, Tarcisio R. "Labour Ideologies and Labour Relations in Colonial Portuguese America, 1500–1700." International Review of Social History 56, S19 (2011): 275–96. http://dx.doi.org/10.1017/s0020859011000435.

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SummaryDuring the two first centuries of Portuguese colonization in America there was an intense debate about the legitimacy of enslaving Africans and Indians. In Portuguese America, the mission to spread the Christian faith was connected with the subjection of populations on both sides of the Atlantic Ocean to an ideology that considered labour as God's punishment for Adam's sin. In that sense, the justification of the unfree labour inflicted upon Indians and Africans in Portuguese America was a product of the same ideology, one that condemned manual work as rendering a man dishonourable. The

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Dantas, Diego. "ASPECTOS SOBRE A IDEOLOGIA E A CULTURA EDUCACIONAL NO BRASIL COLÔNIA." ENTROPIA 9, no. 17 (2025): 201–18. https://doi.org/10.52765/entropia.v9i17.569.

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This essay studies the manifestations about colonial social relations and the Jesuits, discussing in a brief digression about what we are understanding as educational ideology and culture. For this research, it is with the methodological handling of these two concepts that it will become clearer how the Church, better saying, the Society of Jesus served as ideological support of a State project that had in the colonial pact, its central foundation with consequences in economic in the foreground and cultural and moral in the background. This entire mechanism of the colonial apparatus served as

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Biron, Johanne. "Enquête sur la provenance et les pérégrinations de deux livres d’Heures enluminés du XVe siècle conservés aux Archives des jésuites au Canada." Renaissance and Reformation 39, no. 4 (2017): 19–72. http://dx.doi.org/10.33137/rr.v39i4.28159.

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Les Relations et le Journal des jésuites attestèrent la présence de livres d’Heures en Nouvelle-France au XVIIe siècle. À la même époque, les hospitalières de l’Hôtel-Dieu de Québec réclamaient des livres d’Heures auprès de leurs bienfaiteurs européens, perpétuant certaines pratiques de dévotion héritées du Moyen-Âge et de la Renaissance. Deux livres d’Heures du XVe siècle sont conservés aux Archives des jésuites au Canada. Cette enquête vise à retracer les routes que purent emprunter les deux manuscrits avant d’entrer dans les Archives du Collège Sainte-Marie fondées en 1844 par le père Félix

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SAJE, Mitja. "The Importance of Augustin Hallerstein for Cultural and Political Relations with China and Korea." Asian Studies 3, no. 2 (2015): 13–32. http://dx.doi.org/10.4312/as.2015.3.2.13-32.

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Since symbols of early cultural relations between Europe and East Asia are important, we are striving to restore the image of Augustin Hallerstein (1703–1774) in China and earn his legacy its appropriate position in the history of the Qing dynasty next to other great Jesuits like Adam Shall von Bell (1591–1666), Ferdinand Verbiest (1623–1688), or Ignatius Kogler (1680–1746). A two-year EU project made possible the publication of a monograph in English, which was translated into Chinese and published in China in February 2015. Wider popularization of his achievements should be beneficial to Slo

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Collani, Claudia von. "Jesuits as Diplomats in the Service of Chinese Emperors in Early Modern Times." Comillas Journal of International Relations, no. 29 (April 22, 2024): 41–56. http://dx.doi.org/10.14422/cir.i29.y2024.003.

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In East Asia, China played a special role spreading its superior culture to other nations. The relations between Europe and China, however, were besides trade destined by the attempts to spread Catholicism and later also Protestantism in China. Especially during the 17th and 18th centuries some of the Western missionaries bringing Western religion to China also tried to interpret traditional Chinese rituals like the veneration of Confucius and the ancestors in a pejorative way declaring these rites to be superstitious and to forbid them for Chinese Christians. The legation of the papal delegat

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Kuran, Michał. ""Wojna domowa" by Samuel Twardowski. A work in progress." Acta Universitatis Lodziensis. Folia Litteraria Polonica 64, no. 1 (2022): 9–38. http://dx.doi.org/10.18778/1505-9057.64.01.

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The article presents the problems caused by the destruction in 1944 of the manuscript containing the copy of Samuel Twardowski’s entitled Wojna domowa z Kozaki i Tatary prepared under the author’s control. For the first part of the work, the basis for the edition must be the edition of the first part from 1660, published under the author’s control. For the second to the fourth part, the Kalisz edition was corrected by Alojzy Kowalkowski’s notes. The edition of Kalisz, as it was censored by the Jesuits from Kalisz for the needs of education in the colleges of the order, cannot constitute the ba

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Vu Thanh, Hélène. "The Role of the Franciscans in the Establishment of Diplomatic Relations between the Philippines and Japan in the 16th–17th Centuries: Transpacific Geopolitics?" Itinerario 40, no. 2 (2016): 239–56. http://dx.doi.org/10.1017/s0165115316000346.

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This article proposes to study the role of Franciscan missionaries in the establishment of economic and diplomatic relations between the Spanish Philippines and Japan. More specifically, it argues that the missionaries played an active part in the construction of a trans-pacific commercial and religious network connecting the Spanish Americas with Asia. In so doing, the article aims at correcting the commonplace historiographical assumption that the Franciscan presence in Japan was negligible and of little interest compared to the Jesuits’. Indeed, the diplomatic relations between Japan and th

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Gleason, Philip. "The Jesuits and Modernity - Peter McDonough: Men Astutely Trained: A History of the Jesuits in the American Century. (New York: The Free Press, 1991. Pp. xxi, 616. $24.95.)." Review of Politics 54, no. 4 (1992): 675–80. http://dx.doi.org/10.1017/s0034670500016119.

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Trythall, Marisa Patulli. "“Russia’s Misfortune Offers Humanitarians a Splendid Opportunity”: Jesuits, Communism, and the Russian Famine." Journal of Jesuit Studies 5, no. 1 (2018): 71–96. http://dx.doi.org/10.1163/22141332-00501005.

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Using archival documentation, this article discusses the beginning of the first grand international aid mission of the Catholic Church (1922–23), undertaken to assist the starving children of Bolshevik Russia. Under the auspices of the American Relief Administration (ara), the Papal Relief Mission to Russia fed approximately 158,000 persons a day. The pivotal figure between American Catholics and the Roman Curia, and subsequently between the Vatican and the Bolsheviks, was Edmund Aloysius Walsh, S.J., founder of the first us school of diplomacy, at Georgetown University. Walsh served as papal

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Luengo, Pedro. "Buildings on Paper." Journal of the Society of Architectural Historians 81, no. 3 (2022): 342–56. http://dx.doi.org/10.1525/jsah.2022.81.3.342.

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Abstract The transmission of European engravings to China had significant artistic consequences during the eighteenth century, at a key moment in the development of relations between the Chinese emperor and the pope. In Buildings on Paper: A 1713 Inventory of European Engravings for the Chinese Emperor, Pedro Luengo analyzes a previously unknown collection of architectural and artistic books inventoried in 1713 in connection with the papal legation of Cardinal Charles-Thomas Maillard de Tournon (1668–1710). The sources in the inventory contrast with those preserved by the Jesuits in Beijing, u

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Rausch, Jane M. "Church-State Relations on the Colombian Frontier: The National Intendancy of Meta, 1909-1930." Americas 49, no. 1 (1992): 49–68. http://dx.doi.org/10.2307/1006884.

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On November 27, 1902 Colombia signed an agreement with the Vatican that established parameters for the evolution of the mission as a frontier institution in the twentieth century. Renewed in 1928 and again in 1953, the Convenio sobre Misiones granted to religious orders chosen by the Vatican absolute authority to govern, police, educate, and control the Indians in the peripheral regions of the republic, which at that time accounted for sixty-five percent of the national domain but only two percent of the population. An exchange for substantial state subsidies, the orders were to carry out such

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Jhang, Hye-Jin. "Adaptation of the Jesuits in Japan and acceptance of Japan in the 16th century - study from the perspective of foreign relations." Research Foundation of Korean Church History 55 (December 31, 2019): 53–91. http://dx.doi.org/10.35162/rfkch.2019.12.55.53.

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Pennec, Hervé. "Francisco Maria Esteves Pereira (1854-1924) : un éthiopisant solitaire au Portugal." Annales d'Ethiopie 34, no. 1 (2022): 353–83. http://dx.doi.org/10.3406/ethio.2022.1723.

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The proposal of this article is to reconstruct and follow as closely as possible the itinerary of Francisco Maria Esteves Pereira, a Portuguese Orientalist scholar of the late 19th century. At the same time to his military career, he developed a passion for Ethiopian languages and became one of the best specialists in Portugal for his generation. It is through the military archives, on the one hand, and the study of European networks of Orientalist scholars, on the other, that we can better understand how he became a specialist in ancient and modern Ethiopian. By putting his scientific product

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Nedzinskaitė, Živilė. "Literary Activities of the Students and Professors of Kražiai College in the Seventeenth Century: Works Dedicated to the Elders of Samogitia." Senoji Lietuvos literatūra 47 (June 1, 2019): 123–52. https://doi.org/10.51554/sll.2019.28771.

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The article continues the cycle on the literary activities of the students and professors of Kražiai College in the seventeenth century. The first article of the cycle addressed the state of research into the activities and history of Kražiai College, the problems related to the classification of extant works, and included the analysis of the works dedicated to the bishops of Samogitia. The present article deals with the works dedicated to the elders of Samogitia by presenting their structure, peculiarities, and genres, analysing the issues of authorship, and discussing their significance and

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Padgett, Charles S. "“Without Hysteria or Unnecessary Disturbance”: Desegregation at Spring Hill College, Mobile, Alabama, 1948–1954." History of Education Quarterly 41, no. 2 (2001): 167–88. http://dx.doi.org/10.1111/j.1748-5959.2001.tb00083.x.

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Spring Hill College is Alabama's oldest institution of higher learning, one year older than the University of Alabama. Founded in 1830 by Michael Portier, the Catholic bishop of Mobile, it has been run by the Jesuits since 1847. When it desegregated in September, 1954, the four-year liberal arts college claimed 1,000 students, including its evening division in downtown Mobile. The desegregation of Spring Hill College (SHC) came just before the increased Ku Klux Klan (KKK) and White Citizens Council activity which led the backlash to the Supreme Court'sBrown v. Board of Educationdecision. Altho

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Novak, Michael. "Liberal Ideology, An Eternal No; Liberal Institutions, A Temporal Yes? And Further Questions." Review of Politics 60, no. 4 (1998): 765–74. http://dx.doi.org/10.1017/s0034670500050889.

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Michael Baxter's long review provides an outline of David Schindler's useful first book; concentrates on its treatment of John Courtney Murray; gives a free pass to its lengthy ontological and theological speculations; and calls attention to its impracticality. Like Baxter, I share de Lubac's view of grace and nature (mediated to me by three Jesuits, Henry Bouillard, Juan Alfaro, and Bernard Lonergan), although I draw from it practical applications quite different from those of Schindler and Baxter. Further, I agree with the main thrust of Baxter's criticism: just where one wants to test Schin

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Dubrovskaya, Dinara V. "Inscription No. 494 from the Temple of Toutuo as Prototype of the Inscription on the “Nestorian Monument” from Xi’an, 781 (Preliminary Notes)." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 4 (2022): 194. http://dx.doi.org/10.31857/s086919080020543-4.

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The article seeks to further research the method of adaptation used by ‘imported’ schools of thought to adjust to Chinese ethical, political, philosophical and religious teachings and practices. The author does so by comparing two epigraphic monuments: A lost inscription by the secular Buddhist enthusiast Wang Jin (5th century) from the Chinese Buddhist temple Toutuo (Dhuta) and the well-known inscription on the so-called “Nestorian monument” from Xi’an (Chang’an) of the Tang Dynasty, which is more than three centuries younger than the first inscription. The author shows that the compiler of t

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