Manly Missions

2020 ◽  
Author(s):  
Ulrike Strasser
Keyword(s):  
High Mobility ◽  
Society Of Jesus ◽  
Firm Boundaries ◽  
Founding Father ◽  
Global Orientation ◽  
European Expansion ◽  
The Feminine ◽  
Ignatius Of Loyola ◽  
Jesuit Order ◽  
Established Firm

This chapter explores the European origins of missionary masculinity and the affective reasons behind the phenomenal growth of the Jesuit order. It pays particular attention to the reimagined clerical masculinity that the founding father Ignatius of Loyola modeled for and generated in other men across Europe, notably in German lands. Two media of male mimesis are especially relevant: Ignatius’s so-called Autobiography and his Spiritual Exercises. Ignatian manhood lent itself to participation in European expansion due to its global orientation, high mobility, and emphasis on patri-filial ties. Jesuit masculinity made ample room for the feminine on the level of the symbolic and the affective but established firm boundaries with actual women through women’s de jure exclusion from the all-male Society of Jesus.

Personal Discernment and Dialogue. Learning from ‘the Other’

2020 ◽  
Vol 12 (4) ◽  
pp. 27
Author(s):  
Michael Barnes SJ
Keyword(s):  
The Other ◽  
Local Culture ◽  
Society Of Jesus ◽  
Spiritual Exercises ◽  
The South ◽  
Ignatian Spirituality ◽  
Michel De Certeau ◽  
Personal Interactions ◽  
Ignatius Of Loyola

This article considers the theme of discernment in the tradition of Ignatian spirituality emanating from the Spiritual Exercises of St Ignatius of Loyola (1491-1556), the founder of the Society of Jesus (Jesuits). After a brief introduction which addresses the central problematic of bad influences that manifest themselves as good, the article turns to the life and work of two Jesuits, the 16th C English missionary to India, Thomas Stephens and the 20th C French historian and cultural critic, Michel de Certeau. Both kept up a constant dialogue with local culture in which they sought authenticity in their response to ‘events’, whether a hideous massacre which shaped the pastoral commitment and writing of Stephens in the south of the Portuguese enclave of Goa or the 1968 student-led protests in Paris that so much affected the thinking of de Certeau. Very different in terms of personal background and contemporary experience, they both share in a tradition of discernment as a virtuous response to what both would understand as the ‘wisdom of the Spirit’ revealed in their personal interactions with ‘the other’.

Jesuit Theater and Drama

2016 ◽  
Author(s):  
Kevin J. Wetmore
Keyword(s):  
Early Modern ◽  
Society Of Jesus ◽  
Spiritual Exercises ◽  
Audience Member ◽  
Early Modern Europe ◽  
Educational Theater ◽  
Ignatius Of Loyola ◽  
Modern Europe ◽  
Key Aspects ◽  
Didactic Theater

The historic Jesuit theater represents two centuries of didactic theater in which the Society of Jesus, following both the organizational instructions andSpiritual Exercisesof founder Ignatius of Loyola, used theater to inculcate virtue in both performer and audience member while teaching Latin, dance, poise, rhetoric, oratory, and confidence to the students who performed. Jesuit spirituality is inherently theatrical, and conversely Jesuit theater was intended to also be highly spiritual. The dramaturgy and scenography was spectacular and designed to draw audiences who would delight in them and learn the moral lessons the Jesuits hoped to teach while simultaneously drawing them away from a corrupt public theater. This essay considers Jesuit drama and theater in four key aspects: (1) Jesuit spirituality and performative practice; (2) the historic Jesuit educational theater of early modern Europe; (3) Jesuit drama in the missions outside of Europe; and (4) contemporary Jesuits involved in theater.

Jesuits and Islam in Early Modern Europe

2018 ◽  
pp. 348-378
Author(s):  
Emanuele Colombo
Keyword(s):  
Early Modern ◽  
Society Of Jesus ◽  
Early Modern Europe ◽  
History Of ◽  
Jesuit Missionaries ◽  
Ignatius Of Loyola ◽  
Modern Europe ◽  
Willingness To Engage

This chapter discusses Jesuit narratives of Islam and the Jesuits’ approaches to Muslims in early modern Europe. It argues that the Jesuits’ interaction with Islam was a key component of the Society’s identity, despite the fact that the order was not celebrated for the success of this interaction. It explores the desire of Ignatius of Loyola and the first Jesuits to convert Muslims; the history of Muslims who converted to Catholicism and joined the Society of Jesus; the Jesuits’ tension between a polemical attitude and a missionary approach to Muslims; and, finally, the Jesuits’ willingness to engage Islam and their attempts to study Arabic during this period. The chapter sheds new light on the presence of Islam in early modern Europe and helps our understanding of views that also influenced early modern Jesuit missionaries overseas, most of whom undertook their formation in Europe.

scholarly journals El restabliment de la Companyia de Jesús a València

2018 ◽  
Vol 11 (11) ◽  
pp. 74
Author(s):  
Francesc Joan Monjo i Dalmau
Keyword(s):  
Society Of Jesus ◽  
Long Period ◽  
The World ◽  
One Year ◽  
Jesuit Order

Resum: L’expulsió de la Companyia de Jesús, decretada per Carles III el 1767, obrí un llarg període de foscor per als jesuïtes hispànics. Tanmateix, el cop de gràcia a l’orde vindria de la mà del papa Climent XIV, que, pressionat per la monarquia espanyola –l’ambaixador del rei hispànic a Roma Moñino recorregué a la coacció i al suborn d’afins al pontífex–, declarà extingida la Companyia el 21 de juliol del 1773. Els jesuïtes suprimits van conrear la propaganda durant més de quaranta anys per tal de revertir la situació. Finalment, el 1814 el papa Pius VII restablí l’orde jesuïta a tot el món mitjançant la butlla Sollicitudo omnium ecclesiarum, i els regulars ignasians van obtenir, un any després, el desitjat permís de Ferran VII per tornar als territoris hispànics. El 18 de juliol del 1816 els jesuïtes prenien possessió de la Casa Professa, ara convertida en col·legi.   Paraules clau: Jesuïtes, restauració, Pius VII, Ferran VII, València   Abstract: The expulsion of the Society of Jesus, decreed by Charles III of Spain in 1767, initiated a long period of darkness for the Hispanic Jesuits. Although the coup de grace to the order would come by the hands of Pope Clement XIV, who was pressured by the Spanish monarchy (the ambassador of the Hispanic king in Rome Moñino resorted to the coercion and subornation of those who were related to the pontiff), declared the Society extinguished on July 21, 1773. The suppressed Jesuits produced propaganda for more than forty years to reverse the situation. Finally, in 1814 Pope Pius VII restored the Jesuit Order around the world through the Bull Sollicitudo omnium ecclesiarum, and one year later the regular Ignatians obtained the desired permission from Ferdinand VII to return to the Hispanic territories. On July 18, 1816, the Jesuits took possession of Casa Professa, now converted into a school.   Keywords: Jesuits, restoration, Pius VII, Ferdinand VII, València.

Jesuits in Colonial Latin America

2021 ◽  
Author(s):  
Guillermo Wilde
Keyword(s):  
Latin America ◽  
Local Governments ◽  
Indigenous Populations ◽  
Society Of Jesus ◽  
Colonial Latin America ◽  
Council Of Trent ◽  
Political Activities ◽  
Counter Reformation ◽  
History Of ◽  
Jesuit Order

The Jesuits have impacted the history of colonial Latin America as have few other religious orders. Founded in 1540 by Ignatius of Loyola and a group of companions, the Society of Jesus defined its profile from the beginning as an order devoted to apostolic activity, especially through missions, and education, which led it to promote new forms of preaching and teaching. Its expansion in the world coincides with the Catholic Counter-Reformation fostered by the Council of Trent (1545–1563), in which the Jesuits had a decisive participation. The growth and expansion of the order in Latin America was rapid and continuous. The first Jesuits arrived in Brazil in 1549, in Peru in 1568, and in Mexico in 1572, and they soon became involved in the main religious, social, economic, and political activities of each region. They founded numerous colleges and residences in the most important cities and dozens of missions, or reducciones, villages among the indigenous populations living on the so-called borderlands of the colonial domains of Spain and Portugal. The several Jesuit establishments in Latin America were territorially organized into provinces, which maintained constant and fluid communication with the headquarters of the order in Rome, where its highest authority, the superior general, resided. Demands by local governments, an increase in the number of operarios, and an expansion of the political and ecclesiastical jurisdictions led to the establishment of new Jesuit provinces in the 17th century, most especially that of Paraguay, which became one of the most famous in Latin America. Each province was staffed by both priests and coadjutor brothers (lay Jesuits who had not completed their training) from different European countries, mainly Spain, as well as Creoles and mestizos born in America. Both internally and externally, the writing of documents of different types served as a central instrument of communication and government of the various Jesuit establishments. This abundance of documents produced is why the corpus of research of the Jesuit order in Latin America is profuse.

scholarly journals Jesuit Cardinals: An Introduction

2020 ◽  
Vol 7 (4) ◽  
pp. 521-525
Author(s):  
Robert A. Maryks
Keyword(s):  
Early Modern ◽  
Religious Life ◽  
Early Modern Period ◽  
Society Of Jesus ◽  
Modern Period ◽  
Early Twenty ◽  
Ignatius Of Loyola ◽  
Definition Of ◽  
Historical Periods

The strong resistance of Ignatius of Loyola (c.1491–1556), first superior general of the Society of Jesus (1541–56), to the promotion of his confrères to ecclesiastical offices of (arch)bishops and cardinals because such posts were contrary to the spirit of religious life, requires a brief explanation. Ignatius’s opposition was codified in the Jesuit Constitutions with a requirement that each professed Jesuit promise not to accept such dignities. Nonetheless, Loyola and his successors were occasionally pressured to acquiesce to possible papal appointments of different Jesuits to such offices. This issue of the Journal of Jesuit Studies focuses on six of approximately forty-nine cardinals (the definition of Jesuit cardinal can be sometimes tricky for the early modern period). These six represent different historical periods from the late sixteenth until the early twenty-first centuries and different geographical areas, both of origin and of operation (they did not always coincide): Péter Pázmány (1570–1637), Johann Nidhard (1607–81), Giovanni Battista Tolomei (1653–1726), Johann Baptist Franzelin (1816–86), Pietro Boetto (1871–1946), and Adam Kozłowiecki (1911–2007).

”SEM EDUCAÇÃO NáƒO Há MISSáƒO”: a introdução da formação jesuá­tica no Maranhão e Grão-Pará (Século XVII)

2016 ◽  
Vol 13 (21) ◽  
pp. 1-20 ◽  
Author(s):  
KARL HEINZ ARENZ
Keyword(s):  
Education System ◽  
17Th Century ◽  
Amazon Region ◽  
Society Of Jesus ◽  
Colonial Society ◽  
Las Casas ◽  
Complex Process ◽  
Jesuit Order

Em 1671, as casas jesuá­ticas de São Luá­s e Belém foram elevadas á  categoria de colégio. Este simples ato contribuiu para consolidar a jovem Missão do Maranhão. Embora pouco contemplada pela historiografia, a implantação de todas as etapas do sistema educacional inaciano teve um papel fundamental dentro do contexto da formação da sociedade colonial amazônica. Educar os jovens candidatos desde as humanidades até a teologia constituiu, na concepção da ordem jesuá­tica, um dos pilares para garantir a adaptação dos futuros missionários e melhor enraizar o seu projeto sociorreligioso. O presente artigo objetiva retraçar este processo lento e complexo ao longo da segunda metade do século XVII, levando em conta tanto as dissensões internas da Companhia de Jesus quanto os impactos dos constantes conflitos entre colonos e religiosos acerca dos neófitos á­ndios.Palavras-chave: Jesuá­tas. Amazônia. Educação. Colégios.  ”WITHOUT EDUCATION, THERE”™S NO MISSION”: the Introduction of the Jesuit Formation in Maranhão and Grão-Pará (17th Century)Abstract: In 1671, the Jesuit houses in São Luá­s and Belém were declared colleges. This simple act contributed to consolidate the young Mission of Maranhão. Poorly contemplated by historiography, the deployment of all stages of the Ignatian education system played a key role within the context of the formation of colonial society in the Amazon Region. Educating young candidates from the humanities up to theology was, in the design of the Jesuit order, one of the pillars to ensure the adaptation of future missionaries and to better root its social religious project. This article intends to retrace this slow and complex process throughout the second half of the 17th century, considering both the internal dissensions of the Society of Jesus as the impacts of the constant conflicts between settlers and religious concerning the Indian neophytes.Keywords: Jesuits. Amazon Region. Education. Colleges.  ”SIN EDUCACIÓN NO HAY MISIÓN”: la introducción de la formación jesuá­tica en el Maranhão y Grão-Pará (Siglo XVII)Resumen: En 1671, las casas de los jesuitas de São Luá­s y Belém fueron elevadas a la categorá­a de colegio. Este simple hecho ha contribuido a consolidar la joven Misión de Maranhão. Aunque poco contemplada en la historiografá­a, la implantación de todas las etapas del sistema educativo ignaciano jugó un papel clave en el contexto de la formación de la sociedad colonial amazónica. Educar a los jóvenes candidatos de las humanidades hasta la teologá­a representó, en el diseño de la orden jesuita, uno de los pilares para garantir la adaptación de los futuros misioneros y mejor arraigar su proyecto socio-religioso. Este artá­culo objetiva analizar este proceso lento y complejo durante la segunda mitad del siglo XVII, llevando en cuenta tanto las disensiones internas de la Compañá­a de Jesús como los impactos de los conflictos constantes entre los colonos y los religiosos acerca de los neófitos indios.Palabras clave: Jesuitas. Amazonia. Educación. Colegios.

Religious Education in Brazil

1958 ◽  
Vol 15 (2) ◽  
pp. 159-170
Author(s):  
Alceu Amoroso Lima
Keyword(s):  
Sixteenth Century ◽  
Religious Education ◽  
Early Period ◽  
Society Of Jesus ◽  
Thomas More ◽  
Cultural Formation ◽  
Counter Reformation ◽  
Education Of Women ◽  
Ignatius Of Loyola ◽  
Education In Brazil

Religious education in Brazil can be conveniently divided into four phases or periods:I. 1553-1759II. 1759-1891III. 1891-1931IV. 1931 to the present.During this early period religious education in Brazil was, practically speaking, in the hands of the Society of Jesus.The movement known as the Counter-Reformation attached great importance to cultural formation. Three great personalities of the sixteenth century dominate this intellectual renascence which can rightly be called Catholic humanism. They are St. Ignatius of Loyola, the founder of the Jesuits, in Spain; Thomas More, the excellent Hellenist and sociologist, in England; and St. Angela Merici in Italy, who founded the Congregation of the Ursulines, dedicated especially to the education of women.

Ignatian Spirituality, A Spirituality for Mission La spiritualité ignatienne, une spiritualité de la mission Ignatianische Spiritualität, eine Spiritualität für Mission La espiritualidad ignaciana, una espiritualidad para la misión

2009 ◽  
Vol 26 (2) ◽  
pp. 192-213 ◽  
Author(s):  
Catherine Mooney
Keyword(s):  
Religious Experience ◽  
Missio Dei ◽  
Society Of Jesus ◽  
Spiritual Exercises ◽  
Ignatian Spirituality ◽  
Christian Mission ◽  
Sont Encore ◽  
Ignatius Of Loyola ◽  
Religiöse Erfahrung

AbstractThis essay examines the life of Ignatius of Loyola (c. 1491–1556), founder of the Society of Jesus [Jesuits], whose religious experience defined the contours of Ignatian spirituality. Through an exploration of foundational documents such as Ignatius's “autobiography,” the Spiritual Exercises, the Jesuits' Constitutions, and early Jesuit writings, this essay shows how the diversity of early Jesuit ministries – as spiritual guides, opponents of Protestantism, schoolteachers, and missionaries to lands outside Europe – can be subsumed under the single rubric of “apostolic mission.” Constitutive features of Ignatian spirituality impinging upon the Jesuit notion of and concrete practice of apostolic mission included the priority of prayer, the Trinitarian missio Dei, the positive embrace of creation and culture, a commitment to seek God in all things, go wherever others needed help, form them to help others, and choose ministries according to what most served the universal good. These principles, not always realized in actual Jesuit ministries, prove useful today for theorists and practitioners of Christian mission. Cet article examine la vie d'Ignace de Loyola (c. 1491–1556), fondateur de la Société de Jésus (Jésuites), dont l'expérience religieuse a défini les contours de la spiritualité ignatienne. A travers l'exploration de documents fondamentaux tels que la « biographie » d'Ignace, les Exercices spirituels, les Constitutions des Jésuites et les premiers écrits jésuites, l'article montre comment la diversité des premiers ministères jésuites – comme guides spirituels, opposants au Protestantisme, enseignants et missionnaires vers des terres hors de l'Europe – peut être rassemblée sous la rubrique unique de « mission apostolique ». Les traits constitutifs de la spiritualité ignatienne qui eurent des répercussions sur la notion et la pratique jésuite de la mission apostolique comprenaient la priorité de la prière, la missio Dei trinitaire, l'accueil positif de la création et de la culture, un engagement à chercher Dieu en toutes choses, à aller partout où il y avait besoin d'aide, à former à aider les autres, et à choisir les ministères en fonction de ce qui contribuait le plus au bien universel. Ces principes, pas toujours réalisés dans l'exercice des ministères jésuites, sont encore utiles aujourd'hui aux théoriciens et praticiens de la mission chrétienne. Dieser Artikel untersucht das Leben Ignatius von Loyolas (1491–1556), dem Gründer der Gesellschaft Jesu (Jesuiten), dessen religiöse Erfahrung die Konturen der ignatianischen Spiritualität bestimmt hat. Durch eine Untersuchung der Gründungsdokumente wie der ,,Autobiografie“ des Ignatius, der Geistlichen Übungen, der Konstitutionen der Jesuiten und früher jesuitischer Schriften zeigt dieser Artikel, wie die Vielfalt der frühen jesuitischen Dienste – als spirituelle Leiter, Gegner des Protestantismus, Lehrer und Missionare außerhalb Europas – unter der einen Rubrik ,,apostolische Mission“ zusammengefasst werden kann. Grundlegende Züge der ignatianischen Spiritualität, die das Verständnis und die konkrete Praxis der apostolischen Mission beeinflussen, schlossen den Vorrang des Gebets ein sowie die trinitarische missio Dei, einen positiven Zugang zu Schöpfung und Kultur, die Hingabe Gott in allen Dingen zu suchen, dorthin zu gehen wo andere Hilfe brauchten, sie auszubilden, damit sie anderen helfen können und jene Dienste zu wählen, die das höhere Gut am meisten förderten. Diese Prinzipien, die nicht immer in den aktuellen jesuitischen Diensten umgesetzt werden, erweisen sich heute als nützlich für Theoretiker und Praktiker der christlichen Mission. Este ensayo examina la vida de Ignacio de Loyola (c. 1491–1556), fundador de la Compañía de Jesús [jesuitas], cuya experiencia religiosa define los parámetros de su espiritualidad. A través de un análisis de documentos fundacionales, tales como la “autobiografía” de Ignacio de Loyola, los Ejercicios espirituales, Constituciones de la Compañía y otros escritos de los primeros tiempos jesuíticos, este ensayo señala cómo la diversidad de los ministerios de los jesuitas en su etapa inicial – directores espirituales, opositores del protestantismo, maestros de escuelas y misioneros a lugares fuera de Europa- puede clasificarse bajo la categoría de “misión apostólica.” Elementos importantes de la espiritualidad de Ignacio de Loyola que inciden en la noción y la práctica concreta de la misión apostólica jesuítica incluyen la prioridad de la oración, la missio Dei trinitaria, el aceptar la creación y la cultura, el compromiso de buscar a Dios en todas las cosas, ir a donde otros necesitan ayuda, proveer instrucción sobre cómo ayudar a otros y elegir ministerios que sean más beneficiosos para el bien universal. Estos principios, no siempre presentes en el ministerio actual de los jesuitas, hoy resultan útiles para los teóricos y prácticos de la misión cristiana.

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