A SCHOLARLY BOOK REPOSITORY
Professor Leahy recounts the academic tensions between religious beliefs and intellectual inquiry, and explore the social changes that have affected higher education and American Catholicism throughout this century. He attempts to explain why the significant growth of Catholic colleges and universities was not always matched by concomitant academic esteem in the larger world of American higher education.
A new history illuminates the Society of Jesus in its first century from the perspective of those who knew it best: the early Jesuits themselves.
The Society of Jesus was established in 1540. In the century that followed, thousands sought to become Jesuits and pursue vocations in religious service, teaching, and missions. Drawing on scores of unpublished biographical documents housed at the Roman Jesuit Archive, Camilla Russell illuminates the lives of those who joined the Society, building together a religious and cultural presence that remains influential the world over.
Tracing Jesuit life from the Italian provinces to distant missions, Russell sheds new light on the impact and inner workings of the Society. The documentary record reveals a textual network among individual members, inspired by Ignatius of Loyola’s Spiritual Exercises. The early Jesuits took stock of both quotidian and spiritual experiences in their own records, which reflect a community where the worldly and divine overlapped. Echoing the Society’s foundational writings, members believed that each Jesuit’s personal strengths and inclinations offered a unique contribution to the whole—an attitude that helps explain the Society’s widespread appeal from its first days.
Focusing on the Jesuits’ own words, Being a Jesuit in Renaissance Italy offers a new lens on the history of spirituality, identity, and global exchange in the Renaissance. What emerges is a kind of genetic code—a thread connecting the key Jesuit works to the first generations of Jesuits and the Society of Jesus as it exists today.
The remarkable development of the Catholic university in the United States has raised issues about its continued identity, its promise, and its academic constituents. Michael J. Buckley, SJ, explores these questions, especially as they have been experienced in Jesuit history and contemporary commitments.
The fundamental proposition that grounds the Catholic university, Buckley argues, is that the academic and the religious are intrinsically related. Academic inquiry encourages a process of questioning that leads naturally to issues of ultimate significance, while the experience of faith is towards the understanding of itself and of its relationship to every other dimension of human life. This mutual involvement requires a union between faith and culture that defines the purposes of Catholic higher education. In their earliest and normative documents, Jesuit universities have been encouraged to achieve this integration through the central role given to theology.
Buckley explores two commitments that implicate contemporary Catholic universities in controversy: an insistence upon open, free discussion and academic pluralism—to the objections of some in the Church; and an education in the promotion of justice—to the objections of some in the academy.
Finally, to strengthen philosophical and theological studies, Buckley suggests both a "philosophical grammar" that would discover and study the assumptions and methods involved in the various forms of disciplined human inquiry and a set of "theological arts" founded upon the more general liberal arts.
Entering into the contemporary discussion about the Catholic university, this book offers inspiring and thought-provoking ideas for those engaged in Catholic higher education.
In the 1640s--a decade of epidemic and warfare across colonial North America--eight Jesuit missionaries met their deaths at the hands of native antagonists. With their collective canonization in 1930, these men, known to the devout as the North American martyrs, would become the continent's first official Catholic saints. In The Death and Afterlife of the North American Martyrs, Emma Anderson untangles the complexities of these seminal acts of violence and their ever-changing legacy across the centuries. While exploring how Jesuit missionaries perceived their terrifying final hours, the work also seeks to comprehend the motivations of the those who confronted them from the other side of the axe, musket, or caldron of boiling water, and to illuminate the experiences of those native Catholics who, though they died alongside their missionary mentors, have yet to receive comparable recognition as martyrs by the Catholic Church.
In tracing the creation and evolution of the cult of the martyrs across the centuries, Anderson reveals the ways in which both believers and detractors have honored and preserved the memory of the martyrs in this "afterlife," and how their powerful story has been continually reinterpreted in the collective imagination over the centuries. As rival shrines rose to honor the martyrs on either side of the U.S.-Canadian border, these figures would both unite and deeply divide natives and non-natives, francophones and anglophones, Protestants and Catholics, Canadians and Americans, forging a legacy as controversial as it has been enduring.
The case of the six Jesuits and two women murdered at Central American University (UCA) in San Salvador on November 16, 1989, has come to signify, by extension, a class-action suit on behalf of the 70,000 people tortured and executed over the course of a decade by the Salvadoran Armed Forces, with the complicity of the government. The identification of all those responsible for the Jesuit murders—the intellectual authors as well as the triggermen—would provide a first step toward purging and reforming a system that has made these kinds of crimes possible. This report by the Lawyers Committee for Human Rights, which served as legal counsel to the Jesuits since December 1989, documents the story of the Jesuit murders in the most comprehensive history and analysis to date.
Martha Doggett establishes the background leading up to the murders—the preceding years of human rights abuses and of political distortions promulgated about the Jesuits. She then sifts through the evidence of the crime, scrutinizes the subsequent efforts at cover-up, analyzes the process of the trial itself, and identifies the high-level officials thought to be ultimately responsible for ordering and concealing the truth about the murders. She concludes that a number ofcivilians as well as military paraticlipated and that the decision was made some time before the night of the actual murders. Drawing on primary and journalistic sources, investigative reports, U.S. and Salvadoran government documents, and interviews conducted by the Lawyers Committee for Human Rights and other organizations, Doggett traces the military's repeated obstruction of justice and the ambivalent responses by U.S. officials courting political expediency. She observes the effects of international protests (including the report by U.S. Congressman Joe Moakley) and outlines the limitations inherent in El Salvador's legal system.
Bringing the chronicle up to the present, this volume includes the first published English-language translation of the portion of the Truth Commission report dealing with the Jesuits' case, an analysis of the Truth Commission's conclusions, and reactions to the amnesty and release from prison of all persons convicted for the crime. Appendixes include chronologies of the case and of attacks on El Salvador's Jesuits; lists of the names of all the persons figuring in the case and profiles of the defendants; the report of the Lawyers Committee's trial observer; and a list of previous publications on the case by the Lawyers Committee and UCA, as well as reports of trial observers from other organizations.
In a remote Himalayan village in 1721, the Jesuit priest Ippolito Desideri awaited permission from Rome to continue his mission to convert the Tibetan people to Christianity. In the meantime, he forged ahead with an ambitious project: a treatise, written in classical Tibetan, that would refute key Buddhist doctrines. If he could convince the Buddhist monks that these doctrines were false, thought Desideri, he would dispel the darkness of idolatry from Tibet.
Offering a fascinating glimpse into the historical encounter between Christianity and Buddhism, Dispelling the Darkness brings Desideri’s Tibetan writings to readers of English for the first time. This authoritative study provides extended excerpts from Inquiry concerning the Doctrines of Previous Lives and Emptiness, Desideri’s unfinished masterpiece, as well as a full translation of Essence of the Christian Religion, a companion work that broadens his refutation of Buddhism. Desideri possessed an unusually sophisticated understanding of Buddhism and a masterful command of the classical Tibetan language. He believed that only careful argumentation could demolish the philosophical foundations of Buddhism, especially the doctrines of rebirth and emptiness that prevented belief in the existence of God. Donald Lopez and Thupten Jinpa’s detailed commentary reveals how Desideri deftly used Tibetan literary conventions and passages from Buddhist scriptures to make his case.
When the Vatican refused Desideri’s petition, he returned to Rome, his manuscripts in tow, where they languished unread in archives. Dispelling the Darkness brings these vital texts to light after centuries of neglect.
In 1540, in the wake of the tumult brought on by the Protestant Reformation, Saint Ignatius of Loyola founded the Society of Jesus, also known as the Jesuits. The Society’s goal was to revitalize the faith of Catholics and to evangelize to non-Catholics through charity, education, and missionary work. By the end of the century, Jesuit missionaries were sent all over the world, including to South America. In addition to performing missionary and humanitarian work, Jesuits also served as cartographers and explorers under the auspices of the Spanish, Portuguese, and French crowns as they ventured into remote areas to find and evangelize to native populations.
In Encounters in the New World, Mirela Altic analyzes more than 150 of their maps, most of which have never previously been published. She traces the Jesuit contribution to mapping and mapmaking from their arrival in the New World into the post-suppression period, placing it in the context of their worldwide undertakings in the fields of science and art. Altic’s analysis also shows the incorporation of indigenous knowledge into the Jesuit maps, effectively making them an expression of cross-cultural communication—even as they were tools of colonial expansion. This ambiguity, she reveals, reflects the complex relationship between missions, knowledge, and empire. Far more than just a physical survey of unknown space, Jesuit mapping of the New World was in fact the most important link to enable an exchange of ideas and cultural concepts between the Old World and the New.
A microcosm of the history of American slavery in a collection of the most important primary and secondary readings on slavery at Georgetown University and among the Maryland Jesuits
Georgetown University’s early history, closely tied to that of the Society of Jesus in Maryland, is a microcosm of the history of American slavery: the entrenchment of chattel slavery in the tobacco economy of the Chesapeake in the seventeenth and eighteenth centuries; the contradictions of liberty and slavery at the founding of the United States; the rise of the domestic slave trade to the cotton and sugar kingdoms of the Deep South in the nineteenth century; the political conflict over slavery and its overthrow amid civil war; and slavery’s persistent legacies of racism and inequality. It is also emblematic of the complex entanglement of American higher education and religious institutions with slavery.
Important primary sources drawn from the university's and the Maryland Jesuits' archives document Georgetown’s tangled history with slavery, down to the sizes of shoes distributed to enslaved people on the Jesuit plantations that subsidized the school. The volume also includes scholarship on Jesuit slaveholding in Maryland and at Georgetown, news coverage of the university’s relationship with slavery, and reflections from descendants of the people owned and sold by the Maryland Jesuits.
These essays, articles, and documents introduce readers to the history of Georgetown's involvement in slavery and recent efforts to confront this troubling past. Current efforts at recovery, repair, and reconciliation are part of a broader contemporary moment of reckoning with American history and its legacies. This reader traces Georgetown’s “Slavery, Memory, and Reconciliation Initiative” and the role of universities, which are uniquely situated to conduct that reckoning in a constructive way through research, teaching, and modeling thoughtful, informed discussion.
Pérez de Ribas was the first permanent missionary to the Ahome, Zuaque, and Yaqui Indians. After fifteen years on the mission frontier he was recalled to Mexico City, where he held various posts, including Jesuit Provincial. Addressed to novitiates ignorant of the challenges they would face in the field, his Historia was a virtual textbook on missionary work in the New World. Also written to encourage ongoing support of the Jesuit missions, it reflected the author's deep grasp of what rhetorically soothed and moved Church and Crown officials.
Perhaps of greatest interest to the modern reader are Pérez de Ribas's often detailed comments on indigenous beliefs and practices. These firsthand observations provide a rich resource of ethnographic and historical data concerning everything from native subsistence, settlement patterns, and myths to the dynamics of Jesuit-Indian relations. The many cases of conversion that Pérez de Ribas describes are especially rich in ethnographic data, clarifying the values and beliefs from which the Indians were "rescued."
History of the Triumphs is a primary document of great importance, made more valuable here by an exceptionally fluid translation and painstaking annotations. It will be a standard reference for all engaged in research on New Spain and a captivating read for anyone interested in this chapter of American history.
In the mid-sixteenth century, Jesuit missionaries working in what is now Brazil were struck by what they called the inconstancy of the people they met, the indigenous Tupi-speaking tribes of the Atlantic coast. Though the Indians appeared eager to receive the Gospel, they also had a tendency to forget the missionaries’ lessons and “revert” to their natural state of war, cannibalism, and polygamy. This peculiar mixture of acceptance and rejection, compulsion and forgetfulness was incorrectly understood by the priests as a sign of the natives’ incapacity to believe in anything durably.
In this pamphlet, world-renowned Brazilian anthropologist Eduardo Viveiros de Castro situates the Jesuit missionaries’ accounts of the Tupi people in historical perspective, and in the process draws out some startling and insightful implications of their perceived inconstancy in relation to anthropological debates on culture and religion.
This is the tale of Father Blas Valera, the child of a native Incan woman and Spanish father, caught between the ancient world of the Incas and the conquistadors of Spain. Valera, a Jesuit in sixteenth-century Peru, believed in what to his superiors was pure heresy: that the Incan culture, religion, and language were equal to their Christian counterparts.
As punishment for his beliefs he was imprisoned, beaten, and, finally, exiled to Spain, where he died at the hands of English pirates in 1597.
Four centuries later, this Incan chronicler had been all but forgotten, until an Italian anthropologist discovered some startling documents in a private Neapolitan collection. The documents claimed, among other things, that Valera's death had been faked by the Jesuits; that he had returned to Peru; and, intriguingly, while there had taught his followers that the Incas used a secret phonetic quipu-a record-keeping device of the Inca empire-to record history.
Far from settling anything, the documents created an international sensation among scholars and led to bitter disputes over how they should be assessed. Are they forgeries, authentic documents, or something in between? If genuine, they will radically reform our view of Inca culture and Valera. The author insightfully examines the evidence, showing how fact and fiction intertwine, and brings the dimly understood history of this author-priest to light.
How Jesuit education can help students create meaningful connections in an age of secularism
In A Secular Age, the philosopher Charles Taylor challenges us to appreciate the significance of genuine spiritual experience in human life, an occurrence he refers to as “fullness.” Western societies, however, are increasingly becoming more secular, and personal occasions of fullness are becoming less possible.
In Jesuit Higher Education in a Secular Age, Daniel S. Hendrickson, SJ, shows how Jesuit education can respond to the crisis of modernity by offering three pedagogies of fullness: study, solidarity, and grace. A pedagogy of study encourages students to explore their full range of thoughts and emotions to help amplify their self-awareness, while a pedagogy of solidarity helps them relate to the lives of others, including disparate cultural and socioeconomic realities. Together, these two pedagogies cultivate an openness in students that can help them achieve a pedagogy of grace, which validates their awareness of and receptivity to the extraordinary spiritual Other that impacts our lives.
Hendrickson demonstrates how this Jesuit imaginary—inspired by the Renaissance humanistic origins of Jesuit pedagogy—educates students toward a better self-awareness, a stronger sense of global solidarity, and a greater aptitude for inspiration, awe, and gratitude.
The Society of Jesus, commonly known as the Jesuits, is the most successful and enduring global missionary enterprise in history. Founded by Ignatius Loyola in 1540, the Jesuit order has preached the Gospel, managed a vast educational network, and shaped the Catholic Church, society, and politics in all corners of the earth. Rather than offering a global history of the Jesuits or a linear narrative of globalization, Thomas Banchoff and José Casanova have assembled a multidisciplinary group of leading experts to explore what we can learn from the historical and contemporary experience of the Society of Jesus—what do the Jesuits tell us about globalization and what can globalization tell us about the Jesuits? Contributors include comparative theologian Francis X. Clooney, SJ, historian John W. O'Malley, SJ, Brazilian theologian Maria Clara Lucchetti Bingemer, and ethicist David Hollenbach, SJ. They focus on three critical themes—global mission, education, and justice—to examine the historical legacies and contemporary challenges. Their insights contribute to a more critical and reflexive understanding of both the Jesuits’ history and of our contemporary human global condition.
The Jesuits were rejected. Italy already had fourteen universities famous for their research and teaching. They were ruled by princes and cities who refused to share their universities with a religious order led by Spaniards. Between 1548 and 1773 the Jesuits made sixteen attempts, from Turin in the north to Messina in Sicily, to found new universities or to become professors in existing universities. They had some successes, as they helped found four new universities and became professors of mathematics in three more universities. But they suffered nine total failures. The battles between universities, civil governments, and the Jesuits were memorable. Lay professors accused the Jesuits of teaching philosophy badly. The Jesuits charged that Italian professors delivered few lectures and skipped most of Aristotle. Behind the denunciations were profound differences about what universities should be.
Italian universities were dominated by law and the Jesuits emphasized the humanities and theology. Nevertheless, the Society of Jesus had an impact. They added cases of conscience to the training of clergymen. They made four years of study the norm for a degree in theology. They offered a student-centered alternative to Italian universities that focused on research and ignored student misbehavior.
Paul Grendler tells a new story based on years of research in a dozen archives. Anyone interested in the volatile mix of universities, religion, and politics will find this book fascinating and instructive, as will anyone who contemplates what it means to be a Catholic university.
It was one of the great encounters of world history: highly educated European priests confronting Chinese culture for the first time in the modern era. This “journey to the East” is explored by Liam Brockey as he retraces the path of the Jesuit missionaries who sailed from Portugal to China, believing that, with little more than firm conviction and divine assistance, they could convert the Chinese to Christianity. Moving beyond the image of Jesuits as cultural emissaries, his book shows how these priests, in the first concerted European effort to engage with Chinese language and thought, translated Roman Catholicism into the Chinese cultural frame and eventually claimed two hundred thousand converts.
The first narrative history of the Jesuits’ mission from 1579 until the proscription of Christianity in China in 1724, this study is also the first to use extensive documentation of the enterprise found in Lisbon and Rome. The peril of travel in the premodern world, the danger of entering a foreign land alone and unarmed, and the challenge of understanding a radically different culture result in episodes of high drama set against such backdrops as the imperial court of Peking, the villages of Shanxi Province, and the bustling cities of the Yangzi Delta region. Further scenes show how the Jesuits claimed conversions and molded their Christian communities into outposts of Baroque Catholicism in the vastness of China. In the retelling, this story reaches across continents and centuries to reveal the deep political, cultural, scientific, linguistic, and religious complexities of a true early engagement between East and West.
Landscapes of Fraud explores how the penetration of the evolving capitalist world-system created and destroyed communities in the Upper Santa Cruz Valley of Arizona from the late 1600s to the 1970s. Thomas Sheridan has melded history, anthropology, and critical geography to create a penetrating view of greed and power and their lasting effect on those left powerless.
Sheridan first examines how O’odham culture was fragmented by the arrival of the Spanish, telling how autonomous communities moving across landscapes in seasonal rounds were reduced to a mission world of subordination. Sheridan then considers the fate of the Tumacácori grant and Baca Float No. 3, another land grant. He tells the unbroken story of land fraud from Manuel María Gándara’s purchase of the “abandoned” Tumacácori grant at public auction in 1844 through the bankruptcy of the shady real estate developers who had fraudulently promoted housing projects at Rio Rico during the 1960s and ’70s.
As the Upper Santa Cruz Valley underwent a wrenching transition from a landscape of community to a landscape of fraud, the betrayal of the O’odham became complete when land, that most elemental form of human space, was transformed from a communal resource into a commodity bought and sold for its future value. Today, Mission Tumacácori stands as a romantic icon of the past while the landscapes that supported it lay buried under speculative schemes that continue to haunt our history.
Tracing the history of the Jesuits’ invention of Confucius and of themselves as native defenders of Confucius’s teaching, Jensen reconstructs the cultural consequences of the encounter between the West and China. For the West, a principal outcome of this encounter was the reconciliation of empirical investigation and theology on the eve of the scientific revolution. Jensen also explains how Chinese intellectuals in the early twentieth century fashioned a new cosmopolitan Chinese culture through reliance on the Jesuits’ Confucius and Confucianism. Challenging both previous scholarship and widespread belief, Jensen uses European letters and memoirs, Christian histories and catechisms written in Chinese, translations and commentaries on the Sishu, and a Latin summary of Chinese culture known as the Confucius Sinarum Philosophus to argue that the national self-consciousness of Europe and China was bred from a cultural ecumenism wherein both were equal contributors.
The life of Töhötöm Nagy (1908–1979), Jesuit, Mason, and secret service agent, offers fascinating insights into interwar Hungary, the Catholic Church and Vatican diplomacy, Freemasonry, and the activities of communist state security service.
As a young Jesuit Nagy was one of the leaders of a successful Catholic youth movement in interwar Hungary. After World War II he played an important role acting as an intermediary between the Vatican, the Red Army, and the Hungarian Catholic Church. After being sent to South America, he was attracted by liberation theology, but left the Society of Jesus, joined the Freemasons, and did social and philanthropic work in the slums of Buenos Aires. However, in the late 1960s he agreed to work for the Hungarian state security service in return for his repatriation. This latter period is reconstructed from the files of the Historical Archives of State Security in Budapest. Éva Petrás writes with empathy but with a sense of distance of the courage and restless energy of her subject. Her discussion of the limits of free choice and Nagy’s intense struggle to live a meaningful life make this biography breathtaking.
Mapping Identity builds on the growing body of literature that presents a more complex picture of federal policy, native identity, and the creation of Indian reservations in the western United States. It will be important to readers interested in western U.S. history, legal and administrative history, Native American history, and interior Northwest history.
Mission of Change is an oral history describing various types of change—political, social, cultural, and religious—as seen through the eyes of Father Astruc and Paul Dixon, non-Natives who dedicated their lives to working with the Yup’ik people. Their stories are framed by the an analytic history of regional changes, together with current anthropological theory on the nature of cultural change and the formation of cultural identity. The book presents a subtle and emotionally moving account of the region and the roles of two men, both of whom view issues from a Catholic perspective yet are closely attuned to and involved with changes in the Yup’ik community.
For three-quarters of a century, from the first visit by the renowned Eusebio Francisco Kino in 1691 until the Jesuit Expulsion in 1767, the difficult process of replacing one culture with another—the heart of the Spanish mission system—went on at Guevavi. Yet all but the initial years presided over by Father Kino have been forgotten.
Drawing upon archival materials in Mexico, Spain, and the United States—including accounts by the missionaries themselves and the surviving pages of the Guevavi record books—Kessell brings to life those forgotten years and forgotten men who struggled to transform a native ranchería into an ordered mission community.
Of the eleven Black Robes who resided at Guevavi between 1701 and 1767, only a few are well known to history. Others—such as Joseph Garrucho, who presided more years at Guevavi than any other Padre; Alexandro Rapicani, son of a favorite of Sweden's Queen Christina; Custodio Zimeno, Guevavi's last Jesuit—have the details of their roles filled in here for the first time.
In this in-depth study of a single missionary center, Kessell describes in detail the daily round of the Padres in their activities as missionaries, educators, governors, and intercessors among the often-indifferent and occassionally hostile Pimas. He discusses the Pima uprising of 1751 and the events that led up to it, concluding that it actually continued sporadically for some ten years.
The growing ferocity of the Apache, the disastrous results of certain government policies—especially the removal of the Sobaípuri Indians from the San Pedro Valley—and the declining native population due to a combination of enforced culture change and epidemics of European diseases are also carefully explored.
The story of Guevavi is one of continuing adversity and triumph. It is the story, finally, of explusion for the Jesuits and, a few short years later, the end of Mission Guevavi at the hands of the Apaches.
In Mission of Sorrows Kessell has projected meticulous research into a highly readable narrative to produce an important contribution to the history of the Spanish Borderlands.
More than a tale of Yaqui Indian resistance, Missionaries, Miners, and Indians documents the history of the Jesuit missions during a period of encroaching secularization. The Yaqui rebellion of 1740, analyzed here in detail, enabled the Yaqui to work for the mines without repudiating the missions; however, the erosion of the mission system ultimately led to the Jesuits’ expulsion from New Spain in 1767, and through their own perseverance, the Yaqui were able to bring their culture intact into the nineteenth century.
What becomes clear throughout Missionary Scientists is that early missionaries were adept in adapting to local practices, in order to both understand the scientific foundations of these techniques and ingratiate themselves to the native communities.
Spanning the disciplines of history, religion, and Latin American studies, Missionary Scientists reshapes our understanding of the importance of the Jesuit missions in establishing early scientific traditions in the New World.
On November 16, 1989, on the campus of El Salvador's University of Central America, six Jesuits and two women were murdered by members of the Salvadoran army, an army funded and trained by the United States. One of the murdered Jesuits was Ignacio Ellacuría, the university's Rector and a key, although controversial, figure in Salvadoran public life. From an opening account of this terrible crime, Paying the Price asks, Why were they killed and what have their deaths meant? Answers come through Teresa Whitfield's detailed examination of Ellacuría's life and work. His story is told in juxtaposition with the crucial role played by the unraveling investigation of the Jesuits' murders within El Salvador's peace process.
A complex and nuanced book, Paying the Price offers a history of the Church in El Salvador in recent decades, an analysis of Ellacuría's philosophy and theology, an introduction to liberation theology, and an account of the critical importance of the University of Central America. In the end, Whitfield's comprehensive picture of conditions in El Salvador suggest that the Jesuits' murders were almost inevitable. A crime that proved a turning point in El Salvador's civil war, the murders expressed the deep tragedy of the Salvadoran people beyond suffering the heartless cruelty, violence, and deceitfulness of a corrupt military and their patrons in the U.S. government.
Whitfield draws on her extensive research of Jesuit archives and private papers, Ellacuría's diaries, documents declassified by the U.S. government, and 200 interviews conducted with sources ranging from Jesuits to Salvadoran military officers, U.S. officials and congressmen to human rights campaigners.
"This is truly an epic work, an absolute standard for any Southwestern collection."—Book Talk
Select maps from the 1984 edition of Rim of Christendom are now available online through the UA Campus Repository.
R. Eric Platt examines in Sacrifice and Survival the history and evolution of Jesuit higher education in the American South and hypothesizes that the identity and mission of southern Jesuit colleges and universities may have functioned as catalytic concepts that affected the “town and gown” relationships between the institutions and their host communities in ways that influenced whether they failed or adapted to survive.
The Catholic religious order known as the Society of Jesus (Jesuits) manages a global network of colleges and universities with a distinct Catholic identity and mission. Despite this immense educational system, several Jesuit institutions have closed throughout the course of the order’s existence. Societal pressures, external perceptions or misperceptions, unbalanced curricular structures rooted in liberal arts, and administrators’ slow acceptance of courses related to practical job seeking may all influence religious-affiliated educational institutions. The religious identity and mission of these colleges and universities are fundamentals that influence their interaction with external environs and contribute to their survival or failure.
Platt traces the roots of Jesuit education from the rise of Ignatius Loyola in the mid-sixteenth century through the European development of the Society of Jesus, Jesuit educational identity and mission, the migration of Jesuits to colonial New Orleans, the expulsion of Jesuits by Papal mandate, the reorganization of Jesuit education, their attempt to establish a network of educational institutions across the South, and the final closure of all but two southern Jesuit colleges and a set of high schools.
Sacrifice and Survival explores the implications of the Galveston Hurricane of 1900, yellow fever, Georgia floods, devastating fires, the Civil War, the expansion of New Orleans due to the 1884 Cotton Centennial Exposition, and ties between town and gown, as well as anti-Catholic/anti-Jesuit sentiment as the Society of Jesus pushed forward to create a system of southern institutions. Ultimately, institutional identity and mission critically impacted the survival of Jesuit education in the American South.
Though Jesuits assumed a variety of roles as missionaries in late imperial China, their most memorable guise was that of scientific expert, whose maps, clocks, astrolabes, and armillaries reportedly astonished the Chinese. But the icon of the missionary-scientist is itself a complex myth. Masterfully correcting the standard story of China Jesuits as simple conduits for Western science, Florence C. Hsia shows how these missionary-scientists remade themselves as they negotiated the place of the profane sciences in a religious enterprise.
Sojourners in a Strange Land develops a genealogy of Jesuit conceptions of scientific life within the Chinese mission field from the sixteenth through eighteenth centuries. Analyzing the printed record of their endeavors in natural philosophy and mathematics, Hsia identifies three models of the missionary man of science by their genres of writing: mission history, travelogue, and academic collection. Drawing on the history of early modern Europe’s scientific, religious, and print culture, she uses the elaboration and reception of these scientific personae to construct the first collective biography of the Jesuit missionary-scientist’s many incarnations in late imperial China.
In Chad Hamill’s narrative, a Jesuit and his two Indian “grandfathers”—one a medicine man, the other a hymn singer—engage in a collective search for the sacred. The priest becomes a student of the medicine man. The medicine man becomes a Catholic. The Indian hymn singer brings indigenous songs to the Catholic mass. Using song as a thread, these men weave together two worlds previously at odds, realizing a promise born two centuries earlier within the prophecies of Circling Raven and Shining Shirt.
Songs of Power and Prayer reveals how song can bridge worlds: between the individual and Spirit, the Jesuits and the Indians. Whether sung in an indigenous ceremony or adapted for Catholic Indian services, song abides as a force that strengthens Native identity and acts as a conduit for power and prayer.
A First Peoples: New Directions in Indigenous Studies book
"To be read for enjoyment; nevertheless, the historian will find in it a wealth of information that has been shrewdly appraised, carefully sifted, and creditably related."—Catholic Historical Review
"Of interest not only to the historian but to the geographer and anthropologist."—Pacific Historical Review
The Guaraní-Jesuit communities of greater Paraguay, in existence from 1609 until 1767, represent a unique collaboration between Indigenous and European peoples in the history of the Americas. Reports of these communities were met with fascination in Europe, as readers saw in them an opportunity to build a new political system from the ground up, one unencumbered by the entrenched norms that stymied reform in Europe. European intellectuals mythologized these communities, employing ancient Greek paradigms to characterize—and caricature—them within the context of a broader ideological conflation of antiquity and the Americas.
Josep Manuel Peramàs’s De Administratione Guaranica Comparate ad Rempublicam Platonis Commentarius (A Commentary on the Guaraní System of Government in Comparison with Plato’s Republic, 1793) emerges as a response to this European intellectual tradition. Written by a leading humanist scholar who lived among the Guaraní, the treatise offers a systems-level analysis of how the Guaraní-Jesuit communities were structured, interrogating formative aspects of the civic experience, such as weddings, public festivals, clothing, and political offices. In making this fascinating Latin treatise available in English for the first time, this bilingual edition offers new perspectives on the Guaraní and new avenues for exploring the complex legacy of classical literature in the Americas.
In an age when few people ventured beyond their place of birth, André Palmeiro left Portugal on a journey to the far side of the world. Bearing the title “Father Visitor,” he was entrusted with the daunting task of inspecting Jesuit missions spanning from Mozambique to Japan. A global history in the guise of a biography, The Visitor tells the story of a theologian whose extraordinary travels bore witness to the fruitful contact—and violent collision—of East and West in the early modern era.
In India, Palmeiro was thrust into a controversy over the missionary tactics of Roberto Nobili, who insisted on dressing the part of an indigenous ascetic. Palmeiro walked across Southern India to inspect Nobili’s mission, recording fascinating observations along the way. As the highest-ranking Jesuit in India, he also coordinated missions to the Mughal Emperors and the Ethiopian Christians, as well as the first European explorations of the East African interior and the highlands of Tibet.
Orders from Rome sent Palmeiro farther afield in 1626, to Macau, where he oversaw Jesuit affairs in East Asia. He played a crucial role in creating missions in Vietnam and seized the opportunity to visit the Chinese mission, trekking thousands of miles to Beijing as one of China’s first Western tourists. When the Tokugawa Shogunate brutally cracked down on Christians in Japan—where neither he nor any Westerner had power to intervene—Palmeiro died from anxiety over the possibility that the last Jesuits still alive would apostatize under torture.
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