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Juan Antonio Senent-De Frutos

I present here a key to reading the work of Jesuit thinker Francisco Suárez in the context of the plurality and complexity of modernity. I show the main configuration that defines modernity in its hegemonic version, as well as its limitations. From there, I propose how Suárez’s work can be understood from the perspective of its own Ignatian and Jesuit spiritual framework and in relation to the development of modernity. Although a dominant version of modernity has historically prevailed, modernity cannot be understood as a uniform process but one that has been articulated and expressed in different civilizing missions since the Renaissance. One modern way of responding to the socio-cultural challenges of the Renaissance was articulated by the Society of Jesus. I believe that in light of what I term an “Ignatian modernity,” we can better understand Suárez’s intellectual mission, its historical virtuality, and the possibilities marginalized by hegemonic modernity.

Claudio M. Burgaleta S.J.

One of the first and largest migrations of Latin Americans to the United States occurred from Puerto Rico to New York City in the 1950s. At its height in 1953, the Great Puerto Rican Migration saw some seventy-five thousand Puerto Ricans settled in the great metropolis, and by 1960 there were over half a million New Yorkers of Puerto Rican ancestry in the city. The exodus transformed the capital of the world and taxed its social fabric and institutions. Joseph P. Fitzpatrick, S.J. (1913–95), a Harvard-trained sociologist teaching at Fordham University in the Bronx, played a key role in helping both New York City, its people and social institutions, respond with compassion and creativity to this upheaval. This article chronicles Fitzpatrick’s involvement with the Puerto Ricans for over three decades as priest, public intellectual, and advocate on behalf of the newcomers, and social researcher.