Portugal from the sixteenth century until present days. With an impressive track record in the field of Jesuit studies, José Eduardo Franco is one of the most respected scholars of anti-Jesuitism. In the past few years he edited the complete works of Manuel Antunes, S.J. (Lisbon: Fundação Calouste
, with an analysis of present-day challenges and suggestions for the future of Jesuit efforts in the Indian Ocean. The book attempts to position these three islands at the center of analysis, rather than as marginal or peripheral satellites to better-known (and much better studied) Jesuit missions in
The Mission of Development interrogates the complex relationships between Christian mission and international development in Asia from the 19th century to the new millennium. Through historically and ethnographically grounded case studies, contributors examine how missionaries have adapted to and shaped the age of development and processes of ‘technocratisation’, as well as how mission and development have sometimes come to be cast in opposition. The volume takes up an increasingly prominent strand in contemporary research that reverses the prior occlusion of the entanglements between religion and development. It breaks new ground through its analysis of the techno-politics of both development and mission, and by focusing on the importance of engagements and encounters in the field in Asia.
’s (1623–62) Provincial Letters and the works of Jansenist satirists and polemicists, the standard accusations against the Society, which would persist into the present, had been formulated and propelled into circulation.
Important though such works are in an analysis of the historiography of the
Paz in 1588 in present-day Guanajuato. By the eighteenth century, hundreds of Jesuit missions occupied the northern regions of the viceroyalty along with other orders such as the Franciscans. As a 1754 map of New Spain engraved by Joannes Petroschi depicts, the Jesuits reformulated the boundaries of
changing parameters of the Jesuit apostolate invite us to give credit to their own accounts of how they evangelized the Algonquians. They ask us, as well, to consider intersubjectivity and symbolism present in their Relations . The Jesuits described some neophytes as preaching the Gospel to their
strongly that one wonders how to interpret what Ellacuría was doing prior to 1977. On the last point, for example, do not Ellacuría's passionate presentations in the 1969 province retreat (ably presented earlier in the book), evince someone who has found a prophetic vocation—not to mention his sarcastic
text a literary form well-established both in the West and China, a fictitious dialogue between a Western and a Chinese literatus . Ruggieri’s earlier True Record had similarly been structured in the form of questions and answers, as catechisms often are, and presented philosophical demonstration by
Rome the past came to be understood in light of the baroque present (mostly seventeenth century) and how it might be retrieved—profound. He arrives at conclusions that are legion and deeply informed, which reflect his career as a professor of architectural history in Oslo’s School of Architecture and
moves to a few essays about Ciszek’s spiritual and historical legacy, written by those who knew him well, and concludes with, surprisingly but appropriately, an unpublished section of With God in Russia which present stories from his youth as a minor bully and his ultimate entrance into the Jesuit