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volume contains eighteen relatively short contributions, some of only a few pages. Four of the contributions are in English; the rest in Italian. The volume concludes with thirty-three pages of black and white images and photos. It lacks an index. For a volume as wide-ranging and rich in information as

In: Journal of Jesuit Studies

well as contemporary testimonies about him. A great deal of new information is presented. Schreck’s birthplace, Bingen in the Black Forest, is identified as well as records of his university studies at Freiburg. Schreck’s peregrinations in central Europe, which took him from his native Swabia to the

In: Journal of Jesuit Studies

particularly impressed with the congregation of businessmen from all over Europe at Rua Nova dos Mercadores (114). In chapter 3, Kate Lowe mentions Jesuit promotion of a system of rotating processions of black African “nations,” where each of the twenty diverse nations had their own flag (62). The mixed

In: Journal of Jesuit Studies

Garden of Gethsemane and with Jesus of the via cruci s (way of sorrows), he is now able to offer what should have been the core of his ministry—love. This is an apex that evokes the conclusion of another film about Jesuit missionaries, Bruce Beresford’s 1991 Black Robe (which is a namesake of the

In: Journal of Jesuit Studies

which “others”—whether conversos, Jews, Protestants, black slaves, moriscos, Amerindians, or imperial rivals—were sometimes imagined to be working malevolently in concert with one another. In a field that has often been balkanized, thus producing a host of studies limited to one group or another, Soyer

In: Journal of Jesuit Studies

philosophy against counter-reformist stereotypes typical of the black legend , where the role of rhetoric for the philosophical formation itself is reevaluated. The analysis of the pedagogical use of rhetoric is not strange to the characteristic Jesuit way of proceeding. The “rhetorical adaptation” to which

In: Journal of Jesuit Studies

awareness that to be a good Christian one must reform oneself and adhere to a stricter code of moral conduct” (11). Thus, there are contributions on the support of orthodoxy (Christopher Black, “Confraternities and the Inquisition”); and the development of rules of behavior (Gervase Rosser, “The Ethics of

In: Journal of Jesuit Studies

to access “the slight contrasts and nuances [and] fine mutable boundaries between orthodoxy and heterodoxy” (27), despite the inquisitors’ later interests in portraying those nuances as stark black-and-white differences. Chizzola himself was involved in theological circles that were sympathetic to

In: Journal of Jesuit Studies

, reports that the missionaries have been the victims of their indigenous, European-educated pilot-interpreter, don Luis de Velasco, who has vanished along with the Black Robes. It marks the end of the Spanish attempt to secure a foothold on the North American coastline above Florida, but only the beginning

In: Journal of Jesuit Studies

traditional Madonna and Child theme with a scene that includes the entire Holy Family, by adding Joseph. While unusual in a sixteenth-century European context, Joseph’s inclusion is not at all uncommon in Latin American paintings of the time. Charlene Villaseñor Black surveyed the ascendance of images of St

In: Journal of Jesuit Studies