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Archivum Historicum Societatis Iesu View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Repository of the Academy's Library ARCHIVUM HISTORICUM SOCIETATIS IESU VOL. LXXXVI, FASC. 171 2017/I Editorial Camilla Russell, Eighty-Five Years Since the First Issue of AHSI in 1932 3 Articles Orsolya Száraz, Tears and Weeping on Jesuit Missions in Seventeenth-Century Italy 7 Steffen Zierholz, Conformitas Crucis Christi. Zum motiv der kreuzesnachfolge in der Jesuitischen druckgrafik des 17. Jahrhunderts im licht der vision von La Storta 49 Research Notes Sergio Palagiano, Il fondo Santa Sede nell’Archivum Romanum Societatis Iesu (ARSI) tra Antica e Nuova Compagnia: analisi archivistica e prospettive di ricerca 99 Review Essay Marceli Kosman and Andrea Mariani, Jesuits in the Early- Modern Polish-Lithuanian State: Recent Trends and Research Directions 145 Book Reviews A. Prosperi, La vocazione (W. de Boer) 209 L. Salviucci Insolera, ed., Immagini e Arte Sacra (L. Magnani) 213 J. A. Munitiz, ed. and trans., P. de Ribadeneira, Treatise (P. R. Pinto SJ) 217 S. J. Weinreich, ed. and trans., Pedro de Ribadeneyra’s ‘Ecclesiastical History’ (F. C. Dominguez) 219 N. Vacalebre, Come le armadure e l’armi (R. Danieluk SJ) 221 L. de Saint Moulin, Histoire des Jésuites en Afrique (K. Addy SJ) 224 A. Martínez d’Alòs-Moner, Envoys of a Human God (L. Cohen) 228 C. Piccini, ed., M. Ricci, Il castello della memoria (D. Poli) 230 I. Lucero, La cartografia jesuita (P. De Felice) 235 M. Lombardo, Founding Father: John J. Wynne, SJ (J. Grummer SJ) 237 C. Gannett and J. C. Brereton,Traditions of Eloquence; T. Banchoff and J. Casanova, The Jesuits and Globalization (M. M. Maher SJ) 240 Notes and News in Jesuit History 247 Tears and Weeping on Jesuit Missions in Seventeenth- Century Italy Orsolya Száraz* University of Debrecen Recent studies, both in the history of emotions and other disciplines, have enhanced greatly our historical understanding of crying, especially in its social and cultural contexts.1 This essay identifies a particularly fruitful area of research in the history of crying from the religious sphere: the early-modern Jesuit penitential missions. The evocation of emotion, leading to penitence and conversion, all were central elements in these missions, and reports about them often mention participants who shed many tears. The golden age of the popular missions was the seventeenth century.2 The Society of Jesus played an active role not just in missions outside Europe but also within its territories, both Catholic and Protestant. These European missions were of two basic types: catechistic and penitential. In both cases, a variety of methods were developed that varied from mission to mission, and brought forth an endless series of sub-types. In France, and in other countries where there was an even stronger Protestant presence, it was more common * Orsolya Száraz is lecturer at the University of Debrecen. Her field of research is seventeenth- and eighteenth-century Italian and Hungarian cultural and religious history, with a focus on the Society of Jesus. Her recent publications include: Paolo Segneri (1624–1694) és magyarországi recepciója [Paolo Segneri (1624– 1694) and his Hungarian Reception, Debrecen, 2012], and Catalogus librorum Bibliothecae Collegii Germanici et Hungarici Romae (Budapest–Eger, 2015). The author would like to thank Gergely Tamás Fazakas and the anonymous referees for their insightful comments and suggestions for this paper; Camilla Russell, the editor of the journal, for her encouragement, and attention to detail; and Mauro Brunello for his assistance at ARSI. The research was supported by a grant from the Hungarian Scientific Research Fund (OTKA PD 112622). 1 Among the vast secondary literature on the subject, some orientational studies include: Lutz, Storia delle lacrime; Fögen, ed., Tears in the Graeco-Roman World; Mosetti Casaretto, ed.,Lachrymae ; Gertsman, ed., Crying in the Middle Ages; Lange, Telling Tears in the English Renaissance; Patton, Stratton Hawley, eds., Holy Tears; Horstmanshoff, King, Zittel, eds., Blood, Sweat and Tears, (on tears: 551–626). See also the literature referenced in the footnotes, throughout. 2 Cf. Orlandi, “La missione popolare in età moderna”; Châtellier, La religione dei poveri; Broggio, Evangelizzare il mondo. Concerning the Jesuit missions in Italy, for an English-language overview of (especially Italian) scholarship prior to 2006, see, Lazar, “Jesuit Missions in Italy”. 8 Orsolya Száraz for missions to be undertaken with the aim of teaching and spreading the faith, while in Spain and Italy penitential missions generally were more influential. Catechism was important as well, but it occupied a much more restricted space in the missions than the other very public and often large-scale events within them.3 The scope of the penitential missions generally was expanded through various accompanying ceremonies: local church dignitaries, prominent secular figures and ordinary people met the missionaries on the outskirts of towns and gave them a celebratory welcome; on certain days the ringing of church bells accompanied the processions as they entered towns, and acts of public pardon ensued, but the most spectacular event was the evening penitential procession. Participants wore penitential clothes, with crowns of thorns on their heads and chains around their necks; they carried huge crosses, while singing the Miserere. A permanent element in the event was the mission father’s public flagellation, which often encouraged the participants to follow suit.4 The focus of this essay is the penitential missions that the Jesuits organised in seventeenth-century Italy, and is part of ongoing research on religious emotions in Jesuit missions.5 A particular aim of this study is to analyse the meanings, emotions, functions, gestures and rites connected to tears and crying in these popular missions, based on manuscript and printed sources, drawing on the specific features of Jesuit spirituality. It focuses especially on the textual representations of crying,6 and takes its cue from the following statement of John Corrigan: …[r]eligions offer both direct and indirect cues about emotionality to their adherents. Ministers preach for the cultivation of certain emotions, devotional reading models desirable emotionality, scriptures are interpreted to support certain emotional styles and 3 For a general description of penitential missions, see Orlandi, “Missioni parrocchiali e drammatica popolare”, 309–10. 4 For the characteristic features of one type of penitential mission – the Segnerian – see Marucci, “Paolo Segneri e le missioni rurali”. 5 On Jesuits’ emotions, but under different circumstances (suppression of the Society of Jesus) and in the eighteenth century, see Haskell, “Suppressed Emotions”. 6 It does not deal with visual representations; neither does it deal with theories of crying from various disciplines, nor the history of crying. Nevertheless, the findings presented here are aimed at providing potentially useful data and insights for these areas of research. For more on these subjects, see the literature listed in note 1. Tears and Weeping on Jesuit Missions 9 discourage others, ritual performs emotion in ways sanctioned by religious authorities, and material culture — a cathedral window, for example — inspires awe and in so doing legitimates it for religion. Exploring the language of sermons, the details of ritual, or the ways a religion has materially represented itself accordingly can yield much information about what a religion expects emotionally of its members.7 Questions concerning the emotionality of the wider Catholic religion do not fall within the purview of this investigation; rather, the study explores the themes of tears and crying through a close analysis of one group within the Catholic sphere, the Jesuits. The theoretical starting point for the study is Barbara H. Rosenwein’s concept of the emotional community, defined as “groups in which people adhere to the same norms of emotional expression and value — or devalue — the same or related emotions”.8 Rosenwein further identified that “[a]n emotional community […] is also possibly a ‘textual community’, created and reinforced by ideologies, teachings, and common presuppositions. With their very vocabulary, texts offer exemplars of emotions belittled and valorized”.9 Such frameworks facilitate the examination of words related to emotion in a textual setting, resulting in a still subtler picture of distinct emotional communities.10 While developed in relation to the medieval period, these analytical frameworks were conceived as being broadly applicable to other periods and can be legitimately applied here.11 To this end, we shall start from the assumption that the Jesuits under consideration constituted a community, including a textual one, whose emotions, and the preferences and norms relating to their expression, we will study closely and consider from the perspective of crying. The essay investigates which emotions and spiritual experiences were related to the shedding of tears in the Jesuit context covered by this study, and what expectations — both direct and indirect — did the Jesuits have regarding how one should cry? In exploring 7 Corrigan, “Introduction”, 18. 8 Rosenwein, Emotional Communities, 2. 9 Ibid., 24–25. Rosenwein borrows the term “textual community” from Brian Stock (The Implications of Literacy: Written Language and Models of Interpretation in the Eleventh and Twelfth Centuries. Princeton (NJ): Princeton
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