HACIA EL BICENTENARIO DE LA RESTAURACIÓN DE LA COMPAÑÍA DE JESÚS GALERÍA DE GENERALES DE LA COMPAÑÍA DE JESÚS En Su Reci

Total Page:16

File Type:pdf, Size:1020Kb

HACIA EL BICENTENARIO DE LA RESTAURACIÓN DE LA COMPAÑÍA DE JESÚS GALERÍA DE GENERALES DE LA COMPAÑÍA DE JESÚS En Su Reci HACIA EL BICENTENARIO DE LA RESTAURACIÓN DE LA COMPAÑÍA DE JESÚS GALERÍA DE GENERALES DE LA COMPAÑÍA DE JESÚS En su reciente carta sobre la reorganización de la Curia Generalicia, el P. Nicolás nos recuerda que en 2014 celebraremos el bicentenario de la restauración de la Orden por Pío VII. El P. General nos anima a prepararnos y a refundar nueva y continuamente la Compañía para que responda al mundo de hoy. El P. Socio nos comentaba en nuestra Curia de algunas iniciativas de provincias vecinas para recordar episodios de la Historia de la Compañía en sus Noticias. Como una sencilla contribución, les comparto los siguientes resúmenes de nuestros Generales, que he preparado en años precedentes para las clases con los novicios. La información presentada en estas fichas – seleccionada según mi humilde criterio– puede ser corroborada y ampliada en el Diccionario Histórico SJ -4 volúmenes-, en la Historia de la Compañía de Jesús de W. Bangert, en el Manual de Historia de la Compañía de Villoslada y en numerosas publicaciones que tenemos a la mano en nuestras bibliotecas. Mensualmente irá apareciendo el recuento de un generalato. Comenzamos la serie con el P. Diego Laínez, uno de los primeros padres –los “doctores de París”–. La verdad que no me atrevo a resumir la vida y obra de San Ignacio en una página; además, de nuestro Fundador ya hemos hablado bastante… Cualquier sugerencia será bienvenida. H. David Chamorro, S.J. 1 DIEGO LAÍNEZ (II General) Español. Nació en 1512 en Almazán (Soria). Posiblemente era descendiente de judíos en cuarta generación. Se ordenó sacerdote en 1537, en Venecia. Profeso de 4 votos el 22 de abril de 1541, en S. Pablo Extramuros, Roma. Período: 1558- 65. Uno de los períodos más positivos en lo que concierne a la actividad ministerial de los jesuitas en su conjunto. Su entusiasmo a veces tocaba el heroísmo. Contexto político y religioso.- Carlos V ha abdicado en 1555 a favor de su hijo, Felipe II. La CG I recién pudo reunirse en 1558, debido a la guerra entre Pablo IV y Felipe. El episodio más tristemente célebre de este conflicto fue el saqueo de Roma, por las tropas imperiales. Se consolidan los avances de los reformados. Pero la Iglesia Católica está lista para “contraatacar” y sus dos armas más poderosas serán la puesta en práctica del Concilio de Trento (concluido al fin) y la recientemente fundada Compañía de Jesús. Hechos de su Gobierno.- Laínez también estaba muy enfermo en el momento de la muerte de Ignacio. Nombrado Vicario General días después, solicitó audiencia al Papa. Allí comenzó a evidenciarse la proximidad de la tormenta, producto de la irresponsabilidad de Bobadilla, que deseaba un gobierno colegiado y había predispuesto a Pablo IV contra nuestro Instituto. El P. Laínez sirvió 2 años como Vicario. La CG I lo nombró General al primer escrutinio. Acto seguido, los congregados acogieron con veneración el texto de las Constituciones y las promulgaron sin cambios. En tanto, el Papa ordenó que el Oficio Divino fuese recitado en coro, así como que el generalato sólo durase 3 años. Pablo murió en 1559 y sus dictámenes no fueron renovados por su sucesor; de hecho Pío IV se negó a que el P. Laínez dimitiese al terminar su primer trienio. El General asumió la tarea de hacer vida de lo que estaba escrito: la joven SJ encontró en Laínez el tipo ejemplar en que mirarse (Scaduto SJ). Por medio del sobrino de Pablo IV, el Card. Carlos Borromeo, la SJ recibió muchos privilegios y su progreso fue veloz. Laínez marcó la elección de ministerios al poner más acento en los Colegios que en las residencias; con todo, sólo aceptó 10 nuevos colegios, dada la escasez de personal. Las misiones de ultramar ocuparon también lugar preferente en su mente. En Europa se destacó la actividad de Canisio en Alemania, de Borja en España y de Nadal en todas partes, promulgando las Constituciones. El General asistió al Coloquio de Poissy, convocado por Catalina de Médicis para discutir la cuestión religiosa, y a la última sesión del Concilio (1563-64); quedó en Roma como Vicario Francisco de Borja. La brillantez como teólogo del doctor de la Sorbona quedó manifiesta: a su puño y letra se deben los decretos sobre las indulgencias, el culto a los santos y el purgatorio. Estos encargos, asumidos por obediencia, le quitaron tiempo para el gobierno. Su salud física y síquica se resintió. Al volver a Roma, sobrevivió 11 meses y falleció el 19 de enero de 1565 (tenía 53 años). Su legado.- A la muerte de Laínez, la Compañía contaba con 3.500 miembros en 18 provincias y 130 casas. Creó las provincias de Nápoles, Aquitania, Toledo, Lombardía, Rin y Austria. Consiguió que el Concilio aprobase oficial y explícitamente a la SJ y a su Instituto, con todas sus innovaciones. A su erudición y doctrina se debió en gran parte el prestigio intelectual de la Compañía de Jesús. 2 SAN FRANCISCO DE BORJA (III General) Español. Nació en 1510 en Valencia. Biznieto de Alejandro VI. Antes de su entrada en religión fue Duque de Gandía, Marqués de Llombay, Virrey de Cataluña y hombre de confianza de Carlos V. Ingresó en secreto a la Compañía (1546). Sacerdote en 1551. Comisario de España. Tuvo problemas con la Inquisición. Período: 1565-72. Los historiadores Scaduto, Bangert y Karrer difieren sobre la fidelidad del Santo Duque a los principios ascéticos ignacianos. Canonizado por Clemente X en 1671. Contexto político y religioso.- San Pío V emprendió la tarea de aplicar los decretos de Trento; para extirpar la herejía no dudó en recurrir a la Inquisición. La amenaza del Turco –aliado de Francia- se cierne sobre Europa, pero la Santa Alianza (Estados Pontificios, Venecia y España) vence a la Media Luna en Lepanto. Borja fue comisionado por Pío para negociar la conformación de la coalición anti-otomana. Se consolidan los imperios español y portugués en las Indias Orientales y Occidentales. Hechos de su Gobierno.- La CG II se inclinó en su elección por el prestigio del otrora Duque de Gandía. El electo revisó las reglas de la Orden y, por influjo de las prácticas de ciertos jesuitas españoles, aumentó el tiempo dedicado a la oración. Se preocupó de que cada Provincia tuviese su noviciado: personalmente fundó el Noviciado de S. Andrés del Quirinal, en el que se formaron S. Estanislao Kostka, el predicador Piotr Skarga (polacos ambos) y el futuro General Aquaviva. Una de las tareas más delicadas de este gobierno fue negociar con Pío V, quien deseaba reintroducir el Oficio cantado. De hecho, esta medida se adoptó en mayo de 1569, pero solamente en las casas profesas y sin interferir con otras tareas. El Papa también ordenó que ningún religioso fuese ordenado hasta después de su profesión; por esta razón los NN. debían profesar al menos tres votos solemnes para ser sacerdotes, hasta que Gregorio XIII (dic. 1572) restauró la práctica original. Los Colegios prosperaron: de 50 en 1556 pasaron a 163 en 1574. Borja promulgó la primera Ratio en 1569. Para su gobierno se apoyo en Visitadores. Se inició la remodelación del Gesù. El General siguió muy de cerca la evolución de la Contrarreforma en Alemania. Muchas fundaciones atendieron a reforzar la causa católica. Una expedición misionera enviada por él a Brasil fue liquidada por los calvinistas en altamar (Azevedo y sus compañeros mártires). Borja recibió misiones especiales de Su Santidad, al igual que Laínez. De viaje a la Península Ibérica –pese a sus achaques-, fue muy agasajado. Atendió negocios de la SJ y delicados encargos diplomáticos en las cortes. El regreso a Roma fue penoso; llegó a la Ciudad Eterna desahuciado, pero feliz de obedecer hasta el fin. Murió el 30 sept. 1572. Su legado.- Su decisión referente a la oración alteró la concepción ignaciana, hasta que en el s. XX se volvió a la práctica primigenia (cf. Bangert). Aplicó la resolución de la CG II de convocar las Congregaciones de Procuradores, que demostró ser una medida muy acertada. Bajo su administración la obra misionera se incrementó y fue próspera. La Compañía fundó nuevas misiones en Florida, México y Perú. Se incrementó la penetración en Brasil. Sugirió a Pío V la creación de la Congregación para la Propagación de la Fe. Pedro M. Lamet SJ ha escrito recientemente una novela histórica sobre su vida: Borja, los enigmas del Duque. 3 EVERARDO MERCURIANO (IV General) Flamenco. Everard Lardinois nació en 1514 en la villa de Marcour (Luxemburgo belga), de ahí su nombre. Ingresó en 1548 en París, ya como sacerdote. Primer General no español. Gobierno: 1573-1580. Mercuriano dirigió y organizó el desarrollo de la Compañía y su actividad apostólica, con lo que preparó el gobierno de Aquaviva. La consolidación fue el distintivo de su período (Bangert). Contexto político y religioso.- Pontificado de Gregorio XIII, quien dio a la Contrarreforma un ímpetu más militante. Felipe II insiste en su política de hegemonía continental y busca que los jesuitas también se sometan a su real voluntad. Portugal es anexionado. Sólo Inglaterra, regido por Isabel I, se interpone al dominio español, pues Francia está muy debilitada por las guerras entre católicos y hugonotes. Isabel persigue todo asomo de catolicismo en su Reino. Pero Bellarmino gana puntos para la causa papal con sus célebres Controversias (prohibidas por la Reina Virgen). Hechos de su Gobierno.- Después de una tormentosa CG III, Gregorio XIII se salió con la suya: impuso un General no español. Las maniobras de los portugueses, controladas desde Lisboa, tuvieron como fin evitar la elección de Polanco, dada su condición de cristiano nuevo. Este penoso incidente, que causó descontento entre gran número de los delegados, no pasó a mayores gracias a la nobleza de Polanco; pero sembró la semilla de una gran crisis durante el siguiente generalato.
Recommended publications
  • The Adam Mickiewicz Institute Report 2017/2018
    2017/2018 The Adam Mickiewicz Institute Report 2017/2018 The Adam Mickiewicz Institute Report Adam Mickiewicz Institute Mokotowska Street 25 00-560 Warszawa www.iam.pl www.culture.pl Director: Krzysztof Olendzki Deputy Directors: Ewa Bogusz-Moore Michał Laszczkowski Dariusz Sobkowicz Managers Katarzyna Goć-Cichorska, Marta Jazowska, Maria Karwowska, Dorota Kwinta, Anna Łojko, Zofia Machnicka, Andrzej Mańkowski, Maria Ostrowska, Iwona Patejuk, Małgorzata Łobocka-Stępińska, Joanna Stryjczyk, Michał Szostek, Aneta Prasał-Wiśniewska, Łukasz Strusiński, 2017/2018 Lucyna Szura, Karol Templewicz, Małgorzata Ustymowicz, Artur Wojno, Iga Zawadzińska, Zofia Zembrzuska, Małgorzata Kiełkiewicz-Żak. Texts: Monika Gołębiowska The Adam Mickiewicz Institute Design: Arte Mio Report Translations: Joanna Dutkiewicz Production: Agata Wolska ©Instytut Adama Mickiewicza, Warszawa 2018 Foreword 7 FILM DESIGN PERFORMING ARTS Introduction 8 Polish Film Festival 44 Identity of Design 68 East European Performing Arts Platform (EEPAP) 102 Jan Lenica Retrospective 45 Polish Fashion in Paris 69 G.E.N VR – Extended Reality 104 CLASSICAL MUSIC Polish Icons 46 Exhibition: Textura. A Polish Touch 70 Polish Culture at Hong Kong Festivals 105 Polish Classical Music at Santa Marcelina Cultura 14 DOC LAB POLAND 2018 47 Creative Observatory 71 Apparatum: Installation by the panGenerator Group 106 Polish Music at Rome’s Accademia Nazionale di Santa Cecilia 15 WATCH Out! Polish Filmmakers 48 Exhibition: The ABCs of Polish Design 72 National Philharmonic Symphony Orchestra filmPOLSKA Festival 50 Activated City Workshops 74 CULTURE.PL Performed in China 16 Capturing Freedom 51 Design Dialogue: Poland-Brazil 75 Culture.pl Gets a Facelift 110 Polish Music in Huddersfield 17 Cinema in Mokotowska Street 52 Back to Front 76 Stories from the Eastern West 111 Polish Jazz Bands Tour China 18 Baku Romanticism 53 Art Food Exhibition 77 Soft Power.
    [Show full text]
  • Resisting National Sentiment: Friction Between Irish and English Jesuits in the Old Society
    journal of jesuit studies 6 (2019) 598-626 brill.com/jjs Resisting National Sentiment: Friction between Irish and English Jesuits in the Old Society Thomas M. McCoog, S.J. Loyola University Maryland [email protected] Abstract Pedro de Ribadeneyra, first official biographer of Ignatius of Loyola, showered praise upon him and his companions for abandoning immoderate sentiment “for particular lands or places” in their quest for “the glory of God and the salvation of their neigh- bors.” Superior General Goswin Nickel praised a Society conceived in Spain, born in France, approved in Italy, and propagated in Germany and elsewhere. Out of diversity Ignatius had forged unity. Ribadeneyra prayed that nothing would ever threaten this union. His prayers were not heard: the Society’s internal unity was often endangered by national sentiment despite congregational attempts to curtail and eliminate it. This article does not purport to be an exhaustive study of localism versus international- ism—although such a study is needed—but an investigation of relations between Irish and English Jesuits principally in the seventeenth century. Individual Jesuits did in fact cooperate, but there were limits. A proposal in 1652 that the independent Irish mission become part of the English mission was that limit. Keywords Irish Jesuits – English Jesuits – John Young – national sentiment – Muzio Vitelleschi – Gian Paolo Oliva – general congregations 1 Introduction: the Internationalism of the Society of Jesus In the spring of 1539, Ignatius of Loyola (c.1491–1556; in office, 1541–56) and his companions deliberated their future. Should they attempt to retain some union, a corporate identity, despite their being sent in different directions on © Thomas M.
    [Show full text]
  • Conferences and Announcements Jesuit Survival And
    journal of jesuit studies 1 (2014) 335-344 brill.com/jjs Conferences and Announcements ∵ Jesuit Survival and Restoration 200th Anniversary Perspectives from Boston and Macau An International Conference, 11-15 June, 2014, Boston College* (updated) 2014 marks the 200th anniversary of the restoration of the Society of Jesus, one of the most significant events in nineteenth-century cultural and religious his- tory but also one of the least well-studied. This international conference aims to shed new light on neglected aspects of this vital subject. The 1773 suppression of the Jesuits, and the various national expulsions and banishments that preceded it, sought to destroy the Society as a corporate entity. This did not spell the end of the Jesuit enterprise, however. Persecuted by the Catholic monarchies of Portugal, Spain, and France, the Jesuits survived in various guises and locales across the globe. We focus on three of these and the links between them but we also look at the parallel contexts in other parts of Asia, South and North America, and central and western Europe. The eastern part of the Commonwealth of Poland-Lithuania, known as Belarus or White Russia, was occupied by Catherine the Great just before the papal suppression of the Order. She rejected the ratification of the papal brief of suppression in her territories. Local Jesuits not only continued to influence the region’s religious history but also expanded their influence beyond the safe haven of the Russian Empire. One of the most striking examples was their enterprise in China. From their intellectual center in Połock—dubbed the Athens of Belarus—they attempted to re-approach China through their easternmost station in Irkutsk, Siberia and their community in St.
    [Show full text]
  • Jesuit Conspirators and Russia's East Asian Fur Trade, 1791–1807
    journal of jesuit studies 2 (2015) 56-76 brill.com/jjs Jesuit Conspirators and Russia’s East Asian Fur Trade, 1791–1807 Gregory Afinogenov Harvard University [email protected] Abstract In 1791, amidst growing anxiety about British encroachment on its fur trade with the Qing Empire, the Russian government discovered that Britain was sending a large and important embassy to Beijing, led by Lord Macartney. In an attempt to derail the nego- tiations, Russia enrolled the Polotsk Jesuits in a plot to convince the Qing of the nefari- ousness of British designs. The conspiracy was not a success, despite Macartney’s failure. The Jesuits both in Belarus and Beijing continued to play a central role in Russia’s geopolitical plans in the region for the next decade and a half, although ulti- mately the project to establish a Russian Jesuit college in the Qing capital failed. Using Russian as well as Jesuit archival sources, the article reconstructs the secret plans, mis- haps, and miscalculations that shaped this unusual relationship. Keywords Jesuits in China – Jesuits in Russia – maritime fur trade – Russo-Chinese relations – Jesuit survival – Jesuit restoration – Pacific history – Catherine II – Alexander I – Russo-British relations Northeast Asia in the Eighteenth Century Jesuits have often been accused of being puppet masters. In the eighteenth century, they were held responsible for everything from religious obscurantism in France to enlightened sedition in Spain; in the nineteenth, they would join the Freemasons at the heart of the most fashionable conspiracy theories of their day. Here I will tell a different story. On the cusp of the two centuries, © Afinogenov, 2015 | DOI 10.1163/22141332-00201003 This is an open access article distributed under the terms of the Creative Commons Attribution- Noncommercial 4.0 Unported (CC-BY-NC 4.0) License.
    [Show full text]
  • Conferences and Announcements Jesuit Survival And
    journal of jesuit studies 1 (2014) 335-344 brill.com/jjs Conferences and Announcements ∵ Jesuit Survival and Restoration 200th Anniversary Perspectives from Boston and Macau An International Conference, 11-15 June, 2014, Boston College* (updated) 2014 marks the 200th anniversary of the restoration of the Society of Jesus, one of the most significant events in nineteenth-century cultural and religious his- tory but also one of the least well-studied. This international conference aims to shed new light on neglected aspects of this vital subject. The 1773 suppression of the Jesuits, and the various national expulsions and banishments that preceded it, sought to destroy the Society as a corporate entity. This did not spell the end of the Jesuit enterprise, however. Persecuted by the Catholic monarchies of Portugal, Spain, and France, the Jesuits survived in various guises and locales across the globe. We focus on three of these and the links between them but we also look at the parallel contexts in other parts of Asia, South and North America, and central and western Europe. The eastern part of the Commonwealth of Poland-Lithuania, known as Belarus or White Russia, was occupied by Catherine the Great just before the papal suppression of the Order. She rejected the ratification of the papal brief of suppression in her territories. Local Jesuits not only continued to influence the region’s religious history but also expanded their influence beyond the safe haven of the Russian Empire. One of the most striking examples was their enterprise in China. From their intellectual center in Połock—dubbed the Athens of Belarus—they attempted to re-approach China through their easternmost station in Irkutsk, Siberia and their community in St.
    [Show full text]
  • Jahrbuch Der Gesellschaft Jesu 2014
    Jahrbuch der Gesellschaft Jesu 2014 Jesuiten Umschlag: Die brüderliche Umarmung zwischen Papst Franziskus und P. Adolfo Nicolás, Generaloberer der Gesellschaft Jesu, am 1. März 2013, wenige Tage nach der Wahl von P. Bergoglio zum Papst . “Die Begegnung, sagte P. Nicolás, war gekennzeichnet von Freude, Heiterkeit und gegenseitigem Verstehen hinsichtlich Vergangenheit, Gegenwart und Zukunft”. Publikation der Generalskurie der Gesellschaft Jesu Borgo S. Spirito 4 – 00193 Roma, Italia Fax: (+39) 06-69868280 – Tel. (+39) 06-69868289 E-mail: <[email protected]> Herausgeber: Giuseppe Bellucci S.J. Deutsche Fassung: Sigrid Spath Sekretariat: Marina Cioccoloni, Caterina Talloru Graphic Design: Gigi Brandazza Druck: Mediagraf S.p.A. Padova September 2013 2014 Jesuiten Jahrbuch der Gesellschaft Jesu Inhalt 7 EINFÜHRUNG Giuseppe Bellucci ....................................................................................................................................................................6 Unter Jesuiten: Vom Erzbischof Bergoglio zum Papst Franziskus Álvaro Restrepo S.J. ..............................................................................................................................................................7 2014 Die Wiederherstellung der Gesellschaft ...........................................................................11 GESCHICHTE Die Gesellschaft Jesu in stürmischer Zeit ISabina Pavone ..........................................................................................................................................................................12
    [Show full text]
  • Pogrom Cries – Essays on Polish-Jewish History, 1939–1946
    Rückenstärke cvr_eu: 39,0 mm Rückenstärke cvr_int: 34,9 mm Eastern European Culture, 12 Eastern European Culture, Politics and Societies 12 Politics and Societies 12 Joanna Tokarska-Bakir Joanna Tokarska-Bakir Pogrom Cries – Essays on Polish-Jewish History, 1939–1946 Pogrom Cries – Essays This book focuses on the fate of Polish “From page one to the very end, the book Tokarska-Bakir Joanna Jews and Polish-Jewish relations during is composed of original and novel texts, the Holocaust and its aftermath, in the which make an enormous contribution on Polish-Jewish History, ill-recognized era of Eastern-European to the knowledge of the Holocaust and its pogroms after the WW2. It is based on the aftermath. It brings a change in the Polish author’s own ethnographic research in reading of the Holocaust, and offers totally 1939–1946 those areas of Poland where the Holo- unknown perspectives.” caust machinery operated, as well as on Feliks Tych, Professor Emeritus at the the extensive archival query. The results Jewish Historical Institute, Warsaw 2nd Revised Edition comprise the anthropological interviews with the members of the generation of Holocaust witnesses and the results of her own extensive archive research in the Pol- The Author ish Institute for National Remembrance Joanna Tokarska-Bakir is a cultural (IPN). anthropologist and Professor at the Institute of Slavic Studies of the Polish “[This book] is at times shocking; however, Academy of Sciences at Warsaw, Poland. it grips the reader’s attention from the first She specialises in the anthropology of to the last page. It is a remarkable work, set violence and is the author, among others, to become a classic among the publica- of a monograph on blood libel in Euro- tions in this field.” pean perspective and a monograph on Jerzy Jedlicki, Professor Emeritus at the the Kielce pogrom.
    [Show full text]
  • SPIRIT THROUGH TIME a History of the Spirituality of the Society of Jesus José García De Castro Valdés SJ Universidad Pontificia Comillas, Madrid (Spain)
    SPIRIT THROUGH TIME A History of the Spirituality of the Society of Jesus José García de Castro Valdés SJ Universidad Pontificia Comillas, Madrid (Spain) When the Society of Jesus was founded by Pope Paul III1, a new trend in spirituality arose inside the Catholic Church. Even though the followers and the first companions of Ignatius of Loyola were never known or never called “Ignatians”2, this new spirituality is nowadays recognized as “Ignatian Spirituality”, that is, a new path, a new method to search for God proposed by Ignatius and his first Companions3 and mainly fixed in the text of the Spiritual Exercises and the Constitutions of the Society of Jesus. In order to understand the origins and development of this spirituality, and how this movement of the Holy Spirit has reached us, we will try to follow the historical development of the Society of Jesus. It is a long period of 475 years full of life, including a wide variety of experiences all around the world and in many different fields of human culture. The more we approach the history of the Society of Jesus, the more we realize how wide and deep the contribution of the Jesuits was to build the history and culture of Western tradition. Because of the new features of this new congregation founded by Ignatius and his companions, the Jesuits could move around the world and were allowed to preach the Gospel through many different means, which they called “ministries”4. They did not adopt a single specific work (healing, education, preaching…) as their charismatic mission.
    [Show full text]
  • The Catholic Order Teaching in the Tsarist State (1772–1802) Katolicki Zakon Nauczający W Państwie Carów (1772-1802)
    Marek Inglot ORCID: 000-0002-0184-514X pontifical Gregorian university, rome, italy The Catholic Order Teaching in the tsarist state (1772–1802) katolicki zakon nauczający w państwie carów (1772-1802) ABStract KEYWORDS: Jesuits, Russia, St. Petersburg, The aim of this article is to present and popularise information re- education, college, garding the current state of research on the presence and activity of Tsar Paul I the members of the Society of Jesus in the Tsarist state between 1772 and 1802. A synthetic analysis of the complex issue of official educa- SłowA kluCzowe: tional activities provided by the Catholic Order in the Orthodox Rus- jezuici, Rosja, Petersburg, szkolnic- sian Empire is based on a comparative analysis of the existing subject two, kolegium, car literature and the author’s archival research, the results of which have Paweł I been published in the papers referred to in the article. The first part explains the circumstances that led to the appearance of the Jesuits in Russia and discusses the reasons that allowed these subjects of the Tsar to maintain relative autonomy in managing their Order, ensure its development, and pursue their own goals. The functioning of Jesuit schools in Russia is also discussed in this context. The second part fo- cuses on close relations between the Jesuits and Tsar Paul I, which had a significant impact on the functioning of the Order. Based on, among others, the fragments of the correspondence found in the Roman Ar- chive, the author describes the Tsar’s contacts with Father Gruber and analyses their role, significance and results in the political and diplo- matic area connected with the Jesuits’ activity in Russia.
    [Show full text]
  • Chapter Four the Jesuit Heritage in Eastern Massachusetts
    CHAPTER FOUR THE JESUIT HERITAGE IN EASTERN MASSACHUSETTS Eastern Massachusetts embraces a population of more than five and a half million people in the counties of Essex, Middle­ sex, Norfolk, Plymouth (except for the towns of Mattapoisett, Marion and Wareham) and Suffolk. Slightly more than two million of these people are Catholics of the see of Boston which goes back to 8 April 1808 and which became an archdiocese on 12 February 1875. This chapter will explore the relationship of the Society of Jesus to the development of Catholicism in this section of the Bay State in the early period of the seventeenth and eighteenth centuries when the Jesuits were outlawed, in the modern period of the nineteenth century when the Jesuits were accepted, and in the contemporary period of the twentieth century when the Jesuits have proven to be a vital element in the religious and cultural life of eastern Massachusetts. I In the study of the early relationship of the Jesuits to eastern Massachusetts, Plymouth, founded in 1620, Salem, founded in 1626, and Boston, founded in 1630, are important. While each of these settlements had its own governor, all of them were one in their attitude towards the Jesuits. This is illustrated by John Winthrop, founder of the Massachusetts Bay Colony, who declared that a major reason for sailing to New England was "to rayse a bulwarke against the kingdom of Antichrist which the Jesuits labour to reare vp in all places of the worlde." And, since the charter of Massachusetts incorpor­ ated oaths of supremacy and allegiance with their anti-Jesuit overtones, it is clear that the founding of the Bay State was at least partially prejudiced against the Jesuits.
    [Show full text]
  • Inculturation and Jesuit Slaveholding
    Digitized by the Internet Archive in 2013 http://archive.org/details/listeningtoourhi285beck imWrWi HL« iiffi 1 BBIbWI 1bb| IBflHiaH I x. l^ ,«,>tt£/* B 1 HHHHH j^J* r •,'•'.'. dDMyuranMI ^«i H rail 1 En v>M§L 1 1 i^^i^l Pm? ftiiBi -$$3 Listening to Our History Inculturation and Jesuit Slaveholding Edward F. Beckett, S J. WEILL LIBRARY 0EC18 BOSTON COLLEGE 28/5 • NOVEMBER 1996 THE SEMINAR ON JESUIT SPIRITUALITY A group of Jesuits appointed from their provinces in the United States. The Seminar studies topics pertaining to the spiritual doctrine and practice of Jesuits, especially American Jesuits, and communicates the results to the members of the provinces. This is done in the spirit of Vatican II's recom- mendation that religious institutes recapture the original inspiration of their founders and adapt it to the circumstances of modern times. The Seminar wel- comes reactions or comments in regard to the material that it publishes. The Seminar focuses its direct attention on the life and work of the Jesuits of the United States. The issues treated may be common also to Jesuits of other regions, to other priests, religious, and laity, to both men and women. Hence, the studies, while meant especially for American Jesuits, are not exclu- sively for them. Others who may find them helpful are cordially welcome to read them. CURRENT MEMBERS OF THE SEMINAR Peter D. Byrne, S.J., is presently engaged in a sabbatical program after serving as rector and president of St. Michael's Institute in Spokane, Wash. (1994). Francis X. Clooney, S.J., teaches comparative theology at Boston College, Chestnut Hill, Mass.
    [Show full text]
  • Servant Leadership: the Distinctive Virtue of Ignatian Education
    Servant leadership: the distinctive virtue of Ignatian education Author: Samuel Beirão Persistent link: http://hdl.handle.net/2345/bc-ir:108453 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2019 Copyright is held by the author, with all rights reserved, unless otherwise noted. SERVANT LEADERSHIP: THE DISTINCTIVE VIRTUE OF IGNATIAN EDUCATION SAMUEL BEIRÃO, S.J. BOSTON COLLEGE SCHOOL OF THEOLOGY AND MINISTRY STL THESIS 2018/2019 Acknowledgments Somewhere in God’s dream, when God decided to start creating the world and all that is contained in it, God knew we would meet and make our lives happier through friendship, admiration, and service to one another. In an endless chain of thanksgiving and praise, I see myself in the happiest of lives, called to praise, reverence, and serve God, the Church, and the World in the Society of Jesus. Therefore, there could be no other way to begin than to thank the Brothers with whom I have been walking alongside for the last twelve years. Most recently, to my Brothers from Saint Peter Faber Jesuit Community, especially those living in Xavier House, with whom I shared joys, prayers, and the bumps along the way. They have been the discrete presence and support behind these lines. Between the words, though, there is another presence: that of Professors Cristiano Casalini and Andrea Vicini, S.J., who generously advised, corrected, and supported me through this work. Both have become mentors and scholars I admire and to whom I am most in debt. And if in these following pages there is any agreement between nouns, verbs, and prepositions, and if the English is pleasant to read, I am most grateful to Simon Smith, S.J., and David Romero, S.J., who revised each line of the text.
    [Show full text]