Society of Jesus

Written by Francesco Josepa Dougan. 08/05/20 There are many times throughout the past 2000 years with wars, plagues, pestilence, floods, disasters none more so than today when the world has forgotten the only truth. When Our Blessed Lord Jesus was questioned by Pilate after He said "I am truth" Pilate reiterated "What is truth"? Even today in the year 2020 non-believers still do not understand the Word "Truth". Truth is love, compassion, kindness, help and it is available to everyone on this planet all one has to say is Jesus "You are my truth". Looking back through the mists of time and the saints and angels appointed by Jesus and their words and deeds in his name we can read the wonders of these men and women in the Name of Jesus, however, greed, murder and mayhem have persisted in the name of "The Evil One" these fact no-one can contradict. We are now in day two and have still not learned our lessons. may the blessings of Our Blessed Lord and Brother Jesus be with you and your beloved family and friends.

Written by Francesco Josepa Dougan. 08/05/20 There are many times throughout the past 2000 years with wars, plagues, pestilence, floods, disasters none more so than today when the world has forgotten the only truth. When Our Blessed Lord Jesus was questioned by Pilate after He said "I am truth" Pilate reiterated "What is truth"? Even today in the year 2020 non-believers still do not understand the Word "Truth". Truth is love, compassion, kindness, help and it is available to everyone on this planet all one has to say is Jesus "You are my truth". Looking back through the mists of time and the saints and angels appointed by Jesus and their words and deeds in his name we can read the wonders of these men and women in the Name of Jesus, however, greed, murder and mayhem have persisted in the name of "The Evil One" these fact no-one can contradict. We are now in day two and have still not learned our lessons. may the blessings of Our Blessed Lord and Brother Jesus be with you and your beloved family and friends.

This article analyzes the organization of the Jesuit missions in Asia in the sixteenth and seventeenth centuries through the case of the relationship between the Indian mission and the Japanese mission, which was subordinate to it. It highlights the management and control methods which were specific to the Asian missions. It thus demonstrates the growing autonomy of the Japanese mission, which was trying to free itself from Indian administrative and financial supervision. In doing so, the deep-seated nature of the rivalries and tensions between missions within a single Jesuit province are brought into focus, despite Roman arbitration. The article is thus an invitation to reassess the regional dimension to Jesuit governance, which is sometimes ignored in favor of the global aspect.

In the final years of the pontificate of Pius X, that is during the Modernist crisis, the Catholic Integralist circles linked to Umberto Benigni's Sodalitium Pianum were characterized by a marked anti-Jesuitism. Suspected of "liberalism" and "modernizzantismo", "semi-modernism", the Society of Jesus became the object of frequent attacks. This contribution aims to shed light on the attitude taken by the Society itself, and in particular by its General Franz Xaver Wernz, in the face of Integralist anti-Jesuitism, thus initiating exploration of the problem of the relationship between religious Orders and modernism/anti-modernism. To this end, some particularly indicative cases are analysed: that of the Jesuit journals "Stimmen aus Maria Laach" (Germany), "Études" (France) and "La Civiltà Cattolica" (Italy), as well as that of the Austrian Jesuits grappling with the accusations of the Integralist newspaper "Österreichs katholisches Sonntagsblatt".

El libro que ahora se edita, Premio Humanidades 2019 de la Real Academia de Doctores de España, representa una aportación importante al estudio de la historia de Salamanca y su Universidad, en la etapa clásica, mediante el análisis de una de sus instituciones más prestigiosas: la Compañía de Jesús.
Tras una larga y laboriosa búsqueda realizada en varios archivos nacionales e internacionales, y un trabajo que ha supuesto a su autor algunos años de investigación, el resultado ha sido el presente análisis global y sistemático. Con una estructura clásica, que nos permite reconstruir gran parte de uno de los colegios más importantes de la orden religiosa, con datos de primera mano, desconocidos hasta ahora.
A lo largo de sus páginas, Cristo José de León Perera ofrece una amplia panorámica mediante la observación y presentación desde sus aspectos institucionales, demográficos, sociales, económicos, culturales, religiosos y de vida cotidiana, en un período de más de doscientos años. Se estructura la organización interna de la orden religiosa, desde su llegada (1548) hasta su expulsión por el monarca Carlos III (1767); traza un panorama de su demografía colegial, así como el prototípico ciclo vital de un jesuita salmantino; el estado material y económico de la institución más allá de los beneficios de la fundación regia del siglo XVII; los rasgos humanísticos y sus repercusiones pedagógicas; el poder de la imagen y de los símbolos en los ámbitos de la paraliturgia barroca; las relaciones universitarias y sus importantes pugnas gremiales. Especial atención dedica a reconstruir las relaciones implantadas mediante el apostolado, evidenciándose en toda su potencia al desentrañarse el papel que ocupaban las mujeres en toda esta red de proyecciones.
Nos permite realizar una aproximación, que consideramos básica, para conocer la historia tanto de la Compañía de Jesús en Salamanca como de sus relaciones con la Universidad, el resto de órdenes religiosas e, incluso, el conjunto de la sociedad de la época.

Resumen: Una de las singularidades del largo exilio impuesto a los jesuitas españoles entre 1767 y 1815 fue su capacidad de integración en la sociedad italiana de la época, particularmente después de la supresión canónica de la Compañía (1773). Entre las ocupaciones que permitieron a muchos de ellos reconstruir una existencia en los estados italianos de final del siglo XVIII se destaca la de preceptor: de hecho los ex jesuitas españoles contribuyeron en forma determinante a la formación de la clase dirigente italiana que fue protagonista, al menos en el Centro-Norte de Italia, de la edad napoleónica y de la Restauración. Desde el punto de vista de un aristócrata italiano de final del siglo XVIII, un preceptor que provenía del clero regular, en particular un jesuita extranjero, tenía el mérito de garantizar una educación hibrida, tradicional y moderna al mismo tiempo, una instrucción que conciliaba los valores de la tradición con los de la modernidad y de la Ilustración. Sin embargo los expulsos contratados por los aristócratas italianos no fueron solo maestros o tutores: frecuentemente, a lo largo de los años, sus funciones se dilataban, desempeñando también los cargos de director espiritual, secretario, administrador, mayordomo o de bibliotecario. Por eso muchas veces ellos lamentaron ser explotados por sus «mecenas».

We present in the following pages the inventory that in 1767 was made of the paintings of the church and college of Santa Catalina de Córdoba, converted today into Parish of Santo Domingo de Silos and San Salvador. In that inventory, 185 paintings are mentioned, of which their support, advocation, measures and type of frame are collected and the place in which they were located, being obviated in the majority of the cases the authorship of the works, with the exception of three painters very recognized at the time: Antonio Palomino and Velasco, Pablo de Céspedes and Juan Luis Zambrano.

"Who do you say I am?" Legend, Liar, Lunatic, or Lord? Corroborating witnesses report that Jesus of Nazareth was born of a virgin, changed water to wine, made the blind see, healed the lame, raised the dead, walked on water, calmed a violent storm, fed 5,000 people with five loaves and two fishes, lived again after his execution, and ascended into the clouds. According to witnesses and contemporary biographers, this Jesus also made the following extraordinary claims: I have always existed. John 8:58; 17:5 I am the First and the Last. Revelation 1:17 I hold the keys to death. Revelation 1:18 I have never sinned. John 8:46 I have all authority on heaven and earth. Matthew 28:18 I and the Father are one. John 10:30 I must be placed above your family. Matthew 10:37 I have authority to forgive sins. Mark 2: 5-12 I am the light of the world. John 8:12 I am prophesied about in the Scriptures. Luke 24:25-27 I am from heaven. John 8:23 I will be resurrected. Mark 8:31 I am the bread of life. John 6:35 I will send the Spirit of God Almighty. John 16:7 I am coming again. Revelation 22:20 I am a king but not of this world. John 18:37 I came to give life. John 5:24; John 10:10 I am the one through whom you must pray. John 16:23-24 I raise the dead and heal diseases. John 11:38-44; Luke 13:32 I will judge the world on Judgment Day. John 5:22-30 The words I have spoken will condemn at the last day. John 12:47-48 I am the Son of God. Matthew 16:16-17 I will raise the dead at the end of time. John 5:28-29

The initial point of reference for this research is a Paolo Sarpi’s consulto (namely, consultation) to the Venetian Senate on the Pontifical Greek College of St. Athanasius in Rome. This institution of higher education for Greek students coming from the Venetian and Ottoman East was founded in 1577 in the context of Pope Gregory XIII’s policy of proselytism; besides the Holy See, it was also financed by the bequest of Iosafat Paleokapas, Bishop of Kissamos (in Crete), which was under the jurisdiction of the Venetian state. Sarpi, canonist and theological consultant (consultore in iure) to the Venetian government, was called in 1622 to express his opinion on the Pope’s decision to entrust the management of the above institution and the instractional responsibility of its students to the Jesuits, who had already been expelled from the Venetian territory during the Interdict of Pope Paul V against Venice (1606-7). The perspective of the Venetian consultore in iure is placed within the framework, firstly, of rupture in the relations between Rome and Venice due to the policy of giurisdizionalismo adopted by Venice at that time, and secondly, of the simultaneous reorganization of the Catholic Church and the Jesuits in the area of the Orthodox East. They are also examined the points of view of some important Greeks of the period, such as Gabriel Severus and Thomas Flanginis, against the danger of Jesuits’ educational institutions and activity in the Levant. Finally, the paper investigates the new prospects for the instruction of the Greek subjects from the Venetian Maritime State (stato da mar), precisely due to the policy of Sarpi and the Venetian Republic on the issue of the Greek College in Rome.

Αφετηρία του προβληματισμού της μελέτης συνιστά μία γνωμοδότηση του Paolo Sarpi αναφορικά με το Ελληνικό Κολλέγιο του Αγίου Αθανασίου στη Ρώμη. Tο εν λόγω ίδρυμα ανώτερης εκπαίδευσης για έλληνες σπουδαστές προερχόμενους από τη βενετική και την οθωμανική Ανατολή είχε ιδρυθεί στα 1577 στο πλαίσιο της προσηλυτιστικής πολιτικής του Γρηγορίου ΙΓ΄ και, εκτός από την Αγία Έδρα, επιχορηγείτο επίσης από το κληροδότημα του επισκόπου Κισάμου (στην Κρήτη) Ιωσαφάτ Παλαιόκαπα, που ανήκε στη δικαιοδοσία του βενετικού κράτους. Ο Sarpi κλήθηκε στα 1622 να τοποθετηθεί έναντι της απόφασης του πάπα να αναθέσει τη διεύθυνση του ιδρύματος και την παιδευτική ευθύνη των σπουδαστών του στους ιησουίτες, οι οποίοι είχαν ήδη εκδιωχτεί από τη βενετική επικράτεια κατά τη φάση του Ιnterdetto (1606-7). Η οπτική του βενετού consultore in iure τοποθετείται αφενός εντός του γενικότερου πλαισίου ρήξης στις σχέσεις μεταξύ Ρώμης και Βενετίας και της πολιτικής ενός giurisdizionalismo ante litteram που υιοθέτησε η Βενετία κατ’ εκείνη τη χρονική φάση, και αφετέρου εντός της παράλληλα εκδηλούμενης αναδιοργάνωσης της πολιτικής της ρωμαιοκαθολικής εκκλησίας και των ιησουιτών στον χώρο της ελληνορθόδοξης Ανατολής. Στην οπτική του Sarpi αντιπαραβάλλονται, επίσης, οι θέσεις κάποιων σημαντικών ελλήνων της περιόδου, όπως του Γαβριήλ Σεβήρου και του Θωμά Φλαγγίνη, έναντι της εκπαιδευτικής δραστηριότητας των ιησουιτών στην ελληνορθόδοξη Ανατολή. Τέλος, εντοπίζονται οι προοπτικές που επρόκειτο να ανοιχτούν για την εκπαίδευση των ελλήνων στο «Κράτος της Θάλασσας» ακριβώς λόγω της στάσης του Sarpi και της Βενετίας στο ζήτημα του Ελληνικού Κολλεγίου της Ρώμης.

The initial point of reference for this research is a Paolo Sarpi’s consulto (namely, consultation) to the Venetian Senate on the Pontifical Greek College of St. Athanasius in Rome. This institution of higher education for Greek students coming from the Venetian and Ottoman East was founded in 1577 in the context of Pope Gregory XIII’s policy of proselytism; besides the Holy See, it was also financed by the bequest of Iosafat Paleokapas, Bishop of Kissamos (in Crete), which was under the jurisdiction of the Venetian state. Sarpi, canonist and theological consultant (consultore in iure) to the Venetian government, was called in 1622 to express his opinion on the Pope’s decision to entrust the management of the above institution and the instractional responsibility of its students to the Jesuits, who had already been expelled from the Venetian territory during the Interdict of Pope Paul V against Venice (1606-7). The perspective of the Venetian consultore in iure is placed within the framework, firstly, of rupture in the relations between Rome and Venice due to the policy of giurisdizionalismo adopted by Venice at that time, and secondly, of the simultaneous reorganization of the Catholic Church and the Jesuits in the area of the Orthodox East. They are also examined the points of view of some important Greeks of the period, such as Gabriel Severus and Thomas Flanginis, against the danger of Jesuits’ educational institutions and activity in the Levant. Finally, the paper investigates the new prospects for the instruction of the Greek subjects from the Venetian Maritime State (stato da mar), precisely due to the policy of Sarpi and the Venetian Republic on the issue of the Greek College in Rome.