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Jesuits, Conspiracies, and Conspiracy Theories 耶稣会士、阴谋论和阴谋论
IF 0.3 Q2 HISTORY Pub Date : 2023-01-09 DOI: 10.1163/22141332-10010003
Andrew McKenzie-McHarg
This introductory article explores the thematic affinity linking the Society of Jesus with conspiracies and conspiracy theories. After giving a short overview of the historiography devoted to anti-Jesuitism, it draws attention to how anti-Jesuits vilified the order over the centuries on the basis of alleged conspiracies whose extent varied from the episodic to the all-encompassing and that were imagined and posited in ways that tended to be themselves highly conspiratorial. In this manner, it foregrounds aspects of anti-Jesuitism and conspiracy theories that will recur in the individual contributions to this special issue of the Journal of Jesuit Studies.
这篇介绍性文章探讨了将耶稣会与阴谋论和阴谋论联系起来的主题亲和力。在简要概述了致力于反耶稣会主义的史学之后,它提请人们注意,几个世纪以来,反耶稣会士是如何基于所谓的阴谋来诋毁秩序的,这些阴谋的程度从偶发到包罗万象,都是以高度阴谋的方式想象和假设的。通过这种方式,它突出了反耶稣会主义和阴谋论的各个方面,这些方面将在本期《耶稣会研究杂志》的个人贡献中反复出现。
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引用次数: 0
William Ian P. Hazlett, ed., A Companion to the Reformation in Scotland, ca. 1525–1638: Frameworks of Change and Development 威廉·伊恩·p·哈兹莱特主编,《1525-1638年苏格兰宗教改革的同伴:变化与发展的框架》
IF 0.3 Q2 HISTORY Pub Date : 2023-01-09 DOI: 10.1163/22141332-10010011-03
D. Macleod
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引用次数: 0
“Idźcież już precz!” [Come on, get out already!]: The Origins and Development of the Earliest Anti-Jesuit Literature in the Commonwealth of Poland–Lithuania, 1577–1614 “Id罗兹cieżjuż; precz!”[来吧,已经出来了!]:波兰联邦最早的反耶稣会文学的起源和发展——立陶宛,1577-1614
IF 0.3 Q2 HISTORY Pub Date : 2023-01-09 DOI: 10.1163/22141332-10010004
R. Maryks
This article is the first account in English of the origins and development of the earliest anti-Jesuit literature in the Commonwealth of Poland–Lithuania from the publication in 1577 of the first anti-Jesuit work, Jakub Niemojewski’s (c.1532–84) Diatribe abo kolacyja przyjacielska z ks. Jezuitami poznańskimi o przedniejsze różnice wiary krzescijańskiej (Diatribe or a friendly supper with Poznań Jesuit fathers about the main differences of the Christian faith), until the publication in 1614 of the most famous and most influential anti-Jesuit work not only in Poland but also in other parts of Europe, the Monita privata [secreta] (Private [hidden] instructions) ascribed to the Polish (ex-)Jesuit, Hieronim Zahorowski (c.1582–1634). The essay places the Polish anti-Jesuit literature, written mostly in Latin but also in Polish, within its broader context of such literature in western Europe, of which it was an integral part, for the texts from both younger and older Europe influenced each other and borrowed from each other. (Younger Europe refers here to the Scandinavian–Baltic–Slavic–Hungarian–Balkan part of the continent that was Christianized some centuries after Older Europe). Such a presentation aims at showing the indisputable importance of anti-Jesuit literature for the culture and politics not only of the early modern and but also of the modern history of Europe, including Poland, whose contours were shaped by the Jesuits, for better or worse, to a degree exceeding that of all other Catholic religious organizations. Several topoi examined here fed into anti-Jesuit conspiracy theories, which constitute one of the core themes of this special issue of the jjs. These conspiracy theories gave legitimacy to the aim of expelling the Jesuits, who were portrayed as forming a secretive society that had invaded Poland–Lithuania to fulfill the agenda of foreign powers through deception and assassination.
这篇文章是波兰-立陶宛联邦最早的反耶稣会文学的起源和发展的第一个英语叙述,从1577年第一个反耶稣会的作品出版开始,Jakub Niemojewski (c.1532-84) Diatribe abo kolacyja przyjacielska z ks。Jezuitami poznańskimi o przedniejsze różnice wiary krzescijańskiej(与波兹纳斯耶苏会神父就基督教信仰的主要差异进行的诽谤或友好的晚餐),直到1614年出版了最著名和最有影响力的反耶稣会作品,这不仅在波兰而且在欧洲其他地区,被认为是波兰(前)耶稣会士Hieronim Zahorowski (c.1582-1634)写的《私人[隐藏的]指示》。这篇文章把波兰的反耶稣会文学(主要用拉丁语写,也用波兰语写)放在西欧这种文学的更广泛的背景中,这是西欧文学不可分割的一部分,因为来自年轻和古老欧洲的文本相互影响,相互借鉴。(年轻的欧洲在这里指的是斯堪的纳维亚-波罗的海-斯拉夫-匈牙利-巴尔干大陆的一部分,在老欧洲之后几个世纪才被基督教化)。这样的介绍旨在展示反耶稣会文学对文化和政治的无可争辩的重要性,不仅是在早期现代,而且在欧洲现代史上,包括波兰,其轮廓是由耶稣会士塑造的,无论好坏,其程度超过了所有其他天主教宗教组织。这里研究的几个话题助长了反耶稣会的阴谋论,这些阴谋论构成了本期《耶稣会》特刊的核心主题之一。这些阴谋论为驱逐耶稣会士的目的提供了合法性,耶稣会士被描绘成一个秘密组织,入侵波兰-立陶宛,通过欺骗和暗杀来实现外国势力的议程。
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引用次数: 0
Marlen Bidwell-Steiner and Michael Scham, eds., Casuistry and Early Modern Spanish Literature 马伦·比德维尔·施泰纳和迈克尔·沙姆主编,《语言学与西班牙早期现代文学》
IF 0.3 Q2 HISTORY Pub Date : 2023-01-09 DOI: 10.1163/22141332-10010011-06
A. Prieto
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引用次数: 0
Nicolas Standaert, The Chinese Gazette in European Sources: Joining the Global Public in the Early and Mid-Qing Dynasty 《欧洲来源的中国公报:加入清初中期的全球公众》
IF 0.3 Q2 HISTORY Pub Date : 2023-01-09 DOI: 10.1163/22141332-10010011-11
R. Hsia
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引用次数: 0
Conspiracy Theory as a Vehicle for a Jesuit-Free Portugal under the Pombaline Government (1750–77) 阴谋论作为庞巴林政府下无耶稣会的葡萄牙的载体(1750-77)
IF 0.3 Q2 HISTORY Pub Date : 2023-01-09 DOI: 10.1163/22141332-10010007
José Eduardo Franco, P. Carreira
During the reign of José I (1714–77), his prime minister, the marquis of Pombal paired an expansive program of Enlightenment reform with a dramatic anti-Jesuit policy whose impact extended far beyond Portugal. The Pombaline anti-Jesuit measures, accompanied by intensive international propaganda, were the end result of negative evaluations of the role played by the Jesuits in Portugal. A diabolical causality made the Society of Jesus responsible for the degeneration of the church, the corruption of politics, the backwardness of education, and the laxity in morals. This essay focuses on two aspects of Pombal’s campaign: first, the use of the church structures against a part of the church (the Society of Jesus); secondly, the identification of a philosophical authority, namely Aristotle, as supplying the intellectual underpinnings of the Jesuit order and symbolizing the allegedly outmoded forms of instruction associated with Jesuit pedagogy
在约瑟夫一世(1714 - 1777)统治期间,他的首相庞巴尔侯爵(marquis of Pombal)推行了一项广泛的启蒙改革计划,同时实施了一项戏剧性的反耶稣会政策,其影响远远超出了葡萄牙。庞巴林反耶稣会的措施,加上密集的国际宣传,是对耶稣会在葡萄牙所起作用的负面评价的最终结果。恶魔般的因果关系使耶稣会对教会的堕落、政治的腐败、教育的落后和道德的松懈负有责任。本文主要关注庞巴尔运动的两个方面:首先,使用教堂结构来反对教会的一部分(耶稣会);第二,哲学权威的认同,即亚里士多德,为耶稣会秩序提供了知识基础,并象征着与耶稣会教学法相关的所谓过时的教学形式
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引用次数: 0
Matthew Levering and Marcus Plested, eds., The Oxford Handbook of the Reception of Aquinas Matthew Levering和Marcus Plested主编,《接受阿奎那的牛津手册》
IF 0.3 Q2 HISTORY Pub Date : 2023-01-09 DOI: 10.1163/22141332-10010011-07
R. McNamara
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引用次数: 0
Front matter 前页
Q2 HISTORY Pub Date : 2023-01-09 DOI: 10.1163/22141332-10010000
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引用次数: 0
Sisters and Seroras: Basque Religious Women and the Early Jesuits 修女和塞拉:巴斯克宗教妇女和早期耶稣会士
IF 0.3 Q2 HISTORY Pub Date : 2022-07-27 DOI: 10.1163/22141332-09040002
Amanda L. Scott

Ignatius of Loyola’s so-called autobiography and later biographical accounts treat his last visit home in passing, as an unimportant stop on the way to Venice. However, when Ignatius returned to Azpeitia, Guipúzcoa in 1535, he sought out the company of seroras, or Basque devout laywomen. His choice to surround himself with like-minded companions on this last visit home mirrors similar efforts throughout his early life, even though these close personal relationships were downplayed by his biographers who were intent on portraying him as a lone visionary. His relationship with seroras—many of whom were his own family members—sheds light upon his perceptions of the role of women in his religious movement as well as upon the development of his early spirituality.

依纳爵在罗耀拉所谓的自传和后来的传记中把他最后一次回家看作是去威尼斯途中的一个不重要的停留。然而,当伊格内修斯在1535年回到阿兹佩蒂亚Guipúzcoa时,他找到了seroras的陪伴,或巴斯克虔诚的平信徒妇女。在最后一次回家时,他选择与志同道合的同伴为伴,这反映了他早年生活中类似的努力,尽管这些亲密的个人关系被他的传记作者淡化了,他们试图把他描绘成一个孤独的梦想家。他与女信徒的关系——其中许多是他自己的家庭成员——揭示了他对女性在他的宗教运动中的作用的看法,以及他早期精神的发展。
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引用次数: 0
Familial Metaphors and Their Limits: The Dynamics of Correction in the Society of Jesus in the Seventeenth-Century Province of Aragon 家族隐喻及其局限:17世纪阿拉贡省耶稣会的矫正动态
IF 0.3 Q2 HISTORY Pub Date : 2022-07-27 DOI: 10.1163/22141332-09040005
Patricia W. Manning

The Constitutions of the Society of Jesus employ familial metaphors to create emotional bonds between members and to create disciplinary responsibilities, both between fathers (superiors) and sons (rank and file members) as well as among brother Jesuits. Familial charity and love became the guiding principles for the order’s disciplinary procedures, which became routinized as the order grew. As evidenced by correspondence between Rome and the province of Aragon, paternal and fraternal correction frequently used one-on-one advice to encourage improvement and bring about change. Beyond private counsel, more public penances, often performed in the refectory, offered visible repentance and helped define acceptable standards of comportment for all members of the community. By the seventeenth century, general congregations added measures, like transfers to other colleges or houses, to encourage Jesuits to reflect on and modify their negative behavior, even if they did so prior to their departure from the order.

耶稣会章程使用家族隐喻来建立成员之间的情感纽带和纪律责任,既包括父亲(上级)和儿子(普通成员)之间,也包括耶稣会兄弟之间。家庭的慈善和爱成为了骑士团纪律程序的指导原则,随着骑士团的壮大,这些程序变得常规化。正如罗马与阿拉贡省之间的通信所证明的那样,父爱和兄弟般的纠正经常使用一对一的建议来鼓励改进和带来变化。除了私人咨询,更多的是公开忏悔,通常在餐厅进行,提供可见的忏悔,并帮助为社区所有成员制定可接受的行为标准。到了17世纪,总会增加了一些措施,比如转移到其他学院或学院,以鼓励耶稣会士反思和改变他们的负面行为,即使他们是在离开会之前这样做的。
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Journal of Jesuit Studies
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