Search Results (117)

As a major proponent of the Buddhist revival movement in the late Ming dynasty, Yunqi Zhuhong authored works such as Jieshu fayin, Jiesha wen, and Fangsheng wen, which had a profound impact on lay Buddhism. Using the Buddhist six realms of rebirth as a theoretical foundation, he combined doctrinal analysis with narratives of spiritual efficacy to systematically expound upon the Buddhist ethics of refraining from killing, releasing life, and compassionately protecting living beings. During the same period, the Jesuit missionary Matteo Ricci had come to China and wrote his book Tianzhu shiyi with reference to Catechismus Japonensis and Tianzhu shilu. A comparison of the contents of these three missionary works reveals that Ricci paid particular attention to the Buddhist doctrine and practice of abstaining from killing, and for the first time, he listed it in a missionary work and offered a targeted critique. Afterward, Ricci wrote Jiren shipian, which also included content on “The True Purpose of Fasting and Abstinence Does Not Arise from the Prohibition of Killing”. Relevant letters prove that Zhuhong had already read both of these works by Matteo Ricci as early as the 36th year of the Wanli era (1608), yet he did not immediately offer a direct refutation. At first, it was his disciple Yu Chunxi who wrote articles such as Tianzhu shiyi shasheng bian, initiating a preliminary direct debate with Ricci. As the influence of Catholicism gradually grew and expanded between 1608 and 1615, Zhuhong, after seven years of silence, wrote the three essays of Tianshuo and Tianshuo yu to offer a direct response to Catholicism. When expounding on the doctrine of abstaining from killing and releasing life, Zhuhong adopted new argumentative strategies, both to defend Buddhism and to remind and persuade Confucian intellectuals not to turn to Catholicism. Full article

A fundamental question when comparing Western and Chinese traditions is what if any similarities exist between the key metaphysical concepts Being and Non-Being and you 有 and wu 無. We find an inspired solution in the oldest preserved translation of the Laozi, the “Liber Sinicus Táo Tě Kīm inscriptus, in Latinum idioma Versus.” This 18th c. Latin translation by a Jesuit Figurist makes a particularly fascinating argument for the equation of Being and you 有 and Non-Being and wu 無. Essential to this is recognizing Non-Being as a type of Being that more closely matches the Laozi’s term wu 無. From this starting point, the translator fuses the three cosmogonies of chapters 1, 40, and 42 to reveal a Daoism-inflected trinitarian theology where Non-Being (wu) and Being (you) become terms to express the complex relationship of the three divine Persons. This effort to connect Daoism and Catholicism both has great historical value and also may serve as a resource for articulating East Asian forms of theology. Full article

This article examines Catholic celibacy from the late Ming to early Qing dynasty, revealing how Jesuit missionaries and Chinese Catholics interpreted and advocated for chastity. It highlights how missionaries such as Matteo Ricci and Giulio Aleni connected chastity with the ethical knowledge of self-cultivation and the doctrine of salvation, while adapting it to Chinese culture through Confucian concepts like subduing one’s self. The article also explores the conflicts and integrations of chastity ideals among different intellectual traditions, such as the critiques by Buddhist monk Yunqi Zhuhong and Confucian scholar Xu Dashou, as well as how supporters like Yang Tingyun and Zhu Zongyuan reconciled Christian chastity with Confucian ideals of self-restraint and virtuous conduct. Full article

This article treats the familiar triad “Gold, God, and Glory” as a heuristic to track how commercial, missionary, and reputational aims were configured within overlapping jurisdictions of the Portuguese world. Through three cases—the 1552 clash in Malacca between St. Francis Xavier and Captain D. Álvaro de Ataíde da Gama; the Gama family’s bargaining over offices and revenues; and the 1759 expulsion of the Society of Jesus—it argues that localized, negotiable frictions in the sixteenth century evolved into a structural confrontation by the mid-eighteenth century. Drawing on published Jesuit correspondence and secondary analyses of royal and municipal records, the study shows how missions initially supported metropolitan aims yet increasingly challenged them as Jesuit educational networks and revenue-bearing assets expanded. The Malacca dispute is read as a jurisdictional struggle over diplomatic access and rents, not merely a moral drama. The 1750 Treaty of Madrid and the Guaraní War further politicized perceptions of Jesuit wealth and influence, while the Lisbon-centered reform agenda after 1755 turned tension into rupture. Full article

The present work aims at completing our previous comprehensive study on Ko-Kutani ware through the analysis, for the first time ever, of the renowned Hakuji bowl (white porcelain shallow bowl) excavated at the Noborigama kiln site in Kaga. The bowl had never been made available for such a purpose prior to this study owing to its absolute rarity, exceptional importance and fragile condition. Its shape and potting techniques, along with its materials, enabled both a direct comparison with the magnificent Ko-Kutani masterpieces belonging to the Ishikawa Prefectural Museum of Art collection and the groundbreaking identification of a definitive firing timeline marked by two distinct production stages: the Pre-Hakuji and Post-Hakuji phases. The crucial influence of the Hakuji bowl on Ko-Kutani production as a whole has been revealed for the first time ever, providing unprecedented and definitive evidence of the origin of the renowned and iconic porcelains. In consideration of the strict requirements and the absolute prohibition to sample or even touch any of the works of art, portable Energy-Dispersive X-Ray Fluorescence spectroscopy (pED-XRF) was selected as the most suitable technique for the type of materials to be investigated. Full article

The work Xingli zhenquan tigang (Sing lii jen ciyan bithei hešen) was written in Chinese and Manchu by the French Jesuit Alexandre de la Charme (1695–1767) and published in Beijing in 1753. The first two sections of this paper provide an introduction to de la Charme’s work biography and to further textual and historical contexts, explore the peculiarities of the subsequent early German reception of the work almost 90 years later, and introduce the content from an overview perspective. The third section explores the most essential contents of Book 1 (of 3) of the Manchu version. The investigation is based on Hans Conon von der Gabelentz’s (1807–1874) German translation from 1840. Camouflaged as a Confucian educational dialogue, and by blurring his true identity in his publication, de la Charme criticizes Neo-Confucian positions from an implicitly Cartesian and hidden Christian perspective, tacitly blending Cartesian views with traditional Chinese concepts. In addition, he alludes to Manchu shamanic views in the same regard. De la Charme’s assimilating rhetoric “triangulation” of three different cultural and linguistic horizons of thought and spirituality proves that later Jesuit scholarship reached out into the inherent ethnic and spiritual diversity of the Qing intellectual and political elites. Hidden allusions to Descartes’s dualistic concepts of res cogitans and res extensa implicitly anticipate the beginnings of China’s intellectual modernization period one and a half centuries later. This work also provides an example of how the exchange of intellectual and religious elements persisted despite the Rites Controversy and demonstrates how the fading Jesuit mission influenced early German sinology. I believe that this previously underexplored work is significant in both systematic and historical respects. It is particularly relevant in the context of current comparative research fields, as well as transcultural and interreligious intellectual dialogue in East Asia and around the world. Full article

This article addresses a gap in the literature by offering the first structured reconstruction of the origins, motivations, and development of Ignatian Leadership, connecting its spiritual roots, conceptual foundations, and institutional applications within a coherent and transferable framework. The study explores the genesis, evolution, and contemporary relevance of Ignatian Leadership as a transformative model that combines organisational management principles with the spirituality of Saint Ignatius of Loyola and the Jesuit tradition. Through a qualitative methodology, we conducted an exhaustive review of 54 documents and interviews with key experts, incorporating diverse phenomenological perspectives. The findings show that this leadership model emerged to renew the apostolic mission of the Society of Jesus, modernise its educational management, and empower both laypeople and Jesuits in leadership roles. Grounded in Ignatian spirituality—particularly in the practice of discernment aimed at promoting actions inspired by the Magis, in ever deeper and greater service to the most universal good—it seeks to serve others and promote the common good. Over time, the model has expanded beyond religious contexts, offering a counter-cultural and ethically grounded leadership style applicable in educational, managerial and civic settings. This shift of focus not only paves the way for institutional change but also guides individuals towards a more authentic and meaningful life. Full article

This article explores the relationship between Ignatian obedience and evangelization through the complementary perspectives of Hans Urs von Balthasar and recent Jesuit General Congregations. It argues that obedience, traditionally viewed as submission to authority, must be reinterpreted as a joyful and loving response to God’s mission, deeply rooted in the trinitarian life. Drawing from Ignatius of Loyola’s foundational texts and the evolving understanding of mission post-Vatican II, this essay highlights a shift from private, intellectual obedience to a more communal and justice-oriented service. The theological depth provided by von Balthasar’s trinitarian model is presented alongside the practical emphasis on social justice and dialogue found in contemporary Jesuit praxis and Pope Francis’ integral ecology. This paper ultimately proposes a synthesis of contemplative fidelity and active engagement, positioning obedience as a vital force in credible, mission-driven evangelization. Full article

Through a critical analysis of one section of a 17th century Chinese manuscript, this article examines the formation of pragmatic identity of non-elite Roman Catholic Chinese converts, who simultaneously identified themselves as Confucians and Catholics within the culture of “Three Teachings synthesized into one system” (sanjiao heyi 三教合一) in traditional Chinese society. This investigation explores how these converts formed their pragmatic identity during their adaptation of Catholic beliefs and practices into a complex and dynamic context of interreligious interactions. The texts under examination are two essays in the Bian chizhai (辨持齋, Debating on Fasting) section in the Bingyin huike (丙寅會課, Teaching Sessions in 1686), composed in a Chinese Catholic seminarian community established and administered by Jesuit missionaries in Nanjing (南京). This interdisciplinary study not only provides a critical examination of the manuscript, which has not yet been extensively researched, but also offers a novel understanding of non-elite converts’ identity formation through the lens of pragmatic identity theory, drawing inspiration from American Pragmatism. It contributes to our contemporary understanding of non-elite Chinese Christian converts’ quest for identity amidst intercultural interactions between mainstream and marginal religions in 17th century Qing China. Full article

After the arrival of Jesuits in China during the late Ming dynasty, they adopted a strategy of aligning Catholicism with Confucianism, referring to themselves as “Western Confucians” to gain sympathy and support from the Chinese literati. However, during the early Qing dynasty, particularly during the late Kangxi era, because of the resurgence of traditional Confucian ideology and the consolidation of Manchu rule, literati attitudes toward Catholicism shifted significantly. This paper uses the early Qing scholar Dong Han (董含, 1626–?) from the Songjiang region as a case study, with his Notes in Three Hills 三冈识略 as the primary textual source, to analyze his critiques of Western learning (including Catholicism and Western science). Additionally, it examines Catholic responses to these critiques, based on the manuscript Refute the False Accusation 辩诬 collected in the BnF (Bibliothèque nationale de France). Through an analysis of Dong Han’s attitude toward Western learning and the responses it provoked, the paper aims to shed light on the changing attitudes of early Qing literati in the Jiangnan area toward Western learning, as well as the challenges faced by Catholicism in establishing their legitimacy in early modern China. It points out that the fundamental differences between Western learning and Confucianism prevented it from making an effective argument for legitimacy in China. The lack of support from the literati and the emperor led to the eventual fate of Catholicism—being prohibited. Full article

Background/Objectives: Epidemics have historically shaped societies, influencing demographic structures, social organization, and economic stability. The 1742–1743 epidemic had a profound impact on populations along the Royal Road (Camino Real), the main colonial corridor between Buenos Aires and Lima. However, its specific demographic and socio-economic effects remain underexplored. This study aims to examine these impacts of the 1742–1743 epidemic through a comparative analysis of urban centers and Indigenous communities. Methods: A historical–comparative approach was employed, analyzing secondary sources including parish records and colonial administrative documents. This study assessed excess mortality and socio-economic consequences across different population groups and settlement types. Results: Mortality rates increased dramatically—up to twelve times the pre-epidemic average in Cordova (Córdoba) and by 45% in Santa Fe—disproportionately affecting Indigenous and enslaved populations. Urban centers experienced severe economic disruption and slow recovery, whereas Indigenous communities and Jesuit missions demonstrated greater resilience. Their communal strategies and early isolation measures contributed to a faster demographic stabilization. Additionally, the epidemic weakened colonial governance in some areas, altering local power structures. Conclusions: The epidemic of 1742–1743 revealed divergent patterns of vulnerability and resilience. Comparative analysis underscores recurring themes in the epidemic response and recovery, drawing relevant parallels with contemporary crises such as COVID-19. Recognizing these historical patterns of adaptation can inform present and future public health strategies. The terminology “plague” is used based on contemporary sources and not confirmed clinically. Full article

From the 16th to the 18th century, Jesuit missionaries in China pioneered inter-cultural exchange by integrating cultural accommodation with groundbreaking linguistic research. By adopting Confucian scholarly practices and systematically studying the Chinese language, they developed innovative approaches to Chinese phonetics, grammar, lexicography, rhetoric, and teaching. Their linguistic achievements not only facilitated missionary work but also contributed to early modern sinology and cross-cultural communications. This paper examines the Jesuits’ dual strategy of cultural accommodation and linguistic research, demonstrating how their deep engagement with Chinese intellectual traditions enabled them to study the Chinese language successfully, to communicate with local elites smoothly, and to disseminate Christianity effectively. Through the combination of local philological traditions with Western linguistic techniques, they introduced new perspectives on the Chinese language, influencing both Western sinology and China’s linguistic development. Their translations of religious, scientific, and philosophical texts also played a key role in shaping Sino-Western intellectual exchanges. By analyzing the Jesuits’ linguistic activities and the strategies they employed in the process, this study highlights the Jesuits’ impact on Chinese linguistic scholarship, the transmission of Christianity, and their role in cross-cultural communication. Their work also exemplifies how language, culture, and religion can effectively collaborate in cross-cultural encounters, shaping historical narratives and fostering dialogue between civilizations. Full article

French political scientist Olivier Roy maintains that the West is undergoing a ‘crisis of culture’. The crisis derives from a process of ‘deculturation’ where superficial, deterritorial subcultures become the basis for shared understanding, rather than values. Roy maintains that this is a ‘dehumanising’ process. This paper seeks to understand by what means the West might recover a culture. This question demands understanding the concept itself, including its relationship to things material and transcendent. Drawing on the work of the 20th century Jesuit priest and theologian Henri de Lubac, as well as contemporary theologians like John Milbank and Carmody Grey, the paper will base its conclusions on the idea that nature and grace are correlative terms, and culture is not opposed to either. Such a conclusion, however, requires a certain religious logic that is rare in current philosophical discourse. A catholic understanding of the human can help to weave back nature, grace and culture into a proper relationship which does not isolate the natural from the supernatural, and informs the remaking of a culture shaped by Christian humanism. Full article

Through an interdisciplinary study of the work of Jesuit Athanasius Kircher (1602–1680), the authors investigate the relationship between the cultural policies of the Roman Curia, the Jesuit order, religious diversity, and the aesthetic–spatial configuration of Rome during the early modern age. This paper shares in-depth observations of the recovery of ancient culture and its reworking in a post-reformist Christian age through architectural and spatial elements adopted to endorse the continuity of the ancient past and the Catholic reformistic universalistic aspirations. In this context, Kircher worked to decipher hieroglyphics on obelisks of the Imperial age but from Egyptian times. These defined a specific topography of space as a visual convergence of points: an urban geography of sacral and historical–political value and a connection with the memories of the Roman Empire and the most ancient religions of the ancient times. Full article

I examine the strategies through which Juan Eusebio Nieremberg, a professor at Madrid’s Jesuit Reales Estudios, promoted the role of curiosity in natural philosophy. I argue that Nieremberg responded to anti-curiosity criticism by restating how the two primary meanings of “curiosity” in early modern sources, “intellectual desire” and “diligence”/“care”, should relate to one another. By analyzing a set of works published in both Spanish and Latin between 1629 and 1635, I demonstrate that Nieremberg advocated a form of “curiosity” (in the sense of longing for knowledge) focused on what he called “nature’s artifice”, which constituted a specific facet of God’s “curiosity” (in the sense of attention or care in creation). In 1633, Nieremberg claimed that nature is nowhere more deserving of wonder than when it imitates art, actively challenging the way we understand the art–nature divide. I show that, by contrasting a superficial or external approach to nature with one that penetrates it in search of what is “artificial” about it, Nieremberg’s efforts at defining a virtuous and legitimate form of natural-philosophical curiosity involved re-negotiating the boundaries between natural philosophy and more ambivalent competing realms, such as aesthetics, rhetoric, and the occult sciences. Full article