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How the Jesuits re-emerged after forty years of suppression In 1773, Pope Clement XIV suppressed the Society of Jesus. For the 823 Jesuits living in the Low Countries, it meant the end of their institutional religious life. In the Austrian Netherlands, the Jesuits were put under strict surveillance, but in the Dutch Republic they were able to continue their missionary work. It is this regional contrast and the opportunities it offered for the Order to survive that make the Low Countries an exceptional and interesting case in Jesuit history. Just as in White Russia, former Jesuits and new Jesuits in the Low Countries prepared for the restoration of the Order, with the help of other religious, priests, and lay benefactors. In 1814, eight days before the restoration of the Society by Pope Pius VII, the novitiate near Ghent opened with eleven candidates from all over the United Netherlands. Barely twenty years later, the Order in the Low Countries – by then counting one hundred members – formed an independent Belgian Province. A separate Dutch Province followed in 1850. Obviously, the reestablishment, with new churches and new colleges, carried a heavy survival burden: in the face of their old enemies and the black legends they revived, the Jesuits had to retrieve their true identity, which had been suppressed for forty years. Contributors: Peter van Dael, SJ (Vrije Universiteit Amsterdam & Pontifical Gregorian University Rome) Pierre Antoine Fabre (École des hautes études en sciences sociales Paris); Joep van Gennip (Tilburg School of Catholic Theology), Michel Hermans, SJ (University of Namur), Marek Inglot, SJ (Pontifical Gregorian University Rome), Frank Judo (lawyer Brussels), Leo Kenis (KU Leuven) Marc Lindeijer, SJ (Bollandist Society Brussels), Jo Luyten (KADOC-KU Leuven), Kristien Suenens (KADOC-KU Leuven), Vincent Verbrugge (historian)
The Royal Library of Belgium intends to make its rich collections accessible to researchers and to the interested public. The Library owns a series of seventeeth-century emblem manuscripts with more than two thousand drawings and poems. In these commemorative manuscripts the College preserved its annual emblematic exhibitions for future generations. These affixiones-the phenomenon is perhaps best represented by the word 'affichages'-were one of the numerous manifestations with which the Jesuits used to commend the quality of their education system to the outside world. What is meant is the exhibiting or suspending of the work of pupils, mostly emblems or related genres. The Brussels collection (some forty volumes) is unique and special. It covers the production of a single college during a long span of time (1630-1685). For researchers of emblems, as well as for art historians it opens averitable goldmine. The high artistic as well as literary quality which the volumes so often achieve lends the collection moreover a rare distinction: wonderful gouaches (by Antoon Sallaert), no less splendid calligraphy (e.g. byG.H. Wilmart) and sophisticated, erudite Latin and Greek verses. Attention is focused on the context in which the Brussles affixiones came about and functioned: the tuition (training of the pupils' memory abd their rhetorical abilities, pastoral and social education), The Brussels festivals of the Sacrament of the Miracle, the proximity of the Court, the vicissitudes of the city, the artists. The manuscripts almost always mention the name of the Poesis and Rhetorica pupils who had designed an emblem. Their names are listed in appendix: a rich source for genealogical and prosopographical research (some 1600 names and dates). never before has a similar series been published.
In recent years scholars in a range of disciplines have begun to re-evaluate the history of the Society of Jesus. Approaching the subject with new questions and methods, they have reconsidered the importance of the Society in many sectors, including those related to the sciences and the arts. They have also looked at the Jesuits as emblematic of certain traits of early modern Europeans, especially as those Europeans interacted with 'the Other' in Asia and the Americas. Originating in an international conference held at Boston College in 1997, the thirty-five essays here reflect this new historiographical trend. Focusing on the Old Society- the Society before its suppression in 1773 by papal edict- they examine the worldwide Jesuit undertaking in such fields as music, art, architecture, devotional writing, mathematics, physics, astronomy, natural history, public performance, and education, and they give special attention to the Jesuits' interaction with non-European cultures, in North and South America, China, India, and the Philippines. A picture emerges not only of the individual Jesuit, who might be missionary, diplomat, architect, and playwright over the course of his life in the Society, but also of the immense and many-faceted Jesuit enterprise as forming a kind of 'cultural ecosystem'. The Jesuits of the Old Society liked to think they had a way of proceeding special to themselves. The question, Was there a Jesuit style, a Jesuit corporate culture? is the thread that runs through this interdisciplinary collection of studies.
Analysing a period of 'hidden history', this book tracks the fate of the English Jesuits and their educational work through three major international crises of the eighteenth century: · the Lavalette affair, a major financial scandal, not of their making, which annihilated the Society of Jesus in France and led to the forced flight of exiled English Jesuits and their students from France to the Austrian Netherlands in 1762; · the universal suppression of the Jesuit order in 1773 and the English Jesuits' remarkable survival of that event, following a second forced flight to the safety of the Principality of Liège; · the French Revolution and their narrow escape from annihilation in Liège in 1794, resulting in a third forced flight with their students, this time to England. Despite repeated crises, huge adversity and multiple losses of personnel, property and educational goods, including significant libraries, the suppressed English Jesuits reconfigured themselves. Modernising their curriculum, they influenced the development of Jesuit education not only in the United Kingdom, but also in the nascent United States of America: in 1789, their influence contributed to the founding of Georgetown Academy, which later developed into the present-day Georgetown University in Washington, DC. English Jesuit Education is a unique story of educational survival and development against seemingly impossible odds, drawing on hitherto largely unexplored material in a wide range of archives.
John W. O’Malley gives us the most comprehensive account ever written of the Society of Jesus in its founding years, one that heightens and transforms our understanding of the Jesuits in history and today. Following the Society from 1540 through 1565, O’Malley shows how this sense of mission evolved. He looks at everything—the Jesuits’ teaching, their preaching, their casuistry, their work with orphans and prostitutes, their attitudes toward Jews and “New Christians,” and their relationship to the Reformation. All are taken in by the sweep of O’Malley’s story as he details the Society’s manifold activities in Europe, Brazil, and India.
In Jesuit Art, Mia Mochizuki considers the artistic production of the pre-suppression Society of Jesus (1540–1773) from a global perspective. Geographic and medial expansion of the standard corpus changes not only the objects under analysis, it also affects the kinds of queries that arise. Mochizuki draws upon masterpieces and material culture from around the world to assess the signature structural innovations pioneered by Jesuits in the history of the image. When the question of a ‘Jesuit style’ is rehabilitated as an inquiry into sources for a spectrum of works, the Society’s investment in the functional potential of illustrated books reveals the traits that would come to define the modern image as internally networked, technologically defined, and innately subjective.
The Viennese Jesuit court astronomer Maximilian Hell was a key figure in the eighteenth-century circulation of knowledge. He was already famous by the time of his celebrated 1769 expedition for the observation of the transit of Venus in northern Scandinavia. However, the 1773 suppression of his order forced Hell to develop ingenious strategies of accommodation to changing international and domestic circumstances. Through a study of his career in local, regional, imperial, and global contexts, this book sheds new light on the complex relationship between the Enlightenment, Catholicism, administrative and academic reform in the Habsburg monarchy, and the practices and ends of cultivating science in the Republic of Letters around the end of the first era of the Society of Jesus.
Accompanying DVD includes the opera Patientis Christi memoria by Johann Bernhard Staudt, performed in the chapel of St. Mary's Hall, Boston College.