Abstract

The reality of vendettas, and violent responses against real or supposed breaches of personal or familial honor, marked the landscape of Europe during the early modern period, from nautical expansion, which began in 1450, through the French Revolution in the 1790s. In particular, in cultures identified as Mediterranean, as described as a discrete cultural archetype by historian Fernand Braudel (1972), specific societies held codes of honor and “face,” the term used to designate a personal appearance that reflected a status of inner dignity and exterior relations. Subsequently, violent out- breaks resulted from attempts to return honor, good face, and the respective social and familial relations. As important protagonists in early modern life, the Jesuits found themselves involved in the important the effort to “save face” and to eradicate the hatred that resulted in the accusations against personal or familial honor. This study examines how members of the Society of Jesus worked toward the eradication of hatred and why this effort may be identified as an extension of the Jesuit’s fundamental identity. In order to understand why the Jesuits involved themselves in the eradication of hatred caused by retaliations, vendettas, and other violence related to saving face, this work will first explore the significance of honor in early modern Mediterranean society.

Highlights

  • The reality of vendettas, and violent responses against real or supposed breaches of personal or familial honor, marked the landscape of Europe during the early modern period, from nautical expansion, which began in 1450, through the French Revolution in the 1790s

  • An analogous situation occurred in Mediterranean society when society itself depended on an individual’s persona to enable the currency of social interaction and understanding

  • The Formula of the Institute, the document that Ignatius composed, Pope Paul III approved, and which the Society of Jesus considered as its formative identity, states the following concerning the order’s purpose: He is a member of a Society founded for this purpose: to strive especially for the defense and propagation of the faith and for the progress of souls in Christian life and doctrine, by means of public preaching, lectures, and any other ministration whatsoever of the word of God, and further by means of the Spiritual Exercises, the education of children and unlettered persons in Christianity, and the spiritual consolation of Christ’s faithful through hearing confessions and administering the other sacraments. This Society should show itself no less useful in reconciling the estranged, in holily assisting and serving those who are found in prisons or hospitals and in performing any other works of charity, according to what will seem expedient for the glory of God and the common good. (Ganss, 1970, p. 66)

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Summary

INTRODUCTION

The reality of vendettas, and violent responses against real or supposed breaches of personal or familial honor, marked the landscape of Europe during the early modern period, from nautical expansion, which began in 1450, through the French Revolution in the 1790s. In order to understand why the Jesuits involved themselves in the eradication of hatred caused by retaliations, vendettas, and other violence related to saving face, this work will first explore the significance of honor in early modern Mediterranean society. An analogous situation occurred in Mediterranean society when society itself depended on an individual’s persona to enable the currency of social interaction and understanding For this reason, the concepts of both face and honor preservation existed as important aspects of both Mediterranean and early modern society. One’s persona, or face, provided the means of social currency; its devaluation, not surprisingly, was met with the dual response of hatred and violence An example of this comes from autobiographical writings of one of the first recruits to the companions of Ignatius, which would become the Jesuit order. It is to the Society of Jesus, the Jesuits, and to the structures that this religious order created to eradicate hatred that we turn

THE SOCIETY OF JESUS AND THE WORK OF PEACEMAKING
INDIVIDUAL EFFORTS TOWARD PEACEMAKING
THE USE OF GROUPS AS MEANS OF SOCIAL AND RELIGIOUS REFORM
CONCLUSION
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