Jesuit Brother Research Articles

Refashioning the Heroic:

In the late sixteenth century, five Jesuit brothers led by Rodolfo Acquaviva (1550–84) set out for the court of the Mughal emperor Julāl-ud-Dīn Muhammad Akbar (1556–1605). Unfortunately, their dream of founding a mission in India was brutally terminated by local opposition in July 1584. When their martyrdom was announced in Rome, it was immediately celebrated by Francesco Benci (1542–94), professor of rhetoric at the Collegium Romanum, in a six-book epic, Quinque martyres e Societate Iesu in India (Venice: Muschius, 1591). The poem was the first of a new type of epic, distinct from yet dependent upon the Classical tradition. This paper emphasises Benci’s innovation by analysing his transformation of the language and ethos of Classical epic into a new form, Jesuit neo-Latin epic. The Paciecidos (Coimbra: Universitatis Typographus, 1640), written by Bartholomeu Pereira (1588–1650), professor of Scripture at the Jesuit college in Coimbra, continues in the same tradition. This twelve-book epic extols the missionary exploits of his cousin Francisco Pacheco (1566–1626), Provincial of the Society of Jesus in Japan, chronicling Pacheco’s voyage from Macau, his covert missionary work during the Christian persecutions under the Shogun, and his eventual arrest. The poem culminates in horrific scenes of the martyrdom of Pacheco and eight companions at Nagasaki in June 1626.

Paraguay Natural Ilustrado by José Sánchez Labrador SJ: Between the American Experience and Exile

Abstract This paper analyzes the work Paraguay Natural Ilustrado and discusses the impact that the American experience and the later exile in Italy had in the trajectory and intellectual production of its author, Jesuit priest José Sánchez Labrador. The four volumes have evidence of the scientific advancements in Europe in the second half of the eighteenth century, due to his contact with other exiled Jesuits and the collection of the Library of Ravenna, along with his observations of American nature and the indigenous populations of the Jesuit Province of Paraguay. His experience for thirty-four years in the Americas, and later in exile, unmistakably are present in Paraguay Natural. It contributes significantly to the reconstitution of the circulation process and appropriation of botanical knowledge and of the intellectual environment in which the Jesuit brothers and priests were in, both in the missions among the natives in America, as well as in Europe in their exile.

Priestly playwright, secular priest: William Drury’s Latin and English drama

This article examines the literary career of the secular priest William Drury, with an emphasis on his drama. The Latin plays which he wrote for performance at the English College in Douai are among the best-known English Catholic college dramas of the Stuart era; markedly different from the Jesuit drama which dominates the corpus of British Catholic college plays, they suggest conscious dissociation from that imaginative tradition. Hierarchomachia: or the Anti-Bishop, a satirical closet drama which intervenes in the controversy surrounding the legitimacy and extent of England’s Catholic episcopacy, can also be attributed to Drury. In both his Latin and English drama, Drury draws imaginative stimulus from his ideological opposition to Jesuits and other regulars. Yet his characteristic blend of didacticism and comedy, and his sympathy for the plight of all English Catholics—surely fomented by the death of his Jesuit brother in the notorious “Fatal Vesper”—point to broader priestly concerns.

From Europe to the Chaco-Paraguayan frontier. The Jesuit Brothers: Biographical trajectories, war and global histories in the 17th century

This article aims to analyse the biographical trajectories of various Jesuit Brothers in the 17th century, such as Domingo de Torres, Antonio Bernal, among others. Most of them were born in Europe and were soldiers in numerous battles. They then joined the Society of Jesus and travelled to the Paraguayan Jesuit Missions where they taught the Guarani Indians how to use European firearms and tactics of war. In this way, the life of these Jesuit Brothers shows us the mechanisms by which the Spanish Empire negotiated and protected its frontiers with "non-state" agents (Jesuits) and local native populations (Guaraní Indians). This biographical view enables us to understand how frontier defences were constructed, and how the inter-imperial relationship as well as the military knowledge circulation functioned in the Spanish Empire.

A kolozsvári jezsuita iskola megnyitására kiadott tézisek (1581)

In May 1581, the Jesuit College in Kolozsvár (Cluj) was opened in the presence of Prince Báthori Kristóf. The opening ceremony was scheduled to include a dispute between the Jesuits and the Protestants, for which the theses compiled by Wolfgang Schreck S.I. have been already printed, entitled: THESES DE PURO ET EXPRESSO DEI VERBO, tam scriptis, quam viva voce tradito, et pari utriusque autoritate, necessitate, utilitate ac fine. According to contemporary reports, the Protestants did not stand up to the debate, so the Jesuit brothers disputed among themselves. A few years later, however, a response came from a Protestant, Péter Laskai Csókás, which was printed in 1585 in Geneva with the title Theorematum de puro et expresso Deo verbo… examen et refutatio. Only one copy of the Theses has survived, which is currently kept in the TelekiBolyai Library in Marosvásárhely (Târgu Mureş). After a brief introduction, I present the Latin text of the paper that has been ignored by the research so far.

John Donne and Early Modern Legal Culture: The End of Equity in the Satyres. Gregory Kneidel. Pittsburgh: Duquesne University Press, 2015. Pp. vii+245.

<i>John Donne and Early Modern Legal Culture: The End of Equity in the Satyres</i>. Gregory Kneidel. Pittsburgh: Duquesne University Press, 2015. Pp. vii+245.

A Letter from Jail: Christian Culture in Seventeenth-Century Nagasaki

ABSTRACT This article provides an analysis and translation of a curious letter, dated October 25, 1619, and sent from the Nagasaki jail by the Japanese Jesuit brother Kimura Leonardo (1575–1619) to Padre Geronimo Rodrigues (1567–1628) in Macao. The letter is preserved in the Japonica/Sinica section of the Archive of the Society of Jesus in Rome. It is curious because it is one of the very few surviving handwritten documents belonging to a now-defunct category of writings in Japanese that used the Roman alphabet (romaji) and was the particular cultural achievement of the Jesuit mission in Japan. The letter is proof that there existed a written culture in Christian Japan that used the alphabet as an easy way to correspond not only between Japanese and European members of the Society of Jesus but also possibly, if necessary, between the educated Christian public and European missionaries in Japan.

Projection, Scale, and Accuracy in the 1721 Kangxi Maps

The Kangxi Emperor employed Jesuit brothers (1708–18) to produce maps of the provinces of China using a combination of Western and Chinese survey methods. The maps were completed by 1721. They were sent back to Europe and became the basis for maps of China produced by Jean Baptiste Bourguignon d'Anville in 1735. The main changes from traditional Chinese mapping were to use latitude and longitude as primary coordinates, map them using a spherical projection, and use astronomical measurements of latitude and longitude to establish baselines. Changes in latitude and longitude were found using traditional metric survey and relationships between distance north–south and latitude and distance east–west and longitude to convert to degrees. A digitized facsimile of the 1721 map series is available from the US Library of Congress. In this article, the digitized images were used to reconstruct the parameters of the sinusoidal projection, establish scale, and re-project and mosaic the maps into various forms for presentation. The accuracy of five of the province maps is discussed in detail. It is found that poor astronomical measurements of longitude are the most serious issue for the maps, but that apart from areas distorted by the poor longitude estimates, the accuracy was commensurate with that of European land maps of the time.

The Portrait of Matteo Ricci

This article discusses a rather unusual portrait that depicts the Italian missionary Matteo Ricci (1552–1610), to be found today in the Gesù church in Rome. When it was first exhibited it aroused such excitement among Jesuits that it was displayed next to the portraits of St. Ignatius of Loyola and St. Francis Xavier. At an uncertain date, a small inscription was attached to the frame with Ricci’s name, his years of birth and death, and a statement that the painting had been exhibited in the vestibule of the Gesù residence in 1617, but that its artist was unknown. Although the painter’s name was disclosed as that of the Chinese-Macanese Jesuit brother You Wenhui (alias Manuel Pereira) in an account by Sabatino de Ursis soon after Ricci’s death, both the painter and his work have remained practically ignored by most researchers. This article studies the portrait and its creator from an art-historical perspective in much greater detail than previously. Stylistic and iconographic influences of Chinese Ming portraiture observable in the style of the work are identified, as are features from late sixteenth-century Counter-Reformation portraits. Certain aspects of Ricci’s contributions to Chinese science are also discussed, along with a number of contemporary theological arguments that tell us much about the nature of the portrait, its subject, its creator, and its deep spiritual significance.

“Esto es lo que yo buscaba (…) el conocimiento de las yerbas, y su aplicación”: sistematização e difusão dos conhecimentos sobre virtudes de plantas medicinais (América meridional, séculos XVII e XVIII).

Neste artigo, apresentamos o significativo processo de trocas culturais que se deu entre indígenas e missionários jesuítas na América meridional, nos séculos XVII e XVIII, com destaque para os saberes relativos às plantas medicinais e às práticas curativas. A análise das Cartas Ânuas da Província Jesuítica do Paraguai e da obra Materia Medica Misionera, escrita pelo irmão jesuíta Pedro de Montenegro em 1710, revelou o importante papel desempenhado por informantes, enfermeiros e copistas indígenas, tanto na identificação, coleta e experimentalismos com plantas nativas, quanto na difusão e circulação dos conhecimentos médicos sistematizados pelos missionários da Companhia de Jesus.

Joanna de San Esteban: perfil hagiográfico de una vida ejemplar en los albores de la Independencia

&lt;p&gt;Bajo los parámetros conceptuales de Michel de Certeau, el texto presenta la hagiografía de la monja clarisa Joanna María de San Esteban. La investigación se efectuó en el Archivo Privado del Convento de Santa Clara, donde se encontró la Colección de la vida ejemplar de Joanna de San Esteban, obra inédita de inales del siglo XVIII (1790), escrita por el presbítero Martín Palacios Galán. Una de las preguntas centrales que enfocan esta interpretación de la biografía de Joanna fue la que me permitió ir descubriendo por qué era importante, en ese punto de la línea temporal, narrar un modelo religioso de vida ejempliicante que, como lo comunica el mismo texto hagiográfico, ya estaba entrando en desuso. Nuevos aires aparecen a inales del siglo XVIII en los territorios de ultramar derivados de la Ilustración, de la Revolución Francesa y de las políticas borbónicas de Carlos III, cuyo efecto más contundente en el campo religioso fue la expulsión de los jesuitas, y en el cultural, nuevos textos escriturísticos y pictóricos producidos en la Nueva Granada. También variaron notablemente sus contextos de producción y sus formas de circulación, como se puede observar en la producción de imágenes de la Expedición Botánica y en los textos periodísticos que se comenzaron a publicar. De Joanna de San Esteban (1642 – 1708) también se tiene noticia en la obra De la ejemplar vida y muerte dichosa de doña Francisca Zorrilla, escrita por su padre don Gabriel álvarez de Velasco, cuando habla de su madre, también una mujer sobresaliente. Joanna tuvo un hermano jesuita, el padre Gabriel álvarez de Velasco y Zorrilla. Lo importante para mí en este documento es rastrear cómo y por qué se construye un modelo de sujeto barroco en extinción, y cuál es su función social como documento historiográico. No su “vida real”, que jamás la conoceremos a pesar de conocer su imagen “idealizada” y su desafortunado retrato, realizado por una mano inexperta.&lt;/p&gt;

Corrections: Jacques Largillier: French Trader, Jesuit Brother, and Jesuit Scribe "Par Excellence"

Corrections: Jacques Largillier: French Trader, Jesuit Brother, and Jesuit Scribe "Par Excellence"

Jacques Largillier: French Trader, Jesuit Brother, and Jesuit Scribe "Par Excellence"

In 1999 an unidentified, hide-bound French-Algonquian language manuscript dictionary was discovered in the Jesuit archives in Quebec. The Native language was identified as Miami-Illinois, and subsequent historical and bibliotic research into the identity of the author revealed that the book was the work of the Jesuit missionary Pierre-Francois Pinet, arrived among the Marni -Illinois-speaking Wea at the site of present-day Chicago in 1696.1 Dialect-related evidence within the document,2 supported by our knowledge of the trajectory of Pinet's life, suggests that he continued to work on the dictionary until his death among Miarm-lllinois-speaking Kaskaskia on the riviere des Peres at present St. Louis in the summer of 1702. Three other people made occasional entries in Pinet's book. Two were identified by handwriting analysis: Gabriel Marest and Jean Mermet, Pinef s Jesuit missionary colleagues and contemporaries among the Miaminiinois-speaking nations.3 The third hand was unknown, and although a wide historical and graphological net was cast to determine he was, it failed to snare him. However, what made establishing the identity of this Jesuit scribe all the more compelling was the fact that he was also the unidentified scribe of the large, highly polished Mami-fllinois-French manuscript generally known as the Gravier dictionary, after Jacques Gravier, an important missionary-linguist among the Illinois and Miami.4 In 2006 I mentioned this problem to John Swenson, a retired Chicago attorney has written about early Illinois history. He wondered if the scribe might be Jacques Largillier, a French trader-turned-Jesuit brother had spent nearly forty years in the West in the late 1600s and early 1700s. The subsequent historical research and handwriting analysis that I undertook proved Swenson's hunch to be correct.5 Some are aware that Largillier played an important role in the early fur trade in the West as well as in the earliest French exploration of the Mississippi. A few realize he was instrumental in estabUshing the famous French town of Kaskaskia in the Illinois Country. Now we see that he also set down with quill and ink a treasure of invaluable linguistic and ethnographic data in the form of a native language dictionary. Although Jesuit archivists in Canada and Europe could not locate any letter or document written by Largillier, several good samples of his signature are found in legal documents at Quebec's national archives.6 (See Plate 1) Largillier signed his name in a simple, clear, natural and consistent fashion, without paraph or flair, and the distinctive characteristics of his signature alone easily suffice to identify him both as the heretofore unknown hand in Pinet's dictionary and the mystery scribe of the grand Miami-Illinois-French dictionary. In 1964 the Quebecois historian Raymond Douville published an authoritative study of Jacques Largillier's life which is important to the present study. Therein we find that Largillier, nicknamed Ie Castor (the Beaver) likely for his early fur trading successes, was born around 1644 in France, probably in Picardy in the northern part of the realm. He arrived in Canada around the age of twenty, probably with the French emigrants of 1664, and records show that he first tried his hand at being a colonist. However, by the spring of 1666 he had found the adventures of the fur trade more to his liking. Notarized trading contracts indicate his presence in the western Great Lakes in 1669, 1670, 1671, and 1672. In fact, in the year 1671 he was at Sault Ste. Marie for the famous ceremony presided over by Daumont de Saint-Lusson and attended by important regional Native leaders at which France declared itself owner of the West. Along with the very who's who of French traders of that era, Largillier signed the document that certified that claim.7 In that same year, Largillier began his career of assisting Jesuit missionaries, starting with Claude-Jean Allouez at Sault Ste. …

Henri de Lubac au Concile

The note illustrates Henri de Lubac's attitude during the second Vatican Council as appearing from his carnets du Concile. He was involved from the very start of the Preparatory commission (1960) and was initially under the impression that he continued to be viewed with suspicion as a theologian who had strayed from the orthodox line (originating with the arguments surrounding his Surnaturel). He continued however, to interpret everything in the light of his own theology. Slowly though, above all after the second period of the Council, he became increasingly concerned particularly with regard to the weight given by many theologians to critical exegesis (in his view in conflict with the traditional hermeneutics of the meaning of Scripture) and the excessive horizontalism of the Church's opening up to the world which he considered would result in its secularisation. He was in favour of the Constitution of the Church in the contemporary world (Gaudium et spes) but feared that it would be wrongly interpreted after the Council. All this was further weighed down by a great sense of isolation even from his Jesuit brothers combined with the fear that the central message of his theology would not be heard.

Andrzej Rudomina—unforgettable Lithuanian Jesuit missionary scholar: from Vilnius University to China

Jesuit University of Philosophy and Education ‘Ignatianum’ This paper explores one of great Lithuanian Jesuit missionaries to China—Andrzej Rudomina (Lith. Andrius Rudamina, Chin. Lu an de) 盧安德 (1595–1631)—also providing a look at the cultural and spiritual background of Lithuania and Poland in which he was brought up. It also shows the situation of the Society of Jesus in the 16th and 17th centuries, with particular focus on the Lithuanian–Polish–Chinese context and connection. Andrzej Rudomina was the first Lithuanian Jesuit to set foot behind the Great Wall of China in the 17th century. In 1625 he reached Goa, and then Macau, before studying Chinese literature in Nankeen Province. There he began to immerse himself in the complexities of Chinese customs. The natives called him Lu an de (the Chinese name of Andrzej Rudomina). He reports participating in the Kating Conference (1627), at which was sought the Chinese equivalent for the name of the Lord our God, Tian Zhu 天主. He was very much valued by his Jesuit brothers and by the Chinese. He died prematurely at the age of 35 of tuberculosis. This article will explore the life of Rudomina. We will try to understand this man of holiness, mobility and disponibility. He was a man on mission, but what was nature of the mission and who was it for? What does he have to tell us today in the 21st century? What kind of sign is he for us today?

La fabrica de las ilusiones: Los Jesuitas y la difusion de la perspectiva lineal en China, (1698-1766) (review)

Reviewed by: La fábrica de las illusiones: Los Jesuitas y la difusión de la perspectiva lineal en China, (1698-1766) John W. Witek S.J. (bio) Elisabettta Corsi . La fábrica de las illusiones: Los Jesuitas y la difusión de la perspectiva lineal en China, (1698-1766). Centro de Estudios de Asia y África. México City: El Colegio de México, 2004. 242 p. Paperback, ISBN 968-12-1125-1. In the past few decades, studies on the cultural contacts between China and Europe during the late Ming and early Qing period have opened new perspectives. International symposia in honor of Jesuits such as Matteo Ricci (1552-1610), Giulio Aleni (1582-1649), Johann Adam Schall von Bell (1592-1666), and Ferdinand Verbiest (1623-1688) resulted in publications that highlighted new aspects of their lives and especially how they adapted Western works on mathematics, astronomy, philosophy, and other topics for their Chinese audience.1 Yet little attention was given to the role of art as a means of developing the missionary enterprise. Elisabetta Corsi, a sinologist at the Center for Asian and African Studies, has reversed that trend with her fascinating study on the Jesuits and the diffusion of lineal perspective in early eighteenth-century China. This monograph portrays the history of a book, Shixue (Science of vision), whose origins developed from the friendship of Jesuit Brother Giuseppe Castiglione (1688-1766) and Nian Xiyao (1671-1738). In the brief introduction Corsi outlines lineal perspective in China before the arrival of Castiglione at the Beijing court in 1715 and credits Ricci with the first examples through four illustrations of his that he sent to Cheng Dayue (1541-1616?), who published them in his Chengshi moyuan.2 Scattered references to perspective appeared in some later Chinese works but it was Giovanni Gherardini (1655-ca. 1723), a layman in service to the Beijing court as a painter from 1699 to 1704, who taught the technique of perspective to the artists of the court. Gherardini was a disciple in the grand tradition of the Jesuit Brother Andrea Pozzo (1642-1709), the author of Perspectiva Pictorum et Architectorum (Rome, 1693) and the architect of St. Ignatius Church in Rome. It was Pozzo's study that became the focus of Nian's Shixue. In the first chapter Corsi presents a brief biography of Nian, who was acquainted with several Jesuits in Beijing. Nian, the older brother of the military leader Nian Gengyao (1679-1725), was a fine painter and an author of mathematical works, especially on logarithms and trigonometry. A member of the Chinese Bordered Yellow Banner, Nian Xiyao did not participate in the state examinations (p. 47), but in the first year of the reign of the Yongzheng emperor (1723-1735) he was appointed governor (xunfu) of Guangdong and concurrently vice-minister (tongzhi) of the prefecture of Jingdong in Yunnan. In 1725 he was promoted to the Ministry of Public Works and a year later became inspector of customs at Huai'an and superintendent of the imperial porcelain factory at Jingdezhen. Under his [End Page 398] supervision until 1736 new techniques and new designs were introduced, including the famille rose. Nian was eventually removed from that office on charges of corruption and died two years later. To explain further the connection of Nian to the Jesuits, Corsi describes his relationship with the Jesuit Jean-François Foucquet (1665-1741), who from 1711 to 1716 (not 1710, as Corsi states, incorrectly following Joseph Needham) became involved in a protracted disagreement with his confreres over the use of newer Western data supporting Copernicanism for astronomical observations in Beijing. Neither the fragments of a biography of Nian before 1720 in Chinese sources nor the Western biography of Foucquet published in 1982 portray Nian as a participant in the translations of the data on the new astronomy.3 Corsi offers the hypothesis that Nian had such a role, though she presents no supporting documentary evidence. Yet she correctly portrays Nian's views on Chinese chronology as they affected Foucquet a few years later. In the next chapter, "The Work: Shixue or the "Science of Vision," Corsi indicates that its author, Nian Xiyao, mentions in the preface...

Closing the Circle: Nicholas Owen and Walter Owen of Oxford

In her essay Blessed Nicholas Owen: Jesuit Brother and maker of hiding holes—a summary of the material on the soon-to-be saint held in the possession of the office of the Vice-Postulation, Farm Street— Margaret Waugh first identified Walter Owen, an Oxford carpenter, as the father of Nicholas Owen. Michael Hodgetts, in his article The Owens of Oxford published in this journal in October 1999, laid out all the known facts about Walter Owen and his family but stressed there was no conclusive evidence to support this identification. Although Nicholas Owen’s relationship to the printer Henry Owen, a former apprentice of Joseph Barnes (founder of Oxford University Press), suggested some connection between Nicholas and the city of Oxford— the information that Henry Owen was ‘brother to that Oven [sic] who ripped out his own bowels in the Tower, being imprisoned for the Gunpowder Treason’ comes on the authority of both the government informer William Udall, and John Gee, writing in 1624—there was still nothing concrete to link Nicholas to Walter Owen.

Planetary Scientist and Jesuit Brother: Brother Astronomer, by Guy Consolmagno

Planetary Scientist and Jesuit Brother: <i>Brother Astronomer</i>, by Guy Consolmagno

Brother astronomer: adventures of a Vatican scientist

Ever since was forced to recant his proofs of a sun-centered solar system, the Roman Catholic Church has been considered hostile toward science. Not quite true, argues Jesuit Brother Guy Consolmagno in his moving and intellectually playful memoir of a life lived in the active interplay of science and religion. Blending memoir, science, history, and theology, Consolmagno takes us on a grand adventure. We revisit the infamous Galileo affair and see that it didn't unfold in quite the way we thought. We get a rare glimpse into the world of working scientists and see how scientific discoveries are proposed and advanced. We learn the inside story of the Mars meteorite: how can we be sure it's really from Mars, and why can't scientists agree on whether or not it contains evidence of life? Brother Astronomer memorably sets forth one scientist's conviction that the universe may be worth study only if it is the work of a Creator God.Words: science guyAuthor: Consolmagno, Guy Publisher: McGraw-Hill Illustration: Y Language: ENG Title: Brother Astronomer: Adventures of a Vatican Scientist Pages: 00256 (Encrypted PDF) On Sale: 2000-12-31 SKU-13/ISBN: 9780071354288 Lib Category: Astronomers Lib Category: Italy Category: Biography & Autobiography : Scientists General Category: Science : Astronomy General

Los bienes de los jesuitas: Disolución e incautación de la Compañía de Jesús durante la Segunda República by Alfredo Verdoy

364BOOK REVIEWS Part II examines the dialogues that foUowed Vatican CouncU II, namely, the work of ARCIC (AngUcan-Roman Catholic International Commission>I (1969-1981) and -II (since 1981), on the assumption that they were made possible largely by the experience of Malines. This section is, however, unequal. "A Brief History ofARCIC," by Denaux, is more complete and exact for ARCIC-II, of which the author became a member in 1993, than for ARCIC-I. The Preparatory Commission, with its three meetings (1967-1968), receives only fifteen lines, is not analyzed, and its membership is not even indicated. Nonetheless, its Malta Report (1968) set the perspective, methodology, and ecclesiology of ARCIC-I. The main difficulties and tensions of the dialogue are passed over. The contribution of national dialogues to the international commission is overstated. The Usting of the titles or topics of essays presented at the meetings is highly selective , and the membership of some subcommissions is missing. Incidentally, ARCIC, I or II, never met at "Casa Cardinale Piazzo" (Venice), as reported six times, but at Casa Cardinale Piazza. One point seems to be ignored: When they gathered at Windsor Castle in 1981, most of the participants had no idea that this would be their last meeting; in 1980 they had been assured that there was no reason for their commission not to continue for several more years! Thus the Final Report was not a planned document, but the result of abruptly ending a dialogue that had momentum for much more. These shortcomings are happUy countered in two papers by members of ARCIC-I, the AngUcan Christopher Hill, andJean-Marie Tillard,who both present a global vision. Several ceremonial addresses given at the commemoration follow . A Ust of participants, mostly Belgian, foUows. Apart from TiUard, bishops Clark, Duprey and HiU, the surviving members of ARCIC-I were not even invited ! Part III comprises an extensive bibliography of ARCIC Missing, however, is Pro and Con on Ordination of Women. Report and Papersfrom theAnglicanRoman CathoUc Consultation (1975; pp. 114). On the whole, a disappointing book, redeemed by two exceUent papers. George H.Tavard Assmption Center Brighton, Massachusetts Los bienes de losjesuítas:Disolución e incautación de la Compañía defesús durante la Segunda República. By Alfredo Verdoy. (Madrid: Editorial Trotta. 1995. Pp. 422.) This is the first detaUed study of the Spanish Republic's 1932 dissolution of the Society ofJesus and the nationalization of its property. Father Verdoy, a Jesuit historian, has mined the Jesuit and government archives to produce a sub- BOOK REVIEWS365 stantial work that succeeds in dispelling much of the myth and conjecture about the controversial events surrounding the Spanish Jesuits and their property in the years before the outbreak of the Civil War in 1936. The book is divided into two parts. The first part is an examination of the Spanish Jesuits in the years before the proclamation of the Republic in AprU, 1931,up to the decree dissolving the order inJanuary, 1932. The statistics are aU there: at the beginning of 1931, there were 3001 Jesuits in eighty communities; they operated twenty-one colegios teaching 7,000 students along with 5,500 students at the Jesuit-run universities; they pubUshed some forty periodicals; and thousands of poor students were taught by Jesuit-sponsored groups. Despite the work they did with the poor, the Jesuits were hopelessly compromised by their identification with the monarchy and Primo de Rivera's dictatorship . They were victims of anticlerical violence even before AprU, 1931: one of their residences in Gijón was burned in 1930, and their response was to enroll some of the Jesuit brothers in the local militia to get training to prevent further attacks, an action that was countermanded by Jesuit General Ledochowski in Rome. Once the Republic was proclaimed, there was more anticlerical incendiarism ; the Jesuits knew that dissolution or expulsion was coming, and they began to scramble to sell their property or hide it. The Constitution of 1931, which became law in December of that year, caUed for the legal dissolution of the Jesuits and a prohibition on their teaching, along with the confiscation of their property, which was to be used for...