By Harro Höpfl
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The Jesuits have been the only such a lot influential physique of academics, teachers, preachers and monks in early sleek Europe. Höpfl offers right here the 1st full-length research in their participation as students and pamphleteers within the religio-political controversies in their heroic age (1540–c. 1630). He explores the anomaly that the Jesuits’ political actions have been the topic of conspiratorial fantasies and their teachings have been frequently portrayed as subversive and menacing of their useful implications, and but even their such a lot vehement enemies stated the Jesuits as being one of the most appropriate intellects in their time, and freely brought up and appropriated their concept. Höpfl will pay specific consciousness to what Jesuits truly taught bearing on doctrines for which they have been vilified: tyrannicide; the papal strength to depose rulers; the legitimacy of ‘Machiavellian’ rules; the justifiability of persecuting and breaking religion with heretics. The e-book units those teachings within the context of the Jesuit contribution to educational discourse in regards to the kingdom, authority and legislation, the connection among the country and Church and politics and faith, and the perform of statecraft. this can be a massive paintings of scholarship.
"This is a wonderful ebook, really worth awareness by means of a extensive diversity of scholars and scholars." Renaissance Quarterly
"Long in education, this can be the 1st try out in it slow to survey Jesuit political philosophy within the first century of the Society of Jesus. Höpfl lines key arguments in all of the significant Jesuit political treatises." selection may possibly 2005
"The results of this thorough study into the assets and sensible weighing of what Jesuits of the epoch really proposal is helping the reader get to the center of the matter." - magazine of Church and country, Kevin B. Fagan, California kingdom college, San Luis Obispo
"Höpfl's publication spans a turbulent interval of political historical past in Europe...in an clever and exhaustive research. The publication is a invaluable addition to the quite insubstantial historiography at the Society of Jesus during this interval, surveying the highbrow contribution of the Society's headliners similar to Francisco Suarez, Gabriel Vasquez, Robert people, and Juan de Mariana." - Sophie Nicholls, H-Ideas
Read Online or Download Jesuit Political Thought: The Society of Jesus and the State, c.1540-1630 (Ideas in Context) PDF
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Additional info for Jesuit Political Thought: The Society of Jesus and the State, c.1540-1630 (Ideas in Context)
But the changed circumstances were easy to accommodate, since the monarchical principle can cope with any number of communities and superiors, provided they are hierarchically arranged under one apex. In a private letter of 1548,58 Ignatius already handled this point in terms sufﬁciently en passant to reﬂect its obviousness: ‘It is necessary that there should be an order (orden) wherever there is any multitude, so that confusion may be avoided. And even among a multitude of superiors (prepositos) there must be an order of superiority (prelacion) and subjection; and so with sub-ordination the unity of all must be maintained’ (p.
I, p. ’ Kantorowicz, The King’s Two Bodies, ch. V, esp. pp. 209–10. F. Torres (Turrianus), De hierarchicis ordinationibus ecclesiae catholicae . . , 1569, p. e. I Cor. 12:12ff] non cogit unum caput regni concedere’, at least in ‘gubernatio civilis’. g. Constitutiones i, p. 7: Conclusion (nem. ): ‘nobis expedientius esse et magis necessarium, praestare obedientiam alicui ex nobis, ut melius et exactius prima nostra desideria implendi per omnia divinam voluntatem exequi possimus, et ut tutius conservetur Societas, et tandem ut negotiis occurentibus particularibus, tam spiritualibus quam temporalibus, decenter provideri possit’.
Annotatio 6 treats the absence of commotiones (mociones) as a bad sign. e. if ] quid aliud melius et utilius homo non assequatur, juvat multum ad emergendum e peccato mortali; et postquam ex hoc emersit, facile pervenit ad timorem ﬁlialem’. 45 So did the Society, in always coupling its objective of saving the souls of others with that of saving the souls of its own members. It is striking that the Spiritual Exercises do not focus the exercitant’s attention and meditations on the Church. Rather, they envisage a direct relationship between the individual and Christus Dominus noster, and the immediacy of the relationship is fundamental.