Society of Jesus

El ciclo que narra el proceso de la herida a la conversión de Ignacio de Loyola tuvo, desde sus orígenes, una destacada importancia para la Compañía de Jesús, pues supuso el segundo nacimiento de su fundador. La génesis de los tres tipos iconográficos que componen este ciclo –Vulneratur, Sanatur à S. Petro y Legit libros pios– hay que buscarla en la Vita escrita por Pedro de Ribadeneyra (1572) y en su posterior difusión gráfica a través de las obras de Pieter Paul Rubens (1609) y los hermanos Galle (1610). Tras la canonización de san Ignacio, los domicilios jesuíticos se llenaron de series pictóricas que, en muchos casos, incluían representaciones de estos tipos iconográficos, las cuales buscaban propagar la devoción por el santo y mostrarlo como modelo a imitar.

The cycle that narrates the process from the wound to the conversion of Ignatius of Loyola had, from its origins, a decisive importance for the Society of Jesus, since it was understood as the second birth of its founder. The genesis of the three iconographic types that form this cycle –Vulneratur, Sanatur à S. Petro and Legit libros pios– must be sought in the Vita written by Pedro de Ribadeneyra (1572) and in its subsequent graphic dissemination in the works of Pieter Paul Rubens (1609) and the Galle brothers (1610). After the canonization of St. Ignatius, Jesuit residences were filled with pictorial series that, in many cases, included representations of these iconographic types, which sought to spread devotion of the saint and depict him as a model to imitate.

Diccionario en dos volúmenes (1.816 páginas) que en 383 artículos redactados por 157 colaboradores expone los principales términos del carisma, la espiritualidad, la historia y la teología ignaciana.
A two volumes Dictionary (1.816 pages) offers 383 articles prepared by 157 colaborators writing about the main topics of Ignatian charisma, spirituality, history and theology.

« O Gens du Livre ! N'exagérez pas en votre religion ! Ne dites de Dieu que la Vérité ! L'Oint Jésus, fils de Marie, est seulement un prophète de Dieu, Son Verbe insufflé en Marie, et un Esprit venu de Lui. » (Coran 4 : 171)
La vie de Jésus fils de Marie (Que la Paix soit sur lui), était au-delà du monde d'en bas et de la nature humaine, le commun des hommes, ne pouvant pas cerner son degré ni le classer parmi ses semblable, l'observait jadis comme l'incarnation parfaite du Mystère. Par la qualité de sa constitution spirituelle ou Angélique, le Christ a eu à échapper aux désirs et passions animales de l'humanité-ordinaire. Par cette force de l'Esprit...
L’histoire de la crucifixion s’avère une autre étape qui démontre les mystères de la vie de Jésus. Le récit erroné...

The generation of missionaries which followed Ricci's method after his death in the 17th century, continued to work among the Chinese literati, producing a variety of religious, philosophical, and scientific treatises. Yet, the Jesuits, including Ricci himself, did not neglect the instruction of new converts through simpler text (doctrinae), devised to teach the Christian dogmas in a language that could be easily recited by those who could read, and memorized by the flock. One of the most well-known missionaries of the post-Ricci generation was the Italian Giulio Aleni (1582-1649), active in the southern provinces of Zhejiang and Fujian between the 1620s and 1649. Aleni was not only interested in converting the literati, but also tried, with the help of Chinese Christians, to build a strong local church at the popular level. Among his numerous works in Chinese, one which certainly bears witness to this evangelical effort at the grass root level is a booklet entitled The Four-Character Classic of the Holy Religion of the Lord of Heaven (Tianzhu shengjiao sizi jingwen, original ed. 1642; revised 1663 ed.). For whom was this Christian primer written? How was it used in religious education? How did it compare with similar texts in other religious traditions of China? These are questions I will try to answer in this essay.
Riassunto. La generazione di missionari che seguì il metodo di Ricci dopo la sua morte nel corso del Seicento continuò a lavorare tra i letterati cinesi, producendo una varietà di trattati religiosi, filosofici e scientifici. Tuttavia, i gesuiti, compreso lo stesso Ricci, non trascurarono l'istruzione dei nuovi convertiti attraverso testi più semplici (doctrinae), ideati per insegnare i dogmi cristiani in un linguaggio che potesse essere facilmente recitato da coloro che sapevano leggere, e memorizzato dai fedeli. Uno dei missionari più noti della generazione post-Ricci fu l'italiano Giulio Aleni (1582-1649), attivo nelle province meridionali di Zhejiang e Fujian tra gli anni 1620 e 1649. Aleni non era solo interessato a convertire i letterati, ma cercò anche, con l'aiuto dei cristiani cinesi, di costruire una chiesa locale a livello più popolare. Tra le sue numerose opere in cinese, una che certamente testimonia questo sforzo evangelico è un libretto intitolato Il Classico dei Quattro Caratteri della Santa Religione del Signore del Cielo (Tianzhu shengjiao sizi jingwen, ed. originale 1642; ed. riveduta 1663). Per chi fu scritto questo abbecedario

Since being elected to the Chair of St. Peter on March 13, 2013, Pope Francis has given unique shape to the meaning of the new evangelization. With his emphasis on the concept of encounter, and his stunning expression of pastoral ministry in Evangelii gaudium, the present pontiff has breathed new life into the Christian vocation to evangelize. This book brings together the voices of fifteen American Catholic scholars around the theme of Pope Francis and the Event of Encounter. Inaugurating the new series, Global Perspectives on the New Evangelization, this book incorporates a variety of approaches and questions in order to amplify the theology behind the pontificate of Pope Francis and the most recent developments in the new evangelization. Among the topics treated in the book are mercy, ecology, doctrine, culture, and the life and ministry of Jorge Mario Bergoglio. The reader will be delighted with an array of perspectives that promise to give inspiration for embarking on further frontiers of the new evangelization.

This study is the first examination of Jesuit prison ministry in the Holy Roman Empire during the period of witch trials. It provides new insights into the prisons where the persons detained for witchcraft were incarcerated, as well as into their trials, including their torture and executions — as seen through Jesuit eyes. In this context, the Cautio Criminalis appeared, written by Friedrich Spee SJ (1591–1635), dealing with the question of the legality of these trials and the related prison ministry, and printed pseudonymously in 1631 and again in 1632. For the first time, the book offers a complete biography of Spee, who was nearly forced to leave the Society of Jesus; it outlines the book’s publication, and provides a detailed analysis of the Jesuit prison visits. The book also details Spee’s criticism of prison ministers, as well as his arguments about the guilt or innocence of the imprisoned, tortured and executed women and men of this tragic period in European history.

Nell’articolo vengono avanzate alcune riflessioni sulla politica tipografica della Compagnia di Gesù a partire dall’opuscolo intitolato Informatione d’un modo facile d’arrichir senza spesa d’ogni sorte di libri tutte le librarie della Compagnia (1619). Alla luce di documenti editi e inediti che testimoniano l’attività delle tipografie fondate dall’ordine e del suo rapporto con i tipografi, viene proposta inoltre la realizzazione dei Monumenta typographica Societatis Iesu, una raccolta documentaria attraverso cui sarà possibile chiarire come l’ordine ignaziano agì all’interno dei vari livelli del mercato del libro durante l’età moderna.

The paper reflects on the typographic strategy of the Society of Jesus, starting from the text of the booklet entitled Informatione d’un modo facile d’ar- richir senza spesa d’ogni sorte di libri tutte le librarie della Compagnia (1619). After analyzing published and unpublished sources which testify the activities of Je- suits printing houses and their relationships with other printers, the author proposes the creation of Monumenta typographica Societatis Iesu, a collection of sources that will allow to understand how the Socie

Resumo: No século XVII, as publicações biográfi cas dos pretendentes à santidade faziam parte da estratégia dos grupos de apoio para obter a canonização de seus candidatos. A Companhia de Jesus, tanto na Europa quanto no Brasil, também lançou mão deste expediente para promover seus primeiros santos, nem sempre com sucesso. A partir da análise de alguns casos de processos de canonização que se desenrolaram no século XVII, procuramos relacionar o volume de publicações biográfi cas de caráter hagiográfi co à força da causa de canonização e ao grau de mobilização e pressão dos grupos de apoio.

Khi bàn về đời sống thần bí của Inhã, Karl Rahner khởi đầu luận đề bằng việc đặt ra nhiều câu hỏi về ý nghĩa chính xác của cụm từ “thần bí”. Và cuối cùng, cha cho rằng tất cả mọi thứ từng được phát triển đơn giản chỉ là những cố gắng xây dựng một hiểu biết ngữ nghĩa về thuật ngữ thần bí, mà chưa ra công tìm hiểu những yếu tố nền tảng tối quan trọng.  Hưởng ứng tư tưởng này, tác giả bài viết sẽ bắt đầu trước tiên với việc xác định những yếu tố trong đời sống thần bí theo cái nhìn truyền thống và trào lưu đương đại trong khi song chiếu với cuộc đời Inhã, qua việc áp dụng sự phân chia theo truyền thống ba chặng đường trong đời sống thiêng liêng vào đời sống của ngài, và trình bày những đặc nét nền tảng trong đời sống thần bí của Inhã theo cái nhìn đương đại. Tài liệu chính yếu để tác giả sử dụng như bản lề nhằm xây dựng và củng cố cho mọi tư tưởng trong bài viết này là Autobiography,  và Spiritual Joural, bởi lẽ chúng ghi lại những biến cố khi Thiên Chúa thông dự vào cuộc đời và tương quan cá vị của Ngài với Inhã, cùng với tâm điểm là chính những hành động ân sủng của Thiên Chúa và cách thức dấn thân đáp trả của Inhã.

In …une vie singulière, avec de nombreuses bonnes pensées. Henri Werling et la mission catholique en Estonie […a most singular life, filled with many good thoughts. Henri Werling SJ and the Catholic Mission to Estonia], Philippe Henri Blasen and Antoinette Reuter trace the life of Henri Werling (1879–1961), the eldest son of an upper class family from Luxembourg, who made the unusual choice of becoming a Jesuit priest. Having been trained in the German province of the Society of Jesus, he was sent to East Prussia in 1921, and from there to Estonia in 1923. The Holy See had for a long time contemplated spreading the Catholic faith in Russia. After World War I, when the Russian provinces around the Baltic Sea became independent, it considered Estonia to be a good starting point for such a mission. During the winter 1921/1922 a Jesuit priest, Antonino Zecchini, made an apostolic visitation to Lithuania, Latvia and Estonia. Both the bishop of Riga and the representative of France to Estonia were hoping that a Jesuit mission would be established in Estonia. Zecchini happily transmitted their desire to Rome. It was only in late 1923 that the German province sent Henri Werling as the first Jesuit missionary to Estonia. Werling was stationed in the university town of Tartu. Instead of working, as planned, on converting students, he had to limit his endeavours to the basic parish administration. Problems he had to face were not only bad finances and a huge parish, but also the lack of religious education and the multilingualism among the Catholic population. However, Werling learned the language quite fast and enjoyed travelling through his parish, which stretched from the Western to the Eastern border of the country. Beginning 1924 Werling had to take over the parish of Tallinn, as well. This made his task even harder, but he was able to return to the south of Estonia already in the summer, when another Jesuit priest, Joseph Kartte, was sent to Tallinn. This situation remained almost unchanged until 1930, as no new missionary stayed definitely and as a priested Estonian citizen, Leo Abraitis, died four years after his ordainment. Later, the Society of Jesus and the Order of Friars Minor Capuchin sent more priests to Estonia, and Franciscan and other nuns arrived. Because of an incoherent policy of the Roman institutions, a bad administration and internal conflicts the mission came to a head in 1938/1939. It was dismembered by the successive Soviet and German occupations, when the priests and nuns were called back to their countries of origin, were arrested or deported. Only a few regular and secular priests were allowed to stay as parish administrators. At the end of World War II, Werling was deported to the Urals, from where he returned to the Estonian SSR in 1954. Here he died in 1961.

Статья посвящена исследованию значения тела в реорганизуемой практикой «Духовных упражнений»
жизни подвязующегося. Анализ значения основывается на пояснении прагматики практики, ее структуры, а также отличительных черт. Так, проводится последовательное пояснение каждого из четырех этапов, благодаря которому раскрывается роль тела на каждом из них. Исходя из этого, подчеркивается то фундаментальное положение, которое занимает телесность в реорганизуемой жизни практикующего, а также важность данного аспекта для исследования наследия Игнатия Лойолы.

Entre 1605 e 1609, o padre jesuíta Pero Rodrigues elaborou a obra biográfica de caráter hagiográfico “Vida do Padre Jose
de Anchieta da Companhia de Jesu”, sobre o confrade recentemente morto. Alguns anos depois, em 1617, era impressa nas cidades
de Lyon e de Colônia, no Sacro Império Romano-Germânico, a “Josephi Anchietae Societatis Jesu Sacerdotis in Brasilia defuncti Vita”, biografia escrita pelo jesuíta Sebastião Beretário explicitamente baseada no texto de Rodrigues. Nos anos seguintes, até 1640, ano do primeiro centenário da ordem, mais de uma dezena de publicações de caráter biográfico,
individuais e coletivas, impressas em diferentes línguas e locais da Europa, traziam Anchieta como protagonista. A proposta deste trabalho
é refletir sobre as apropriações do discurso hagiográfico sobre José de Anchieta produzido na América Portuguesa em princípios do século
XVII em biografias preparadas por jesuítas e impressas na Europa nas primeiras décadas do Seiscentos.
A partir disto se elencam dois objetivos para o presente trabalho: comparar as representações de Anchieta como arquétipo do jesuíta ideal presentes na biografia elaborada na América no início do Seiscentos e nos discursos posteriores circulantes pela Europa; e relacionar tais representações a diferentes processos de construção e divulgação de uma identidade coletiva jesuítica pela Companhia de Jesus, considerando as dimensões política e cultural destes mesmos processos.

Corroborating contemporary biographers report that Jesus of Nazareth was born of a virgin, changed water to wine, made the blind see, healed the lame, raised the dead, walked on water, calmed a violent storm, fed 5,000 people with five loaves and two fishes, lived again after his execution, and ascended into the clouds. According to witnesses and contemporary biographers, this Jesus also made the listed claims.

Este libro presenta la compleja figura de Juan Alfonso de Polanco (1517-1576), jesuita y secretario de san Ignacio de Loyola y de los dos siguientes Generales de la Compañía de Jesús. Hombre de gobierno, de gestión, escritor de miles de cartas y de pequeños tratados de vida espiritual es considerado como una de las columnas de la primera Compañía de Jesús.
This book offers the life and work of the Jesuit Juan Alfonso de Polanco (1517-1573), Secretary of Saint Ignatius of Loyola in Rome and also Secretary of the two next General Superiors of the Society of Jesus, Diego Laínez and Francisco de Borja. Goverment, Administration, Writing  letters and small treatises of Spiritual Life, Polanco is considered one of the most solid columns of the first Society of Jesus.

The first English translation of this famous Renaissance biography of Ignatius by one of his early close associates in Rome. Includes introduction, notes, appendices, and index. Available at http://jesuitsources.bc.edu/the-life-of-ignatius-of-loyola/ . Do not confuse with the Latin text available as an ebook at B&N.

The article deals with an unknown Latin version of the miʿrāǧ the author has discovered in the Archive of the Pontifical Gregorian University within a booklet written by Baldassarre Loyola Mandes S.J. (1631-1667), a Moroccan Muslim prince converted to Christianity who then joined the Society of Jesus. The aim of the article will be to demonstrate how this Latin miʿrāǧ relied on an Arabic source related to the ḥadīṯ literature. As a method for reaching our aim, we will make a comparative study of the sources of which Baldassare may have had knowledge. We will further show the way Baldassarre tried not only to polemicize with the Islamic tradition, but also the strategies he used for Christianizing it.

Le indipetae sono lettere particolari con cui i gesuiti chiedono al proprio generale di essere mandati in terra di missione. Esse si trovano dunque a essere al contempo espressione della politica missionaria dell’ordine e della sua spiritualità, mettendo in luce dettagli di vita, processi psicologici e spirituali, motivazioni personali di una metodica all’obbedienza, alla carità e all’ascesi nell’ambito di quel desiderio delle Indie che mosse migliaia di gesuiti verso l’avventura missionaria nel mondo in una straordinaria continuità tra l’Antica (1540-1773) e la Nuova Compagnia (1814-).

The study analyzes the origins and transformations of the Guarani Missions in Paraguay, founded by priests of the Society of Jesus in the borderlands of the Spanish and Portuguese colonial empires. Based on the analysis of events that occurred between the 17th and 19th centuries, the author reconstructs indigenous agency and the political and religious dynamics operating within the missions. The research is based on primary sources from archives and libraries in Europe and the Americas, providing a complex perspective on the practices of indigenous peoples and other sectors of colonial society before and after the Jesuit expulsion. Religion and Power in the Guarani Missions constitutes a major contribution to the understanding of indigenous agency in the context of colonial and postcolonial state formation, and broader socioeconomic and political changes in the borderlands. The book illustrates how, over the period of two centuries, the missions constituted a space of human interaction, where indigenous peoples negotiated their own meanings of time and history.

The Jesuits arrived in Japan in 1549 and until their expulsion they were very active, converting people to Christianity, building churches, schools, and hospitals. The Jesuits relied on the local lords’ financial support to build and often received Buddhist temples to be converted into churches. Based on a review of Jesuit letters, a brief analysis of Japanese Buddhist temple floor plan characteristics, a short review of Jesuit church architecture in general and in Japan I will illustrate how a Buddhist temple floor plan may have looked like when converted into a Jesuit church.

Normally, when I meet an atheist, the first thing I like to do is to congratulate him and say, " My special congratulations to you", because most of the people who believe in God are doing blind belief - he is a Christian, because his father is a Christian; he is a Hindu, because his father is a Hindu; the majority of the people in the world are blindly following the religion of their fathers. An atheist, on the other hand, even though he may belong to a religious family, uses his intellect to deny the existence of God; what ever concept or qualities of God he may have learnt in his religion may not seem to be logical to him.

My Muslim brothers may question me, "why are you congratulating an atheist?" The reason that I am congratulating an atheist is because he agrees with the first part of the Shahada i.e. the Islamic Creed, ‘La ilaaha’ - meaning ‘there is no God’. So half my job is already done; now the only part left is ‘il lAllah’ i.e. ‘BUT ALLAH’ which I shall do Insha Allah. With others (who are not atheists) I have to first remove from their minds the wrong concept of God they may have and then put the correct concept of one true God, by the permission of Allah.

LOGICAL CONCEPT OF GOD

My first question to the atheist will be: "What is the definition of God?" For a person to say there is no God, he should know what is the meaning of God. If I hold a book and say that ‘this is a pen’, for the opposite person to say, ‘it is not a pen’, he should know what is the definition of a pen, even if he does not know nor is able to recognise or identify the object I am holding in my hand. For him to say this is not a pen, he should at least know what a pen means. Similarly for an atheist to say ‘there is no God’, he should at least know the concept of God. His concept of God would be derived from the surroundings in which he lives. The god that a large number of people worship has got human qualities - therefore he does not believe in such a god. Similarly a Muslim too does not and should not believe in such false gods.

If a non-Muslim believes that Islam is a merciless religion with something to do with terrorism; a religion which does not give rights to women; a religion which contradicts science; in his limited sense that non-Muslim is correct to reject such Islam. The problem is he has a wrong picture of Islam. Even I reject such a false picture of Islam, but at the same time, it becomes my duty as a Muslim to present the correct picture of Islam to that non-Muslim i.e. Islam is a merciful religion, it gives equal rights to the women, it is not incompatible with logic, reason and science; if I present the correct facts about Islam, that non-Muslim may Inshallah accept Islam.

Similarly the atheist rejects the false gods and the duty of every Muslim is to present the correct concept of God which he shall Insha Allah not refuse.

TO FIND THE ANSWER OF THE FOLLOWING 13 QUESTIONS:

1. "Is there evidence God Exists?"
2. "How can we prove there is a God?"
3. "Where is God?"
4. What is the origin of God? Where did He come from?
5. "Can God do anything?"
6. "Why did God create everything?"
7. "Is God pure, loving and fair - Where does evil and injustice come from?
8. "Does everything happen according to God's Plan? -
9. "If there is only one God, then why are there so many religions?
10. "How do you know that the Quran is really from God?"
11. "Why does the Quran say "We" and "He" when referring to Allah?
12. "Is 'Allah' the same God of the Jews and Christians?"
13. "Is Allah going to treat Jews and Christians the same as Muslims?

You need this paper by Chaplain Yusuf Estes

Muhammad In The Bible By Prof. David Benjamin Keldani, B.D., a Roman Catholic (Bishop Of Uramiah):

WHO WAS Professor David Benjamin Keldani?????

Professor David Benjamin Keldani, B.D. (died 1940c) Former Roman Catholic Bishop of the Uniate Chaldean

Abdu'l-Ahad Dawud is the former Rev. David Abdu Benjamin Keldani, B.D., a Roman Catholic priest of the Uniate-Chaldean sect. He was born in 1867 at Urmia in Persia; educated from his early infancy in that town. From 1886-89 he was on the teaching staff of the Archbishop of Canterbury's Mission to the Assyrian (Nestorian) Christians at Urmia. In 1892 he was sent by Cardinal Vaughan to Rome, where he underwent a course of philosophical and theological studies at the Propaganda Fide College, and in 1895 was ordained Priest.

In 1892 Professor Dawud contributed a series of articles to The Tablet on "Assyria, Rome and Canterbury"; and also to the Irish Record on the "Authenticity of the Pentateuch." He has several translations of the Ave Maria in different languages, published in the illustrated Catholic Missions. While in Constantinople on his way to Persia in 1895, he contributed a long series of articles in English and French to the daily paper, published there under the name of The Levant Herald, on "Eastern Churches."

In 1895 he joined the French Lazarist Mission at Urmia, and published for the first time in the history of that Mission a periodical in the vernacular Syriac called Qala-La-Shara, i.e. "The Voice of Truth."

In 1897 he was delegated by two Uniate-Chaldean Arch- bishops of Urmia and of Salmas to represent the Eastern Catholics at the Eucharistic Congress held at Paray-le-Monial in France under the presidency of Cardinal Perraud. This was, of course, an official invitation. The paper read at the Congress by "Father Benjamin" was published in the Annals of the Eucharistic Congress, called "Le Pellerin" of that year. In this paper, the Chaldean Arch-Priest (that being his official title) deplored the Catholic system of education among the Nestorians.

In 18[9]8 Father Benjamin was back again in Persia. In his native village, Digala, about a mile from the town, he opened a school. The next year he was sent by the Ecclesiastical authorities to take charge of the diocese of Salmas, where a sharp and scandalous conflict between the Uniate Archbishop, Khudabash, and the Lazarist Fathers for a long time had been menacing a schism. On the day of New Year 1900, Father Benjamin preached his last and memorable sermon to a large congregation, including many non-Catholic Armenians and others in the Cathedral of St. George's Khorovabad, Salmas. The preacher's subject was "New Century and New Men." He recalled the fact that the Nestorian Missionaries, before the appearance of Islam, namely "submission" to God, had preached the Gospel in all Asia; that they had numerous establishments in India (especially at the Malabar Coast), in Tartary, China and Mongolia; and that they translated the Gospel to the Turkish Uighurs and in other languages; that the Catholic, American and Anglican Missions, in spite of the little good they had done to the Assyro- Chaldean nation in the way of preliminary education, had split the nation - already a handful in Persia, Kurdistan and Mesopotamia into numerous hostile sects; and that their efforts were destined to bring about the final collapse. Consequently he advised the natives to make some sacrifices in order to stand upon their own legs like men, and not to depend upon the foreign missions, etc.

The preacher was perfectly right in principle; but his remarks were unfavorable to the interests of the Lord's Missionaries. This sermon hastily brought the Apostolique Delegate, Mgr. Lesne, from Urmia to Salmas. He remained to the last a friend of Father Benjamin. They both returned to Urmia. A new Russian Mission had already been estab- lished in Urmia since 1899. The Nestorians were enthu- siastically embracing the religion of the "holy" Tsar of All Russias!

Five big and ostentatious missions, Americans, Anglicans, French, Germans and Russians with their colleges, press backed up by rich religious societies, Consuls and Ambassadors, were endeavoring to convert about one hundred thousand Assyro-Chaldeans from Nestorian heresy unto one or another of the five heresies. But the Russian Mission soon outstripped the others, and it was this mission which in 1915 pushed or forced the Assyrians of Persia, as well as the mountaineer tribes of Kurdistan, who had then immigrated into the plains of Salmas and Urmia, to take up arms against their respective Governments. The result was that half of his people perished in the war and the rest expelled from their native lands.

The great question which for a long time had been working its solution in the mind of this priest was now approaching its climax. Was Christianity, with all its multi- tudinous shapes and colors, and with its unauthentic, spurious and corrupted Scriptures, the true Religion of God? In the summer of 1900 he retired to his small villa in the middle of vineyards near the celebrated fountain of Chali- Boulaghi in Digala, and there for a month spent his time in prayer and meditation, reading over and over the Scriptures in their original texts. The crisis ended in a formal resigna- tion sent in to the Uniate Archbishop of Urmia, in which he frankly explained to (Mgr.) Touma Audu the reasons for abandoning his sacerdotal functions. All attempts made by the ecclesiastical authorities to withdraw his decision were of no avail. There was no personal quarrel or dispute between Father Benjamin and his superiors; it was all ques- tion of conscience.

For several months Mr. Dawud, as he was now called, was employed in Tabriz as Inspector in the Persian Service of Posts and Customs under the Belgian experts. Then he was taken into the service of the Crown Prince Muhammad 'Ali Mirza as teacher and translator. It was in 1903 that he again visited England and there joined the Unitarian Community. And in 1904 he was sent by the British and Foreign Unitarian Association to carry on an educational and enlightening work among his country people. On his way to Persia he visited Constantinople; and after several interviews with the Sheikhu 'I-Islam Jemalu 'd-Din Effendi and other Ulemas, he embraced the Holy Religion of Islam, meaning submission to God.

At first sight the title must seem like a misunderstanding at best, at worst an intentional perversity. After all, the 'Prodigal Son' is not a person, but a character in a parable, a literary form where from the beginning both speaker and hearers are fully aware that it is not a story of fact, or even a mythos partly based on fact but exaggerated over countless retellings. A parable intends truth of a kind, but not factual truth, rather an archetypal truth (if that isn't too much of an anachronistic way of conceiving how parables were understood in Jesus' time, as well as how they're understood in contemporary readings).

However, the parable of the Prodigal Son has always seemed to me  to be uniquely parabolic in the sense that it is commonly the best remembered of the parables, yet the most unyielding to common understanding. The problem, not simply of why the father takes back the errant son, but even in his explanation to the brother appears to merely be mollifying the less favoured of the two sons, has barely been touched on in the theological literature I have been able to find. While this is problematic in itself, the usual touch-up on the parable fails to consider the rather obvious issue that the 'father' in the parable is highly unlikely to represent Jesus (who didn't call himself the Son of God, never mind refer to himself as the father).

In the 1580s, the Jesuit priest Alessandro Valignano sent four young pupils from the seminary at Arima to tour Europe, in a mission that has since been referred to as the ‘Tensho embassy’ — without a doubt a remarkable episode in the history of East-West contact. The Japanese boys were celebrated and shown remarkable hospitality and generosity throughout their stay in Spain and Italy, and even met Philip II of Spain and the Popes Gregory XIII and Sixtus V. This paper explores in what ways can the mission be described as an embassy by recalling comparable embassies in the early modern period, and will propose theories as to why these so-called ambassadors from a distant and unfamiliar land were feted so magnificently by the European political elite.

A detailed look at the archaeological, seismological, and biblical evidence for the earthquakes of the crucifixion and the resurrection of Jesus Christ of Nazareth. Discussed are the importance of darkness in Jewish thought and the pagan and Jewish ideas about the voice of God at the outset of the First Jewish War (AD66-70), as well as the importance of Jewish apocalyptic literature and Matthew’s Gospel.

Since the very first spiritual experience of Ignaitus of Loyola in XVI Century, Ignatian Spirituality and Jesuit missions were deeply involved with historic and even secular matters. Among so many dfferent activities and apostolates the Jesuits had to keep alive and transparent the transcendent and religious dimension of all they works. How did they understand and communicate the reality of "Heaven" (Glory) in Time and Place (Encarnation)?

Resumo: A circunstância de, em Goa, se ter constituído a única sede extra-peninsular de um tribunal do Santo Ofício nos domínios da Coroa de Portugal conferiu à " Inquisição da Índia " uma singularidade no contexto dos distritos inquisitoriais portugueses. Contudo, se o seu carácter não peninsular evidencia, no imediato, uma originalidade do tribunal com base num critério espacial, importa aferir em que medida é que esta variável afetou, na prática, os procedimentos institucionais mantidos em Goa. Neste estudo, procuraremos objetivar a especificidade da Inquisição de Goa a partir de uma caracterização geográfica e social do distrito que tutela.

Abstract: The fact that Goa was the only extra-peninsular seat of a Holy Office tribunal in the domains of the Portuguese Crown gave the " Inquisition of India " a unique feature in the context of Portuguese inquisitorial districts. However, even if its non peninsular character immediately displays the tribunal's originality, the spatial argument doesn't explain, in itself, whether this variable came to affect the institutional procedures followed in Goa. In this essay I'll aim to objectify the specificity of the Goa Inquisition from a geographical and social characterization of its district .

This unique scholarly work by Maulana Abdul Haque Vidyarthi, presents the prophecies about the advent of the holy Prophet Muhammad in the various world scriptures. The author proves that the scriptures of all nations foretell the advent of the Holy prophet. He has treated the Hindu, Buddhist, Zoroastrian, Hebrew and Christian Scriptures separately. The literal translation of the text has been done by scholars of that particular religion. Volume 1 of the new edition deals with prophecies about the Holy Prophet Muhammad in the Bible

Seorang wanita terlahir dalam keluarga yang tidak di ketahui identitasnya.  Ia hidup dalam lingkungan yang pada akhirnya membuatnya menjadi berantakan, rusak, dan hancur.  Pendidikannya mungkin saja tidak terlalu tinggi, sehingga ia mengambil langkah yang salah dalam menjalin hidup.  Ia memilih untuk menjadi seekor kupu-kupu malam, yang senantiasa hinggap dibawah jemari orang-orang tuna susila.  Di lain cerita, seorang yang dijuluki sebagai Guru di undang oleh tamu istimewa-Nya, yang juga senantiasa mencobai Dia dalam segala hal.  Suatu hal yang tidak dapat di sangka-sangka, kupu-kupu itu akhirnya hinggap di kaki sang Guru, dan selanjutnya mengalami perubahan yang disebut sebagai Metamorphosis Sempurna.  Ada banyak tahapan-tahapan perubahan yang ia alami, walaupun menyakitkan karena harus di saksikan di depan mata semua orang yang ada disitu.  Tetapi dengan Iman, kupu-kupu malam ini berubah menjadi Kupu-kupu yang indah.  Yang senantiasa menyaksikan kepada orang lain betapa indahnya kasih TUHAN Allah.  Pengampunan yang ia terima membuatnya bersahaja, dan menjadi saksi bagi siapapun yang siap untuk mendengarkan.  Banyak jiwa-jiwa yang telah diselamatkan oleh kesaksian wanita ini.  Perubahan yang drastis ini sangat dihargai oleh sang Pendipta Agung, sehingga ia menerima hidup kekal sebagai implementasi dari Metamorphosis Sempurna tersebut.  Kisah ini berakhir dengan suatu amanat agung yang menyatakan bahwa pergilah, imanmu telah menyelamatkanmu.  Mengindikasikan kepada kita juga bahwa Tuhan berharap wanita ini akan membagikan pekabaran yang menyatakan keselamatan oleh iman kepada Yesus Kristus.

A proposal for a Jesuit core reading list and the rationale behind it. Ideally there will be an autonomous or semi-autonomous college granting a two-year bachelor's degree (or certificate) in Letters. Such a program will provide the background that can crucially assist the next generation in confronting current issues at personal and societal levels. Latest version: April 2, 2022.

Founded in the main documents of the sources of the First Jesuits and the Early Society of Jesus, this article offers a theological and spiritual reflection about the specific features of the Priesthood in the religious Order that started with Ignatius of Loyola and his first Companions in 1540

La relazione, presentata a un convegno di aggiornamento per architetti e ingegneri, segnala la documentazione per lo studio della presenza dei Gesuiti a Sansepolcro fra 1638 e 1773, evidenziando alcuni aspetti dell'organizzazione interna della vita della casa, della scuola e della biblioteca.