Antonio Vieira And The Luso Brazilian Baroque

Preacher, politician, natural law theorist, administrator, diplomat, polemicist, prophetic thinker: Vieira was all of these things, but nothing was more central to his self-definition than his role as missionary and pastor. Articles in this issue were originally presented at a conference, “The Baroque World of Padre António Vieira: Religion, Culture and History in the Luso-Brazilian World,” Yale University, November 7–8, 1997, commemorating the three hundredth anniversary of Vieira’s death.

Christian-Muslim Relations, a Bibliographical History, Volume 11 (CMR 11) is a history of everything that was written on relations in the period 1600-1700 in South and East Asia, Africa and the Americas. Its entries contain descriptions, assessments and comprehensive bibliographical details about individual works.

Economy and Society in Baroque Portugal, 1668–1703 was first published in 1981. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. The late seventeenth century in Portugal was a period of apparent calm, and few historians have given it much attention. Portugal's Golden Age of worldwide expansion had made sixteenth-century Lisbon a great commercial center, but other European nations with more advanced economies surpassed Portugal's achievement, and during the seventeenth century agricultural, economic, and political problems all contributed to Portugal's decline. In 1668, at the conclusion of a long war with Spain to restore Portuguese sovereignty, Pedro II began a reign of 38 years, first as regent for a feckless brother ad after 1683 as king. The history of Portugal during his reign is the subject of this book. Carl A. Hanson looks at this relatively unexamined era and finds, behind the facade of baroque calm, subtle but dramatic shifts in the socio-economic foundations of the age. In an effort to cope with economic depression Pedro's government hearkened to enthusiastic reports of Colbert's mercantile policies in France, and tried to encourage the expansion of domestic manufacturing. Linked to these efforts were attempts to curb the inquisitorial persecution of New Christian merchants. Hanson explores the motives of anti-Semitism, greed and class warfare that underlay the persecution and describes the efforts of an eloquent Jesuit, Father Antonio Vieira, to protect the New Christians from the worst excesses of the Inquisition. The triumph of the Inquisition, and thus of the established social order, and the failure of Portugal's experiment in mercantilism coincided with a new wave of commodity-borne prosperity. After 1690, increased exports of Brazilian gold, tobacco, hides, and sugar, and of Port wine changed Portugal's economic status. With the signing of the Anglo- Portuguese treaty of Methuen in 1703, Portugal entered a gilded—if not golden—age. Yet, as Hanson makes clear, the new prosperity was deceptive, for Portugal was to slip into increasingly dependent relationships with the more advanced economies — especially England's—which absorbed great quantities of Luso-Atlantic commodities in exchange for its own manufactures. And, at home, the victorious social order, no longer threatened by a mercantile class, was to find security under an increasingly absolutist government. The reign of Pedro II is significant, then, as a period of transition when, for the first time, the foundations of the old order were threatened. The baroque facade survived but the edifice itself had begun to crumble.

The Society of Jesus (Jesuits) has become a leader in the dialogue between Jews and Catholics as was manifested in the role that the Jesuit Cardinal Augustin Bea played in the adoption by the Second Vatican Council of Nostra Aetate, the charter for that new relationship. Still the encounters between Jesuits and Jews were often characterized by animosity and this historical record made them a tragic couple, related but estranged. This volume is the first examination of the complex interactions between Jesuits and Jews from the early modern period in Europe and Asia through the twentieth century where special attention is focused on the historical context of the Holocaust.

The Portuguese encounter with the peoples of South Asia and Brazil set foundational precedents for European imperialism. Jesuit missionaries were key participants in both regions. As they sought to reconcile three commitments—to local missionary spaces, to a universal Church, and to the global Portuguese empire—the Jesuits forged a religious vision of empire. Ananya Chakravarti explores both indigenous and European experiences to show how these missionaries learned to negotiate everything with the diverse peoples they encountered and that nothing could simply be imposed. Yet Jesuits repeatedly wrote home in language celebrating triumphal impositions of European ideas and practices upon indigenous people. In the process, while empire was built through distinctly ambiguous interactions, Europeans came to imagine themselves in imperial moulds. In this dynamic, in which the difficult lessons of empire came to be learned and forgotten repeatedly, Chakravarti demonstrates an enduring and overlooked characteristic of European imperialism.

One of the first English-language collections of essays dedicated to the millenarianism in the early modern Iberian world, Visions, Prophecies and Divinations offers an introduction to the complex phenomena of prophecy and vision in Spanish and Portuguese Empires.

The Rites Controversies in the Early Modern World is a collection of articles focusing on debates concerning the nature of “rites” raging in intellectual circles of Europe, Asia and America in the seventeenth and eighteenth centuries.