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By Thomas Banchoff, José Casanova
The Society of Jesus, generally known as the Jesuits, is the main profitable and enduring worldwide missionary company in background. based through Ignatius Loyola in 1540, the Jesuit order has preached the Gospel, controlled an enormous academic community, and formed the Catholic Church, society, and politics in all corners of the earth. instead of providing a a world background of the Jesuits or a linear narrative of globalization, Thomas Banchoff and José Casanova have assembled a multidisciplinary workforce of major specialists to discover what we will research from the historic and modern adventure of the Society of Jesus—what do the Jesuits let us know approximately globalization and what can globalization let us know in regards to the Jesuits?
Contributors contain comparative theologian Francis X. Clooney, SJ, historian John W. O'Malley, SJ, Brazilian theologian Maria Clara Lucchetti Bingemer, and ethicist David Hollenbach, SJ. They specialise in 3 severe themes—global project, schooling, and justice—to study the ancient legacies and modern demanding situations. Their insights give a contribution to a extra severe and reflexive knowing of either the Jesuits' heritage and of our modern human worldwide situation.
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Extra info for The Jesuits and Globalization: Historical Legacies and Contemporary Challenges
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As far as the Chinese were concerned, the very existence of a place named “Israel” was dubious at best and, in any case, quite irrelevant to their worldview. The Jesuits knew that their faith was to make no distinction between “Jew or Greek” (Galatians 3:28), but that was easier said than done. The early Church had had to face a serious dilemma. How could the Jesuits translate the apostles’ faith in Jesus’s identity as the Messiah and hence the fulfillment of the promises of the Hebrew Scriptures into terms that were comprehensible to the pagan cultures of Greece and Rome?
Ricci did, in fact, reject the tenets of the neoConfucian school founded by Zhu Xi (1130–1200), whose interpretations of the classics were very influential during the late Ming period. They interpreted tian as an “ultimate principle” (li ) and as an impersonal force or energy (qi ) that formed and governed the universe. Not surprising, on the one hand, Ricci considered such a way of comprehending “heaven” as leaning toward pantheism and therefore eminently atheistic. He was convinced, on the other hand, that Confucian thought had never been atheistic and that neo-Confucianism represented an aberration and inauthentic interpretation of this foundational philosophy in Chinese society.
18. See also Luke Clossey, Salvation and Globalization in the Early Jesuit Missions (New York: Cambridge University Press, 2008); and Immanuel Wallerstein, The Modern World-System I: Capitalist Agriculture and the Origins of the European WorldEconomy in the Sixteenth Century (New York: Academic Press, 1974). 19. Josef Franz Schütte, SJ, Valignano’s Mission Principles for Japan, trans. John J. Coyne, 2 vols. (St. Louis: Institute of Jesuit Sources, 1980–85). 20. Ignatius of Loyola, The Spiritual Exercises of St.