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.

This volume is the first English translation and annotation of the sermons of António Vieira, a major cultural figure in the Portuguese-speaking world. Born in Lisbon in 1608, Vieira was a Jesuit who lived and worked in both Europe and Brazil in the service of the church and the Portuguese crown. His sermons are among the most renowned pieces of baroque oratory in the Portuguese language. These carefully selected sermons offer insight into Vieira's visionary thought on social and spiritual matters. In the Sermon for the Success of Portuguese Arms against the Dutch, Vieira inveighs against God for His apparent abandonment of the Portuguese and begs for divine intervention. His Sermon of St. Anthony is an allegory that addresses the inequities that he witnessed in Brazil. The Sexagesima Sermon parodies literary clichés from his time while prescribing a more effective, if harsher, style of preaching. The Sermon of the Good Thief is a rebuke to the imperial officials who used their positions for personal enrichment, and a warning to kings against complicity with corruption. Vieira's Sermon XXVII addresses African slaves and their Brazilian masters, attempting to comfort the first group in their trials and to admonish the second for their brutality. Finally, the Sermon called Arm tells the story of the relic of Francis Xavier's arm sent from India to Italy in 1614, and pays tribute to the obedience of Vieira's Jesuit predecessor.

António Vieira was a Jesuit born in Lisbon in 1608 who lived and worked in both Europe and Brazil in the service of the church and the Portuguese crown. His sermons are among the most renowned pieces of baroque oratory in the Portuguese language. This volume translates six of them into English, fully annotated, for the first time. These texts illuminate Vieira's visionary thought on social and spiritual matters.

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.

Drawing on the tradition of the interpretation of eschatological concepts such as Fifth Empire and succession of ages, this book attempts to contextualize and analyze António Vieira, S.J., interpretation’s, particularly in the História do Futuro and in the Clavis Prophetarum.

One of the main consequences of recent work in early modern intellectual and religious history has been a discrediting of the notion of a sudden and dramatic transition to the spiritual world of the Enlightenment. Scholars are increasingly examining the underlying spiritual trends and tendencies which confirm the variety and complexity of the slow movement from Renaissance to Enlightenment, and the profound impact of many of the manifestations of intellectual and religious tension during the early modern period. The essays in this volume are a contribution to this process of reappraisal, focusing specifically on the phenomena of scepticism and millenarianism, especially as part of the more pronounced role of the Jews and their culture.

In Europe and North and South America during the early modern period, people believed that their dreams might be, variously, messages from God, the machinations of demons, visits from the dead, or visions of the future. Interpreting their dreams in much the same ways as their ancient and medieval forebears had done—and often using the dream-guides their predecessors had written—dreamers rejoiced in heralds of good fortune and consulted physicians, clerics, or practitioners of magic when their visions waxed ominous. Dreams, Dreamers, and Visions traces the role of dreams and related visionary experiences in the cultures within the Atlantic world from the late thirteenth to early seventeenth centuries, examining an era of cultural encounters and transitions through this unique lens. In the wake of Reformation-era battles over religious authority and colonial expansion into Asia, Africa, and the Americas, questions about truth and knowledge became particularly urgent and debate over the meaning and reliability of dreams became all the more relevant. Exploring both indigenous and European methods of understanding dream phenomena, this volume argues that visions were central to struggles over spiritual and political authority. Featuring eleven original essays, Dreams, Dreamers, and Visions explores the ways in which reports and interpretations of dreams played a significant role in reflecting cultural shifts and structuring historic change. Contributors: Emma Anderson, Mary Baine Campbell, Luis Corteguera, Matthew Dennis, Carla Gerona, María V Jordán, Luís Filipe Silvério Lima, Phyllis Mack, Ann Marie Plane, Andrew Redden, Janine Rivière, Leslie Tuttle, Anthony F. C. Wallace.