Explores the ethical tensions impacting Christian practice in international politics from early missions to contemporary humanitarianism.

Common wisdom holds that Latin America is a uniformly Roman Catholic continent and Protestant churches only entered as a result of British or U.S. expansionism following the Spanish-American independence movements. Closer inspection, however, reveals a far different and more exciting reality. As The Mexican Reformation reveals, the Catholic Church in the colonial era was far from monolithic, exhibiting a diversity of expressions and perspectives that interacted with and were sometimes at odds with one another. In the mid-nineteenth century, one such group sought to reform the Catholic Church in line with some of the policies set forth by the government of Benito Ju‡rez. This movement, eventually known as the Iglesia de Jesœs, would lay the foundation for the emergence of Protestant churches in Mexico. Its roots in the worldview of the baroque and in the challenges of the Catholic Enlightenment provide an insight into the evolution of a distinctly Mexican Protestantism within its social and political contexts as well as a window into the processes underlying the development of religious expressions in Latin America.

It was customary for the wife of a nobleman in eighteenth-century Spain to be courted fervently and seemingly forever, by a man who was not her husband. This liaison, accepted and even encouraged by the husband, was presumably platonic, though that may not always have been the case. It was carried on according to a complex, if ambiguous, code of companionship and whispered conversation. With the help of a lively blend of archival documents and literary sources, Carmen Martín Gaite admits us to the intricacies of the code and unravels its significance for the women who enjoyed the attention of a cortejo, or escort. Why was the cortejo tolerated, by society and by the woman's aristocratic family, even though it infringed traditional religious precepts? What did woman and her friend talk about at such length? Was their flirtation intellectual, reflecting the effects of Enlightenment rationalism on Spanish culture? Letters, memoirs, and travel journals as well as dramatic works of the period offer invaluable clues to the nature of these relationships, in which the woman was almost ritually adored and placed on a pedestal. The conversation, we learn, was generally frivolous, focusing on possessions and luxuries in a way that clearly signals economic change and the dawn of a material age. At the same time, the cortejo did represent a taste of symbolic liberation for women whose social lives were rigidly constrained. Clarifying details from a great variety of historical sources are presented with the urgency and fluidity of a novel in this excellent English translation -- Book jacket.

As Pope Francis continues to make his mark on the church, there is increased interest in his Jesuit background—what is the Society of Jesus, how is it different from other religious orders, and how has it shaped the world? In The Jesuits, acclaimed historian John W. O’Malley, SJ, provides essential historical background from the founder Ignatius of Loyola through the present. The book tells the story of the Jesuits’ great successes as missionaries, educators, scientists, cartographers, polemicists, theologians, poets, patrons of the arts, and confessors to kings. It tells the story of their failures and of the calamity that struck them in 1773 when Pope Clement XIV suppressed them worldwide. It tells how a subsequent pope restored them to life and how they have fared to this day in virtually every country in the world. Along the way it introduces readers to key figures in Jesuit history, such as Matteo Ricci and Pedro Arrupe, and important Jesuit writings, such as the Spiritual Exercises. Concise and compelling, The Jesuits is an accessible introduction for anyone interested in world or church history. In addition to the narrative, the book provides a timeline, a list of significant figures, photos of important figures and locations, recommendations for additional reading, and more.

Focusing on a period neglected by scholars, Higgins reconstructs how during the colonial period criollos - individuals identified as being of Spanish descent born in America - elaborated a body of knowledge, an "archive," in order to establish their intellectual autonomy within the Spanish colonial administrative structures." "This book opens up an important area of research that will be of interest to scholars and students of Spanish American colonial literature and history."--BOOK JACKET.

From the late fifteenth to the nineteenth centuries, the Hispanic Monarchy was one of the largest and most diverse political communities known in history. At its apogee, it stretched from the Castilian plateau to the high peaks of the Andes; from the cosmopolitan cities of Seville, Naples, or Mexico City to Santa Fe and San Francisco; from Brussels to Buenos Aires and from Milan to Manila. During those centuries, Spain left its imprint across vast continents and distant oceans contributing in no minor way to the emergence of our globalised era. This was true not only in an economic sense-the Hispano-American silver peso transported across the Atlantic and the Pacific by the Spanish fleets was arguably the first global currency, thus facilitating the creation of a world economic system-but intellectually and artistically as well. The most extraordinary cultural exchanges took place in practically every corner of the Hispanic world, no matter how distant from the metropolis. At various times a descendant of the Aztec nobility was translating a Baroque play into Nahuatl to the delight of an Amerindian and mixed audience in the market of Tlatelolco; an Andalusian Dominican priest was writing the first Western grammar of the Chinese language in Fuzhou, a Chinese city that enjoyed a trade monopoly with the Spanish Philippines; a Franciscan friar was composing a piece of polyphonic music with lyrics in Quechua to be played in a church decorated with Moorish-style ceilings in a Peruvian valley; or a multi-ethnic team of Amerindian and Spanish naturalists was describing in Latin, Spanish and local vernacular languages thousands of medicinal plants, animals and minerals previously unknown to the West. And, most probably, at the same time that one of those exchanges were happening, the members of the School of Salamanca were laying the foundations of modern international law or formulating some of the first modern theories of price, value and money, Cervantes was writing Don Quixote, Velázquez was painting Las Meninas, or Goya was exposing both the dark and bright sides of the European Enlightenment. Actually, whenever we contemplate the galleries devoted to Velázquez, El Greco, Zurbarán, Murillo or Goya in the Prado Museum in Madrid; when we visit the National Palace in Mexico City, a mission in California, a Jesuit church in Rome or the Intramuros quarter in Manila; or when we hear Spanish being spoken in a myriad of accents in the streets of San Francisco, New Orleans or Manhattan we are experiencing some of the past and present fruits of an always vibrant and still expanding cultural community. As the reader can infer by now, this book is about how Spain and the larger Hispanic world have contributed to world history and in particular to the history of civilisation, not only at the zenith of the Hispanic Monarchy but throughout a much longer span of time.

This comprehensive history of the church in Latin America, with its emphasis on theology, will help historians and theologians to better understand the formation and continuity of the Latin American tradition.