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Antiquarian Literature in the Sixteenth Century
During the sixteenth century, antiquarian studies (the study of the material past, comprising modern archaeology, epigraphy, and numismatics) rose in Europe in parallel to the technical development of the printing press. Some humanists continued to prefer the manuscript form to disseminate their findings – as numerous fair copies of sylloges and treatises attest –, but slowly the printed medium grew in popularity, with its obvious advantages but also its many challenges. As antiquarian printed works appeared, the relationship between manuscript and printed sources also became less linear: printed copies of earlier works were annotated to serve as a means of research, and printed works could be copied by hand – partially or even completely. This book explores how antiquarian literature (collections of inscriptions, treatises, letters...) developed throughout the sixteenth century, both in manuscript and in print; how both media interacted with each other, and how these printed antiquarian works were received, as attested by the manuscript annotations left by their early modern owners and readers.
From Ignatius Loyola to John of the Cross
The 16th century saw the rise of movements of religious reform which, in Spain as elsewhere, contributed to make the history of the period such a ferment. In these essays Terence O’Reilly is concerned with the writings produced by these movements, notably Illuminism, the early Jesuits, Erasmianism, and the Carmelite reform, and with the mixture of medieval and new literary conventions that they display. The book first deals with Ignatius Loyola and his Spiritual Exercises, examining its origins in his experience of conversion and the books he read, and locating him not in the period of the militant Counter-Reform, but in an earlier world, linked to the teachings of 16th Spanish Erasmians and illuminists. One study, hitherto unpublished, presents the lost treatise in which the Dominican Melchor Cano argued that Ignatius was an alumbrado. The following sections move to the later the century, considering the connections between spirituality and literature in works such as the ode to Salinas and, above all, in the mystical poetry of John of the Cross and its basis in exegesis and liturgical and devotional texts.
A Church of Passion and Hope
Jesuits have contributed to the life and theological development of the Church for many generations - culminating in Pope Francis, the first Jesuit Pope. Ignatius Loyola called his men and all those inspired by the Ignatian Spiritual Exercises to a certain ecclesial disposition a way of thinking, judging and feeling with the Church. Gill Goulding discusses the key texts from St Ignatius' life and work to identify the Ignatian ecclesial disposition that is centered on Christ. It is fuelled by a Trinitarian horizon, and with a clear emphasis on the dignity of every human person. Golding introduces and examines key historical figures such as St Pierre Favre and Mary Ward; as well as two of the ...
Personal Writings
One of the key figures in Christian history, St. Ignatius of Loyola (c. 1491-1556) was a passionate and unique spiritual thinker and visionary. The works gathered here provide a first-hand, personal introduction to this remarkable character: a man who turned away from the Spanish nobility to create the revolutionary Jesuit Order, inspired by the desire to help people follow Christ. His Reminiscences describe his early life, his religious conversion following near-paralysis in battle, and his spiritual and physical ordeals as he struggled to assist those in need, including plague, persecution and imprisonment. The Spiritual Exercises offer guidelines to those seeking the will of God, and the Spiritual Diary shows Ignatius in daily mystical contact with God during a personal strugg;e. The Letters collected here provide an insight into Ignatius' ceaseless campaign to assist those seeking enlightenment and to direct the young Society of Jesus.
La Universidad de Barcelona en el siglo XVI
La Universidad de Barcelona, fundada por Alfonso el Magnánimo en 1450 (hace ahora 555 años), se convirtió casi un siglo después, por iniciativa del ayuntamiento, en el centro de saber más avanzado de Cataluña. La minuciosa investigación y cartografía de sus áreas de transmisión y cultivo del conocimiento evidencian que vivió una auténtica edad de oro en esta época. En este sentido, pues, podemos ratificar lo que los estudios sobre la lectura y el libro ya han apuntado: no hubo retraso ni excepcionalidad cultural en la Barcelona del Renacimiento y la Contrarreforma. La universidad se situó a la altura de los patrones europeos e incluso los superó en lo que hace referencia a la ...
Història de Catalunya
Admirable síntesi del desenvolupament de Catalunya i molt sovint de la resta de països catalans- des de la prehistòria fins al segle XIX. Redactada per aquests dos grans historiadors, Ferran Valls i Taberner i Ferran Soldevila, amb concisió i amb elegància, no es limita als esdeveniments polítics, sinó que s’ocupa de les institucions cabdals del nostre país i dels seus aspectes culturals.
