The Counter-Reformation Prince: Anti-Machiavellianism or Catholic Statecraft in Early Modern Europe
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Jesuit superiors general as a result frequently ended up between a rock and a hard place: compelled to negotiate the demands of popes, the expectations and occasional fury of princely benefactors, and the frequent stubbornness and independence of mind of Jesuit confessors. His letters offering adhortation and advice are invariably polite, showing him ever so cautious not to offend the recipient.
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They did little to make confident and fiercely independent individuals like Lamormaini or Salazar change their minds and be more concerned about the reputation of the Society as a whole. Professor Bireley presents us with a detailed analytical narrative wrought from painstaking research in European Jesuit and non-Jesuit archives. His study integrates and expands upon his earlier works on Adam Contzen, William Lamormaini, and the early modern Catholic tradition of statecraft. Scholars and students working on the history of the Society of Jesus and the complex political and religious history of the first half of the seventeenth century will ignore it at their peril.
I am pleased with the thoughtful review by Dr. Let me just make two points. First, as Dr.
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Braun points out, the Jesuits enjoyed considerably more influence in Vienna and Munich than they did in Paris and Madrid. A principal reason for this is that the Catholic clergy and the religious orders suffered severely in Germany as a result of the Reformation. The Jesuits were then in the vanguard of the Catholic Reform and Counter-Reformation and closely associated with the Habsburgs, for the most part, and even more so with the Wittelsbachs in Bavaria. Their association with the papacy generally benefited them in Germany where the papacy played a much more decisive role in the Catholic Reform than in Spain or France.
The Counter-Reformation Prince | Robert Bireley, S.J. | University of North Carolina Press
In Spain the Reformation obviously did not weaken the clergy and religious orders, so that no vacuum existed as in Germany. Moreover, by tradition the Dominicans served as confessors to the kings of Spain and the Franciscans to the queens. Indeed, Dominican confessors to the Spanish kings exercised considerable influence, a point that I do not take up in my book, as did the Inquisition. Furthermore, in Spain the Jesuit attachment to the papacy was often suspect.
The Counter-Reformation Prince
In France the clergy and religious orders were weakened by the Reformation but not nearly to the degree as in Germany. Here the Jesuits faced formidable Catholic rivals in the universities, especially the University of Paris, and in the diocesan clergy, especially the clergy of Paris, all of which were permeated with Gallicanism. Indeed, the Jesuits were expelled from much of France in only to be readmitted by Henry IV in , and they depended upon the king and his ministers to protect them against the Gallicans.
Hence their extreme fear of offending the king or his ministers, especially Richelieu, and so losing favour at court. Secondly, Vitelleschi though often considered a weak superior general, manoeuvred the Jesuits through a difficult period, much to his credit.
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A Crop download the counter reformation prince of a group bordering his components and also the key case of categories he produces on the increase. To survive and to grow, to reach people and to influence contem- porary society and culture, Catholicism has always had to accommo- date to various and changing circumstances, in time as well as in space. Indeed, one could profitably write the history of the Church from the perspective of its acculturation to newly developing soci- eties and cultures, starting with the Acts of the Apostles.
At the very beginning the question arose as to whether the Gospel should be preached to Gentiles, and shortly thereafter there emerged the much more divisive issue of whether Gentile converts ought to be held to the observance of the Mosaic Law. Indeed, the Acts of the Apostles traces the evolution of the Church from a Jewish sect in Jerusalem to a world religion in Rome.
This movement did not take place without conflict; at one point St.
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Paul confronted St. Peter directly when he seemed to yield to the Judaizers. Disagreement and conflict have frequently characterized the determination of what was legitimate or illegitimate accommodation in the course of Christian history; we should see this as a sign of life rather than of decline.
As Christianity spread, its leaders had to take a position regarding its relationship to the surrounding Greco-Roman culture. Many Christians asked: What has Jerusalem to do with Athens? The collapse of the Roman Empire and the invasion of the Germanic tribes with their military culture helped to generate the ideal of the Christian knight who then went on crusade.
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In the sixteenth and seventeenth centuries, as Christianity reached across the seas to Asia and to America, it came into contact with both advanced and primitive cultures, and the controversies over the evaluation of Chinese and Indian Rites seemed to last forever. Here I want to propose that early-modern Catholicism, from roughly to , can best be understood within this pattern of the Church's regular need to accommodate to a changing world, that it constituted what I have elsewhere called a "refashioned Catholicism" and introduced a new period in the history of the Church.
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