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BOOK REVIEWS675 French, and English differ from one another. She poses an argument that requires much greater analysis than the monograph has allowed. Much of the argument presented in the monograph depends upon a detailed analysis of questions which Professor Reid must have considered, but has had no space to broach in this short work. For example,the sharp division into Mi'kmaq and British of the many communities that lived during the eighteenth and nineteenth centuries in the territory that today forms the provinces of Nova Scotia, New Brunswick, and Prince Edward Island needs some elaboration. Since her work specifically is said to begin in 1700, the lack of attention paid to the presence of the Acadians there, as the most populous group of European descent before 1755, should be explicitly defended. Some comment should also have been made on the interpretation of Catholic belief systems, which were common among both Acadian and Mi'kmaq during these years. If Professor Reid considers that Protestant and Catholic beliefs are interchangeable, she should make this point explicitly. It would be interesting to have her consideration of how the varying groups of new migrants were linked to one another. Are the religious views of the Gaelic-speaking and Catholic Scots, who arrived in the seventeen-seventies in Nova Scotia and were without the franchise until 1829, not significantly different from those of the ProtestantYorkshire families who arrived at much the same time, or the United Empire Loyalists, who arrived after 1783? I commend to her attention, and that of other readers, the recent publications edited by Paul Robert Magocsi, Encyclopaedia of Canada's Peoples (University of Toronto Press, 1999). Professor Reid has had the courage to tackle an important problem. I would hope that she continues to refine her arguments and to establish them more subtly. Naomi E. S. Griffiths Carleton University Latin American The Fire ofTongues:Antonio Vieira and the Missionary Church in Brazil and Portugal. By Thomas M. Cohen. (Stanford: Stanford University Press. 1998. Pp. xi, 262. $49.50.) Charles R. Boxer once described Antonio Vieira as "the most remarkable man in the seventeenth-century Luso-Brazilian world." No less remarkable is the neglect of this great missionary in the historiography in English. This makes all the more significant Thomas Cohen's penetrating, illuminating, stimulating, and often revisionist study of the religious and social thought of Vieira. An opening chapter situates Vieira in the context of pastoral ideals,practices, and objectives enunciated by Manuel de Nóbrega, leader of the firstJesuit mission to Brazil. In terms of missionary theorizing, Vieira was Nóbrega's successor, and Cohen 676BOOK reviews shows parallelisms between the two in terms of attitudes and social thought. A second chapter traces the growth ofJesuit missionary activity in Brazil, establishment (1607) of a Jesuit missionary field in the Amazon, and events prior to Vieira's arrival in Maranhäo in 1653. This, and four subsequent chapters, focus on critical periods in Vieira's life: mission to the Amazon (1653-1661); years in the prison of the Inquisition in Coimbra (1663-1667) and, on his release, in Rome and Lisbon; and his residence in Brazil from 1681 until his death in 1697. This chronological framework permits the author to trace the evolution of Vieira's missionary strategy, his theology, his Christology and his social thought, as reflected in his writings. This is also an exercise in compensatory history: the focus is on the apostolic and pastoral dimension of Vieira, and not the political or biographical; Maranhäo, not Portugal, is central to Vieira's intellectual and apostolic formation and prophetic vision; the Brazilian dimension is paramount . In short, the periphery has become center stage. Cohen has captured two aspects of Vieira: his eclecticism and his singlemindedness of purpose. The first is manifest in the breadth of his literary opus, his recourse to a gamut of sources including the Bible, St. Augustine of Hippo, and populist prophecies in Portugal, and the originality of his interpretations of Scripture and his exegetical mode. The second was evinced in his development of a pastoral strategy for Maranhäo. This demanded lobbying at court for legislation to advance an Indian ministry and protect...

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