José de Acosta, S.J. (1540–1600): His Life and Thought (review)

José de Acosta, S.J. (1540-1600): His Life and Thought. By Claudio M. Burgaleta, S.J. (Chicago: Loyola Press. 1999. Pp. xxxviii, 200. $16.95 paperback.)

As John O'Malley notes in his introduction, José de Acosta is one of the best-known figures in the Spanish-speaking world, and one of the least-known in the English-speaking world. But Claudio Burgaleta's study is not a mere introduction to Acosta for English speakers. It is without doubt the best synthesis to date in any language of Acosta's life and thought. The leading Acosta specialist, León Lopétegui, S.J., wrote from a pre-Vatican Council II perspective, thus missing many of the links between inculturation and Ignatian spirituality that came to light especially during the generalate of Pedro Arrupe. In a very convincing way Burgaleta re-establishes Acosta as one of the great forerunners of modern mission theory, ranking alongside Matteo Ricci and others who practiced inculturation long before the concept became fashionable.

The author traces Acosta's life through his three major stages: his life as a Jesuit in Spain, his fourteen years in Peru (and an additional year in Mexico), and his controversial last years in Spain. Burgaleta shows that Acosta was guided by a basic Jesuit humanism, which eclectically blended scholasticism, Renaissance humanism, and Ignatian spirituality into a new synthesis. These influences helped Acosta to esteem those elements in the Amerindian cultures that were consonant with Christianity. Contrary to what is commonly believed, Acosta was not a devil-obsessed denigrator of native religions. Burgaleta aims to show that for Acosta the devil did, indeed, cloud the minds and hearts of the Amerindians, but that was a phase which all cultures go through in their evolution toward a higher and purer form of religion.

Burgaleta analyzes Acosta's three major works, viz., De Procuranda Indorum Salute (1576), the Doctrina Christiana (written during the Third Lima Council, 1582-1583), and the Historia Natural y Moral de las Indias (1590), and highlights the organic unity between them. But he also points out, as most Acosta authors do not, that Acosta's thinking evolved. The first work represents the somewhat judgmental mindset of a newly arrived missionary. The third and last work, written years later, represents the mature and more deeply humanistic wisdom of a veteran missionary.

Acosta's final years in Spain are the least known and the most controversial. Acosta, either out of arrogance or love of the Society, influenced King Philip II to pressure the pope and the general, Claudio Aquaviva, to convoke a general congregation--much against the latter's desires. By so acting, Acosta fell out of favor with most of his fellow Jesuits. Burgaleta marshals all the arguments and facts together so that the reader can understand what the underlying issues were. Although the author defends Acosta, he also shares his view with the readers that Acosta, though a great missiologist, could also be stubborn and opinionated.

In his appendix on "Disputed Questions," the author discusses the leading issues and problems that have surfaced in the many studies on Acosta. Without doubt, Burgaleta's own study is not only the best starting point for newcomers, but will also serve as an excellent overview for veterans who need a fresher approach to explain Acosta to others.

Jeffrey Klaiber, S.J.
Pontifical Catholic University of Peru, Lima

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