The Text and Contexts of Ignatius Loyola's "Autobiography"

Notes

Preface 1. See, e.g., John W. O’Malley, “The Historiography of the Society of Jesus: Where Does It Stand Today?” in The Jesuits: Cultures, Sciences, and the Arts, 1540– 1773, J. W. O’Malley, G. A. Bailey, S. J. Harris, and T. F. Kennedy, eds. (Toronto: University of Toronto Press, 1999), 3–29; and Simon Ditchfield, “Of Missions and Models: The Jesuit Enterprise (1540–1773) Reassessed in Recent Literature,” Catholic Historical Review 93 (2007): 325–43. In general, see Ignacio Iparraguirre, Orientaciones bibliográficas sobre San Ignacio de Loyola, 2nd ed., Subsidia ad historiam Societatis Iesu, 1 (Roma: Institutum Historicum Societatis Iesu, 1965); Manuel Ruiz Jurado, Orientaciones bibliográficas sobre San Ignacio de Loyola, vol. 2, 1965–76, Subsidia ad historiam Societatis Iesu, 8 (Roma: Institutum Historicum Societatis Iesu, 1977); vol. 3, 1977–89, Subsidia ad historiam Societatis Iesu, 10 (Roma: Institutum Historicum Societatis Iesu, 1990); László Polgár, Bibliographie sur l’histoire de la Compagnie de Jésus, 1901–1980, 3 vols. (Roma: Institutum Historicum Societatis Iesu, 1981–90); and Paul Begheyn, “Bibliography on the History of the Jesuits: Publications in English, 1900–1993,” Studies in the Spirituality of Jesuits 28, no. 1 (1996): 1–42. For recent scholarship on Catholicism in the period, see, e.g., Francesco C. Cesareo, “Review Essay: The Complex Nature of Catholicism in the Renaissance,” Renaissance Quarterly 54 (2001): 1561–73; and Diarmaid MacCulloch, Mary Laven, and Eamon Duffy, “Recent Trends in the Study of Christianity in Sixteenth-Century Europe,” Renaissance Quarterly 59 (2006): 706–20. 2. Noëlle Hausman, “ ‘What Ought I to Do?’ The Pilgrim’s Testament, a Source for the Apostolic Religious Life,” Centrum Ignatianum Spiritualitatis 20, nos. 1–2 (1990): 21–22, 25–29. 3. Marjorie O’Rourke Boyle, Loyola’s Acts: The Rhetoric of the Self, The New Historicism: Studies in Cultural Poetics, 36 (Berkeley: University of California Press, 1997), 2–3, 17, 169–70. 4. See, e.g., Philip Endean, “Who Do You Say Ignatius Is? Jesuit Fundamentalism and Beyond,” Studies in the Spirituality of Jesuits 19, no. 5 (1987): 12–36; and María-Paz Aspe, “Spanish Spirituality’s Mid-Sixteenth-Century Change of Course,” in The Spanish Inquisition and the Inquisitorial Mind, Angel Alcalá, ed., Notes 136 notes to pages xi–1 Atlantic Studies on Society in Change, 49 (Boulder, Colo.: Social Science Monographs , 1987), 421–29. 5. Louis Beirnaert, Aux frontières de l’acte analytique: La Bible, saint Ignace, Freud, et Lacan (Paris: Éditions du Seuil, 1987), 199–204. 6. Roland Barthes, Sade, Fourier, Loyola, Richard Miller, trans. (New York: Hill and Wang, 1976), 39–40; and Marjorie O’Rourke Boyle, “Angels Black and White: Loyola’s Spiritual Discernment in Historical Perspective,” Theological Studies 44 (1983): 241–53, 257. Ignatius wrote a clear script, and his autographs would benefit from paleographical study. There is presently only Carmen M. Affholder, “Saint Ignace dans son écriture,” Archivum historicum Societatis Iesu 29 (1960): 381–98. 7. Julia Bolton Holloway, The Pilgrim and the Book: A Study of Dante, Langland , and Chaucer, American University Studies, Series IV: English Language and Literature, 42, rev. ed. (New York: Peter Lang, 1992), 27–47; and Bolton Holloway , “The Pilgrim in the Poem: Dante, Langland, and Chaucer,” Jerusalem: Essays on Pilgrimage and Literature, AMS Studies in the Middle Ages, 24 (New York: AMS Press, 1998), 123–27. Until the mid-sixteenth century, the Catholic Church heavily influenced nascent theater in Spain. See, e.g., Melveena McKendrick, Theatre in Spain, 1490–1700 (Cambridge: Cambridge University Press, 1989), 34–36. 8. Carla Rahn Phillips, Six Galleons for the King of Spain: Imperial Defense in the Early Seventeenth Century (Baltimore: Johns Hopkins University Press, 1986), 19–21, 47–48; and Pablo E. Pérez-Mallaína, Spain’s Men of the Sea: Daily Life on the Indies Fleets in the Sixteenth Century, Carla Rahn Phillips, trans. (Baltimore: Johns Hopkins University Press, 2005), 191–97, 237–38. 1. The Acta as Privileged and New Source 1. For the criticisms of Melchor Cano, see, e.g., Constance Jones Mathers, “Early Spanish Qualms about Loyola and the Society of Jesus,” The Historian 53 (1991): 685–87; Terence W. O’Reilly, “Melchor Cano and the Spirituality of St. Ignatius Loyola,” in Ignacio de Loyola y su tiempo: Congreso internacional de historia (9–13 Setiembre 1991), Juan Plazaola, ed. (Bilbao: Ediciones Mensajero, 1992), 370–78; O’Reilly, “Melchor Cano’s Censura y parecer contra el Instituto de los Padres Jesuitas: A Transcription of the British...