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This chapter presents institutional histories of ecclesiastical music in Manila. It traces the development of vocal and instrumental music in the cathedral, and examines the foundation of the Colegio de Niños Tiples in the mid‐eighteenth century. As Manila Cathedral was frequently under repair or reconstruction due to damage by earthquakes and fires, other religious institutions assumed importance as centers of musical practice, including convents and colleges of the Augustinians, Franciscans, Jesuits, Dominicans, Recollects, and the Hospitaller Order of Saint John of God (San Juan de Dios). The chapter discusses biographies of individual musicians and considers the roles of Filipino musicians. Musical practices of institutions for women and girls, including the Monasterio de Santa Clara and numerous beaterios, are also examined. Finally, the chapter explores the music of Manila's parish churches and confraternities, and the legislation for the appointment of indigenous musicians in parishes and missions throughout the Philippines.

In 1543 the Cristo Aparecido appeared to the Spanish missionary friar, Antonio Roa, and to the community of newly converted indigenous Christians of the pueblo of Totolapan (in modern-day Morelos, Mexico) where he ministered. This chapter weaves together two seemingly irreconcilable origin myths, one from art history, and the other the narrative of faith, to explain the circumstances in which the arrival of the crucifix was understood to be extraordinary. Beyond legend and miracle, the Cristo’s origins reveal the central role of objects of material religion in the spiritual conquest of sixteenth-century Mexico.

This chapter details the contemporary assault on Stoic moral psychology from the pens of the French Augustinians. The influence of the Stoic revival of the sixteenth century continued to be felt in a variety of spheres in seventeenth-century France, and gave rise to a variegated landscape which brought about several orientations toward the Stoics. The chapter considers one such orientation in particular — the nascent anti-Stoicism of the 1640s. This took on its distinctive form in the pages of Corneille Jansen's Augustinus (1640), but, as the chapter demonstrates, such an orientation was not by any means confined to narrow Jansenist circles.

This chapter looks at how the role of France in the demise of the Society of Jesus turned out to be as pivotal as the Italian Augustinians had hoped it would be. The plotting and planning began in Rome after Clément's visit there in 1758–1759. Regretting that the Damiens affair in France had not led to a general assault against the Jesuits, Bottari suggested that in order to extinguish the Society without recourse to the papacy, it would “suffice if other important princes such as the King of France or Spain would slay them in his realm,” in which case other states might follow suit. At that point Bottari found inspiration in the example of Portugal, and it is there that the process began.