Global Catholicism: Between Disruption and Encounter, written by Massimo Faggioli and Bryan Froehle

Images of the martyrs were produced in Macao and "shipped across the oceans" (379), Rome being among these destinations.Soon images of these martyrs were being produced in many places, including Mexico, Peru, Germany, and France.Preisinger shows clearly how making the 1597 martyrdoms known in Rome paid off fairly quickly regarding official Roman recognition: Pope Urban VIII beatified all twenty-six martyrs in 1627.Preisinger also makes clear that the late sixteenth-century discovery of Christian catacombs in Rome, filled with relics of martyrs, was a discovery that facilitated veneration of new martyrs from around the world.Nadine Amsler's essay, "Catholic Saints and Chinese Concepts of Holiness in the Jesuit China Mission (c.1585-1700)," focuses not so much on new saints, but rather on how various older saints were integrated in some ways into Chinese religious cultures, including Daoist, Buddhist, and Confucian.Amsler argues that Chinese ways of making and venerating saints showed "an astonishing resemblance with aspects of the Catholic religious culture of sainthood" (416).The resemblance sometimes had to be constructed and articulated: Italian Jesuit Alfonso Vagone published in 1629 in Chinese a volume of biographies of Christian saints, adapted in some ways to "cater to Confucian moral feelings" (421).This engaging collection of essays concludes with a lengthy and very useful bibliography of principally German or English books (454-96).The index is briefer with sections on places (497-502) and persons .The one geographic lacuna I would note in this volume is early modern Canada.Fruitful attention could well have been given to Canadian (also known as North American) Jesuit martyrs, as well as to other persons also eventually canonized, including Marie of the Incarnation and Kateri Tekakwitha.