The article explores how, notwithstanding their suspicions that the devil could take advantage of the animistic beliefs of Peru’s native inhabitants to consolidate idolatry, the Jesuit missionaries ultimately became more understanding of the spiritual Andean worldview. From St. Ignatius of Loyola’s postulate of “Contemplation to Obtain Love” in the Spiritual Exercises, by which God is acting and present in nature and inhabits creatures, and thanks to their continuous contact with the aboriginal population, the Jesuit missionaries were able to better understand the indigenous relationship with nature, for example through natural medicine and pharmacopoeia. They were therefore able to bridge some gaps in an intercultural exchange that produced forms of religious hybridization that are still a feature of Andean Christianity today.

这篇文章探讨了尽管耶稣会传教士怀疑魔鬼会利用秘鲁本土居民的万物有灵论信仰来巩固偶像崇拜，但他们如何最终对安第斯精神世界观有了更多的理解。出自罗耀拉的圣伊格内修斯在灵修中的“沉思获得爱”的假设, 上帝通过它在自然界中行动和存在并居住在生物中，并且由于他们与土著居民的持续接触，耶稣会传教士能够更好地理解土著与自然的关系，例如通过自然医学和药典。因此，他们能够弥合跨文化交流中的一些差距，这种交流产生了宗教杂交的形式，这些形式至今仍是安第斯基督教的一个特征。