That's a weird fact

Brebeuf commenced his letter when he described the conversion , baptism, and happy death of some Hurons. At a council of the Huron chiefs, Brébeuf produces letters from Champlain and Duplessis-Bochart, who exhort the tribesmen to follow the teaching of the missionaries. The Hurons are in constant dread of hostile incursions from the Iroquois. In August, Mercier and Pijart arrive from Quebec. Brébeuf recounts the many perils of the journey hither, and the annoyances and dangers to which apostles of the faith are continually exposed among the savages. But he offers much encouragement. Brébeuf closes his account with an expression of much hope for the future success of their labors. Mingled, however, with fear lest these savage neophytes may grow restive when placed under greater restrictions on their moral and social conduct, than have thus far seemed advisable to the cautious missionaries.

Although I wouldn't overstate it's importance to contemporary rhetorical practice, "Reflection" is the third, and kind of also the final, step in the Ignatian paradigm of teaching. It's very much a process of looking back at past experiences and actions and reassessing them, and I'm interested in how those practices work with Boyles' warning that excess metacognition can become a bad habit of division.

Interesting, this seems like a cura personalis-ish approach that sees the value of literature and the liberal arts for scientists alongside the advancement of communications technology (printing press) and intellectual organization (the university).

This sounds super Jesuit: intense training, bettering the self, process