Relevant bibliographies by topics / Missionary priests

Academic literature on the topic 'Missionary priests'

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Published: 4 June 2021
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Journal articles on the topic "Missionary priests"

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Shadrina, A. V. "Yedinovertsy Priests of the Don and Novocherkassk Diocese in 1890-1910: Social Group Description." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 3 (207) (October 19, 2020): 65–71. http://dx.doi.org/10.18522/2687-0770-2020-3-65-71.

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This article considers the process and results of the formation of the social group made up by the Yedinovertsy priests in the Don and Novocherkassk Diocese. Based on the analysis of the sources, it is shown that 27 Yedinovertsy churches had been established in the territory of the Don Army Land by the 1910s, which resulted from the development of the missionary movement that was expected to prevail over the Old Believers’ schism. It was initiated by hierarchy of the Don region, diocesan missionaries, and some Old Believers who had joined the Russian Church under the Old Believers’ “rules”. A group of priests was formed to provide service in those churches. The priests were familiar with the rites that were forbidden in 1666-1667 and wanted to perform their missionary activities among the Old Believers. At the beginning of the group formation process, in the Yedinovertsy churches, there were only 29 priests and psalm readers, who did not have the required education level. But by 1910, their number had grown up to 55 clergymen. Not only did they know the old rites well enough, which, in some instances, was caused by the fact that they had come to the Russian Church from various schism branches, they were also of the advantageous Cossack origin and had missionary education received from the Don diocesan missionary school specially established for those purposes. Considering how important the Yedinovertsy priests’ service was both for the management of the Diocese and the Don Army, those organizations were the financing sources for the priests, for the churches themselves did not even provide the Yedinovertsy priests and psalm readers with an average income. The integrity of the social group in question was sustained by the fact that priests serving at Yedinovertsy churches seldom moved to serve at Orthodox temples.
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Wijsen, Frans J. S. "Foreign Priests in The Netherlands." Exchange 45, no. 1 (February 23, 2016): 66–85. http://dx.doi.org/10.1163/1572543x-12341385.

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In 2012 Gerard Moorman wrote an article in this journal about foreign members of Roman Catholic religious institutes working in The Netherlands. This article is a follow-up, going in-depth. Its aim is to explore an uneasiness in the relation between foreign priests and Dutch Catholics, and what should and could be done about it. The sources that are used are key informants and policy documents of international religious institutes, analysing them using open and selective coding, and reflecting upon them from the perspectives of the Second Vatican Council notion of mutual missionary assistance of churches and of external and internal outsourcing in international businesses. The author concludes that the reversed mission of foreign missionaries is contested both within and inside religious institutes; that what is seen as added value depends on the perspective that one takes; and that foreign missionaries do not engage in what is usually seen as core business of missionary institutes, the missio ad gentes or primary evangelization.
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Ostrovskaya, E. A. "Mission Possible: Russian Orthodox Priest Blogs." Concept: philosophy, religion, culture 5, no. 1 (April 1, 2021): 44–59. http://dx.doi.org/10.24833/2541-8831-2021-1-17-44-59.

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The paper dwells on the modern phenomenon of the clergy going online and exploring new audiences. The empirical study conducted by the author concerned the activities of popular Orthodox Russian-speaking bloggers whose heightening media presence is aimed at digital missionary work and catechism. The research was organized in accordance with the theoretical framework of the concept of communicative figurations that was coined by Andreas Hepp. This constructivist approach implies that mediatization blurs the borders between previously disentangled actors and encourages the growth of their interactions and, thus, a tighter social reality. To embody a communicative figurations-oriented study, the author lays down the methodological foundations that are able to express the nature of personal practices and the reflections on them. So, the methods consisted of case studies, expert and field interviews, and online text analysis. The findings can be set out in the following manner. Online media activity and social networking allow wider transparency and a wider span of audience. Despite stereotype and politicized doxa, the online demand for a specific niche of purely catechetic Orthodox priest blogging has existed for a decade and a half. Over the years, the media practices of missionary work, catechism, and preaching have been formed, mainly in such social networks as VK.com, LiveJournal, Instagram, and in YouTube channels. This dynamic has been growing: priest blogs have acquired the audiences of some tens of thousands of subscribers. It is due to the fact that priest offer a contemporary language when addressing the public for the purpose of missionary work and catechism. They attract an audience of the Russian-speaking network of actors that is diverse in age, gender, and country of residence. Seeing and aiming beyond the conservative confines of an offline parish and church, blogging priests have the opportunity to create their own audience — reach out to a particular generation, choose the style and content of a sermon or testimony of faith. In turn, the audiences choose priest bloggers according to their interests and the preferable ways of religious participation. Orthodox blogger priests strive to consolidate their efforts, to promote various forms of testimony of faith in the digital space. The central direct consequence of the mediatization of catechism and missionary practices is the promotion of a new image of a priest and a new version of the priest‒layman interaction, both contributing to a new church construct.
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HEALE, ELIZABETH. "SPENSER'S MALENGINE, MISSIONARY PRIESTS, AND THE MEANS OF JUSTICE." Review of English Studies XLI, no. 162 (1990): 171–84. http://dx.doi.org/10.1093/res/xli.162.171.

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Hewson, John. "An 18th-century Missionary Grammarian." Historiographia Linguistica 21, no. 1-2 (January 1, 1994): 65–76. http://dx.doi.org/10.1075/hl.21.1-2.04hew.

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Summary Until the publication of the Micmac grammar of Father Pacifique (1939, 1990), the only published grammar of Micmac was that of Father Pierre-Antoine Maillard (c. 1710–1762), which although it was written early in the 18th century, was not published until the middle of the 19th century (1864). This work has formed the basis of all subsequent linguistic analysis of Micmac, since the missionary priests used it to help them learn the language, and Father Pacifique, in his 1939 grammar (which is today used as a handbook by those learning the language) acknowledges his profound debt to his distinguished predecessor.
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Muntán, Emese. "Uneasy Agents of Tridentine Reforms: Catholic Missionaries in Southern Ottoman Hungary and Their Local Competitors in the Early Seventeenth Century." Journal of Early Modern Christianity 7, no. 1 (May 27, 2020): 151–75. http://dx.doi.org/10.1515/jemc-2020-2020.

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AbstractFrom the 1570s onwards, the territories of southern Ottoman Hungary with their amalgam of Orthodox, Catholics, Reformed, Antitrinitarians, and Muslims of various ethnic and linguistic backgrounds, were the focus of Rome–directed Catholic missionary and pastoral endeavors. Prior to the establishment of the Sacred Congregation de Propaganda Fide in 1622, several Jesuits had already been active in the region and sought to implement Tridentine reforms in this religiously, linguistically, and legally-diverse setting. The activity of the Jesuits, however, was complicated by the presence of the Bosnian Franciscans, who were legally Ottoman subjects, and with whom the Jesuits were in a permanent competition over the jurisdiction of certain missionary territories. Furthermore, the Jesuits also had to contend with the local authority and influence of Orthodox priests and Ottoman judges (kadis), who, in several instances, proved to be more attractive “alternatives” to many Catholics than the Catholic authorities themselves. Drawing primarily on Jesuit and Franciscan missionary reports, this article examines how this peculiar constellation of local power relations, and the ensuing conflicts among missionaries, Orthodox clergymen, and Ottoman judges, influenced the way(s) in which Tridentine reforms were implemented in the area. In particular, this study addresses those cases where various jurisdictional disputes between Jesuits and Bosnian Franciscans on the one hand, and Jesuits and Orthodox priests on the other, resulted in contestations about the administration and validity of the sacraments and certain rituals, and led Jesuits, Franciscans, and even Roman authorities to “deviate” from the Tridentine norm.
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Foot, Sarah. "Parochial Ministry in Early Anglo-Saxon England: The Role of Monastic Communities." Studies in Church History 26 (1989): 43–54. http://dx.doi.org/10.1017/s0424208400010858.

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It was the example of some visiting parochial clergy that first inspired the young Wynfrith, later the missionary Boniface, to adopt the religious life. According to his hagiographer Willibald when priests or clerics, travelling abroad, as is the custom in those parts, to preach to the people, came to the town and the house where his father dwelt the child would converse with them on spiritual matters.
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Lysenko, Yuliya A., and Marina N. Efimenko. "The Kyrgyz Anti-Islamic Mission of the Orenburg Diocese (1890s to early 20th century)." RUDN Journal of Russian History 19, no. 4 (December 15, 2020): 793–809. http://dx.doi.org/10.22363/2312-8674-2020-19-4-793-809.

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As a contribution to the history of the institutional development of the Russian Orthodox Church in the Central Asian parts of the Russian Empire, the present article analyzes the emergence of missionary structures in the Orenburg diocese. The research is based on a wide range of administrative documents of the Orenburg diocese (preserved in the State Archive of the Orenburg region), and on materials published in the Orenburg Diocesan Gazette. The contribution explores the reasons for the creation of the regional Committee of the Orthodox Missionary Society and the Kyrgyz Mission, and identifies the stages of their activities. It also highlights the features of the organization of Orthodox missionary work among the Kazakhs of the Urals and Turgay regions. The authors argue that Orthodox missionary work in the Steppe was meant to exclude the Kazakhs from the ongoing all-Russian Muslim consolidation. The strategy that the Russian state chose to control regions with a dense inorodtsy (non-Russians) population was acculturation, to control the respective populations by inclu- ding them into the cultural and religious Russian-Orthodox space. On the spot, however, the officials of the Kyrgyz Mission faced a whole range of obstacles, including particular attitudes of the Kazakhs about aspects of the Christian dogma. Also, there was already well-funded Islamic missionary work in the Ural and Turgai steppes. The Orthodox parish system remained weak, and state financing of missionary work was considered insufficient. The resettlement of peasants into the region required that employees of the Kirghiz mission changed their emphasis from missionary work to the ordinary duties of parish priests. All this allows the authors to conclude that the efficiency of Orthodox missionary structures among the Kazakhs of the Orenburg diocese was low.
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del Rey Fajardo S.J., José. "The Role of Libraries in the Missionary Regions of Orinoquia." Journal of Jesuit Studies 2, no. 2 (April 9, 2015): 208–22. http://dx.doi.org/10.1163/22141332-00202003.

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Beginning in 1661, the Jesuits conducted missionary activity in the Orinoquia [the Orinoco delta]. Among the more significant challenges was the introduction of literacy to a people whose concepts of history and society were quite foreign to Spanish and Italian priests. Creating Christians would therefore entail creating a literate culture: the Jesuits began by learning local traditions and committing these to paper, and only then teaching the children of the region to read and write. While none of these teaching books survive, the missionary schools and houses kept libraries which included volumes on regional crafts and history, along with items the Jesuits considered useful or necessary: music, instruments, and books authored by members of the Society. The inhabitants of the Orinoco River watershed thus had access to European books as well as those in indigenous languages, both of which simultaneously supported and shaped life within the missions and reductions.
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Mcclain, Lisa. "On a Mission: Priests, Jesuits, “Jesuitresses,” and Catholic Missionary Efforts in Tudor-Stuart England." Catholic Historical Review 101, no. 3 (2015): 437–62. http://dx.doi.org/10.1353/cat.2015.0163.

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Dissertations / Theses on the topic "Missionary priests"

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Rue, Rev Charles Douglas, and res cand@acu edu au. "Journey to the Margins: the Contribution of the Missionary Society of St Columban to the theory and practice of overseas mission within the Australian Catholic Church 1920-2000." Australian Catholic University. School of Arts and Sciences, 2002. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp24.29082005.

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This thesis aims to show that the Columban Society made definable and significant contributions to the Australian Catholic missionary movement. The scope of the thesis is an analysis of the work of the Missionary Society of St Columban (Columban Society) in Australia from 1920-2000. Rather than the Society’s foundation in Ireland or its overseas missionary work, the focus is the activity of the Columban Society in Australia. The thesis argues that the Columban Society helped advance the understanding and practice of overseas mission within the Australian Catholic Church in four major ways. Firstly, by organising support for its own missionary venture in China and elsewhere, it helped foster mission mindedness among Australian Catholics and established structures for the ongoing resourcing of missionary activity. Secondly, it set up seminaries to train missionary priests and later opened its reformed tertiary level missionary formation programs to all church personnel in Australia. Thirdly, it helped mould Catholic opinion through its commentary on such international issues as Australian relations with Asian peoples. Finally, it contributed to the development and dissemination of new Catholic theological teaching, particularly in relation to social justice and indigenous churches, religious dialogue and the connections between faith and ecology. The Columban Society carved out a position for itself in Australia through negotiating with the local Catholic Church. Starting as a group of diocesan priests and, from 1920 onwards, tapping into the numerous Irish church personnel in Australia, the Society grew to become a missionary arm of the local church. It created a network of financial support and influence at the grass roots level in parishes and schools through a system of regular visits, collections and a monthly magazine. As the world and church changed, it added mission education programs that fed back to Australian Catholics ideas and experiences coming from the new indigenous churches. The distinctive contribution of the Columban Society to the Australian Catholic Missionary Movement lies in its close relationship with diocesan based parish Catholics and the teaching role it developed about missionary experiences of overseas churches within the context of international affairs. The Society has a significant placewithin the social history of Australia because of the direct influence it had on the opinions of the more than a quarter of the Australian population who identified as Catholics. The history of the Society is also a case study in the application of the reforms of the Second Ecumenical Vatican Council of the Catholic Church 1962-1965 and the consequent redefinition of orthodox belief and practice.
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Thorsjö, Olof. "Den inhemska andra : Svenska prästers bilder av samer från 1600-talets mission till den så kallade Lappmarken." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-46380.

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This study aims to unfold and explain the historical Swedish view upon the Samic people. The fundamental question asked is: ”In which manner, or manners, are the Samic people in the so called Lappmarkerna portrayed by Swedish missionaries during the 17th century? The study makes use of five Swedish missionaries’ written accounts of their travels in Lappmarkerna during the 17th century. The primary sources are examined through a hermeneutic method and the results are analyzed from a postcolonial theoretical framework based mostly on Edward Said’s Orientalism and Ania Loomba’s Colonialism/postcolonialism. The results unfold a view of the Samic people as indeed something other than the rest of the Swedes. The Samic people were described as cowardly, lazy, small in stature, not particularly strong, vigorous, fairly intelligent, disgraceful in the context of trade and very skilled with a bow and at hunting in general, but lacking any inclination towards war. The view of the Samic people as the other is however mostly not based on a suggestion that there were any ontological differences between the Samic people and the Swedes. On the contrary, the described differences were mostly ascribed to historical and cultural causes. It’s plausible that the explanation for the limited claims about any fundamental differences is found in the Swedish missionaries’ purpose of producing accounts of their travels. The Swedish missionaries were probably inclined to emphasize the basic similiarities in order to establish that the Samic people were possible to convert to Christianity as well as foster into becoming proper Swedish subjects.
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Nicolai, Evan P. "Iakov Georgevich Netsvetov first Aleut-Russian Creole priest and missionary to the native peoples of the Yukon and Kuskokwim regions /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Butler, David. "'A very model of a missionary priest' : the pastoral work of Bishop Richard Challoner in the Catholic London district in the eighteenth century." Thesis, University of Birmingham, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368413.

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Higgins, Thomas Winfield. "Prophet, priest and king in colonial Africa : Anglican and colonial political responses to African independent churches in Nigeria and Kenya, 1918-1960." Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/5472.

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Many African Independent Churches emerged during the colonial era in central Kenya and western Nigeria. At times they were opposed by government officials and missionaries. Most scholars have limited the field of enquiry to the flash-points of this encounter, thereby emphasizing the relationship at its most severe. This study questions current assumptions about the encounter which have derived from these studies, arguing that both government and missionary officials in Kenya and Nigeria exhibited a broader range of perspectives and responses to African Independent Churches. To characterize them as mainly hostile to African Independent Churches is inaccurate. This study also explores the various encounters between African Independent Churches and African politicians, clergymen, and local citizens. While some scholars have discussed the positive role of Africans in encouraging the growth of independent Christianity, this study will discuss the history in greater depth and complexity. The investigation will show the importance of understanding the encounter on both a local and national level, and the relationships between the two. It is taken for granted that European officials had authority over African leaders, but in regard to this topic many Africans possessed a largely unrecognized ability to influence and shape European perceptions of new religious movements. Finally, this thesis will discuss how African Independent Churches sometimes provoked negative responses from others through confrontational missionary methods, caustic rhetoric, intimidation and even violence. These three themes resurface throughout the history of the encounter and illustrate how current assumptions can be reinterpreted. This thesis suggests the necessity of expanding the primary scholarly focuses, as well as altering the language and basic assumptions of the previous histories of the encounter.
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Costa, Paulo Eduardo da Silva. "Do sensível ao inteligível: o Auto de São Lourenço." Universidade Federal da Paraí­ba, 2007. http://tede.biblioteca.ufpb.br:8080/handle/tede/6035.

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The theater was one of the most important pedagogical resources used by the Jesuit missionaries in the context of Catholic Reformation on 16th century. The playing of popular Autos , with religious connotation, brings the promotion of Catholic Faith between the natives of Portuguese America and their adaptation to Euro-Christian culture. The elaboration of cultural representations a process of meetings and confrontations, characteristic of the mercantile salvation effort, the formation of new models of social organization and values, in a scope of mestizo culture having new paradigms as basis, had some aspects of great relevance for an analysis of missionary action done by the Society of Jesus. This work analyses these aspects, through a document that was destined, in its origin, to promote the insertion of natives in Colonial society: the Auto de São Lourenço, written by priest José de Anchieta from 1580 to 1583. As a mestizo object , the Auto is a notable example of pedagogical resources used by Jesuits in native catechism. Crossing distinct traditions, José de Anchieta intending in accord with universal nature of his Order to do the Christianization of aboriginal cosmogony, in a baroque culture perspective. José de Anchieta produces, in this play, an intense signs interchange, where Art, Education and Religion are inseparable. Today, this type of cultural intermediation, as part of Jesuit s catechism, it´s a proficuous field of research and discussions on the historical culture.
O teatro se constituiu como um dos mais importantes recursos pedagógicos utilizados pelos missionários jesuítas, no contexto da Reforma Católica, no século XVI. A representação cênica dos populares Autos de conotação religiosa objetivava a promoção da Fé católica entre os povos indígenas da América portuguesa e a adaptação desses povos à sócio-cultura euro-cristã. O processo de elaboração das representações culturais, no seio dos encontros e confrontos, característicos do esforço salvacionista mercantil, a formação de novos modelos de organização social e de valores, no âmbito de uma cultura mestiça, tendo por fundamento a circularidade cultural, gestadora de novos paradigmas, são aspectos de grande relevância para uma análise da ação missionária da Companhia de Jesus. No presente trabalho analisaremos esses aspectos a partir de um documento que, em sua origem, destinava-se à inserção dos indígenas aldeados na sociedade colonial o Auto de São Lourenço escrito pelo padre José de Anchieta entre 1580-1583. Sendo um objeto mestiço, o Auto de São Lourenço, constitui-se como um notável exemplo de recurso pedagógico utilizado pela Companhia de Jesus na catequese indígena. Intermediando tradições distintas, José de Anchieta, em consonância com a índole universalista da Companhia, objetivava a cristianização da cosmogonia indígena a partir da cultura dirigista barroca. José de Anchieta, no Auto de São Lourenço, engendra um intenso intercâmbio de signos no qual, a arte, a educação e a religiosidade são indissociáveis. A análise desse processo de intermediação sígnica, integrante da catequese jesuítica, ainda é muito discutida na cultura histórica contemporânea.
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Collopy, William. "Welfare and Conversion: The Catholic Church in African American Communities in the South, 1884-1939." Thesis, 2011. http://hdl.handle.net/1969.1/ETD-TAMU-2011-12-10624.

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The dissertation argues that Catholicism's theology and sacramentalism constituted the foundation of a ministry that from Reconstruction through the 1930s extended the religion's reach in the U.S. beyond its historical loci of numerical strength and influence to African American communities in the South. The dissertation draws on decrees of the Council of Trent, papal encyclicals, pastoral letters, theological treatises, and Catholic interpretation of Judeo-Christian scripture to demonstrate that the Church's beliefs manifestly shaped its African American ministry. The dissertation illuminates a missiology that employed uniquely Catholic sacral elements in a framework designed to assist the faithful in living a virtuous life and attaining salvation. Within the temporal sphere, education functioned as the centerpiece of the Church's missionary effort, and the dissertation demonstrates the capacity of Catholic educational initiatives to advance African Americans socially and spiritually. The study assesses the efficacy of different educational methodologies and concludes that the Church prescribed industrial education for both white and African American students and, wherever and to the extent possible, simultaneously provided instruction in classical, non-vocational subjects. The dissertation establishes the centrality of priests and religious sisters to the work of evangelization in its various forms. Focusing on three American orders of sisters, and four orders of priests with European roots, the study concludes that the efforts of these women and men had a salutary effect on the lives of African Americans in the South. While both priests and sisters served as spiritual guides and counselors, priests functioned mainly as ministers of the Church's sacred rights while the sisters crafted and managed the work of education. Although the Church Universal received its direction from the Vatican, the dissertation argues that American bishops, faced with the realities of the Jim Crow South, demonstrated a lesser commitment to the African American apostolate than the Holy See decreed. The work of priests and sisters at the local level, on the other hand, more clearly reflected the course that Rome expected the American Church to follow.
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Books on the topic "Missionary priests"

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Missionary bridges: El Salvador the first year. Canada: ArtBookbindery, 2010.

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The missionary priests and bishops of the Diocese of Kilmore. [Cavan, Ireland?]: Bréifne Historical Society, 2000.

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Ani, Humphrey Uchenna. Tim Buckley: The story of a missionary legend. Enugu: Black Belt Konzult, 2008.

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Memoirs of a Buddhist woman missionary in Hawaii. Honolulu, Hawaii: Buddhist Study Center Press, 1991.

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Young, Ethel E. African American children and missionary nuns and priests in Mississippi: Achievement against Jim Crow Ddds. Bloomington, IN: Authorhouse, 2010.

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Borely, Nicolas. La vie de messire Christophle d'Authier de Sisgau: Évêque de Bethléem, instituteur de la Congrégation du très-Saint Sacrement : divisée en deux parties. Zug [Switzerland]: IDC, 1987.

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Farley, Brigit. Circuit riders to the Slavs and Greeks: Missionary priests and the establishment of the Russian Orthodox Church in the American West, 1890-1910. Washington, D.C: Kennan Institute, 2000.

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Goethals, Jozef J. I never really left: Journey of a priest, missionary, and lay teacher through 50 years of Vatican II. Baltimore, MD: Otter Bay Books, 2012.

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1936-, Pezdirtz Richard, ed. Promises kept: Memoirs of a missionary priest. Lufkin, Tex: Pez-Tex Pub., 1996.

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Journal of a flying priest. Rupununi, Guyana: Rock View & St. Ignatius Mission, 1994.

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Book chapters on the topic "Missionary priests"

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Pasquier, Michael. "French Missionary Priests and Borderlands Catholicism in the Diocese of Bardstown during the Early Nineteenth Century." In Borderland Narratives. University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813054957.003.0007.

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An examination of the experiences of French missionary priests in the trans-Appalachian West adds a new layer of understanding to places ordinarily associated with the evangelical Protestant revivals of the Second Great Awakening. Their experiences of material deprivation, physical hardship, spiritual suffering, and lay opposition to ecclesiastical authority prompted some of them to reconsider what it meant to be a Catholic missionary in the early American republic, a context quite different from the one they envisioned. Many had difficulties relating their premigratory expectations of the missionary priesthood to their actual experiences of life within a borderlands diocese constructed by church officials in Rome thousands of miles away from the local populations, regional histories, and geographic obstacles that the foreign clergy would come to know intimately over the course of the early nineteenth century. As church leaders in the United States and Rome gradually broke up the Diocese of Bardstown during the antebellum period, French missionary priests realized that their dreams of establishing a nationwide institutional church and saving the peoples of an entire continent always clashed with the goals of other interest groups in the backwoods of Kentucky.
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Covey, R. Alan. "Conquering Andean Hearts and Minds." In Inca Apocalypse, 363–410. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190299125.003.0010.

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Complementing the military and political narrative already presented, this chapter discusses the lack of progress made toward the Christian conversion of native Andeans by the mid-1500s. The first Spaniards in Peru not only failed to promote their missionary project, but proved to be bad Christians themselves. Andean lords, including many Inca women and men, embraced Christianity as a way to protect their noble status, but rural populations remained largely ignorant of Catholic doctrine, living on a landscape that friars and priests saw under demonic control. Rural conversion gradually proceeded after Spanish civil wars died down, and those missionary efforts reflected the changing Catholic orthodoxy being defined by the Council of Trent. Many of the priests fighting Andean idolatry blamed the independent Incas living in Vilcabamba, despite the growing diplomatic contacts that were defusing the threat that the Vilcabamba Incas posed to Spanish Peru. Rather than the Incas, it was young Spaniards and men of mixed heritage whose plots against royal officials threatened royal rule during the 1560s.
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Carbonneau, C.P., Robert E. "Gospel Zeal: Missionary Citizens Overseas and Armchair Missionaries at Home; American Catholic Missions in China, 1900–1989." In Roman Catholicism in the United States, 150–72. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823282760.003.0008.

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This chapter deals with the American Catholic missionary movement in the twentieth century, which was dominated by a gospel-driven zeal to convert the Chinese. It examines two interlocking cohorts operating throughout the first half of the twentieth century. One group is the American citizens serving as missionaries in China. In addition to their national passports, spiritual citizenship in conjunction with the Holy See proved to be of paramount influence in the evangelization process. Oftentimes contentious, this fostered encounters between bishops and diplomats, priests, sisters, and laity and the local transnational political actors in China. The second group is the armchair missionaries. These important benefactors on the American home front first came to identify with associated events when they attended the dramatic departure ceremonies for missionaries proceeding on to China.
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PASQUIER, MICHAEL. "French Missionary Priests and Borderlands Catholicism in the Diocese of Bardstown during the Early Nineteenth Century." In Borderland Narratives, 143–67. University Press of Florida, 2017. http://dx.doi.org/10.2307/j.ctvx0761m.9.

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Leavitt-Alcántara, Brianna. "Unlikely Allies." In Alone at the Altar. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603684.003.0003.

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Evidence from wills highlight the striking number of non-elite women living outside of marriage who successfully professed as lay Franciscan tertiaries, that is, as members of the powerful Franciscan Third Order. Chapter 2 explores how and why priests in Guatemala’s colonial capital, especially Franciscans and Jesuits, allied with poor single and widowed laywomen and supported active and unenclosed female religiosity. Santiago de Guatemala’s status as a distant provincial capital, removed from the Inquisition’s close oversight and without the institutional resources necessary to enforce female enclosure, led to greater tolerance of lay female religiosity and single women compared to larger cities like Mexico City and Lima. At the same time, global missionary movements forged diverse models of female piety and sustained support for active female ministries. These findings suggest the need to modify interpretations of early modern Catholicism as primarily hostile towards single women and lay female religiosity.
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Cressler, Matthew J. "Becoming Catholic." In Authentically Black and Truly Catholic. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479841325.003.0003.

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This chapter argues that in order to fully understand why African Americans converted to Catholicism, it is important to avoid functionalist answers that attempt to reduce conversion to a choice on the part of the convert and instead attend to the many overlapping practices, pressures, experiences, and relationships that shaped the process of becoming someone new. Intervening in debates in theories of religion, it further argues that scholars should take seriously the claims made by Black Catholics that “faith” made them Catholic, which should then lead scholars to consider what conditions make faith possible in the first place. It discusses “the Chicago Plan,” devised by Fr. Martin Farrell and Fr. Joseph Richards, in which missionary priests and sisters explicitly linked the enrollment of non-Catholic children in Catholic schools with mandatory religious education of the family in order to promote the conversion of African Americans. It then explores in depth the inner lives of African American children and parents in Catholic schools who became Catholic as they learned new ways of living in and experiencing the world.
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"The Society and the Missionary." In Ojibwe, Activist, Priest, 34–44. University of Wisconsin Press, 2019. http://dx.doi.org/10.2307/j.ctvvsqcch.8.

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Harrison, Henrietta. "The Priest Who Ran Away to Rome." In The Missionary's Curse and Other Tales from a Chinese Catholic Village, 65–91. University of California Press, 2013. http://dx.doi.org/10.1525/california/9780520273115.003.0004.

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"3. The Priest Who Ran Away to Rome." In The Missionary's Curse and Other Tales from a Chinese Catholic Village, 65–91. University of California Press, 2019. http://dx.doi.org/10.1525/9780520954724-007.

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Hudnut-Beumler, James. "The Changing Face of the Catholic South." In Strangers and Friends at the Welcome Table, 177–200. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469640372.003.0009.

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Of all European faiths transplanted to what became the U.S. southern states, Roman Catholicism came first. Southern Catholicism was mostly confined to the Atlantic and Gulf coasts and the Ohio and Mississippi river valleys, leading a Glenmary priest to dub the interior “No Priest Land.” This chapter depicts the Catholic filling of the southern interior in four waves: first, select immigrant towns were established like Cullman, Alabama in the 19th century, home to a Benedictine monastery; a second wave came in the early and mid-20th century with the Glenmary Home Missioners and a colorful nun named Mother Angelica, determined in different ways to evangelize and serve the South; the third wave came from rustbelt transplant Catholics moving south for jobs, especially with the auto industry in the 1980s forward; finally, the fourth and largest wave is composed of Hispanic Catholics helping making the South’s states the fastest growing in Hispanic population 2000-2010. This chapter features visits to two fast growing Hispanic congregations, one largely Mexican in ethnicity, the other pan-Central American. The principal emerging religious feature for Catholicism in the South that it has quickly become the most immigrant-embracing form of Christianity in the region.
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Conference papers on the topic "Missionary priests"

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Kornienko, Nikolay. "Orthodoxy Sermon in Mongolia: History of Some Note." In Irkutsk Historical and Economic Yearbook 2020. Baikal State University, 2020. http://dx.doi.org/10.17150/978-5-7253-3017-5.41.

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The paper analyses the history of missionary work of Russian Orthodox church in Mongolia. The research is centered around the public work of Milij Chefranov, senior priest of Urgin church. The author briefly outlines all the major elements of his work that lead to the low Russian Orthodox mission efficiency in the neighbor country.
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