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Journal articles on the topic 'Spanish catholicism'
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1
del Arco Blanco, Miguel Ángel. "Before the Altar of the Fatherland: Catholicism, the Politics of Modernization, and Nationalization during the Spanish Civil War." European History Quarterly 48, no. 2 (April 2018): 232–55. http://dx.doi.org/10.1177/0265691418760169.
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Catholicism has occupied a central place in debates concerning the nature of Francoism. Conventionally, scholars have suggested that the traditional, archaic elements of the Franco Dictatorship made it markedly different from other fascist regimes. This article explores the crucial role that Catholicism played in the popular mobilization, unification, and nationalization of rebel supporters during the Spanish Civil War (1936–1939). Instead of focusing on an analysis of the discourse of the Catholic Church and its interactions with the politics and institutions of the ‘New State’, this study concentrates on Catholicism's role in generating social support for the regime. First, it examines the religious services and practices that occurred on the battlefronts. It then deals with events on the rebel home front. It argues that during the Spanish Civil War, Catholicism became a force that united, mobilized, and forged both individual and national Francoist identities.
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Korth, Eugene H. "Spanish Catholicism: An Historical Overview." Manuscripta 30, no. 1 (March 1986): 77–79. http://dx.doi.org/10.1484/j.mss.3.1183.
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Johnson, Paul. "Catholicism and the Spanish Civil War." Chesterton Review 25, no. 1 (1999): 173–75. http://dx.doi.org/10.5840/chesterton1999251/255.
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Wetzel, Benjamin. "A CHURCH DIVIDED: ROMAN CATHOLICISM, AMERICANIZATION, AND THE SPANISH-AMERICAN WAR." Journal of the Gilded Age and Progressive Era 14, no. 3 (July 2015): 348–66. http://dx.doi.org/10.1017/s1537781415000079.
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AbstractStandard accounts of American Catholic history generally note in passing that American Catholics supported the Spanish-American War but do not examine what reasons provoked them to do so. At the same time, recent literature on the war itself has described various factors that motivated American support, but few of these studies have noted the central role that religion played in Americans' interpretations of the conflict. This article brings these two historiographies together by showing the importance of the war for the Catholic Church in America as well as the significance of religious belief for how many Americans understood the conflict. In particular, providentialist interpretations of the war held by a large number of Catholics reveal a crucial moment in the church's process of Americanization. Yet more importantly, this article focuses on the significant number of Catholics who steadfastly opposed the war, demonstrating the contested nature of the Americanization process. Ultimately, this article maintains that skepticism concerning the righteousness of the American nation motivated antiwar Catholics' resistance to prevalent American attitudes. By integrating American Catholics into our understanding of the Spanish-American War, this article sheds new light on the development of fin de siècle American Catholicism and on the war itself.
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Moran, Katherine D. "Catholicism and the Making of the U.S. Pacific." Journal of the Gilded Age and Progressive Era 12, no. 4 (October 2013): 434–74. http://dx.doi.org/10.1017/s1537781413000327.
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In the late nineteenth and early twentieth centuries, in the context of the development of U.S. power in the Pacific, some American Protestants began to articulate a new approach to Catholicism and American national identity. In Southern California, Anglo-American boosters began to celebrate the region's history of Spanish Franciscan missions, preserving and restoring existing mission buildings while selling a romantic mission story to tourists and settlers. In the Philippines, U.S. imperial officials, journalists, and popular writers tempered widespread critiques of contemporary Spanish friars, celebrating the friars' early missionary precursors as civilizing heroes and arguing that Filipino Catholic faith and clerical authority could aid in the maintenance of imperial order. Against persistent currents of anti-Catholicism and in distinct and locally contingent ways, American Protestants joined Catholics in arguing that the United States needed to evolve beyond parochial religious bigotries. In both places, in popular events and nationally circulating publications, the celebration of particular constructions of Catholic histories and authority figures served to reinforce U.S. continental expansion and transoceanic empire.
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Lee, Christine. "Envisioning a Catholic Past, Present and Future: Conversion, Recuperation and Andean Christianity in Talavera, Peru." Religions 12, no. 9 (August 30, 2021): 696. http://dx.doi.org/10.3390/rel12090696.
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In the colonial era, many Spanish missionaries in the Andes sought a total temporal and cultural break between the pagan past and desired a Christian future of indigenous Andeans. Discussions of Christian conversion in the modern-day Andes have often echoed this line of thinking, portraying conversion—whether to Protestantism or to Roman Catholicism—as an event of radical discontinuity, and mapping the rupture of conversion onto the rupture of the Spanish invasion and subsequent evangelisation of the Americas. In doing so, however, scholars have often portrayed Catholicism as a veneer over the ‘authentic’ Andes—which was assumed to not be Catholic, and indeed could never be. Recently, however, in the south-central Peruvian Andean parish of Talavera—under the guidance of a first generation of an indigenous Catholic priesthood, made up entirely of men born and raised in the local area—discourses surrounding conversion portray the past as a source of continuity rather than discontinuity with Catholicism. Drawing from historical and ethnographic sources, this article demonstrates that although conversion has been and continues to be an important point of reference in contemporary Roman Catholicism in the Andes, the question of what people convert from has shifted. Today, the Andes are spoken of as already inherently and profoundly Catholic; conversion, in the sense of the need to make the Andes ‘really’ Catholic, is considered long accomplished. As the article discusses, in a national context where Catholicism is dominant and ubiquitous to the point of hegemony, this is an inherently political stance which runs counter to longstanding harmful stereotypes of indigenous Andeans as not ‘real’ Catholics and thus unable to be ‘real’ Peruvians.
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Colomer, José Luis. "Luoghi e attori della "pietas hispanica" nella Roma del Seicento." STORIA URBANA, no. 123 (October 2009): 127–48. http://dx.doi.org/10.3280/su2009-123006.
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- Places and actors of "pietas hispanica" in baroque Rome Along all the 17th century Rome represented for the Spanish monarchy an ideal scenario where to show the signs of a piety, which first aim, behind the religious purpose, was the affirmation of Spanish primacy within the Catholicism. All the iconographies prepared in Rome to celebrate some major events of Spanish monarchy, as the canonizations of Spanish saints or the deaths of Spanish kings, were part of a strategy to assert in the site of pontifical power the image of the Spanish monarchy as an advocate of Catholicism. In this way Rome became the space to play strategies, among holy and profane, in which had a relevant role a number of works of art, permanent or ephemeral, marks of the Spanish presence in the town.
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Ramsay, Jacob. "Extortion and Exploitation in the Nguyên Campaign against Catholicism in 1830s–1840s Vietnam." Journal of Southeast Asian Studies 35, no. 2 (June 2004): 311–28. http://dx.doi.org/10.1017/s0022463404000165.
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Preoccupied with French mission agitation in the late 1850s and during the Franco-Spanish invasion of southern Vietnam, scholarship has long neglected the dramatic change taking place in preceding decades at the local level between Catholics and mainstream society. Exploring negotiation between Catholic communities and authorities, as well as organisational shifts in mission activity, this article brings into sharper focus the turmoil of the late 1830s and 1840s Nguyên repression of Catholicism.
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Cipta, Samudra Eka. "100% KATOLIK 100% INDONESIA: Suatu Tinjauan Historis Perkembangan Nasionalisme Umat Katolik di Indonesia." Jurnal Sosiologi Agama 14, no. 1 (June 1, 2020): 175. http://dx.doi.org/10.14421/jsa.2020.141-07.
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Since the arrival of the Portuguese to Indonesia, many missionaries have spread Catholicism in Indonesia. The Maluku region became the beginning of the Catholicsm process in Indonesia, when a Portuguese missionary Francis Xavier came to the largest spice producing region in the world at that time. Previously, the arrival of the Portuguese in Indonesia in addition to their trade also brought religious interests in it. In 1546-1547 when he arrived in Maluku, he had succeeded in baptizing thousands of people also building schools for the indigenous population. When the VOC, which incidentally was a follower of Protestantism, tried to protest the population in the archipelago. They also sought to monopolize religion by mastering Catholic churches from Portuguese Spanish heritage, bearing in mind that in Europe there had been a strong push by Protestants against Catholics so that the impact of the Protestant-Catholic feud reached the Archipelago. Apparently, the era of Colonial Government began to be implemented after the fall of the VOC has had a tremendous impact on the development of Catholicism in Indonesia with the emergence of a spirit ‘'Catholic Awakening Indonesia'’ in line with the period of the emergence of Indonesian movement organizations in achieving Free Indonesia. This is inseparable from the role and emergence of several Indonesian Catholic figures in the political field including Ignasius Kasimo, and M.G.R Soegijapranata, even military fields such as Adi Sucipto and Slamet Riyadi who are among the leaders among Indonesian Catholics who defend for the sake of the nation and state of Indonesia.
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Preston, Paul. "Review Article : Persecuted and Persecutors: Modern Spanish Catholicism." European History Quarterly 20, no. 2 (April 1990): 285–92. http://dx.doi.org/10.1177/026569149002000206.
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DEACON, PHILIP. "Stanley G. Payne, "Spanish Catholicism: An Historical Overview" (Book Review)." Bulletin of Hispanic Studies 63, no. 4 (October 1986): 364. http://dx.doi.org/10.3828/bhs.63.4.364.
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Salazar, Greg. "Polemicist as Pastor: Daniel Featley's Anti-Catholic Polemic and Countering Lay Doubt in England during the early 1620s." Studies in Church History 52 (June 2016): 315–30. http://dx.doi.org/10.1017/stc.2015.18.
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In the months immediately before the collapse of the Spanish Match in 1623, an important debate took place between the Protestant controversialist Daniel Featley and John Percy (alias Fisher), the notorious Jesuit polemicist. The accounts of the debate alleged that the meeting was originally intended to be a small, informal, private conference to provide satisfaction to Humphrey Lynde's ageing cousin, Edward Buggs, concerning some doubts he was having about the legitimacy of the Protestant faith. Nevertheless, it is argued that Protestants used this conference to showcase a strong stance against Rome at a crucial moment when Catholicism was beginning to intrude further into England, and deliberately subverted royal policy by engaging Catholics in debate and publishing anti-Catholic polemical works. This was done to increase other Protestants’ confidence that their Church was the true Church and Catholicism was a counterfeit version of Christianity. Ultimately, this episode demonstrates how Protestants’ pastoral concerns about lay conversion could go hand in hand with their polemical activities and gives us a window into the particular mechanisms that Protestants employed as they struggled against the tide of political and ecclesiastical circumstances which threatened to diminish their influence in the 1620s.
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Dowling, Andrew. "THE CATHOLIC CHURCH IN CATALONIA. FROM CATACLYSM IN THE CIVIL WAR TO THE “EUPHORIA” OF THE 1950S." Catalan Review 20, no. 1 (January 1, 2006): 83–100. http://dx.doi.org/10.3828/catr.20.5.
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In the summer of 1936, with the beginning of the Spanish Civil War, the Catalan Church underwent a ferocious assault, without precedent in modern European history. Catalan society in the early decades of the twentieth century had been divided over its relationship to the Catholic Church, with some sectors being profoundly anti-clerical. Yet by the early 1960s, attitudes towards the Catholic Church had changed. This article is concerned with reconstructing Catalan and Catalanist Catholicism from one of profound crisis during the Civil War to its re-emergence from the confines of Spanish National Catholicism. Francoist victory in the Spanish Civil War meant the ending of indigenous Catholic traditions. However, from the mid-1940s we can trace the slow reconstruction of Catalan traditions, language and culture. All of the major expressions of Catalan identity until the 1960s were enabled due to this Catholic patronage. Whilst the Church was unable to reverse secularization trends, this involvement in cultural activity would transform its place within wider Catalan society. By the end of the period examined in this article, historic and deep rooted anti-clericalism in Catalonia was ending.
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Macias, John. "In the Name of Spanish Colonization." Southern California Quarterly 103, no. 2 (2021): 155–97. http://dx.doi.org/10.1525/scq.2021.103.2.155.
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This article analyzes the early records of Mission San Gabriel to conclude that the missionaries replaced native identities with new categories of gentile and neophyte, based on religious criteria, and blurred the racial-social distinctions brought by the colonizers from Mexico into one California frontier class, the gente de razón, based on their roles in colonization and their adherence to Catholicism. The consequences can be measured in the 1769 explorers’ depictions of Indigenous, in native resistance, and most clearly in the mission register of baptisms, confirmations, and marriages. Christian Indians from Baja California who participated in the colonial enterprise complicated the frontier class distinctions. The early practice at Mission San Gabriel became the model for later mission practice.
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Villagrán, Gonzalo. "Public Theology avant la lettre in Spain." International Journal of Public Theology 9, no. 3 (August 14, 2015): 333–59. http://dx.doi.org/10.1163/15697320-12341405.
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It is possible to identify a public approach to theology in some contemporary Spanish theologians, although the term itself is foreign in Spanish theological circles. The theological reflections of Alfonso Álvarez Bolado and Olegario González de Cardedal are a great example in this sense. The former sheds a theological view on Franco’s dictatorship to criticize its supposedly religious legitimation. The latter is an attempt to clarify the confusion between Spanish citizenship and Catholicism in the young Spanish democracy. The work of these two authors also helps us identify the main traits of the Spanish context that will shape the future of public theology in this country. Any future effort for developing a public theology in Spain necessarily should be done based on this previous tradition.
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Bailey, Gauvin Alexander. "Ambivalent Identities: Catholicism, the Arts, and Religious Foundations in Spanish America." Latin American Research Review 48, no. 1 (2013): 191–204. http://dx.doi.org/10.1353/lar.2013.0010.
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Gitelman, Zvi. "Judaism and Jewishness in the USSR: Ethnicity and Religion." Nationalities Papers 20, no. 01 (1992): 75–86. http://dx.doi.org/10.1080/00905999208408227.
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American Jews often treat their religion and ethnicity as coterminous. In the Soviet Union religion and ethnicity are formally more distinct, through in most people's minds the two are closely related. American society generally considers Jews both an ethnic and religious group. There is a strong correlation between religion and ethnicity among other groups—for example between Irish and Polish ethnicity, on the one hand, and Catholicism, on the other. But since Catholicism is a universal religion—to say “Irish” or “Polish” is usually is to say “Catholic”—the converse is not true, since to say “Catholic” may also imply French, Spanish, Italian, Brazilian or many other ethnicities.
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McGarry, Fearghal. "Irish newspapers and the Spanish Civil War." Irish Historical Studies 33, no. 129 (May 2002): 68–90. http://dx.doi.org/10.1017/s0021121400015510.
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Early in life I had noticed that no event is ever correctly reported in a newspaper, but in Spain for the first time, I saw newspaper reports which did not bear any relation to the facts, not even the relationship which is implied in an ordinary lie. I saw great battles reported where there had been no fighting, and complete silence where hundreds of men had been killed.George Orwell (1943)The Spanish Civil War was one of the most controversial conflicts of recent history. For many on the left, it was a struggle between democracy and fascism. In contrast, many Catholics and conservatives championed Franco as a crusader against communism. Others felt Spain was the beginning of an inevitable conflict between fascism and communism which had increasingly threatened the stability of inter-war Europe. Spain has remained a battleground of ideologies ever since. Many supporters of the Spanish Republic attribute its defeat to the failure of other democratic states to oppose fascism, a policy of appeasement which ultimately led to the Second World War; for others on the left, including Orwell, Spain came to symbolise the betrayal of socialism by the Soviet Union — a disillusioning suppression of liberty repeated in subsequent decades in Hungary, Czechoslovakia and elsewhere. Ireland was no less drawn to Spain than other European nations. Within months of the war breaking out, close to one thousand Irishmen were fighting among the armies of both sides on the frontlines around Madrid. But for most Irish people, influenced by the Catholic church and sensational newspaper reports of anticlerical atrocities, the ideological conflict was perceived to be between Catholicism and communism rather than left and right. The outbreak of the war was followed by an immense outpouring of popular sympathy for Franco’s Nationalists. During the autumn of 1936 the Irish Christian Front organised mass pro-Franco rallies which attracted the support of opposition politicians, clergymen and much of the public. The dissenting voices of support for the Spanish Republic emanating from the marginalised Irish left were ignored or, more often, suppressed. De Valera’s Fianna Fáil government expressed its support for Spain’s Catholics while, somewhat awkwardly, adopting a position of neutrality for reasons of international diplomacy.
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Nilsson, Mikael. "Swedish Catholicism and Authoritarian Ideologies: Attitudes to Communism, National Socialism, Fascism, and Authoritarian Conservatism in a Swedish Catholic Journal, 1922–1945." Fascism 5, no. 1 (May 26, 2016): 66–88. http://dx.doi.org/10.1163/22116257-00501004.
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This article investigates the attitude to communism, National Socialism, Fascism, and authoritarian conservatism in the Swedish Catholic Church’s journal Credo from 1922 to 1945. The comparative approach has made it possible to see how the journal distinguished between the various forms of authoritarian ideologies in Europe during this period. The article shows that the Catholic Church in Sweden took a very negative view of communism (the Soviet Union and the Spanish Republic) and strongly condemned it throughout the period, while it took a largely very positive stance towards Fascism (Italy) and Authoritarian Conservativism (Spain and Portugal). In the case of National Socialism (Nazi Germany) the attitude was more diverse. Credo was largely negative towards National Socialism but only because it was thought to threaten Catholics and Catholicism in Germany. However, Credo never criticized discrimination and genocidal violence against the Jews.
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Lane, Kris. "Punishing the sea wolf: corsairs and cannibals in the early modern Caribbean." New West Indian Guide / Nieuwe West-Indische Gids 77, no. 3-4 (January 1, 2003): 201–20. http://dx.doi.org/10.1163/13822373-90002522.
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Looks at how Western law was interpreted and applied to perceived cannibals and corsairs in the Spanish Caribbean in the 16th and 17th c., by Spanish jurists in the period, and at the development of the cannibal and corsair image in Spanish culture. Author outlines the convergence of terms suggesting a growing semantic linkage between certain indigenous peoples, specially the famed "Carib cannibals", and foreign, mostly Western European, corsairs poaching on Spanish wealth. He describes how of the Caribs, said to be cannibals, involved in piracy, an image was constructed of not only cannibals, but also greedy criminals, or rebelers against Catholicism, in order to (legally) justify punishments or wars against them, and thus Spanish rule. He then discusses how of French, British, and other corsairs in the Caribbean involved in piracy against the Spanish, an in some ways similar image was painted of fanatical canine types ruled by appetites, and also of anti-Catholic heretics and criminals, in order to justify punishments as well as the Spanish claim on rule of the Caribbean.
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Cox, Christopher W. "Death Rituals and Social Change among the Aymara of Peru: The Subversive Strength of Ritual." Illness, Crisis & Loss 6, no. 2 (April 1998): 197–212. http://dx.doi.org/10.2190/il6.2.g.
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After six centuries of domination, first by the Incas then by the Spaniards and their heirs, the Aymara people have adapted and changed to survive. A critical step in that adaptation was the appropriation of a syncretic Catholicism during the Spanish Conquest. The rituals, especially those related to death, manifest a complex culture and provide strength for this people to face the challenges of modernity.
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Álvarez-Recio, Leticia. "Anti-Catholicism, civic consciousness and parliamentarianism: Thomas Scott’s Vox Regis (1624)." International Journal of English Studies 13, no. 1 (June 1, 2013): 133. http://dx.doi.org/10.6018/ijes/2013/1/137811.
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<p>The Anglo-Spanish negotiations for a dynastic alliance which began in 1614 had never been popular among a large section of English Protestants, who felt that their monarch should demonstrate a more active commitment to European Calvinism. Such prejudices increased after 1618 when the Bohemian crisis began and James did not support the Elector Palatine against the Habsburg Empire. The anti-Catholic mood reached its peak in October 1623, when the Prince of Wales arrived in London after his failed journey to Madrid. Many Londoners viewed his return as a victory over Spain and demanded a shift in Anglo-Spanish relations. This article considers the political tract <em>Vox Regis</em> (1624), written by Thomas Scott, one of the most prolific anti-Catholic pamphleteers at the time. In this work Scott develops many of the arguments proposed in Parliament in order to persuade James to change his religious and foreign policy. His anti-Catholic attacks vehicle debates on the role of citizens in the Commonwealth and more participatory types of government, in opposition to the crown’s appeal to the <em>raison d’état</em> and the doctrine of the divine right of kings. Thus, Scott relates anti-popery to civic consciousness, linking his discourse to the humanist tradition and anticipating some of the ideological discussions prevalent in England during and after the civil war.</p>
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Radcliff, Pamela Beth, and Mary Vincent. "Catholicism in the Second Spanish Republic: Religion and Politics in Salamanca, 1930-1936." American Historical Review 104, no. 1 (February 1999): 258. http://dx.doi.org/10.2307/2650318.
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Ortiz, David. "Catholicism in the Second Spanish Republic: Religion and Politics in Salamanca, 1930–1936." History: Reviews of New Books 25, no. 4 (July 1997): 163. http://dx.doi.org/10.1080/03612759.1997.9952897.
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Medina-Rivera, Antonio. "Officialization and linguistic acculturation of Spanish in the United States Catholic Church." Language Problems and Language Planning 36, no. 2 (August 10, 2012): 149–65. http://dx.doi.org/10.1075/lplp.36.2.04med.
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The present investigation brings to light some of the changes associated with the use of English and Spanish in the US Catholic Church. The first part is an examination of the process of officialization from a historical perspective, acknowledging the impact of some groups or associations in the use of vernacular languages within the Church. The second part examines the role of acculturation during this process of officialization; and the final section analyzes the use of inclusive language in the Church, as an attempt to have a more gender-balanced institution. These three elements serve to provide a more complete perspective of the reality, expansion, revitalization and maintenance of the Spanish language in the United States. The article also reveals some of the language planning policies (direct and indirect) that have made an impact on the use of Spanish within US Catholicism.
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Alputila, Cheviano E. "Pasang Surut Penyebaran Agama Katolik di Maluku Utara Pada Abad 16-17." Kapata Arkeologi 10, no. 1 (April 23, 2016): 1. http://dx.doi.org/10.24832/kapata.v10i1.213.
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Until the 18th century the spice is a tremendous appeal to the international community. No exception with cloves then just grow on some island in the North Moluccas. Two first nation to get a clove monopoly rights in North Maluku is Portuguese and Spanish. When activity in the region is not only the two nations trade, but also spread their religion is Catholicism. Through a review of the literature from a variety of sources, the conclusion about the spread of the Catholic faith that made the Portuguese and Spanish in their efforts to monopolize the clove trade in North Moluccas. In the end, the spread of Catholicism that made the Portuguese and Spanish only reinforce hatred against their local authorities and result in the expulsion of both these imperialist nations of North Moluccas.Sampai abad ke-18 rempah-rempah merupakan daya tarik yang luar biasa bagi masyarakat internasional. Tidak terkecuali dengan cengkeh yang saat itu hanya tumbuh pada beberapa pulau di kawasan Maluku Utara. Dua bangsa pertama yang mendapatkan hak monopoli cengkeh di Maluku Utara adalah Portugis dan Spanyol. Saat beraktivitas di kawasan itu dua bangsa ini tidak hanya berdagang namun juga menyebarkan agama yang mereka anut yaitu Kristen Katolik. Melalui telaah pustaka dari berbagai sumber, diperoleh kesimpulan tentang penyebaran agama Katolik yang dilakukan Portugis dan Spanyol di tengah usaha mereka memonopoli perdagangan cengkeh di Maluku Utara. Pada akhirnya, penyebaran agama Katolik yang dilakukan Portugis dan Spanyol hanya memperkuat kebencian para penguasa lokal terhadap mereka dan berakibat terusirnya kedua bangsa imperialis ini dari Maluku Utara.
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Perfecto García, Miguel Ángel. "EL NACIONALISMO FRANQUISTA. Catolicismo, antiliberalismo, fascismo." Cliocanarias, no. 3 (2021): 1–43. http://dx.doi.org/10.53335/cliocanarias.2021.3.09.
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The regime of general Francisco Franco imposed a nationalist model from two ideological sources: the nationalcatholicism, an antiliberal proposal of the Catholic Church that identified Spain with catholicism; and the anti-liberal and fascist alternatives born in the heat of the European political-social crisis and Spanish of the First World War. The political model was strongly centralist, authoritarian and interventionist around Castile and the Castilian language, rejecting the other nationalist models. At the social level, the corporate proposal stood out by means of the compulsory framing of workers and businessmen in the Spanish Organización Sindical, the unique trade union of Francoism led by the unique party Falange Española Tradicionalista y de las JONS
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PROCTOR, FRANK ‘TREY’. "Amores perritos: Puppies, Laughter and Popular Catholicism in Bourbon Mexico City." Journal of Latin American Studies 46, no. 1 (February 2014): 1–28. http://dx.doi.org/10.1017/s0022216x13001557.
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AbstractIn late eighteenth-century Mexico City, Spanish colonials, particularly members of the urban middle and popular classes, performed a number of weddings and baptisms on puppies (which were wearing clothes or bejewelled collars) in the context of fandangos or dance parties. These ceremonies were not radical challenges to orthodoxy or conservative reactions in the face of significant economic, political, religious and cultural Bourbon reforms emanating from Spain. Employing Inquisitorial investigations of these ceremonies, this article explores the rise of pet keeping, the meanings of early modern laughter and the implications of the cultural and religious components of the Enlightenment-inspired Bourbon reforms in late colonial Mexico.
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Spiertz, Mathieu G. "Priest and Layman in a Minority Church: the Roman Catholic Church in the Northern Netherlands 1592–1686." Studies in Church History 26 (1989): 287–301. http://dx.doi.org/10.1017/s0424208400011001.
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In 1572, when the provinces of Holland and Zeeland were almost completely overrun by the ‘Geuzen’, Pope Gregory XIII (1572-1585) succeeded to the Holy See. In 1578 this Pope forbade the Roman Catholics in the rebellious provinces to give any civil or military service to the rebels’ authority—on penalty of excommunication—and identified Catholicism with being faithful to the Spanish cause. When this Pope died in 1585, there was reasonable hope held in Rome that the recapture of the Northern Netherlands—and hence the restoration of Catholicism—would soon be realized, as Parma’s campaign was succeeding in the South of the Netherlands and one town after another fell into his hands.During the pontificates of Sixtus V (1585-1590) and Clement VIII (1592–1605) it gradually became clear to the Holy See that in the Northern Netherlands an independent state under Calvinist authority might be in the making. In these provinces the episcopal sees, set up in 1559, were either vacant or deserted since the bishops lived in exile. In spite of requests by Philip II the Holy See postponed the appointment of new bishops. However, in 1592 Clement VIII appointed an administrator, a ‘vicar apostolic’, who, in the name of the Pope, was to administer all the provinces where Calvinism had gained the upper hand, notably the area north of the great rivers in the present-day Netherlands. This vicar apostolic Sasbout Vosmeer (1592–1614) was consecrated in 1602 and given the title of archbishop of Philippi inpartibus infidelium.
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ASTIGARRAGA, JESÚS, and JUAN ZABALZA. "THE POPULARIZATION OF POLITICAL ECONOMY IN SPAIN AND LATIN AMERICA THROUGH ENCYCLOPEDIAS (1887–1930)." Journal of the History of Economic Thought 34, no. 2 (June 2012): 219–42. http://dx.doi.org/10.1017/s105383721200017x.
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The article analyzes the economic entries of the main Spanish general encyclopedias of the late nineteenth and early twentieth centuries: Diccionario enciclopédico (1887–1898) and Enciclopedia universal (1908–1930). Both works include the contributions of prestigious Spanish and Latin American intellectuals, and were designed for distribution in Spain and Latin American markets. Diccionario enciclopédico was the first to introduce the “social question” in its economic entries, which were drafted by the most outstanding Spanish economists at the time. These entries were characterized by the absence of any significant mention of historicism and marginalism, which illustrates the isolationism of Spanish economists during the late nineteenth century. Enciclopedia universal, on the other hand, was not entirely drafted by academic economists. Nevertheless, its economic entries account for a complete outline of marginalism, Marxism, and historicism. Apart from the traditional goals of compiling the intellectual advances made in any area of human knowledge for educational purposes, the economic entries of both encyclopedias aimed at popularizing some kind of economic knowledge in order to prepare minds for the reception of specific doctrines and agendas: the secular social doctrine of Spanish Krausism and the religious Social Catholicism, respectively.
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Ritter, Luke. "The American Revolution on the Periphery of Empires: Don Bernardo de Gálvez & the Spanish-American Alliance, 1763–1783." Journal of Early American History 7, no. 2 (July 21, 2017): 177–201. http://dx.doi.org/10.1163/18770703-00702004.
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It was something of an embarrassment to the founding generation of the United States that freedom had been won with the aid of English America’s two arch enemies, France and Spain. The Spanish Empire in America was clearly at odds with the revolutionary cause. Not only had it stood as a traditional enemy, but it adhered tightly to monarchy and Roman Catholicism – which together amounted to probably the worst evil an American Patriot could imagine, second only (at the moment) to British tyranny. The Spanish American campaign against the British from 1776 to 1783 did not at all reflect a shared democratic political identity or solidarity with the English American rebels. Even so, Bernardo de Galvez’s Spanish campaign in the Southeast is a quintessential American story. This essay argues that new Enlightenment ideas about government were birthed within the Spanish imperial system and did not necessarily entail American independence, that the American environment bred unprecedented social cooperation between diverse peoples, and finally that Galvez was successful in Louisiana precisely because he adopted Enlightenment ideals of governance such as transparence and tolerance.
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Orella, José Luis. "1918-1920 Procesos divergentes en dos naciones europeas." Teka Komisji Historycznej 15 (2018): 74–95. http://dx.doi.org/10.18290/teka.2018.15-7.
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Poland and Spain are two countries with scarce relations at historical level. When in 1918 the end of the First World War and the coming of the Second Polish Republic take place, it is a fact. The image of Poland in Spain will be perceived through the problems of the Spaniards themselves. The peripheral nationalisms with secessionist cravings that see Poland as an example, or the strength of libertarian communism (anarchist) that sees in the Bolshevik revolution a solution for the Iberian country. Meanwhile, Polish nationalism, based on Catholicism, attracts a Spanish conservatism, also Catholic, that seeks to structure Spain with a new illusion. The chronicles of Sofia Casanova, the only Spaniard with the capacity to understand the Polish situation, will be an important source of information for the average Spanish citizen.
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Huckle, K. E. "Latinos and American Catholicism: Examining Service Provision Amidst Demographic Change." Journal of Race, Ethnicity, and Politics 5, no. 1 (June 4, 2019): 166–95. http://dx.doi.org/10.1017/rep.2019.3.
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AbstractThe Catholic Church currently sits at the forefront of U.S. demographic change as a prominent institution that is working on how to positively respond to a growing Latino population. Understanding the factors that either complicate or facilitate that endeavor may help other institutions in their future efforts to likewise integrate and serve Latino communities. Further, there may be broader implications for the success of Catholic churches to serve as research has found that participation in church activities is positively related to increased rates of civic and political engagement. However, these positive effects cannot be felt if churches fail to present the opportunity to participate in the first place. To that end, this study examines the relationship between Latino population density, the presence of a Latino minister, and the likelihood a church would offer Spanish mass or any other service relevant to the Latino community. I find these factors are useful in predicting service provision to a limited degree, and that individual leaders’ initiative and decision making also play a role in determining institutional responsiveness.
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Ramos Gorostiza, José Luis. "La aldea perdida, de Palacio Valdés, alegato anti-industrialista." Studies of Applied Economics 32, no. 1 (March 3, 2020): 223. http://dx.doi.org/10.25115/eea.v32i1.3208.
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In Palacio Valdés’ La aldea perdida (1903) it can be found a good sampling of the major anti-industrialist issues of the moment. In fact, the novel is linked to the fin de siècle anti-industrialism and also to the distrust towards the industrial world of Spanish Social Catholicism. However, its strong antiindustrialist component was diminished in the film adaptation done by Sáenz de Heredia in 1948, during the early Franco period: in these years the official agrarian rhetoric was combined with an openly industrial orientation of practical politics.
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Pérez-Zapico, Daniel. "Electric light and the visualization of Catholic power in Spain during the Restoration Era (1874–1931)." Critical Research on Religion 9, no. 2 (May 12, 2021): 209–28. http://dx.doi.org/10.1177/20503032211015304.
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This article analyses the contested adoption of electric lights by the Spanish Catholic church during the Bourbon Restoration era (1874–1931). Through a careful reading of primary sources, namely Catholic popular magazines, and official documents, it will show how Catholic authorities and practitioners resisted, negotiated and, ultimately, engaged with electricity in religious spaces. The article argues that electric light contributed to wider exchanges in a non-monolithic Spanish Catholicism on the observance of traditional values or the possibilities of the church’s modernization. However, amid a particularly tense moment regarding the secular–clerical relations, the systematic use of electric lights in churches at the turn of the twentieth century—but also in other public ceremonies—contributed to the making of religious sensations aimed at attracting new believers and reasserting the presence of the institution in a disputed public space.
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Preston, Patrick A. "Revival and Resurgence in Sixteenth-Century Catholicism: the Contribution of the Italian and Spanish Dominicans." Studies in Church History 44 (2008): 106–15. http://dx.doi.org/10.1017/s042420840000351x.
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This essay is intended as a contribution to the history of the revival and resurgence of Catholicism in the sixteenth century. The debates about this topic that have arisen since 1945 have mostly concerned either the nature and importance of Evangelism (where the most important views are those of Jedin, Simoncelli and Mayer), or the relative importance of the Inquisition and the Council of Trent in reforming the Church and responding to the Protestant threat (a debate which first pitted the views of Firpo against those of Jedin, and then, with particular reference to Cardinal Pole, those of Mayer against both of these). Whereas the focus in the above debates has usually been on developments in religion and politics at the top of the Church, the intention in this essay is to concentrate instead on issues of reform as they were faced by perhaps the most influential mendicant order of the period. The sixteenth-century Dominicans did indeed have their impact on high politics as the argument below will show, but they were also very influential at local level and in the universities.
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Questier, Michael C. "John Gee, Archbishop Abbot, and the Use of Converts from Rome in Jacobean Anti-Catholicism." Recusant History 21, no. 3 (May 1993): 347–60. http://dx.doi.org/10.1017/s0034193200001667.
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This article is concerned with one aspect of movement between religions in England at the end of the Jacobean period, namely the polemical use which could be made of the convert to Protestantism. The increasing likelihood of a successful conclusion of the Spanish Match negotiations had for some time been threatening the Protestant Establishment. In this climate, prominent changes of religion were of great interest to polemicists of both sides. As in Elizabeth’s reign, Protestants could attack the Church of Rome by focusing on the apostates from it. The point of reference from which this polemical use of conversion will be analysed is the best-selling vitriolic anti-Catholic tract written by the wavering Protestant minister John Gee, entitled The Foot out of the Snare. Gee is familiar to modern historians as a source on Roman Catholic priests in the 1620s but he is important also for the way in which he was employed as an anti-Catholic writer. His tract originated with the clerical group which gathered around Archbishop Abbot, clerics distinguished by their violent opposition to encroaching Roman Catholicism, evident in the likely success of the Spanish Marriage project and the conversions which had started to occur as the political climate changed. Gee’s tract may be used as a starting point to explore some of the politics and literature of conversion at this time.
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Richards, Michael. "Morality and Biology in the Spanish Civil War: Psychiatrists, Revolution and Women Prisoners in Málaga." Contemporary European History 10, no. 3 (October 26, 2001): 395–421. http://dx.doi.org/10.1017/s0960777301003046.
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The psychiatric study of women prisoners in the city of Málaga during the Spanish Civil War provides a starting point for a two-part analysis of the gendered tension between biology and morality. First, the relationship of organic psychiatry and bio-typologies to, in turn, liberalism and neo-Thomist Catholicism is discussed. The supposedly ‘biological’ roots of conditions such as hysteria and their link to women's revolutionary behaviour are examined. Second, prison records are used to examine the material conditions of women in the city and the gendered construction of their moral culpability during the revolution. Both medical science and Catholic doctrine could be exploited in declaring the indissolubility of gendered morality.
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Barberena, Elsa, Carmen Block, and Elda Mónica Guerrero. "Investig@rte: the national network of art libraries in Mexico." Art Libraries Journal 30, no. 3 (2005): 25–29. http://dx.doi.org/10.1017/s0307472200014061.
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Mexican art, dating back to 2500 BC, is enormously rich and stylistically varied, the product of the country’s indigenous, ‘mestizo’ [mixed race] and Mexican cultures, which range from Olmec, Teotihuacan, Zapotec and Mixtec, to Mayan and Aztec. During the colonial period, the influence of European art was added, brought via Spain, and at the same time Catholicism prevailed over pre-Hispanic polytheism. Mexican culture as it is known today emerged at the end of the Spanish colonial period and its wealth is amply demonstrated in the content of the writings and other documents found in Mexican libraries today.
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Wilke, Carsten L. "Midrashim from Bordeaux: A Theological Controversy inside the Portuguese Jewish Diaspora at the Time of Spinoza’s Excommunication." European Journal of Jewish Studies 6, no. 2 (2012): 207–47. http://dx.doi.org/10.1163/1872471x-12341235.
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Abstract This article reconstructs an unknown theological controversy that took place during the years 1655–1658 inside the Portuguese converso diaspora, manifesting the conflictive dynamics of its internal religious pluralism. Defending Catholicism with the help of Midrashic quotations, the Bordeaux canon Jérôme Lopès provoked replies from two Jewish physicians of Amsterdam, who can be identified as Isaac Naar and (possibly) Benjamin Mussaphia. Their Portuguese and Spanish manuscripts, progressively decontextualized and anonymized, had a clandestine transmission among the Sephardim. They also influenced Spinoza and other Jewish freethinkers and made an impression on Christian readers of the early Enlightenment period.
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McClure, Julia. "The Charitable Bonds of the Spanish Empire: the Casa De Contratación as an Institution of Charity." New Global Studies 12, no. 2 (August 28, 2018): 157–74. http://dx.doi.org/10.1515/ngs-2018-0026.
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Abstract In the sixteenth century Spain developed Europe’s first global empire, an empire underpinned by the beliefs and structures of Catholicism, and driven by pursuits of God and of gold. The Casa de Contratación became the commercial and administrative hub of the Spanish Empire, a position which made it an important node in the network of the charitable spiritual economy. This article will show that charity was an important part of the daily business of the Casa de Contratación and that this charity was important to the fabric of the Spanish Empire in three ways. Firstly, charity is a mechanism for maintaining social order and the crown used the Casa de Contratación to give a benevolent face to empire and prevent unrest. Secondly, the bonds of charity were at the foundation of Christian communities, and by administering long-range charity the Casa de Contratación helped to maintain these communities across the empire, forming the new global Catholic communities of the Spanish Empire. Thirdly, the Casa de Contratación provided a legal framework for people within the empire to claim that they were poor and access resources by requesting different types of charity.
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Cook, Karoline P. "Navigating Identities: The Case of a Morisco Slave in Seventeenth-Century New Spain." Americas 65, no. 1 (July 2008): 63–79. http://dx.doi.org/10.1353/tam.0.0030.
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In 1660 Cristóbal de la Cruz presented himself before the commissioner of the Holy Office of the Inquisition in Veracruz, Mexico, claiming to be afflicted by doubts about the Catholic faith. Born in Algiers and captured at the age of nine or ten by a Spanish galley force, he was taken to Spain, where he was quickly sold into slavery and baptized. Thirty years later, De la Cruz denounced himself to the Mexican inquisitorial tribunal and proceeded to recount to the inquisitors a detailed and fascinating story of his life as he crossed Iberian and Mediterranean landscapes: escaping from his masters and being re-enslaved, encountering Muslims and renouncing Christianity, denouncing his guilt remorsefully before the Inquisitions of Barcelona and Seville, and moving between belief in Catholicism and Islam. His case provides important insights into the relationship between religious identity and the regulatory efforts of powerful institutions in the early modern Spanish world.
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Payne, Stanley G. "Catholicism in the Second Spanish Republic: Religion and Politics in Salamanca, 1930-1936 by Mary Vincent." Catholic Historical Review 84, no. 1 (1998): 137–38. http://dx.doi.org/10.1353/cat.1998.0068.
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Pagès, Maria. "The shift to national Catholicism and the Falange in the Second World War: The case of Garbancito de la Mancha (1945)." Journal of Visual Political Communication 6, no. 1 (June 1, 2020): 81–106. http://dx.doi.org/10.1386/jvpc_00004_1.
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This article analyses the political undercurrents running through the first European hand-drawn animated feature-length film, which was made in Barcelona in 1945. It was titled Garbancito de la Mancha and will be analysed at discursive, iconic and visual levels. The goal is to establish whether political events during the Second World War years as well as the early years (1939‐45) of the Franco dictatorship are reflected in the film. After the Spanish Civil War (1936‐39), two main political parties struggled to control the nation. One of them was the Spanish version of fascism (the Falange); the other was the Catholic Party (National-Catholicism). The end of the Second World War was to mark a showdown between the two parties for political hegemony. The outcome set the tone for the regime until its demise in 1975 with Franco’s death. Given that the film was made by key political figures of the period, the ideology of the film will be revealed by visualizing the myths and values for the period spanning from 1939 to 1951 when Spain pursued autarky (self-sufficiency).
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Fradkin, Jeremy. "Protestant Unity and Anti-Catholicism: The Irenicism and Philo-Semitism of John Dury in Context." Journal of British Studies 56, no. 2 (March 31, 2017): 273–94. http://dx.doi.org/10.1017/jbr.2017.2.
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AbstractThis article examines the religious and political worldview of the Scottish minister John Dury during the English Revolution of the mid-seventeenth century. It argues that Dury's activities as an irenicist and philo-semite must be understood as interrelated aspects of an expansionist Protestant cause that included Britain, Ireland, continental Europe, and the Atlantic world. Dury sought to imitate and counter what he perceived to be the principal strengths of early modern Catholicism: confessional unity, imperial expansion, and the coordination of global missionary efforts. The 1640s and 1650s saw the scope of Dury's long-standing vision grow to encompass colonial expansion in Ireland and America, where English and continental Protestants might work together to fortify their position against Spain and its growing Catholic empire. Both Portuguese Jews and American Indians appear in this vision as victims of Spanish Catholicism in desperate need of Protestant help. This article thus offers new perspectives on several aspects of Dury's career, including his relationship with displaced Anglo-Irish Protestants in London, his proposal to establish a college for the study of Jewish learning and “Oriental” languages, his speculation regarding the Lost Tribes of Israel in America, and his cautious advocacy for the toleration of Jews in England.
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Rupert, Linda M. "Contraband Trade and the Shaping of Colonial Societies in Curaçao and Tierra Firme." Itinerario 30, no. 3 (November 2006): 35–54. http://dx.doi.org/10.1017/s016511530001336x.
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In 1729, an enslaved woman named Juana Isabel Curazao fled the island of Curaçao, a small Dutch entrepôt in the southern Caribbean, and made her way across calm waters to the northern coast of the nearby Spanish American mainland (present-day Venezuela), just forty miles down-current and downwind. After ostensibly converting to Catholicism Juana Isabel obtained her freedom and acquired a small plot of land in Curiepe, a town of free blacks which the Spanish had founded in 1721 to protect the coast from the incursions of English, French, and Dutch privateers. Juana Isabel planted cacao trees, hoping to profit from Europe's growing taste for chocolate. Defying Spanish colonial law that prohibited trade with foreigners, thousands of people like Juana Isabel surreptitiously sold cacao pods to Curaçaoan traders, usually small-scale Sephardic Jewish merchants or seafarers of African descent. The traders smuggled sacks of the pods back to Curaçao, where enslaved dockworkers loaded them onto large ocean-going vessels and shipped them to Dutch processing firms across the Atlantic. A generation later, in 1765, Juana Isabel's niece and heir, a free black woman named Ana María Mohele, began a long legal battle to retain the grove, which by then had grown into a 1,000-tree plantation. Spanish colonial authorities challenged Ana Maria's ownership of the land, claiming that her aunt's manumission and property grant both were invalid. Nevertheless, they only confiscated half the property, and allowed Ana Maria to keep the rest.
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Ryan, Richard. "A ‘Gigantic Struggle Between Believers and Those Without God’? Catholicism in the Spanish Second Republic, 1931-1939." Religion Compass 9, no. 4 (April 2015): 87–99. http://dx.doi.org/10.1111/rec3.12147.
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O'Banion, Patrick J. ""A Priest Who Appears Good": Manuals of Confession and the Construction of Clerical Identity in Early Modern Spain." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 333–48. http://dx.doi.org/10.1163/187607505x00209.
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AbstractLike the Eucharist, the Roman Catholic sacrament of penance, particularly the practice of frequent private confession, became an increasingly important element of lay religious devotion in early modern Catholic Europe. Historians often view this development as part of a larger clerical attempt to impose a somber and uniform institutional piety upon traditional forms of folk Catholicism. Through a close reading of early modern Spanish manuals of confession and related sources, this article argues that the relationship between confessor and penitent more closely resembled a complicated series of dialogues and negotiations than a unilaterally imposed religious settlement. While confession was conducted within a stable and hierarchically ordered framework, significant checks existed that limited the undue exercise of priestly power and gave agency and influence to laypeople.
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Alves Filho, Paulo Edson, and John Milton. "Inculturation and acculturation in the translation of religious texts." Target. International Journal of Translation Studies 17, no. 2 (December 31, 2005): 275–96. http://dx.doi.org/10.1075/target.17.2.04alv.
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This article examines the translation of religious texts by the Jesuit missionary Joséde Anchieta in Brazil in the 16th century. The article shows that Anchieta used a large amount of inculturation, a readiness to mix Catholic and native Indian terms, in order to achieve the catechism of the Indians, their acculturation into Catholicism. However, this inculturation always remained at a superficial level as Anchieta used terms from the spiritual world of the Tupi Indians but made no attempt to understand the deeper meaning of these terms. The article describes the background of Spanish and Portuguese colonizers in Latin America, lists the characteristics of the Tupi Indian language and analyzes a number of Anchieta’s writings in Tupi in which he translated certain important Christian concepts into Tupi.
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Repe, Božo. "Španska državljanska vojna v kontekstu slovenskih in jugoslovanskih razmer med svetovnima vojnama." Contributions to Contemporary History 56, no. 1 (May 25, 2016): 80–89. http://dx.doi.org/10.51663/pnz.56.1.05.
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SPANISH CIVIL WAR IN THE CONTEXT OF THE SLOVENIAN AND YUGOSLAV CIRCUMSTANCES BETWEEN BOTH WORLD WARSThe author describes the division of the Slovenian society in the 1930s concerning the Spanish Civil War. Slovenian history was marked by various ideological schisms – from Christianisation and anti-Reformation in the 16thcentury to the longest lasting ideological-religious schism of the 20thcentury, which had begun at the end of the 19thcentury, in the time when political parties had been formed. At that time the Catholic camp, under the influence of Dr. Anton Mahnič, wanted to organise the public life in the Slovenian provinces according to the principles of extreme Catholicism. The polarisation continued during the interwar period, especially in the 1930s, where we should search for the roots of the wartime fratricidal conflict. Slovenians are still divided along these lines, and the schism surfaces at every possible occasion, for example during elections or celebrations. We are burdened by it to the point where it actually prevents us from becoming a modern nation or at least hinders the process of its formation. The assessment of the Spanish Civil War, even more than 70 years thereafter, still remains essentially controversial, just as it was back then. This holds true for the Slovenian as well as for the European (nowadays mostly conservative) society.