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1
Shadrina, A. V. "Yedinovertsy Priests of the Don and Novocherkassk Diocese in 1890-1910: Social Group Description". IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, nr 3 (207) (19.10.2020): 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, nr 1 (23.02.2016): 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, nr 1 (1.04.2021): 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, nr 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, nr 1-2 (1.01.1994): 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, nr 1 (27.05.2020): 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., i Marina N. Efimenko. "The Kyrgyz Anti-Islamic Mission of the Orenburg Diocese (1890s to early 20th century)". RUDN Journal of Russian History 19, nr 4 (15.12.2020): 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, nr 2 (9.04.2015): 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, nr 3 (2015): 437–62. http://dx.doi.org/10.1353/cat.2015.0163.
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Ritchie, Elizabeth. "The People, the Priests and the Protestants: Catholic Responses to Evangelical Missionaries in the Early Nineteenth-Century Scottish Highlands". Church History 85, nr 2 (27.05.2016): 275–301. http://dx.doi.org/10.1017/s000964071600038x.
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From the 1810s into the 1830s evangelical missionaries worked among Scottish Highland Catholic communities with the co-operation and assistance of the people and their priests. The historiography of protestant-Catholic relations is dominated by conflict and that of nineteenth-century Scotland focuses on tension in the industrializing Lowlands. However, the key religious issue for Highland Catholics was the response to expansionist protestantism. The Edinburgh Society for the Support of Gaelic Schools (ESSGS) best epitomizes this movement. Letters from priests and the society's annual reports reveal how long-established rural Catholic communities reacted to missionary activity and how, building on the tense compromises of the eighteenth century, for a few decades evangelicals and Catholics co-operated effectively. The ESSGS learned to involve local priests, provide sympathetic teachers and modify the curriculum. Catholics drew on their experience as a disempowered minority by resisting passively rather than actively and by using the society's schools on their own terms. Many Catholic parents and clergy developed a modus vivendi with evangelicals through their common interest in educating children. The evidence of northwest Scotland demonstrates how a minority faith group and missionaries negotiated a satisfactory coexistence in a period of energetic evangelical activity across the British world.
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Abel, Kerry. "Prophets, Priests and Preachers: Dene Shamans and Christian Missions in the Nineteenth Century". Historical Papers 21, nr 1 (26.04.2006): 211–24. http://dx.doi.org/10.7202/030954ar.
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Abstract Throughout the nineteenth century, European and Canadian observers recorded instances of “prophets” arising among the Dene in the northwest. These men and women reported having travelled to the land of the spirits or to heaven, where they learned new rules for human behaviour which would bring about a change of circumstances for the better. Missionaries of the Church Missionary Society and particularly the Oblates of Mary Immaculate were concerned about these events and interpreted them in a variety of ways. Anthropologists and historians have considered similar postcontact events in North American Indian societies as “revitalization movements” and “crisis cults.” These concepts are examined and found somewhat misleading when applied to the Dene prophets. Instead, the activities of these prophets are interpreted as manifestations of traditional cultural responses to the various pressures of life in a harsh northern environment.
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Francis, J. Michael. "Language and the “True Conversion” to the Holy Faith: A Document from the Archivum Romanum Societatis Iesu, Rome, Italy". Americas 62, nr 03 (styczeń 2006): 445–53. http://dx.doi.org/10.1017/s0003161500064555.
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One of the central problems of Spanish missionary activity in the New World was the translation of Christian concepts into native languages. The following document, housed in Rome’s Jesuit archives (ARSI), highlights both the concern and the controversy surrounding this issue in the audiencia of New Granada (modern-day Colombia). On 25 August 1606, audiencia president Juan de Borja issued a decree requiring all members of New Granada’s clergy to provide religious instruction in the Chibcha language. The recent arrival of a small group of Jesuits had intensified a long-standing debate over how best to explain the mysteries of the Christian faith in early-colonial New Granada. Almost three decades earlier, in 1580, the oidor Pedro de Zorrillo, complained to the Council of the Indies that the natives of New Granada were as ignorant (in spiritual matters) now as they had been before the conquest. This ignorance, according to Zorrillo, was the result of the recalcitrance of local priests, most of whom stubbornly refused to learn native languages. Few priests spoke Chibcha and therefore taught the doctrina in Spanish or in some cases, Latin, which the Indians simply repeated like parrots, “como papagayos.”
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SMITH, FREDERICK E. "THE ORIGINS OF RECUSANCY IN ELIZABETHAN ENGLAND RECONSIDERED". Historical Journal 60, nr 2 (18.08.2016): 301–32. http://dx.doi.org/10.1017/s0018246x16000169.
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AbstractMost historians now acknowledge that Catholic recusancy existed in small pockets throughout 1560s and early 1570s England thanks to the sporadic efforts of a handful of former Marian priests. However, it is widely agreed that the influx of continentally trained seminarians and missionaries from abroad after 1574 was responsible for transforming the ‘curious and confused’ activities of these Marian clergymen into a fully fledged, intellectually justified campaign in favour of nonconformity. This article challenges this consensus through investigation of a neglected group of clerics – the cathedral clergy of Mary I's reign. Drawing on insights emerging from recent research into the nature of Mary's church, it demonstrates how these clerics became key agents in the so-called ‘invention of the Counter-Reformation’ in Marian England. It suggests that this ‘upbringing’ gave these priests the determination and skills to become leaders of a co-ordinated campaign in favour of principled nonconformity following Elizabeth's accession. Far from lacking the zeal of their seminary and missionary counterparts, this article sees the former cathedral clergy imitating the practices of their adversaries and anticipating the strategies of the later English mission in order to promote recusancy throughout England from as early as 1560.
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Francis, J. Michael. "Language and the “True Conversion” to the Holy Faith: A Document from the Archivum Romanum Societatis Iesu, Rome, Italy". Americas 62, nr 3 (styczeń 2006): 445–53. http://dx.doi.org/10.1353/tam.2006.0018.
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One of the central problems of Spanish missionary activity in the New World was the translation of Christian concepts into native languages. The following document, housed in Rome’s Jesuit archives (ARSI), highlights both the concern and the controversy surrounding this issue in the audiencia of New Granada (modern-day Colombia). On 25 August 1606, audiencia president Juan de Borja issued a decree requiring all members of New Granada’s clergy to provide religious instruction in the Chibcha language. The recent arrival of a small group of Jesuits had intensified a long-standing debate over how best to explain the mysteries of the Christian faith in early-colonial New Granada. Almost three decades earlier, in 1580, theoidorPedro de Zorrillo, complained to the Council of the Indies that the natives of New Granada were as ignorant (in spiritual matters) now as they had been before the conquest. This ignorance, according to Zorrillo, was the result of the recalcitrance of local priests, most of whom stubbornly refused to learn native languages. Few priests spoke Chibcha and therefore taught thedoctrinain Spanish or in some cases, Latin, which the Indians simply repeated like parrots,“como papagayos.”
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Healey, Joseph G. "Now it is Your Turn: East Africans Go in Mission". Missiology: An International Review 31, nr 3 (lipiec 2003): 349–66. http://dx.doi.org/10.1177/009182960303100307.
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This study presents a wide variety of data and examples on East African (Kenyan, Tanzanian, and Ugandan) Catholic missionaries going to other places in their own country, to other countries in Africa, and to other continents. The increasing number of African priests, Brothers, Sisters, and laypeople being sent throughout the world is striking and has important ramifications for the future shape of global Catholicism and global Christianity. The letters (including personal testimonies) from Kenyan missionaries around the world are a source of narrative missiology. Like the famous mission diaries of old, these letters portray both the personal struggles and the searching of the African missionaries themselves and the methods of their missionary evangelization.
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Hair, P. E. H. "Franciscan Missionaries and the 1752 `Donation of Sierra Leone'". Journal of Religion in Africa 30, nr 4 (2000): 408–32. http://dx.doi.org/10.1163/157006600x00393.
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AbstractThe Franciscan mission to western Guinea between the 1660s and the late eighteenth century operated, from its Bissau centre, a 'Mission to Sierra Leone', whose priests occasionally reached the territory of modern Sierra Leone. Contact was made with the Afro-Portuguese resident in the Sierra Leone estuary, particularly with the Lopes family, and in 1752 a leading member was encouraged to make a 'Donation of Sierra Leone' to the Portuguese crown. This had little meaning and no effect. Hardly anything else is known about the local missionary activities, partly because of the decay of the general mission, but scraps of information about the Catholicism of the Afro-Portuguese appear in Portuguese and English sources.
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Bayne, Brandon. "Willy-Nilly Baptisms and Chichimeca Freedoms: Missionary Disputes, Indigenous Desires and the 1695 O’odham Revolt". Journal of Early Modern History 21, nr 1-2 (23.03.2017): 9–37. http://dx.doi.org/10.1163/15700658-12342540.
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This paper uses the 1695 revolt of the O’odham (Pima) in northern New Spain as a window into ritually inflected encounters between indigenous communities and European evangelists. A careful study of the diverse religious and military reports on the O’odham rebellion reveals a more complex rendering of native participation than the dichotomous options of conversion or rejection. Soldiers’ journals, missionary letters, and official reports not only list possible reasons for the uprising, but also help explain the long periods of relative cooperation that preceded and followed it. Even as several O’odham rejected Christian symbols and rituals in 1695, they also welcomed missionaries with crosses, accepted baptism, celebrated feasts, and constructed churches before and after the revolt. At the same time, the uprising exposed internal Jesuit ambivalence about the authenticity of indigenous sacramental participation. While priests like Eusebio Kino believed in a patient and relatively tolerant approach to existing O’odham practices, others like Francisco Xavier Mora insisted on a more immediate and thoroughgoing transformation to European norms. This disagreement and the ensuing gap between early promises and actual implementation help explain shifting O’odham strategies for negotiating missionary encounters.
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Kan, Sergei. "“True Heirs to a Heroic Russian Past” or “Russians in Name Only”: Sitka Creoles as Seen by the Late Nineteenth Century Russian Orthodox Clergy". Journal of Frontier Studies 5, nr 4 (14.12.2020): 12–37. http://dx.doi.org/10.46539/jfs.v5i4.211.
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The paper examines the criticism levelled against the Creoles of Sitka (persons of Russian and Alaska Native descent) by the Russian Orthodox priests who came to minister among them in the late 19th-early 20th century. These clergymen accused their parishioners not only of immorality but also of not being truly Russian, as far as their language and culture were concerned. By focusing on this criticism, the paper explores the symbolic significance of Alaska’s Russian colonial and missionary history and its legacy in the conservative nationalist ideology of the Russian Orthodox clergy. Particular attention is paid to the causes to which this clergy attributed the decline of the Russian culture and devotion to Orthodoxy among the Creole population of this frontier American/Alaskan town.
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Sterken, Sven. "God Comes Along by Bus". Actas de Arquitectura Religiosa Contemporánea 3 (2.10.2015): 96–105. http://dx.doi.org/10.17979/aarc.2013.3.0.5090.
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In the aftermath of World War II, twelve million Germans were forced to seek refuge elsewhere in their country. Their sort attracted the attention of Catholic charities such as the Eastern Priests Relief Organization, which provided material and spiritual assistance through a fleet of mobile chapels. This paper claims that this action was a genuinely ‘modern’ form of missionary work in the sense that both its method and message were a child of its time: dwelling on a culture of generalized mobility and mass communication, it spread the word of a triumphalist church claiming moral superiority over other world views, in particular communism. Moreover, the chapel trucks anticipated a fundamental paradigm shift in pastoral care, bringing the church to the people rather than the other way around.
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Lux-Sterritt, Laurence. "‘Virgo Becomes Virago’: Women in the Accounts of Seventeenth-Century English Catholic Missionaries". Recusant History 30, nr 4 (październik 2011): 537–53. http://dx.doi.org/10.1017/s0034193200013170.
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In the account of his missionary work, the Jesuit John Gerard (1564–1637) famously explained how, after a few years of penury in ‘Mass equipment’, Catholic houses had become so well equipped that priests were able to set about their work immediately upon their arrival. He recalled that in the last two years of his work (1604–06), he no longer needed to lodge in taverns but always found friendly dwellings to shelter him on his way. Most of these were run by women, whose prominence in the activity of harbouring was pointed out in many documents, including the minutes of the confession given to the Privy Council by the appellant priest Anthony Sherlock, who turned informer after his capture in 1606:[Sherlock] grew into acquaintance with Lady Stonor near Henley-on-Thames and stayed with her three or four years, often saying mass in her house. Next he moved to Warwicks. and at Brailes and Welsford was with a widow named Margaret Bishop for two or three years. Then to Worcs., where he said Mass once or twice in the house of Lady Windsor and also at Mrs. Heath’s at Alchurch, at Hawkesley with Mr. Middlemore and at Tamworth in Warwicks. with Richard Dolphin two or three years. Then he was with widow Knowles at Ridware, with Mrs. Comberford at Wednesbury, with Mrs. Stanford at Parkington …
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Voron, Oksana. "Social service of the Roman Catholic Church in Ukraine as part of its missionary activity". Ukrainian Religious Studies, nr 66 (26.02.2013): 416–23. http://dx.doi.org/10.32420/2013.66.290.
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The Church as a religious institution has various forms of manifestation of its presence in society and ways of realizing its main vocation-preaching the Gospel. Among the various forms and methods of communication of faith, the urgency of which today is actualized by a number of objective reasons, special attention should be paid to the so-called "evangelism to charity". In particular, the "Decree on Missionary Activity of the Church" states that "missionaries can and must patiently, prudently and with great confidence to give Christ's testimony an expression of love and charity, and only to prepare the way for the Lord ..." '. That is, the testimony of a word requires compulsory confirmation by acts of mercy. "Good news", as remarked by Roman Catholic priests, can not be preached to the hungry. The duty of the preacher is to feed first, and then talk about the kingdom of God; While preaching the gospel, we should not forget about the daily, terrestrial things, about the urgent needs of people. without this the Gospel is dead. "
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Sychevsky, Anton. "OLD BELIEVERS IN THE EKATERINOSLAV DIOCESE AND ACTIVITIES OF ORTHODOX MISSION AT THE BEGINNING OF THE 20th CENTURY". Intermarum history policy culture, nr 7 (28.01.2020): 115–35. http://dx.doi.org/10.33287/112007.
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The purpose of this study is to present the religious life of the Old Believers in the Ekaterinoslav diocese of at the beginning of the 20th century and analyze the specific nature of the Orthodox mission activities in their midst. The research methodology is based on the principles of historicism, consistency, author’s objectivity, as well as on general scientific (analysis, synthesis, concretization, generalization) and special historical (problem-chronological, historical-genetic, historical-typological) methods. The problem-chronological method has been employed to analyze the religious life of the Old Belief communities in the Ekaterinoslav diocese and reveal the religious policy of the official Orthodox Church towards the Old Believers in the specified period. The historical-genetic method has been applied to analyze the transformations of the Old Belief in the Ekaterinoslav diocese and examine the confessional policy of the Orthodox Church. The historical-typological method has been adopted to study the internal separation and conflicts in the Old Belief of the Ekaterinoslav diocese and consider the forms of religious policy implementation. The scientific novelty of the undertaken researchlies in the fact that for the first time the internal distribution of the Old Belief in the Ekaterinoslav diocese has been comprehensively studied, the course of the conflict between the okruzhniki and the neokruzhniki has been disclosed, the forms and methods of missionary activity of the official Orthodox Church have been presented. Conclusions. At the beginning of the 20th century, 10 000 Old Believers lived in the Ekaterinoslav diocese. The popovtsy represented the overwhelming majority; the neokruzhniki, the bespopovtsy, and the beglopopovtsy were made up groups. The relations with priests, whose actions provoked indignation among the parish, caused the internal conflicts in the communities. The case of the priest S. Tokarev gained special publicity. The conflict was acute in popovshchina, between the okruzhniki and the neokruzhniki, that gradually began to decline after the act of reconciliation in 1906. On the way to reconciliation, the community of the okruzhniki faced an alleged provocation against Archbishop Ioann. The «fight» against the Old Believers remained the priority in the activities of the Orthodox missionary. The diocesan missionaries were opposed both by the representatives of the clergy and the ordinary Old Believers, and the authorities, namely the Old Belief nachyotchiki K. Peretrukhin, V. Zelenkov, L. Pichugin, and others. Despite the high level of organization and activities of the missionary institute, the immediate success of the mission was limited.
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Norris, Jim. "The Franciscans in New Mexico, 1692-1754: Toward a New Assessment". Americas 51, nr 2 (październik 1994): 151–71. http://dx.doi.org/10.2307/1007923.
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Scholars who have studied the Franciscan effort in New Mexico during the Spanish colonial epoch have generally posited that the watershed event in the missionary program was the Pueblo Revolt of 1680. Thus, the periodization for the Order's evangelical effort has been structured in two parts: pre-1680 and post-reconquest (1692-1821). One need only compare Fray Alonso de Benavides's glowing description of his brethren's work in the region in 1630 with that of Fray Silvestre Vélez de Escalante's harsh rebuke to the friars in 1777 to realize fundamental changes had occurred in the missionization process. Benavides's Franciscans are ardent, ascetic, and capable missionary priests. Consequently, prior to 1680, the Franciscan Order, in what the Spanish called the Kingdom of New Mexico, was able to maintain a high degree of authority, power, and prestige especially in regard to its relations with the local population and civil government. On the other hand, the missionaries condemned by Escalante are complacent, contentious idlers. While there are a dearth of studies on the post-1692 Franciscans, historians who have ventured into the era suggest a significant erosion in the quality and dedication of the later missionaries. The conclusion, then, is that these less committed friars were at least partially responsible for the decline of the Order's position within the Kingdom.
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Zawadzki, Wojciech. "The role of the Dominicans in the Christianisation of Prussia up to the mid-13th century". Masuro-Warmian Bulletin 293, nr 3 (23.11.2016): 499–510. http://dx.doi.org/10.51974/kmw-135036.
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At the beginning of the thirteenth century, the attempts to the Christianization of Prussia were resumed. The greatest and lasting results brought the Cistercian mission, led by the missionary bishop, Christian. The arrival of the Teutonic and DominicanOrders to Prussia changed the political, social and religious situation in this area dramatically. The Teutonic Order in the thirteenth century was dealing with creating their statehood and with the military conquest of the land. In converting the pagans, they were very glad to count on the assistance of the Dominican Order. The Dominican merits in the evangelism were so large that the Holy See was entrusting the priests from this Order with the most important ecclesiastical offices. By the end of the thirteenth century the Dominican Order gained in Prussia and also abroad the universal acclaim and respect, which raised objections and concerns of the Teutonic Order.
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Amano, Sachi. "Japanese performing arts known by missionary priests within the intercultural milieu of the 16th century: did Fróis encounter Christian Noh?" DEDiCA Revista de Educação e Humanidades (dreh), nr 5 (1.03.2014): 123–38. http://dx.doi.org/10.30827/dreh.v0i5.7004.
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ABSTRACTIn 1549 Francisco de Xavier, a Catholic missionary, went to Japan, and from then on missionaries continued to arrive there throughout the 16th century. Notably Luís Fróis, who arrived from Portugal in 1563, lived in Japan for more than 30 years, and wrote “Historia de Japam” and other works comparing the cultures of Japan and Europe, considered invaluable historical materials for understanding the Japanese culture of that period: for example, pronunciation, music and theatre. In addition, European religious music was taken to Japan by missionaries. They founded theological schools called Seminarios or Correggios where Japanese boys were taught vocal and instrumental music. Later, a commission of four boys was dispatched to Rome, and they came back with some musical instruments and typographic machines. This paper focuses on the description by the missionaries of Japanese music and plays of that time in this intercultural setting, which enabled them to become acquainted with those concrete images.
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Chatterjea, Ipsita. "Bruce Lincoln’s “How to Read a Religious Text”". Bulletin for the Study of Religion 42, nr 2 (3.04.2013): 13–19. http://dx.doi.org/10.1558/bsor.v42i2.13.
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In Gods and Demons, Priests and Scholars: Critical Explorations in the History of Religions, Lincoln’s “How to Read a Religious Text” is anchored in decades of work with mythological texts or canonical texts, the six points deployed have their origins in his prior work, Theorizing Myth (Lincoln 2012, 5-15; Lincoln 1999, 150-155). 1 The sections from the Chandogya Upani?ds that Lincoln uses to illustrate his points thus, fall in line with a number of his selected examples over the course of his career, add to this the analysis of relatively discrete events. The essay will apply Lincoln’s six lines of inquiry to Sara J. Duncan’s Progressive Missions in the South and Addresses: With Illustrations and Sketches of Missionary Workers and Ministers and Bishop’s Wives (1906) to walk through of the utility, limits and necessary adaptations that surface when Lincoln’s categories are applied to other types of religious texts beyond myth and canon.
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Neveu, Norig. "Between Uniatism and Arabism". Social Sciences and Missions 32, nr 3-4 (12.11.2019): 361–92. http://dx.doi.org/10.1163/18748945-03203016.
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Abstract In the Emirate of Transjordan, the interwar period was marked by the emergence of the Melkite Church. Following the Eastern rite and represented by Arab priests, this church appeared to be an asset from a missionary perspective as Arab nationalism was spreading in the Middle East. New parishes and schools were opened. A new Melkite archeparchy was created in the Emirate in 1932. The archbishop, Paul Salman, strengthened the foundation of the church and became a key partner of the government. This article tackles the relationship between Arabisation, nationalisation and territorialisation. It aims to highlight the way the Melkite Church embodied the adaptation strategy of the Congregation for the Oriental Churches in Transjordan. The clergy of this national church was established by mobilising regional and international networks. By considering these clerics as go-between experts, this article aims to decrypt a complex process of territorialisation and transnationalisation of the Melkite Church.
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McGlone, Mary M. "The King's Surprise: The Mission Methodology of Toribio de Mogrovejo". Americas 50, nr 1 (styczeń 1993): 65–83. http://dx.doi.org/10.2307/1007264.
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In 1579 King Philip II selected the presiding inquisitor of Granada as the second archbishop of Los Reyes, or Lima. Countering precedents which favored the episcopal nomination of priests who had spent time in the New World, Philip chose Toribio de Mogrovejo, a man totally lacking in both clerical and missionary experience, to preside over the most important episcopal see in the Southern hemisphere. That curious choice revealed Philip's strategy for the future of the church of the Viceroyalty of Peru. Philip presumably named the young jurist to implement a rigorous organization of the Church in the territory that retiring Viceroy Francisco de Toledo had only recently brought under effective civil governance. This article will demonstrate that, contrary to Philip's expectations, Toribio de Mogrovejo not only failed toinstill a Toledan spirit in the Church, but that he actively developed a mission methodology in accord with that promoted by Bartolomé de Las Casas and his followers in Peru.
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Dworzecka, Joanna. "Spór o białorutenizację Kościoła katolickiego na Białorusi". Collectanea Theologica 86, nr 2 (15.12.2016): 115–39. http://dx.doi.org/10.21697/ct.2016.86.2.05.
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Belorussification is explained as the process of change of direction of thelocal Roman Catholic Church from Polish national to Belarussian. It aimsto becoming an independent Church as the religious standalone institutionon the area of the autonomous Republic of Belarus. In practice it primarilymeans the change of the language used in the local Church. It causes anopposition on the part of the faithful (mainly from the older generation)and the Union of Poles in Belarus.The dispute about belorussification incorporates political, identity, historicaland practical issues. The Synod of the Archdiocese of Minsk-Mohilev,Pinsk and Vitebsk in 2000 ordained both languages (Polish and Belarussian)as languages of the Roman Catholic Church in dioceses participating inthe synod in Belarus. It depends on priests’ decision in what language theycommunicate with faithful and celebrate the church liturgical services.Basically the priests want to fulfill their role as pastors and hence theychoose the language suitable to communicate with the faithful – Belarussianand even Russian, whereas Polish is used for prayers only where it isexplicitly mentioned. The choice made by them is not dictated by politicalorganizations, but it is the conscious and calculated decision consideringthe neeeds of the faithful, the political correctness and personal attitudetowards missionary work.The paper is an attempt to respond to the accusation of Roman Dzwonkowski,Ewa Golachowska and Zdzisław Winnicki who claim that the churchesat present have become a tool of belorussification of Poles, in particularchildren and teenagers, by the clergy which has come from Poland. Thesubject raised in this thesis aims at explaining the decision of the priestswho choose belorussification, by taking into account their perspective andthe historical-political context.
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Ancel, Stéphane. "Discourse against Catholic Doctrine in Tǝgray (Ethiopia): A Nineteenth Century Text". Aethiopica 15 (4.12.2013): 92–104. http://dx.doi.org/10.15460/aethiopica.15.1.661.
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The article deals with a peculiar document that was found during a field research conducted by the team of the Ethio-SPARE project during the spring 2010 in church libraries of Gulo Mäkäda wäräda, north-east Təgray (historical ʿAgame). This document is a Gəʿəz text written during the 19th century and dedicated to the refutation of the Catholic doctrine. Because of its apparent historical significance, the text and its translation are presented here. Taking into consideration the literary form (discourse) of the work and the place where it was found (the area of the active Catholic preaching) we can assume that the text is a summary of the anti-Catholic argumentation, possibly used by the Orthodox priests, and a witness of the local attitude to the Catholic missionary activities. The treatise does not provide any hints to the political issues of the Catholic settlement in Ethiopia. However, it does highlight some elements of the discourse against Catholic faith in the context of the emergence of a strong religious Täwaḥǝәdo identity.
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LISYUNIN, Viktor. "PARTICIPATION OF TAMBOV CLERGY IN PARLIAMENTARY ELECTION AND STATE DUMA ACTIVITY OF 1–4 CONVOCATIONS (1906–1917)". Tambov University Review. Series: Humanities, nr 174 (2018): 171–80. http://dx.doi.org/10.20310/1810-0201-2018-23-174-171-180.
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The analysis of participation of Orthodox clergy in the election process and State Duma activity of 1–4 convocations (1906–1917), and also attitude of the Russian Orthodox Church to carried out state reforms are presented. On a reasonable basis it is proved that general strategy of participation of clergy in parliamentary activities was planned at Tambov clergy congress in January of 1905 and it was resolved into following statements: peaceful progress, reforms without violence, preservation of dominating role of Orthodox Church with simultaneous liberation from state patronage, economic protection of poor people and laboring classes, development of education in Orthodox direction. The clergy had certain expectations towards activity of State Duma of 1 and 2 convocations, while during 3 and 4 convocations the voice of Tambov Eparchy representatives was unnoticed. Two deputies from Tambov clergy, priests P.F. Vozdvizhenskiy and M.F. Lachinov supported the authorities. Their inactivity is explained as the political inertia, and also it stood for objective reasons: village priest could not leave his parish for a long time. Among deputies there were representatives of Tambov clergy: metropolite of St. Petersburg and Ladoga Vladimir (Bogoyavlenskiy), synodical curator of missionary fellowships of the Tambov Eparchy I.G. Ayvazov, editor of the journal “The Voice of the Church” A.M. Spasskiy, former lecturer of Tambov Seminary. The evaluation is given to complicated relations between the church and the state, the result of which was the change of the Holy Synod body due to the initiative of chief procurator V.N. Lvov and Local Council of 1917–1918, in the work of which representatives of the Tambov Eparchy took part actively.
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Bellenger, Dominic Aidan. "Dom Bede Camm (1864-1942), Monastic Martyrologist". Studies in Church History 30 (1993): 371–81. http://dx.doi.org/10.1017/s0424208400011839.
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One of the soldiers asked him what religion he was of. He readily answered, ‘I am a Catholic’ ‘What!’ said the other, ‘a Roman Catholic?’ ‘How do you mean a Roman?’ said Father Bell, ‘I am an Englishman. There is but one Catholic Church, and of that I am a member.’These words of a Franciscan priest, Arthur Bell, executed at Tyburn in 1643, could have been taken as his own by Dom Bede Camm, the Benedictine martyrologist, who was one of the great propagandists of those English and Welsh Catholic martyrs who died in the period from the reign of Elizabeth to the Popish Plot. The lives of the martyrs were familiar to English Catholics through the writings of Richard Challoner (1691–1781), whose Memoirs of Missionary Priests had been available in various forms since its publication, as a kind of Catholic reply to Foxe’s Book of Martyrs, in two volumes in 1741–2, but in the late nineteenth century, as the English Catholics, reinforced by many converts from the Church of England, grew more combative in controversy following the relative calm of the Georgian period, the martyrs came more to the forefront. The church authorities sought recognition of the English martyrs’ heroic virtue. In 1874 Cardinal Manning had put under way an ‘ordinary process’, a preliminary judicial inquiry, to collect evidence to elevate the ‘venerable’ martyrs to the status of ‘beati’. In 1895, and again in 1929, large batches of English martyrs were declared blessed. In 1935 Thomas More and John Fisher were canonized. It was not until 1970 that forty of the later martyrs, a representative group, were officially declared saints.
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Okafor, Eddie E. "Francophone Catholic Achievements in Igboland, 1883-–1905". History in Africa 32 (2005): 307–19. http://dx.doi.org/10.1353/hia.2005.0020.
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When the leading European powers were scrambling for political dominion in Africa, the greatest rival of France was Britain. The French Catholics were working side by side with their government to ensure that they would triumph in Africa beyond the boundaries of the territories already annexed by their country. Thus, even when the British sovereignty claim on Nigeria was endorsed by Europe during the Berlin Conference of 1884-85, the French Catholics did not concede defeat. They still hoped that in Nigeria they could supplant their religious rivals: the British Church Missionary Society (CMS) and the other Protestant missionary groups. While they allowed the British to exercise political power there, they took immediate actions to curtail the spread and dominion of Protestantism in the country. Thus some of their missionaries stationed in the key French territories of Africa—Senegal, Dahomey, and Gabon—were urgently dispatched to Nigeria to compete with their Protestant counterparts and to establish Catholicism in the country.Two different French Catholic missions operated in Nigeria between 1860s and 1900s. The first was the Society of the African Missions (Société des Missions Africaines or SMA), whose members worked mainly among the Yoruba people of western Nigeria and the Igbos of western Igboland. The second were the Holy Ghost Fathers (Pères du Saint Esprit), also called Spiritans, who ministered specifically to the Igbo people of southeastern Nigeria. The French Catholics, the SMA priests, and the Holy Ghost Fathers competed vehemently with the British Protestants, the CMS, for the conversion of African souls. Just as in the political sphere, the French and British governments competed ardently for annexation and colonization of African territories.
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Szczur, Piotr. "Jan Chryzostom a duszpasterstwo osób nie mówiących po grecku". Vox Patrum 55 (15.07.2010): 597–616. http://dx.doi.org/10.31743/vp.4359.
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This study offers some examples of John Chrysostom’s pastoral care for non- Greek- speaking peasants who lived around Antioch and spoke Syrian, and also the Goths present in Constantinople who spoke Gothic. The analysis of written sources allowed us to distinguish two main points in teaching the non- Greek- speaking congregation. The first one was based on directing the Word to foreigners in Greek but with a help from interpreters who simultaneously interpreted a homily or catechesis. The second one was based on delegating the teaching to priests or catechists of foreign origin so they could directly address a particular community in their own language. The study also brings to attention the cultural accommodation used by Chrysostom in his homily to Goths. From John Chrysostom’s pastoral experience it can be concluded that, apart from missionary fervour and communication context, not just anyone who was willing could be a keryx. He should show not only a religious zeal, know the Church teachings and the language of people, who he wants to evangelize, but also he should be familiar with mentality, culture and existential reality of recipients of the Word preached.
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Murphy, Emilie K. M. "Music and Catholic culture in post-Reformation Lancashire: piety, protest, and conversion". British Catholic History 32, nr 4 (11.09.2015): 492–525. http://dx.doi.org/10.1017/bch.2015.18.
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AbstractThis essay adds to our existing understanding of what it meant to be a member of the English Catholic community during the late Elizabeth and early Stuart period by exploring Catholic musical culture in Lancashire. This was a uniquely Catholic village, which, like the majority of villages, towns and cities in early modern England, was filled with the singing of ballads. Ballads have almost exclusively been treated in scholarship as a ‘Protestant’ phenomenon and the ‘godly ballad’ associated with the very fabric of a distinctively Protestant Elizabethan and Stuart entertainment culture. By investigating the songs and ballads in two manuscript collections from the Catholic network surrounding the Blundell family this essay will show how Catholics both composed and ‘converted’ existing ballads to voice social, devotional, and political concerns. The ballads performed in Little Crosby highlight a vibrant Catholic community, where musical expression was fundamental. Performance widened the parochial religious divide, whilst enhancing Catholic integration. This essay uncovers the way Catholics used music to voice religious and exhort protest as much as prayer. Finally, by investigating the tunes and melodies preserved in the manuscripts, I demonstrate how priests serving this network used ballads as part of their missionary strategy.
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Laamann, Lars Peter. "Memories of Faith: The ‘Christian Sutras’ of Eighteenth-Century China". Studies in Church History 38 (2004): 279–302. http://dx.doi.org/10.1017/s0424208400015886.
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Drawing on official documents filed at the First Historical Archives in Beijing, and on missionary correspondence located at the Archivio storico ‘de Propaganda Fide’ in Rome, this paper will focus on printed manifestations of popular Christianity during the mid-Qing period. It will argue that, following the exclusion of foreign missionaries after the imperial edict of 1724, tendencies towards inculturation accelerated. Early nineteenth-century sources reveal that the Christian villagers were well aware of the fact that they had preserved but a fraction of what the foreign priests had introduced several generations earlier, yet the sheer memory of their ancestors’ faith was sufficient to provide the religious and social cohesion which characterized Christian life during the eighteenth century. While developing into a syncretic expression of a belief originally introduced by European missionaries, popular Chinese Christianity absorbed elements of other religious systems, mainly popular Daoism and Buddhist millenarianism, as well as ‘Confucian’ patterns of social morality. The spiritual writings memorized and passed from generation to generation in semi-literate rural communities played an important part in the formation of a new, Christian expression of popular religiosity.
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Crăciun, Casian. "Tinerețea patriarhului Nicodim la Dunărea de Jos în contextul anului omagial al satului românesc". Teologie și educație la "Dunărea de Jos" 17 (12.06.2019): 7–113. http://dx.doi.org/10.35219/teologie.2019.01.
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“The homage Year of the Romanian village, of the priests, teachers and mayors” and “The commemorative Year of the patriarchs Nicodim Munteanu and Iustin Moisescu”, topics decided by the Holy Synod of the Romanian Orthodox Church to be debated in the Romanian Patriarchate in 2019, they have given numerous scientific and cultural events, symposia or conferences within the Archdiocese of the Lower Danube, which have brought to light personalities of the Romanian village within the eparchy, and have shown how much we owe to our ancestors and how much and how much we have. to learn from them. The close connection between the traditional Romanian village and the intellectual, cultural, church life of the great urban centers of the Country was also highlighted, the village being the source from which the men of state, high hierarchies, great cultural people, intellectuals came out at the right time, especially that have contributed to the unification of all Romanians in a single homeland, to the preservation and affirmation of national identity, to the defense of the right faith and of the Romanian soul. This is also the case of the Nicodim Munteanu, a peasant son from Pipirig village, in the Neamț region, who was the Patriarch of the Romanian Orthodox Church between 1939 and 1948. Because an important stage in the becoming of Patriarch Nicodim took place in the Diocese of the Lower Danube, between 1902-1909, the present study sketches the personality and the theological, liturgical, missionary, cultural and administrative activity of Patriarch Nicodim in Galați, as archimandrite of the chair (vicar) and director of the Seminary “Sf. Apostle Andrew” (1908-1909). These issues, briefly presented, will be developed by our young priests, religious teachers, theologians, seminarians and social workers and, no less, by our good young Christians, by all the believers in the Lower Danube Diocese, by far and real useful for the salvation of our souls, for more soul peace, through prayer and the practice of liturgical, cultural and philanthropic life in the real way.
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Apryshchenko, V. Yu, i N. А. Lagoshina. "Resettlement of British and Irish Catholics to Continental Europe in 16th—18th Centuries". Nauchnyi dialog, nr 6 (24.06.2021): 281–301. http://dx.doi.org/10.24224/2227-1295-2021-6-281-301.
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The problem of large-scale migration of British and Irish Catholics to continental Europe in the 16th—18th centuries is investigated. The relevance of the study is due to the fact that the religious schools of Catholics in Europe were seen as examples of pious communities, the foundations on which the emerging traditions of religious tolerance, stability and commercial prosperity were built in England. It is noted that this fueled the arguments of the supporters of liberal religious reforms in the UK in the 19th century. The novelty of the study is seen in the fact that the study of the movement of Catholics to Europe makes it possible to reveal the degree of influence of religious schools on British politics and public opinion, to understand how the expatriate community in exile functioned, adapted and communicated. Migration has been proven to be most intense during the Elizabethan period and early Stuart reign, but its impact on religious life in Britain and Ireland was felt over a longer period, until the end of the 18th century. The authors conclude that for Catholics who remained in England, religious institutions in Europe were not only a source of supply of missionary priests and religious literature, but also a link with the continental Counter-Reformation.
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Nurbayev, Zhaslan Y., i Sailaugul B. Nurbayeva. "Urban realm and temple construction of the russian orthodox church on the cusp of 19th and 20th centuries (based on photographic documents of kostanay city)". Bulletin of Nizhnevartovsk State University 55, nr 3 (27.09.2021): 34–46. http://dx.doi.org/10.36906/2311-4444/21-3/04.
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The article is devoted to considering church construction on the territory of Kostanay city, which broadly speaking includes building of churches, church government, and administrative organization. The investigations have led to a conclusion that the main factors contributing to soaring church construction in rapidly growing Kostanay city on the cusp of 19th and 20th centuries were active migration processes resulting in movement of significant number of orthodox people from European part of Russia, as well as development of missionary activities among native population. On the basis of photographic documents, the authors have characterized orthodox temple architecture, as well as subdivided churches according to institutional principle, composition and spatial dynamics, and style of space-planning decisions. It was found that a greater number of churches in Kostanay were the parish ones, prayer halls of temples had a single or five-domed top, the following architectural styles were distinguished in the temple construction: eclecticism, elements and techniques of provincial Baroque and classicism, national Russian style combined with the techniques of the brick style. Within church construction, the government was tasked with designing living environment in general, rather than religious buildings. The urban realm balanced all aspects of confessional life, included its physical, functional_ pragmatic, social, as well as emotional and artistic parameters. After Orthodox temples were built and given certain functions, there were changes in the social structure of the society, the parish was growing, the number of priests was increasing, which led to changes in the urban realm. The environment is connected with the main elements of the urban system, having stability and variability, respectively, which resulted in a set of individual and collective creative acts. The Russian Orthodox Church had a great influence on education and the moral state of urban dwellers. A network of parochial schools was formed at each church and each temple. Such schools pursued not only educational, but also missionary goals.
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Aizatullova, Alsu Shamilievna. "Public authorities’ role in public education organization in the Simbirsk province in the second half of the 19th century". Samara Journal of Science 6, nr 2 (1.06.2017): 144–49. http://dx.doi.org/10.17816/snv201762211.
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This paper examines public authorities role in public education organization in the Simbirsk province in the second half of 19th - beginning of the 20th century. The state structures, the Russian Orthodox Church and other confessions managed the state-religious education in the country. The author examines the role of public authorities in the organization of state-religious education of people. The Ministry of National Education and the Holy Synod were responsible for it on the state scale. In the provinces this work was coordinated by the guardianship of the school districts, directorate of education and provincial and district councils. In secular educational institutions educational work was organized by the directorate of public schools, who controlled the educational work of school teachers and effective forms and methods use. The main responsibility of the national education directorates was joint Russian-Tatar schools opening, Russian classes opening in Islamic schools and compulsory Russian language study in Tatar schools. An important goal was to tighten control over the school activities. There was Orthodox missionary fraternity. These organizations were responsible for the same questions. Provincial directorates of national education had to coordinate all state-religious activities done by teachers, religious priests and missionaries. Thus, the system of the state-religious education management was complex, diverse; its parts copied each other, so it led to its activity efficiency decrease.
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Morales Francisco, OFM. "The Native Encounter with Christianity: Franciscans and Nahuas in Sixteenth-Century Mexico". Americas 65, nr 2 (październik 2008): 137–59. http://dx.doi.org/10.1353/tam.0.0033.
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Among the nations of the New World, Mexico is probably the country in which the Franciscans worked most intensively. Having been the first missionaries to arrive in Mexico, they covered most of its territory and worked with numerous native groups: Nahuas, Otomies, Mazahuas, Huastecas, Totonacas, Tarascans, Mayas. Their intense missionary activity is evident in the many indigenous languages the Franciscans learned, the grammars and vocabularies they wrote, the numerous Biblical texts they translated, and the catechisms they wrote with ideographical techniques quite alien to the European mind. This activity left an indelible mark in Mexico, a mark still alive in popular traditions, monumental constructions, popular devotions, and folk art. Without a doubt, in spite of the continuous growth of the Spanish and Mestizo populations during colonial times, the favorite concern of Franciscan pastoral activity was the indigenous population. Thus, Franciscan schools and colleges, hospitals, and publications were addressed to it. For their part, the native population showed the same preference for the Franciscans. To the eyes of the civil and ecclesiastical authorities, Franciscans and natives appeared as an inseparable body, an association not always welcomed by the Spanish Crown. In fact, since the middle of the sixteenth century bishops and royal officials tried to separate them, assigning secular priests in the native towns and limiting the ecclesiastical authority of the friars.
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D'Agostino, Peter R. "Orthodoxy or Decorum? Missionary Discourse, Religious Representations, and Historical Knowledge". Church History 72, nr 4 (grudzień 2003): 703–35. http://dx.doi.org/10.1017/s0009640700097353.
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In 1873 an exhausted Catholic priest who had completed a successful mission reported to his bishop. Pleased with his priest's achievement, the bishop mused, “now that they are all in the grace of God, drown them in the river before they lose it.” How should we interpret this joke? It plays upon the belief that earthly life pales in importance to life after death. Even a cruel end such as drowning would be a small price to pay for eternal life. The joke also toys with the burdensome duties of the missionary as a supernatural agent of redemption. A mission demands exhausting days of preaching, exhortation, prayer, hearing confessions, and offering the Eucharist. The task, to lead sinners toward a state of grace, is onerous. So bishop and priest chuckle together. Murdering the laity—at the proper moment, before they sin again—would ease their pastoral load.
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Kaproń OFM, Kasper. "Luis Jerónimo de Oré OFM — Symbolo Catholico Indiano (1598)". Poznańskie Studia Teologiczne, nr 35 (3.09.2020): 139–57. http://dx.doi.org/10.14746/pst.2019.35.08.
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Brother Luis Jerónimo de Oré’s Symbolo Catholico Indiano was the most important and authorized sixteenth century treatise for the evangelization of the native Andean peoples. In its pages we find a vivid image of Andean reality immediately after the Conquest and a fervent exposition of the Catholic faith inspired in the recent Councils of Trent and Lima. The treatise also presents the missioning methods that served the Franciscans and other priests of the Viceroyalty for the evangelization of the indigenous peoples. Above all, in this text we find an admirable exposition of the theological doctrine and catechetical practice in the anthropological perspective that forms its starting point, which is the Andean man or woman who had never heard a message of salvation and dignity for the human person.
Brother Luis Jerónimo de Oré Rojas OFM was born in Huamanga in 1554 (now the geographi- cal Department of Ayacucho in Perú). He was a zealous missionary who travelled throughout the colonizers’ territory, from the extreme north of Florida to the extreme south of Chile. As an intelli- gent linguist he was the author of important rituals and catechisms in Quechua and Aymara. He was one of the first bishops born on the American soil, and the first to be incorporated into the Native Indian Council and the Vatican hierarchy; as a bishop he stood out for his protection of aboriginal groups and his energetic defense of the cultural integrity of Native Indian nations.
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Majoroshi, Maria. "THE METROPOLITANATE GALICIA AND THE GREEK CATHOLIC EPARCHY OF MUKACHEVO: DIFFICULT RELATIONS UNDER OCCUPATION REGIMES (1939 – 1944)". Scientific Herald of Uzhhorod University. Series: History, nr 1 (44) (27.06.2021): 43–50. http://dx.doi.org/10.24144/2523-4498.1(44).2021.232448.
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The relationships between two Greek Catholic Provinces: the Metropolitanate of Galicia and the Eparchy of Mukachevo under occupation regimes, are highlighted in the article. During this difficult period in the history of both church institutions, cooperation between them was almost impossible since the Metropolitanate of Galicia was already under the Soviet regime while the Eparchy of Mukachevo became part of Hungary. Metropolitan of Galicia Andrey Sheptytsky was forced to fight attacks on the Greek Catholic Church by the "Soviets" and Bishop of Mukachevo Oleksandr Stoyka after receiving the status of "one's own right" ("Ecclesia sui juris") by the Greek Catholic Eparchy of Mukachevo in 1937, was aimed at full autonomy of the eparchy. The author pays special attention to the incident with the arrest of monks from the Order of St. Basil the Great by the Hungarian authorities. The author describes the process of their release, in which bishops Oleksandr Stoyka and Miklosh Dudash, as well as archpriest Leontii Dolhii (Mariiapovchanskyi (Máriapócs) monastery), took an active part. After analyzing the letters of the mentioned bishops to various government structures of the Kingdom of Hungary, the author concluded that they made every effort to get the Basilian monks out of prison as soon as possible. After the first appeals, the arrested monks were transferred from prison to the Jesuit Church in Budapest, and later, until the moment of their liberation, they lived only in monasteries. Finally, the Basilian monks were released and returned to serve in the Greek Catholic Eparchy of Mukachevo in August 1942. They were also allowed to engage in missionary activities and participate in mass events. Based on the analysis of archival sources, namely correspondence between Galician priests (who found themselves in refugee camps in Hungary, Austria and Germany) and Mukachevo bishops, we learn about the fate of these pastors, as well as the fact that Bishop Teodor Romzha accepted them for service in the Greek Catholic Eparchy of Mukachevo. Unfortunately, after the arrival of Soviet authority, Galician priests were arrested: they were accused of anti-Soviet activities and cooperation with the Organization of Ukrainian Nationalists and sentenced to imprisonment in correctional camps. The researcher introduced into scientific circulation a series of epistolary sources concerning the history of relations between the two ecclesiastical provinces in 1939 – 1944.
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Greene, Sandra E. "The Past and Present of an Anlo-Ewe Oral Tradition". History in Africa 12 (1985): 73–87. http://dx.doi.org/10.2307/3171713.
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In 1680 Jean Barbot made the following observation about the religious institutions found in the Slave Coast Ewe communities of Keta and Anlo: “Their…religion [is] much the same as on the Gold Coast, only they have a vast quantity of idols…” A similar observation was made by Danish cartographer P. Thøning on his 1802 map of the lower Volta, when he described a site near the Anlo capitol of Anloga, as an “Amegase fetisch-plads,” an important religious shrine. Subsequently this shrine was identified as that which belonged to one of the clans from whose ranks was chosen the awoamefia, the highest leadership position in Anlo. In 1935 this clan, the Bate, was, in turn, described by the German missionary D. Westermann as composed of priests, soothsayers, and magicians. It is not surprising then, given such references, that R.A. Kea suggested that “the Anlo ruler's supremacy was based, at least initially on religious and ritual ascendancy.”In 1978, however, when Anlo elders were consulted on this issue, most were surprisingly vehement in their denials of any such association, past or present, between religious concerns and the offices in the Anlo political system, particularly that of the awoamefia. They pointed to the popular traditions--those published in local textbooks and recited at annual festivals--to support their contention that the two clans which had gained custody of the awoamefia office, the Adzovia and Bate, had gained and retained the same through the “right of inheritance” and the “right of service” respectively.
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Neumann, Piotr Franciszek. "Diecezja poznańska u schyłku Rzeczypospolitej Obojga Narodów". Poznańskie Studia Teologiczne, nr 33 (11.12.2019): 163–75. http://dx.doi.org/10.14746/pst.2018.33.09.
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In the investigated period of the years 1768–1793, the Poznań diocese belonged to the Gniezno metropolitan area and comprised the territory of more than 28 000 square kilometers, divided into two parts — Great Poland and Masovia. Poznań bishops resided mainly in Warsaw, in the Masovian part. The diocesan office in the years 1768–1780 was held by Andrew Stanislaus Młodziejowski and in the years 1780–1793 by Anthony Onuphrius Okęcki, both involved in state issues, includ- ing the post of crown chancellors. Pontifical duties were performer mainly by bishops suffragan, while the diocese was managed by general curates. The cathedral chapter in Poznań, constituted by 10 prelates and 23 canons, was the elite of the clergy. In addition to that, there were other bodies of clergy like curates, penitentiaries, two missionary colleges, rorantists and altarists. Collegiate chapters existed in three churches in Poznań, as well as in Warsaw, Środa Wielkopolska (Great Po- land), Szamotuły and Czarnków. The area of the diocese was divided in to four archdeaconships — Poznań, Śrem, Pszczew and Warsaw — each divided into deaconships, amounting to the number of twenty nine. Within the territory of the diocese there were 466 parish churches and a significant number of churches and chapels of various character, with an abundance of priests. The clergymen derived mainly from the townspeople, and delegates of the bishop visiting the parishes positively assessed their moral conduct. In 1772 there were 78 male monasteries with 1549 monks and 17 female monasteries in the whole diocese.
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Nicolaus, Peter. "Residues of Ancient Beliefs among the Shin in the Gilgit-Division and Western Ladakh". Iran and the Caucasus 19, nr 3 (9.10.2015): 201–64. http://dx.doi.org/10.1163/1573384x-20150302.
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The Gilgit-Division (northern Pakistan) and the Dah-Hanu area (the westernmost part of Ladakh, India) have always been difficult to access. This is due in part to the mountainous terrain, which is made even more treacherous by the prevailing security instability (certain areas are still off limits for foreigners due to the Kashmir conflict). Hence, there has been very little anthropological research undertaken in this area over the last 50 years. The present paper attempts to revive the interest in these neglected regions by examining ancient traits of shamanism, as well as the worship of pre-Islamic and pre-Buddhist deities, still prevailing around Gilgit and in the Dah-Hanu area. Furthermore, this study sheds light on the history, culture and religion of the Shin people. It does so by elaborating on the changes the old Dardic belief system underwent in order to adapt to the missionary efforts of “world-religions” conquering the region. Finally, this work attempts to explain and date the different Shin-migrations, which took these people from their homesteads in Kohistan to the Gilgit region and from there to the Dah-Hanu area. The research is based on interviews carried out by the author in Gilgit, Bagrot, Hunza and Nagar, as well as in the Dah-Hanu area (15 male and 15 female shamans; 6 male priests, and numerous villagers) between 2011 and 2013. In addition, the author witnessed the very rare initiation of a male shaman in Lower Hunza. He further observed two shamanic séances in the Dah-Hanu area.
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Bednarski, Steven, i Andrée Courtemanche. ""Sadly and with a Bitter Heart": What the Caesarean Section Meant in the Middle Ages". Florilegium 28, nr 1 (styczeń 2011): 33–69. http://dx.doi.org/10.3138/flor.28.003.
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One sunny spring day, a Resurrectionist priest sips tea and speaks of his time as a Bolivian missionary in the 1960s and ’70s. His recollection of the local ‘Indians’ is obscured by more than three decades’ distance. China cup in hand, he recalls vaguely their mud huts, flocks of sheep, herds of llamas, and the beautiful, rugged terrain of the altiplano. With greater precision, he speaks about the local belief system, especially attitudes towards stillbirths. This left a strong impression upon him. The priest emphasizes how deeply fearful the locals were of stillborn babies, and he flavours his recollections with two sad anecdotes. One day, he says, some villagers brought him a small blue corpse. The baby’s father insisted that the missionary baptize it. Since this was canonically impossible, the priest performed an impromptu blessing. It effectively banished the evil spirit conjured by the unfortunate birth. Satisfied with the blessing, the villagers relaxed and returned to their normal lives. On another occasion, one of the priest’s confrères was less delicate. A mother presented him with her dead baby, pleading for a postmortem baptism. At last the cleric told her, “The Church will only permit me to baptize your child if it draws milk from your breast.” Since this was impossible, the mother went away frustrated and ill at ease, having been unsuccessful in her bid to exorcise the unlucky spirit.
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Smythe, Kathleen R. "The White Father Archives at Mwanza, Tanzania". History in Africa 24 (styczeń 1997): 431–32. http://dx.doi.org/10.2307/3172043.
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The White Fathers' (Missionary Society of Africa) Regional House outside Mwanza, Tanzania is the home of a small, but important archival collection for scholars researching those areas in Western Tanzania where the White Fathers lived and worked. The collection is relatively unknown, but for my research (social history with a focus on children) it was a gold mine of information. It also turned out to be the most pleasant archives to work in of all of the ones I consulted during my fieldwork experience.The archives in Mwanza contain some of the same information that can be found in Rome at the White Fathers' headquarters, but provide a cheaper and closer alternative for those already in Tanzania. In the Regional House library are the Rapports Annuels of the mission society from the 1880s to the late 1950s and a full set of Chronique Trimestrielle (which later became Petit Echo). The Reports Annuels contain compilations of statistics (including the number of missionaries, sisters, catechists, neophytes, catechumens, baptisms of various categories, marriages, confessions, confirmations, boys and girls attending school for each mission station), as well as general reports about the nature and progress of the missionaries' work. Having already read the particular mission diaries in Rome, these reports were particularly helpful as they conveniently summarized trends and problems that priests saw in their work. As its name implies, the Chronique Trimestrielle was published four times a year and contained a variety of information about the missions and their work, but a primary focus was education. In addition, the library contains works on the mission society, its founder, Charles Lavigerie, and some important works on the Sukuma people and language.