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Relevant bibliographies by topics / Catholic Church. Province of Peru

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Academic literature on the topic 'Catholic Church. Province of Peru'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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Journal articles on the topic "Catholic Church. Province of Peru"

1

Benavides, Maria. "The Franciscan Church of Yanque (Arequipa) and Andean Culture." Americas 50, no. 3 (January 1994): 419–36. http://dx.doi.org/10.2307/1007168.

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Yanque, a village in the Colca Valley of southern Peru, was the capital of the Spanish province of Collaguas during the colonial period (1532-1821). It was also the seat of a Franciscan convent responsible for baptizing the native population, instructing them in Catholic doctrine and Spanish social customs, and discouraging indigenous worship of ancestors, mountains, and forces of nature. Supervised by Franciscan friars and “master builders” hired in the nearby town of Arequipa, native workers constructed a church in the sixteenth century and rebuilt it on a grander scale after the walls and roof collapsed during the 1668 earthquake.

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Kaup, Monika. "“¡Vaya Papaya!”: Cuban Baroque and Visual Culture in Alejo Carpentier, Ricardo Porro, and Ramón Alejandro." PMLA/Publications of the Modern Language Association of America 124, no. 1 (January 2009): 156–71. http://dx.doi.org/10.1632/pmla.2009.124.1.156.

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Cuba assumes a special place in the genealogy of the latin American Baroque and its twentieth-century recuperation, ongoing in our twenty-first century—the neobaroque. As Alejo Carpentier has pointed out (and as architectural critics confirm), the Caribbean lacks a monumental architectural baroque heritage comparable with that of the mainland, such as the hyperornate Churrigueresque ultrabaroque of central Mexico and Peru (fig. 1). Nevertheless, it was two Cuban intellectuals, Alejo Carpentier and José Lezama Lima, who spearheaded a new turn in neobaroque discourse after World War II by popularizing the notion of an insurgent, mestizo New World baroque unique to the Americas. Carpentier and Lezama Lima are the key authors of the notion of a decolonizing American baroque, a baroque that expressed contraconquista (counterconquest), as Lezama punned, countering the familiar identification of the baroque with the repressive ideology of the Counter-Reformation and its allies, the imperial Catholic Iberian states (80). Lezama and Carpentier argue that the imported Iberian state baroque was transformed into the transculturated, syncretic New World baroque at the hands of the (often anonymous) native artisans who continued to work under the Europeans, grafting their own indigenous traditions onto the iconography of the Catholic baroque style. The New World baroque is a product of the confluence (however unequal) of Iberian, pre-Columbian, and African cultures during the peaceful seventeenth century and into the eighteenth in Spain's and Portugal's territories in the New World. The examples studied by Lezama and Carpentier are all from the monumental baroque sculpture and architecture of Mexico, the Andes, and Brazil's Minas Gerais province: the work of the Brazilian mulatto artist O Aleijadinho (Antônio Francisco Lisboa [1738–1814]; see fig. 2 in Zamora in this issue) and the indigenous Andean artist José Kondori (dates unknown; see fig. 1 in Zamora), central Mexico's Church of San Francisco Xavier Tepotzotlán (fig. 1), and the folk baroque Church of Santa María Tonantzintla (see fig. 3 in Zamora), to mention a few landmarks and names.

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Collier, Simon, Michael Fleet, and Brian Smith. "The Catholic Church and Democracy in Chile and Peru." Hispanic American Historical Review 78, no. 3 (August 1998): 533. http://dx.doi.org/10.2307/2518364.

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Cousineau, Madeleine, Michael Fleet, and Brian H. Smith. "The Catholic Church and Democracy in Chile and Peru." Journal for the Scientific Study of Religion 37, no. 4 (December 1998): 767. http://dx.doi.org/10.2307/1388164.

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Collier, Simon. "The Catholic Church and Democracy in Chile and Peru." Hispanic American Historical Review 78, no. 3 (August 1, 1998): 533–34. http://dx.doi.org/10.1215/00182168-78.3.533.

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McCann, Frank D., and Jeffrey Klaiber. "The Catholic Church in Peru, 1821-1985: A Social History." American Historical Review 99, no. 3 (June 1994): 1010. http://dx.doi.org/10.2307/2167972.

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Banusing, Rita O., and Joel M. Bual. "The Quality of Catholic Education of Diocesan Schools in the Province of Antique." Philippine Social Science Journal 3, no. 2 (November 12, 2020): 35–36. http://dx.doi.org/10.52006/main.v3i2.150.

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The mission of Catholic schools is linked to the evangelizing thrust of the Church in proclaiming Christ to the world to transform society. However, most Catholic institutions nowadays are confronted with issues on the deterioration of values, migration of qualified teachers to public schools, and decline in enrolment, posing threats to the Catholic identity and mission, operational sustainability, and quality of teaching and learning. To address these problems, the Catholic Educational Association of the Philippines (CEAP) developed the Philippine Catholic Schools Standards (PCSS) to help these schools in the country revisit and re-examine their institutional practices according to the identity and mission of the Catholic Church. Hence, this paper assessed the quality of Catholic education of diocesan schools in the Province of Antique in the light of Catholic identity and mission, leadership and governance, learner development, learning environment, and operational vitality domains of PCSS. Also, it sought to find out whether a significant relationship exists between the age, sex, length of service, and designation of assessors and their quality assessment on Catholic education.

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Juan Miguel Espinoza Portocarrero. "The COVID-19 Pandemic and the Peruvian Catholic Church:." Lumen et Vita 11, no. 1 (December 27, 2020): 1–11. http://dx.doi.org/10.6017/lv.v11i1.13067.

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This paper examines the Peruvian Catholic Church's responses to the challenges of COVID-19, and how this context might constitute a new stage of the Peruvian Church’s reception of Vatican II. First, it values that the Catholic Church has performed a significant social contribution by distributing humanitarian aid, providing spiritual accompaniment, and articulating the civil society to face the needs raised by COVID-19. This paper argues that such response relates to the process of reception of Vatican II in Peru. During the 1970s and 1980s, the Peruvian Church developed pastoral structures and ecclesial networks that specialized in engaging with and serving the world. Nowadays, the Church offers those strengths to the State and society. Second, this paper examines how the pandemic presents opportunities for a new discernment of the "signs of the times" by highlighting some pastoral challenges the Peruvian Church needs to address in light of Peru’s new social reality and Pope Francis’ call for Church reform.

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Cason, J. Walter. "Book Review: The Catholic Church in Peru, 1821–1985: A Social History." Missiology: An International Review 21, no. 4 (October 1993): 491. http://dx.doi.org/10.1177/009182969302100420.

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Escobar, Samuel. "Book Review: The Catholic Church in Peru, 1821–1985: A Social History." International Bulletin of Missionary Research 17, no. 4 (October 1993): 180–81. http://dx.doi.org/10.1177/239693939301700417.

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Dissertations / Theses on the topic "Catholic Church. Province of Peru"

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Morgan, Michael P. "Normative requirements for the intellectual formation of permanent deacons experiences in the province of Miami, possibilities for the diocese of St. Augustine /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Astuhuamán, Gonzáles César W. "Foundation, splendour, and collapse of the San Miguel de Piura church (1534- 1578), the first catholic church of Peru." Pontificia Universidad Católica del Perú, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/113366.

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The aim of this research is to analyze the imperial infrastructure and institutions developed by the Inca and Spaniards to control and administer the Piura Region through the major center of Piura La Vieja (or San Miguel de Piura). This study leads with two main questions: What were the functions of the institutional buildings at Piura La Vieja, and how did these functions change from the pre-Hispanic to Transitional Colonial periods? To answer these questions, I developed a methodology to concede the limited documentary sources and surviving archaeological evidence. The Spaniards established San Miguel de Piura in 1534 and according to early documentary sources, a Catholic church was built circa 1539, which operated until 1578. During the 2005, 2008 and 2011, field seasons at Piura La Vieja we identified and excavated a structure to the south of the central plaza, oriented from North-West to South-East. The structure was identified and recorded as the architectural remains of a church, including an atrium, main entrance, tower, outer wall, altar, and sacristy. This church was built over a pre-existing pre-Hispanic building which followed a different axial orientation. The church of San Miguel de Piura is significant in that it is the only surviving building of the first seven churches built in Peru before 1540.This article is organized in five parts: the first is dedicated to explore the pre-Hispanic Period (1800 a.C.-1532 d.C.), the second to the Spanish establishment of San Miguel de Piura, the third to the brief rise of San Miguel, the fourth to the collapse of the site. Finally, some preliminary conclusions and directions for further research are presented.
Esta investigación analiza la infraestructura e instituciones imperiales desarrolladas por los incas y españoles para controlar y administrar la región Piura mediante Piura La Vieja (o San Miguel de Piura). Dos preguntas son abordadas: ¿Cuáles fueron las funciones de las edificaciones institucionales? y ¿cómo sus funciones fueron cambiando desde los períodos prehispánico al Colonial Transicional? Para responderlas, combiné fuentes documentales y evidencias arqueológicas. Los españoles fundaron San Miguel en 1534 y, en 1539, una iglesia católica fue construida según fuentes documentales, la cual operó hasta 1578. Durante el trabajo de campo de 2005, 2008 y 2011, se excavó una edificación, construida sobre una prehispánica, localizada al sur de la plaza central, y se registraron componentes arquitectónicos de una iglesia: atrio, puerta principal, campanario o espadaña, muro perimétrico, altar y sacristía. La importancia de la iglesia radica en que es la única edificación sobreviviente de las siete iglesias tempranas construidas en el Perú antes de 1540. Este artículo es organizado en cinco partes: la primera está dedicada a explorar el período prehispánico (1800 a.C.-1532 d.C.); la segunda, al establecimiento hispano de San Miguel de Piura; la tercera y cuarta, al ascenso y colapso del sitio; finalmente, se presentan algunas conclusiones preliminares y futuras investigaciones son presentadas.

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Seljak, David 1958. "The Catholic Church's reaction to the secularization of nationalism in Quebec, 1960-1980." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39996.

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The political modernization of Quebec in the 1960s meant that the close identification of French Canadian identity with the Roman Catholic faith was replaced by a new secular nationalism. Using David Martin's A General Theory of Secularization, I examine the reaction of the Catholic Church to its own loss of power and to the rise of this new secular nationalism. Conservative Catholics first condemned the new nationalism; by 1969 some conservative accepted the new society and even supported its state interventionism. Most important Catholic groups, including the hierarchy, the most dynamic organizations, and largest publications came to accept the new society. Inspired by the religious reforms of the Second Vatican Council and new papal social teaching, they affirmed the right of Quebeckers to self-determination and social justice. The Church created a sustained ethical critique of nationalism as a means of redefining its public presence in Quebec society. The consensus around this ethical critique and redefinitions of the Church role is evident in the participation of Catholic groups in the 1980 referendum on sovereignty-association.

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Lee, Christine Shen-Chirng. "The power and the glory : belief, sacramentality and native Andean Catholic priests in Talavera, Peru." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16549.

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In Talavera, a small town in the rural south-central Peruvian Andes, Catholicism is deeply rooted in local institutions, society and history. I explore Talaveran Catholicism primarily through the eyes of the priests and the core parish community, and in doing so seek to contribute to the anthropology of Christianity, including the anthropology of Catholicism, and the anthropology of the Andes. Engaging with dominant models in the anthropology of Christianity of Christianity as a religion of conversion and radical discontinuity, I argue that in Talavera, such models no longer ring true for local Catholics: instead, Christian conversion is long forgotten and taken for granted, while Christianity is an important source of continuity with the past. This is related to the activities of the current generation of Catholic priests in Talavera, who are locally native and who by and large tend to be more sympathetic to local Andean Catholic traditions as a result—but without subscribing to dominant anthropological framings for pro-Andean sentiment. Instead, I draw on David Brown's formulation of Christian tradition to argue for a new anthropological model views the ‘syncretic' aspects of Andean Catholicism as simply part of Catholicism in general. Following the emphasis on incorporating theology, I subsequently argue that we need to take seriously Catholic notions of sacramentality as an ontological transformation—a theme throughout the majority of the thesis. I argue that sacramentality underlies how Catholic priests can be simultaneously divine and human through the sacrament of ordination; structures clerical-lay relations in Catholic parishes by creating the space for lay assistants to carry out the work of priests without becoming priests themselves; and causes membership of the Catholic Church, thereby leaving belief to carry out the work of improving, rather than effecting, one's Catholic-ness.

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Fleming, Peter J. "Chosen for China the California province Jesuits in China, 1928-1957 : a case study in mission and culture /." online access from Digital dissertation consortium, 1987. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?8802866.

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Walbel, Pauline Rose. "A history of the Sisters of St. Mary of Oregon's mission in Tamshiyacu, Peru 1966-1973." PDXScholar, 1990. https://pdxscholar.library.pdx.edu/open_access_etds/4132.

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On August 17, 1961, Pope John XXIII appealed to religious communities in the United States to send ten-percent of their personnel to assist the Church in Latin America. Thousands answered his call. This unprecedented effort drew four members of the Sisters of St. Mary of Oregon to the village of Tamshiyacu in the jungles of Peru from 1966 to 1973. The purpose of this thesis ls to examine the experience of the sisters within the context of the total missionary effort and the religious changes affecting the Catholic Church in the United States and Latin America during the 1960/s.

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Seiler, Gerald L. "The right of the laity to associate and the lay Carmelites of the Province of the Most Pure Heart of Mary." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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8

Paz, y. Miño Manuel. "ETHICAL APPROACHES TO THE PERUVIAN STATE TREATMENT IN FAVOUR OF THE CATHOLIC CHURCH : Is there any state religious discrimination in Peru?" Thesis, Linköping University, Centre for Applied Ethics, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-19429.

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In this thesis I will discuss two different ethical approaches to the Peruvian state treatment in favour of the Catholic Church, for and against, based respectively on communitarian and secularist views on the state-Church relationship which I will also discuss. After that I will offer concepts of several types of discrimination and I will connect them to the question if the Peruvian state treatment in favour of the Catholic Church is a kind of discrimination against non-Catholic minorities-believers and non-believers. Finally, I will summarize the thesis and make some general conclusions.

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9

Nwosu, Vincent. "The contribution of the laity to the growth of the Catholic Church in the Onitsha Province of Eastern Nigeria 1905-1983." Thesis, University of London, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.309959.

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Sammon, Henry Matthew. "Temporal administration in the American province of the Institute of the Marist Brothers of the Schools." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Books on the topic "Catholic Church. Province of Peru"

1

Alvaro, Galmés de Fuentes, and Real Academia de la Historia (Spain), eds. Comentarios al III Concilio de Lima, 1582-1583. Madrid: Ediciones del Orto, 1999.

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Ferrer, Raimundo Romero. Estudio teológico de los catecismos del III Concilio Limense (1584-1585). Pamplona: Ediciones Universidad de Navarra, 1992.

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Lisi, Francesco Leonardo. El tercer concilio limense y la aculturación de los indígenas sudamericanos: Estudio crítico con edición, traducción y comentario de las actas del concilio provincial celebrado en Lima entre 1582 y 1583. Salamanca: Universidad de Salamanca, 1990.

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4

Klaiber, Jeffrey L. The Catholic Church in Peru, 1821-1985: Asocial history. Washington, D.C: Catholic University of America Press, 1992.

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5

Fleet, Michael. The Catholic Church and democracy in Chile and Peru. Notre Dame, Ind: University of Notre Dame Press, 1997.

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6

Klaiber, Jeffrey L. The Catholic Church in Peru, 1821-1985: A social history. Washington, D.C: Catholic University of America Press, 1992.

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Unanue, José Hipólito. Guía política, eclesiastica y militar del Virreynato del Perú para el año de 1793. Lima: COFIDE, Oficina de Asuntos Culturales, 1985.

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8

Tompert, Ann. The Pied Piper of Peru. Honesdale, Pa: Boyds Mills Press, 2002.

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9

The Maryknoll Catholic mission in Peru, 1943-1989. Notre Dame, Ind: University of Notre Dame Press, 2011.

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10

Beck, Carlos Enríquez, and Mirian Alarcón. Hacia una nueva evangelización: De la Gran Misión "Remar Mar Adentro" (2003-2006) a "La Gran Misión de Lima" (2008-2010). Lima: Arzobispado de Lima, 2010.

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Book chapters on the topic "Catholic Church. Province of Peru"

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Zhang, Zhipeng. "The Jinde Charities Foundation of Hebei Province and Catholic Charities in China." In People, Communities, and the Catholic Church in China, 93–108. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-1679-5_7.

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"The Chilean Church:." In The Catholic Church and Democracy in Chile and Peru, 35–76. University of Notre Dame Press, 2015. http://dx.doi.org/10.2307/j.ctvpj79tq.6.

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"The Peruvian Church:." In The Catholic Church and Democracy in Chile and Peru, 77–110. University of Notre Dame Press, 2015. http://dx.doi.org/10.2307/j.ctvpj79tq.7.

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"Church and Society in Theoretical Perspective." In The Catholic Church and Democracy in Chile and Peru, 13–34. University of Notre Dame Press, 2015. http://dx.doi.org/10.2307/j.ctvpj79tq.5.

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"The Church and the Consolidation of Democracy in Peru." In The Catholic Church and Democracy in Chile and Peru, 217–68. University of Notre Dame Press, 2015. http://dx.doi.org/10.2307/j.ctvpj79tq.11.

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"The Chilean Church and the Transition to Democracy." In The Catholic Church and Democracy in Chile and Peru, 111–58. University of Notre Dame Press, 2015. http://dx.doi.org/10.2307/j.ctvpj79tq.8.

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"The Church and the Transition to Civilian Rule in Peru." In The Catholic Church and Democracy in Chile and Peru, 195–216. University of Notre Dame Press, 2015. http://dx.doi.org/10.2307/j.ctvpj79tq.10.

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"Front Matter." In The Catholic Church and Democracy in Chile and Peru, I—IV. University of Notre Dame Press, 2015. http://dx.doi.org/10.2307/j.ctvpj79tq.1.

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"Conclusions." In The Catholic Church and Democracy in Chile and Peru, 269–92. University of Notre Dame Press, 2015. http://dx.doi.org/10.2307/j.ctvpj79tq.12.

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"Appendix." In The Catholic Church and Democracy in Chile and Peru, 293–98. University of Notre Dame Press, 2015. http://dx.doi.org/10.2307/j.ctvpj79tq.13.

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