Relevant bibliographies by topics / Catholic Church – Quebec (Province)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Catholic Church – Quebec (Province)'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 January 2023

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Journal articles on the topic "Catholic Church – Quebec (Province)"

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Grigore-Dovlete, Monica, and Lori G. Beaman. "The Nativity scene in a shared religious space: The case study of Saint-Pierre’s Church in Montreal." Studies in Religion/Sciences Religieuses 49, no. 3 (March 5, 2020): 347–71. http://dx.doi.org/10.1177/0008429820903409.

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Once called “the priest-ridden province,” the transformations brought about by the Quiet Revolution in the 1960s left the churches in Quebec deserted, while the idea of a secular Quebec became part of the public discourse about Quebec identity. Lacking the financial support of an active community, many Catholic churches were demolished or repurposed. They were thus transformed into residential or institutional spaces, entering what might be conceptualized as a secular order. Some churches managed to delay this major transformation by sharing their space with another religious community. This is the case of a Catholic church located in Montreal that we call Saint-Pierre’s Church. Today, the old building of Saint-Pierre’s Church accommodates two Christian communities: one is French-speaking Catholic and the other is Romanian Orthodox. At first glance, no tensions seem to trouble their coexistence. However, people’s perspectives of religious artifacts depict a slightly different image. Starting from participant observation and interviews carried out in 2016 and 2017 with members of both communities, we use the material religion framework to examine the power of materiality to invoke people’s emotions and to tell a story. The material religion framework allowed us to explore how the understanding of the shared place is linked to the dynamics and the contingencies of each community, and how the transformation of religious space happens in a rapidly changing context to which traditional majoritarian religion is attempting to adjust.
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Grigore Dovlete, Monica, and Lori G. Beaman. "Ghostly Presence: An Abandoned Space and Three Religious Communities in Parishville, Quebec." Eurostudia 12, no. 1 (May 8, 2017): 82–104. http://dx.doi.org/10.7202/1041664ar.

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Once a religiously vibrant society, today Quebec is in the midst of a transition in its religious identity. Yet, the landscape of Quebec still preserves the marks of its perhaps more religious past. In other words, churches stand out in the contemporary panorama of the province. However, the lack of support by an active community has meant that many churches closed or face the threat of closure. Those religious groups that remain struggle to save their places of worship. The faithful of Parishville, both Catholic and Protestant, are no exception. This article explores the narratives of three religious groups (Anglican, United Church and Catholic) about an abandoned building that was once a church and then a Masonic Temple. Through our exploration of the aesthetic and material dimensions of the Masonic Temple we reveal aspects of the contemporary struggle of religious groups to survive as well as the fears, tensions and problems associated with this struggle. As it turns out, the Masonic Temple is a sort of ghostly presence, reminding the Protestant and Catholic parishioners of Parishville their own religious decline—the end of their building and the end of their faith.1
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Rolfe, Christopher. "Round and About the Bande Dessinée Québécoise." European Comic Art 5, no. 1 (July 1, 2012): 9–24. http://dx.doi.org/10.3167/eca.2012.050103.

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What follows is an attempt to contextualise the bandes dessinées produced in Quebec from their early beginnings in the late nineteenth century to their renewal and expansion during the years immediately following the Quiet Revolution. The intention, above all, is to give a sense of a changing intellectual, artistic and cultural landscape, and to situate the creators of comic strips within it. In fact, as will become evident, the history of Quebec's comic strips is closely linked to the history of the province and in many ways reflects it. (As we will see, the all-pervasive influence of the Catholic Church and the rise of Quebec nationalism can be traced in the development of the bande dessinée.) Necessarily, given the scope of the topic and the limited space available, the attempted coverage will be sketchy and incomplete. Moreover, it is only right to point out that its author is very much a novice in the field of the comic strip. Nevertheless, it is hoped that - to use an appropriate metaphor - a broader picture and different perspectives will emerge for those unfamiliar with the history of Quebec, and that new avenues of research will be prompted.
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Moss, Jane. "Québécois Theatre: Michel Tremblay and Marie Laberge." Theatre Research International 21, no. 3 (1996): 196–207. http://dx.doi.org/10.1017/s0307883300015315.

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The French colonists (‘habitants’) who began settling Canada in the early seventeenth century brought with them the French language, the Catholic religion, and French cultural traditions. These basic elements of ‘le patrimoine’ continued to evolve in the North American context after France abandoned the colony in 1760. Under the influence of a conservative political establishment and the Catholic Church for two centuries, French Canadians perceived themselves as an isolated minority whose duty was to preserve their language, religion, culture, and agrarian traditions. A collective identity crisis during the 1960s led to the conclusion that the old social, educational, and religious institutions had failed to keep up with the forces of modernization, industrialization, and urbanization which had transformed the province. During the period known as the ‘Révolution tranquille’, political reforms gave Quebec greater autonomy within the Canadian confederation, economic reforms improved material conditions, and educational reforms began preparing future generations for productive careers. Rejecting the term ‘Canadien français’ because it connoted colonial status, Quebec intellectuals adopted the term ‘Québécois’ and called for the creation of a national literature, independent from its French roots and its Anglo-American connections. This distinctive Québécois literature would reflect the reality of their lives and speak to them in the language of Quebec.
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Conway, Kyle. "Hospitality and religious diversity, or, when is home not a home?" International Journal of Cultural Studies 20, no. 4 (February 21, 2016): 421–36. http://dx.doi.org/10.1177/1367877916633833.

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Recent debates about hospitality and religious diversity frequently hinge on unspoken notions of home. This is especially true in the Canadian province of Quebec, where citizens have worked to establish a secular state after a history of domination by the Catholic Church. In the last two decades, as religious minorities have grown, controversy has arisen about requests for accommodations made on religious grounds. Here I examine responses to those requests and ask what notions of home underpin them. One is grounded in history: its adherents contend that immigrants are guests and should conform to the norms of their new home. It expands the geography of home by linking secularism to collective identity. A second is grounded in political-legal thought: its adherents contend citizens are at home even if their views differ from the majority’s. It recognizes that long-time residents and newcomers mutually influence each other and, over time, people’s identities change.
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MUKHAMETZARIPOV, ILSHAT A. "RELIGIOUS COURTS IN THE USA AND CANADA: TYPES, MAIN FUNCTIONS AND INTERACTION WITH THE SECULAR STATE." Study of Religion, no. 3 (2020): 88–96. http://dx.doi.org/10.22250/2072-8662.2020.3.88-96.

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The article reveals the current situation around religious courts, arbitrations and mediation institutions in the states of North America, analyzes their structure, main functions and activities. Catholic and Orthodox church courts, courts and mediation institutions in Protestant churches and denominations, rabbinical and Sharia courts, conflict resolution bodies of Buddhists, Hindus, Mormons, Scientologists are active in the United States. Generally, US authorities do not interfere in their activities if there are no violations of the rights and freedoms of citizens, but sometimes at the state level (Arizona, Wyoming, Indiana, Oklahoma, Tennessee, Texas) the use of religious norms in arbitration courts is prohibited. A similar situation has occurred in Canada, where official religious courts operate legally, but in the provinces of Ontario and Quebec the activity of religious courts in the field of family relations was limited (in many respects due to fears of the formation of a parallel “Sharia justice”) The opinions of North American researchers on this issue are divided: some consider the activities of religious courts as a violation of the principle of secularism and think it necessary to ban their activities, others regard them as the realization of religious freedoms and advocate their preservation in the legislative framework...
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Meunier, E. Martin, and Jean-François Laniel. "Congrès eucharistique international 2008. Nation et catholicisme culturel au Québec. Signification d’une recomposition religio-politique." Studies in Religion/Sciences Religieuses 41, no. 4 (October 1, 2012): 595–617. http://dx.doi.org/10.1177/0008429812459631.

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This article explores the Church’s recent institutional and symbolic re-articulations with regard to the society and nation of Quebec. Its observations were collected during the 2008 International Eucharistic Congress, and over the course of an investigation led by the authors on the state of different facets of contemporary catholic practices (church involvement, attendance at Mass, marriage and baptism statistics). Tying field observations to statistical tendencies, this article takes a novel approach to better comprehend the evolution of the Catholic Church in its relations to Quebec society. In conjunction with the continued decline in catholic expression in Quebec since the Quiet Revolution, the shaping of a new religio-political configuration has been noted, at the centre of which the Catholic Church seeks to determine its current place and involvement.
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Curtis, Bruce. "Pastoral power, sovereignty and class: Church, tithe and simony in Quebec." Critical Research on Religion 5, no. 2 (July 28, 2017): 151–69. http://dx.doi.org/10.1177/2050303217707244.

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Michel Foucault’s analysis of pastoral power has generated a large body of work in many different disciplines. Much of it has considered the paradox of the power of “each and all” or has seen pastoral power as an extension of the disciplinary gaze into welfare state policy. The political economy of the pastorate and the mutual dependence of sovereign and pastoral power, by contrast, are both relatively neglected. This article focuses on the exercise of pastoral power in a moral and political economy and examines the “arts of government” through which the Catholic Church attempted to claim that pastors lived from the flock only to live for it. While there is heuristic value in Foucault’s diagram of pastoral power, in practice that power cannot be separated from class relations and political sovereignty. Empirical material is drawn from the novel attempt of Britain to govern its Quebec colony through the Catholic Church.
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Rodríguez González, José Javier. "La Iglesia católica ante la sublevación militar de 1936. La provincia de León." Estudios humanísticos. Geografía, historia y arte, no. 16 (February 4, 2021): 205. http://dx.doi.org/10.18002/ehgha.v0i16.6667.

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<p>The text analyses the position of the Catholic Church in the province of León, within a frame of national and international action. This action was carried out by the ecclesiastic institution during the spanish civil war.</p><p>The Catholic Church gave some theorical bases which legitimized the rebel size from the very first moment and also justified the war, so the Catholic Church participated in the fighting.</p>
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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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Dissertations / Theses on the topic "Catholic Church – Quebec (Province)"

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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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Dunlop, Joseph. "La Relève : Catholic intellectuals in Quebec, 1930-1950." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:87a80921-1aa8-4324-9afa-000b2572581b.

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This study traces the intellectual and political itinerary of the review La Relève, an influential cultural journal in 1930s and ‘40s Quebec, in order to explore broader trends within francophone Catholicism in the middle decades of the twentieth century. La Relève enjoyed a unique role as a propagator of French Catholic thought in Quebec due to its close ties with the prominent French Catholic philosopher Jacques Maritain. In the early ‘30s, members of the Relève group espoused a militant Catholicism with conservative-minded nationalist sympathies. The group’s encounter with Maritain in October 1934, however, moved La Relève towards a more communitarian Catholicism which was open to social and religious pluralism. During the later ‘30s, the Relèvistes would display a new interest in democratic forms of politics, reflecting the larger ‘democratic turn’ evident amongst many francophone Catholic intellectuals. In examining this shift, this study argues that the progressive Catholicism embraced by La Relève remained strongly rooted in longstanding Catholic social teachings and mentalities, thereby shedding light upon the political trajectory of the larger French Catholic Revival during this period. The emergence of a ‘Left’ Catholicism in France and Quebec was the result of a gradual and often contradictory process in which new attempts to engage with pluralism, democracy and human rights were heavily influenced by the traditionally anti-liberal and anti-individualistic perspectives of Catholic social and political thought. This study also examines the social and cultural environment of Catholic intellectual engagement in Quebec during this period, focusing upon the role played by friendship in defining the experiences of the Relève circle during the 1930s and ‘40s. Initially the product of a close-knit and often cliquish group of former schoolmates, La Relève provided a forum for masculine solidarity and shared intellectual and religious pursuits. The Relèvistes' conception of friendship expanded over the course of the decade, reflecting their exposure to the ideas of the French Catholic intelligentsia, for whom the idea of friendship signalled a wider community bound together by common religious, social and political goals. During the war years, the Relève group came to play a new role within the larger francophone Catholic intellectual community, founding a publishing company which printed numerous anti-fascist Catholic authors. In the postwar period, however, contact with the European intellectual milieu diminished, as the review closed in 1948 and the Relèvistes embraced new trends in Catholic thought which ultimately distanced them from Maritain. However, intellectual engagement with French Catholic thought would continue on in Quebec through the review Cité libre, which would play an important role in shaping politics and society in Quebec and Canada during the later twentieth century.
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Marshall, Joan 1943. "The Anglican Church and socio-political change : implications for an English-speaking minority in Quebec." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=70193.

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Since the early sixties, social and political change in Quebec has fundamentally altered the relationships between the majority French and minority English-speaking populations. As francophones have laid claim to the decision-making spheres of power, anglophones have experienced losses to their community through out-migration and the loss of social power. This study reveals various responses within the church, incorporating concepts of community and 'place' as symbols in identity formation and cultural affirmation. Levels of financial commitment for individual parishes and mission outreach, numbers of Easter communicants and response to liturgical change all show distinctive patterns. The research also points to important implications for the church in relation to its aging population, the role of women, and the significance of family histories.
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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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Grace, Robert J. "The Irish in mid-nineteenth-century Canada and the case of Quebec : immigration and settlement in a Catholic city." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0016/NQ39355.pdf.

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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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Drummond, Anne (Anne Margaret). "From autonomous academy to public "high school" : Quebec English Protestant education, 1829-1889." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65546.

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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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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 – Quebec (Province)"

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Baum, Gregory. The Church in Quebec. Outremont, Qué: Novalis, 1991.

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Baum, Gregory. The Church in Quebec. Outremont, Quebec: Novalis, 1991.

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Catholic Church. (6th 1878 Québec, Quebec). Acta et decreta sexti Concilii Provinciae Quebecensis in Quebecensi civitate Anno Domini MDCCCLXXVIII celebrati: A sancta sede revisa et recognita. [Québec?: s.n.], 1985.

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Église catholique. Province de Québec. Circulaire des évêques de la province ecclésiastique de Québec au Clergé de la dite province. [S.l: s.n., 1985.

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Église catholique. Province de Québec. Circulaire des évêques de la province ecclésiastique de Québec au clergé de la dite province: Au chapitre V de notre lettre pastorale .. [S.l: s.n., 1986.

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Catholic church. Assemblée épiscopale de la province civile de Québec. Pastoral letter of the bishops of the ecclesiastical province of Quebec, assembled at Montreal. [S.l: s.n., 1985.

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provincial, Église catholique Province de Québec Concile. Acta et decreta tertii concilii Provinciæ Quebecensis: In Quebecensi civitate anno Domini MDCCCLXIII, pontificatus Pii papæ IX decimo octavo celebrati, a Sancta Sede revisa et recognita. [Québec?: s.n.], 1986.

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La foi de ma mère, la religion de mon père. [Saint-Laurent, Québec]: Bellarmin, 2002.

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Catholic Church. Province of Quebec. Provincial Council. Acta et decreta quinti concilii Provinciæ Quebecensis: Quebecensi civitate anno Domini MDCCCLXXIII celebrati, a Sancta Sede revisa et recognita. [Québec?: s.n.], 1985.

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Église catholique. Province de Québec. Concile provincial. Lettre pastorale des pères du quatrième Coucile [sic] de Québec: Québec, 14 mai 1868. [S.L: s.n., 1986.

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Book chapters on the topic "Catholic Church – Quebec (Province)"

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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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Metcalf, Allan. "Reformation." In The Life of Guy, 9–28. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190669201.003.0002.

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Henry VIII, king of England from 1509 to 1547, ought to be held responsible for the “guy” and “guys” we say nowadays. Guy Fawkes’s terrorist attack in 1605 would not even have been imaginable in the peaceable religious climate of England before 1533. Until then, Henry had been an informed, devout Catholic. But in the 1530s, wanting a male heir that his first wife Catherine couldn’t provide, he asked the pope for an annulment of that marriage so he could marry Anne Boleyn and have a legitimate male heir with her. When the pope wouldn’t oblige, Henry disavowed allegiance to the pope and declared himself supreme head of the church in England. Until then, everyone in England had been Catholic; now officially nobody could. That caused bitter conflicts. After Henry’s death in 1547 the church became strongly Protestant under King Edward VI, then strongly Catholic under Mary, and more moderate, though still staunchly anti-papal, under Elizabeth. For good measure, the English church was under attack on the other flank by the extreme Protestant Puritans. None of the Protestant versions satisfied Catholics, who tried plot after plot to unseat the queen and restore Catholicism. That was the explosive fuel that ignited the Gunpowder Treason Plot of 1605.
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Perin, Roberto. "4. Elaborating a Public Culture: The Catholic Church in Nineteenth- Century Quebec." In Religion and Public Life in Canada, edited by Marguerite Van Die. Toronto: University of Toronto Press, 2001. http://dx.doi.org/10.3138/9781442679191-007.

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Seljak, David. "7 Resisting the ‘No Man’s Land’ of Private Religion: The Catholic Church and Public Politics in Quebec." In Rethinking Church, State, and Modernity, edited by David A. Lyon and Marguerite Van Die. Toronto: University of Toronto Press, 2000. http://dx.doi.org/10.3138/9781442679306-010.

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Marrinan, Rochelle A. "The Lives of Friars in Apalachee Province." In Unearthing the Missions of Spanish Florida, 244–79. University Press of Florida, 2021. http://dx.doi.org/10.5744/florida/9781683402510.003.0008.

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In Apalachee Province, a single Catholic friar manned the mission stations as they generally did in most of the mission provinces of Spanish Florida. In the Spanish system, the Crown assured standard provisions for the construction of the mission church and support of the friars, charging the governors with their maintenance. Large trash-filled pits in the church-convento area at the O’Connell Mission site (8Le157) provide direct evidence relative to the life of the resident friar. A comparison of documentary evidence of official provisions with the contents from these late Mission period features suggests that the lives of the friars in the province depended more on local resources than on support from St. Augustine.
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Mortimer, Sarah. "The Limits of Obedience." In Reformation, Resistance, and Reason of State (1517-1625), 201–23. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780199674886.003.0010.

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The murder of Henry III in 1589 plunged France further into crisis, raising questions not only of succession but also of the limits of royal power and the legitimacy of resistance. Leading figures in the French Catholic League, along with the Spanish Jesuit Juan de Mariana, defended this act of tyrannicide. Meanwhile, the ageing English queen Elizabeth I was still childless, and anxiety about the succession was exacerbated by Catholic writers, notably Robert Parsons. In these debates, appeal was made once more to the idea of ‘the people’, but now the role of clergy, kings and magistrates in transforming a multitude into a people was examined more explicitly. In response, James VI of Scotland began to defend ‘free monarchy’ and the divine right of kings; while the jurist William Barclay defended monarchy against those he called ‘monarchomachs’—Catholic and Protestant advocates of resistance. The Venetian Interdict and James’s Oath of Allegiance brought into focus the question of where sovereignty lay and the relationship between Church and state. In this context, the Jesuit Francisco Suarez offered a series of texts which not only reaffirmed papal indirect power but were also designed to make sense of the Christian’s relationship to the civil and ecclesiastical authorities and to provide effective, authoritative counsel for Christian souls.
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Glasius, Marlies. "Institutional Authoritarian Practices." In Authoritarian Practices in a Global Age, 152–88. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192862655.003.0007.

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Abstract This chapter examines institutional authoritarian practices surrounding child sexual abuse by the Catholic clergy. It starts with a focus on the handling of allegations against five priests at two sites within the Catholic Church: the Irish diocese of Cloyne and the Salesian order’s Australia-Pacific province. From there, it widens out to consider broader patterns associated with covering up clergy abuse in other Irish dioceses and elsewhere in the Salesian order, contextualizing them within to national-level Church initiatives to handle child sexual abuse complaints and the Vatican’s responses. By applying an authoritarian practices perspective, the chapter shows how the Catholic Church’s main organizational and cultural features—shared to a varying extent by other religious institutions—may foster silencing, secrecy, and lies. A culture of obedience impeded internal critiques and whistle-blowing. Church doctrines encompassed various forms of secrecy. Reputation was naturally believed to be best protected by secrecy, not by reform. The Church’s governance structure facilitated keeping sensitive information restricted. Sex in general, and ordained priests having sexual urges in particular, was a taboo subject. And a sense of clerical superiority facilitated devaluing and disbelieving the voices of victims. While Pope Francis I has made important changes in the Church’s handling of clerical abuse, the Catholic Church’s main organizational and cultural features persist.
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Kaell, Hillary. "Marking Memory." In Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0011.

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Across rural Quebec twenty-foot devotional crosses stand tall along the waysides. A tradition inherited from France, lay people constructed crosses on or near their property, especially during the "Marian century" (c. 1850s-1950s). Today, most associated devotional practices, including group prayers, have almost disappeared. Yet approximately 3,000 crosses remain and their continued existence defies the predictions of an earlier generation of "folklore" specialists who, in the 1970s, concluded that their demise was imminent. This chapter argues that the secularization model that drove that prediction, and contemporary post-secularization models are inadequate conceptual frameworks for understanding the experience of being at the wayside cross. Drawing instead on recent work in anthropology of prayer, it traces how the crosses are central nodes in generationally shifting ‘prayerscapes’. In other words, the changing nature of the Catholic Church in Quebec has not only made people pray for different things, but has also changed the kind of prayers they say. This chapter traces the evolution of prayer by drawing on the large archive amassed over a ten-year study of the crosses in the 1970s, and on fieldwork conducted from 2012-14.
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Maiden, John. "Pentecost." In Age of the Spirit, 50—C3.F8. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198847496.003.0003.

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Abstract This chapter examines how and why charismatics imagined a ‘New Pentecost’ in the various distinctive social, cultural, geopolitical, and religious contexts of the ‘long Sixties’. By looking at different ‘moments of emergence’ in a range of secular and church settings, it draws out the common themes which shaped the formation of a charismatic eschatological imaginary of the Spirit being poured out. Alongside these broader issues, it also looks in detail at the specificities of two cases: Quebec and South Africa. The coherence of charismatic renewal and its eschatological imagination, this chapter shows, was defined by narratives—such as The Cross and the Switchblade, Arthur Wallis’ In the Day of Thy Power, and Kevin and Dorothy Ranaghan’s Catholic Pentecostals—of experiences of authentic, spiritual power in moments of cultural and personal crisis.
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10

Prašmantaitė, Aldona. "Kanonicy regularni od pokuty prowincji litewskiej na ziemiach byłego Wielkiego Księstwa Litewskiego w pierwszych latach po rozbiorach Rzeczypospolitej." In Duchowe korzenie błogosławionego Michała Giedroycia: Zakon Kanoników Regularnych od Pokuty, 55–85. Ksiegarnia Akademicka Publishing, 2021. http://dx.doi.org/10.12797/9788381385848.03.

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CANONS REGULAR OF PENANCE OF THE LITHUANIAN PROVINCE ON THE TERRITORY OF THE FORMER GRAND DUCHY OF LITHUANIA IN EARLY YEARS AFTER THE PARTITION OF POLISH LITHUANIAN COMMONWEALTH The history of Canons Regular of Penance (Ordo Canonicorum S. Mariae de Metro [or Demetri] de Urbe de Poenitentia Beatorum Martyrum) on the territory of the Grand Duchy of Lithuania began in the end of the 14th century. The king of Poland and Grand Duke of Lithuania Władysław Jagiełło brought Canons of Penance from Cracow to the just christened Lithuania and founded for them two monasteries in the parishes of the diocese of Vilnius. Over centuries, new communities of the convent arose in the Vilnius diocese with their number reaching almost twenty in certain periods. Towards the end of the 17th century, the new Lithuanian Province was established. Partitions of Polish-Lithuanian Commonwealth in the end of the 18th century caused serious transformations within the Catholic Church of the Grand Duchy of Lithuania, which affected Canons Regular, as well. The Vilnius diocese, where the communities of the Lithuanian Province stayed, found itself under power of the Russian Empire. Repressions against the Catholic Church led to cassation of the Canon’s convents of the Lithuanian Province after the November Uprising (1830-31). On the ground of the literature and sources related to the Canons Regular of Penance of the Lithuanian Province, the research concerning their history in the early years after partition has been undertaken. The analysis proved the initial hypothesis that in the early years after partition, Canons Regular of the Lithuanian Province were still vital. Nothing indicated that their end was coming. The rule of the convent strongly emphasized pastoral work. The majority of its members were priests, active in parishes as parish-priests or vicars. Even though the number of vocations started to decrease after the partitions – there were even years when nobody joined the community – the convent functioned successfully enough. According to the rule, the priority was given to pastoral work and all 15 convents had their own parishes in the said period. A typical representative of the convent during the early stage after partitions was middle-aged and ordained, usually a parish priest or his auxiliary in the parish belonging to the convent on a given territory. Usually, a monk appointed to a certain office would hold it for several terms. The presented research demonstrates that the convent of Canons Regular had a relatively big influence upon the spiritual life of the Vilnius diocese during the said period.
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