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Journal articles on the topic 'De Propaganda Fide'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

Mažeikis, Gintautas. "EKSCENTRIŠKOJI EUROPA IR TIKĖJIMO PROPAGANDA. Apmąstymai apie XVII–XVIII a. Katalikų Bažnyčios tikėjimo propagandos kongregaciją ir jos veiklos įtaką europinei Lietuvos tapatybei." Religija ir kultūra 4 (January 1, 2007): 75–92. http://dx.doi.org/10.15388/relig.2007.0.2799.

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Straipsnis remiasi nuostata, kad propaganda yra ne tik manipuliacijos, bet ir motyvacijos, subjekto formavimo, kultūrinių tapatybių saugos priemonė ir užtikrina ne tik valdančiųjų klasių, religijų, bet ir civilizacinį tęstinumą. Dažniausiai propaganda, siekdama formuoti sau palankų subjektą, jo tapatybę, remiasi edukacine veikla, kuri geriausiai ilgalaikiu požiūriu atitinka propagandos siekius. Būtent tokia prasme straipsnyje nagrinėjama Sacra Congregatio de Propaganda Fide tikslai, jų sąsajos su jėzuitų ordinu ir jo veikla XVIII a. Lietuvoje steigiant misijas, mokyklas, kolegijas, universitetą. Kartu, remiantis R. Brague prielaida apie tai, kad Europos tapatybė buvo formuojama jos paribiuose, kur aiškiausiai apibrėžiami kultūriniai, religiniai, ideologiniai skirtumai, parodoma, kad jėzuitų ordinas formavo LDK gyventojų europietišką tapatybę, kuri buvo nuosekliai naikinama po 1795 metų paskutinio Lietuvos–Lenkijos valstybės padalijimo. Straipsnyje pastebima, kad XVII–XVIII amžiaus Vatikano propagandos doktrina rėmėsi iš esmės renesansinės kilmės nuostatomis, apie tai, kad krikščioniškasis lavinimas, susietas su oratoriniais menais ir kalbiniu įkvėpimu, geriausiu būdu tarnauja evangelizacijai, tačiau kartu pastebima, kad jėzuitai, siekdami savo tikslų, turėjo nuolatos vykdyti ir aktyvią pasaulietinę ir tarp ordinų politinę veiklą.Pagrindiniai žodžiai: propaganda, evangelizacija, edukacija, oratorystė, europietiškas tapatumas, jėzuitai, propagandos subjektas.ECCENTRIC EUROPE AND PROPAGANDA OF FAITHConsiderations about Sacra Congregatio de propaganda fide and its influence on the European identity of Lithuania in XVII–XVIII centuriesGintautas Mažeikis SummaryThe main thesis about common European identity is based on the maintaining of R. Brague that identities are formed on the borders. The main power for forming self consciousness of local people as Europeans was propaganda. Propaganda is considered as systemic, rational, long-term persuasions of thinking and self evaluation of people. Propaganda seeks to construct the discourse or propaganda subject and legitimate its suggestion and behavior. The Vatican institution of propaganda was formed by popes Gregory XIII and Gregory XV. Finally Congregatio de propaganda fide was established in 1622. The firsts principles of propaganda idea were directly related to the Renaissance Studia humanitatis. P. Neri and his Congregatio oratorium continued Florence’s Christian humanism and ecstatic rhetoric of G. Sovanarola. Neri also continued some ideas of L. Valla about rhetoric manifestation of the truth. Gregory XIII supported movement and ideas of Neri. From the other side he was a patron of Society of Jesus and he established first propaganda commission for the providing of Catholic faith on the borders of European world. Gregory XIII initiated propaganda through spreading of Jesuit’s and other Christian order’s missions, colleges, universities. The propaganda and Jesuits influence on Grand Duck of Lithuania is compared with Jesuits activities in the North America. Lithuanians were very pagans in the rural spheres in this time. The protestant movement was influenced in the cities. The Vatican Episcope’s power was not popular between Lithuanian noblemen and the influence of Protestant Livonia was significance. From the civilization point of view Russian or Eurasian pressing was felt all time and many of Grand Duke of Lithuania lands were Slavs. The article seeks to show how did Jesuits form the network of education, how they competed with other Catholic orders, how they make new discipline and communities of local people. Jesuits became very important power for forming European subject on the borders of Europe in the XVII and XVIII centuries. They created new religious, scientific, political, national discourses and educational networks necessary for interpellation of subject of European civilization. Thought Russian Imperia tried to build new identities and world feeling, new educational system and propaganda after occupation of Lithuania in 1795 the European identity of Lithuanians survived on the archeological level, history of education and myths.Keywords: propaganda, evangelization, education, rhetoric, European identity, Jesuits, Catholic orders, subject of propaganda.
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2

Huemer, Frances. "BORROMINI AND MICHELANGELO: THE PROPAGANDA FIDE FACADE." Source: Notes in the History of Art 21, no. 2 (January 2002): 30–35. http://dx.doi.org/10.1086/sou.21.2.23206743.

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3

Giuliani, Francesco. "A Global Perspective on De Propaganda Fide." Rechtsgeschichte - Legal History 2019, no. 27 (2019): 370–72. http://dx.doi.org/10.12946/rg27/370-372.

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4

Andrés-Gallego, José. "Santiaguistas y teresianos, sedentarios y nómadas, con Propaganda Fide y China al fondo." Hispania Sacra 64, no. 130 (November 5, 2012): 739–61. http://dx.doi.org/10.3989/hs.2012.022.

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5

Leone, Massimo. "Propaganda mala fide: Towards a comparative semiotics of violent religious persuasion." Semiotica 2015, no. 207 (October 1, 2015): 631–55. http://dx.doi.org/10.1515/sem-2015-0057.

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AbstractNot all religious proselytizing is conducive to violence, yet some is, and adopts specific words, images, sounds, and other signs in order to convey its message. Defying frontiers among historical epochs, confessions, and disciplines, the essay develops a cross-cultural, trans-historical, and comparative reading of violent religious propaganda, focusing on messages and media that promote radicalization and the consequent mission to defeat the enemy disbeliever. In particular, the essay puts the current phenomenon of jihadist online propaganda into historical and comparative perspective.
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6

Verdina, Federica. "Report of Rosendo Salvado to Propaganda Fide in 1883 Rosendo Salvado." Pacifica: Australasian Theological Studies 28, no. 3 (October 2015): 315–17. http://dx.doi.org/10.1177/1030570x16683567.

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7

Fabris, Francesco, and Myron Curtis. "A NOMENCLATOR USED BY PROPAGANDA FIDE DURING THE CHINESE RITES CONTROVERSY." Cryptologia 27, no. 4 (October 2003): 319–38. http://dx.doi.org/10.1080/0161-110391891937.

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8

Fenning, Hugh. "The 'Udienze' Series in the Roman Archives of Propaganda Fide, 1750-1820." Archivium Hibernicum 48 (1994): 100. http://dx.doi.org/10.2307/25529621.

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9

Trisco, Robert Frederick. "United States Documents in the Propaganda Fide Archives: A Calendar, Volume Twelve (review)." Catholic Historical Review 90, no. 4 (2004): 827–28. http://dx.doi.org/10.1353/cat.2005.0080.

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10

Τσακίρης, Βασίλειος. "Ο ρόλος του τυπογραφείου του Λούκαρη στην ίδρυση του ελληνικου τυπογραφείου της Propaganda Fide." Gleaner 27 (December 30, 2009): 53. http://dx.doi.org/10.12681/er.87.

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11

Sastre Santos, Eutimio. "La consultazione americana votorum. Los votos solemnes y al clausura en los Estados Unidos de América (1842-1864)." Revista Española de Derecho Canónico 78, no. 190 (January 1, 2021): 215–97. http://dx.doi.org/10.36576/summa.136490.

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La consultazione Americana Votorum necesitó veinte años sobrados para recibir la risoluzione, decisión, en la forma de instructio. Local fue su origen: diócesis de Saint Louis (Missouri); sus dubia: calificar los votos emitidos en el monasterio de la Visitación, Salesas, de Kaskaskias (Illinois), si solemnes o simples, y acordar con ellos la clausura y enseñanza; ítem, calificar también los votos últimos de las Religiosas del Sagrado Corazón; por ende, onsultazione S. Ludovici. Votorum; las Congregaciones de Propaganda Fide, y de Obispos y Regulares intervinieron en ella (1842-1843). La S.C. de Obispos y Regulares resolvió el dubium relativo a las Damas del Sagrado Corazón, declarando simples sus votos; con un dilata respondió al dubium sobre los votos solemnes de las Salesas. Cauta la Congregación, solicitó el parecer de un concilio provincial local, y advertida Propaganda Fide. Los pareceres llegados multiplicaron en cuatro el único dubium propuesto. La primera consultazione S. Ludovici. Votorum encausó los enteros Estados Unidos y se rebautizó: Americana Votorum (1860-1864). Doctas y profusas anotaciones acotaron los cuatro dubia y prepararon la instructio pedida (1864); ésta mantenía en el territorio misionero estadounidense el derecho canónico común: votos solemnes y clausura con los privilegios otorgados; mas, in Monasteriis in posterum erigendis in singulis Statibus Unitis, vota a Monialibus emittenda esse simplicia. Instructio enviada al «primado», el arzobispo de Baltimore, no al ya arzobispo de Saint Louis (1847).
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12

Leal Pino, Cristián, and David Rex Galindo. "“PARA NO PONER EN PELIGRO LA SANTA POBREZA”. ECONOMÍA MATERIAL EN EL COLEGIO DE MISIONES DE CHILLÁN, 1756-1817." Vínculos de Historia Revista del Departamento de Historia de la Universidad de Castilla-La Mancha 9 (2020): 452–72. http://dx.doi.org/10.18239/vdh_2020.09.24.

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Este artículo analiza la economía material del colegio franciscano de propaganda fide de San Ildefonso de Chillán durante la segunda mitad del siglo XVIII y los inicios del XIX, haciendo hincapié en las condiciones económicas desde una perspectiva monetaria como material, relacionado con el sustento corporal y espiritual del religioso y misionero. Nuestro objetivo es observar el concepto de pobreza que los frailes misioneros de Chillán practicaban en una época de cambios en materia económica en el Reino de Chile. Para ello hemos contado con una documentación existente en los archivos de Propaganda Fide de Roma, General de Indias, Histórico Nacional de España, Santiago de Compostela y Franciscano de Chile, la cual permitió conocer la realidad material del Colegio de Misiones de Chillán en el tránsito del siglo XVIII al XIX. Metodológicamente, contrastamos el ideal de pobreza establecido en su Regla y Estatutos, el cual conminaba a los frailes a vivir con rigurosidad dicho voto, y la realidad cotidiana de los religiosos expresada en sus cartas e informes. La documentación no sólo daba cuenta de sus positivas condiciones materiales de vida, sino que también de los cuestionamientos que los frailes seráficos hacían respecto a la pobreza, generando en más de alguno cargo de conciencia. Las disputas por terrenos, dineros y bienes en general, existieron, olvidando lo dispuesto en su Regla y Estatutos
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13

Nicoll, Fergus. "Fatwa and Propaganda: Contemporary Muslim Responses to the Sudanese Mahdiyya." Islamic Africa 7, no. 2 (November 2, 2016): 239–65. http://dx.doi.org/10.1163/21540993-00702003.

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The powerful call (daʿwa) of Muḥammad Aḥmad, the self-styled Mahdī, and his ensuing jihad against Ottoman-Egyptian rule in Sudan provoked a variety of responses within the larger Muslim community. The ʿulamāʾ, al-Azhar-trained orthodox legal and religious scholars in Khartoum and Cairo, responded with outrage and detailed legal arguments, challenging the credentials of an individual they insisted was an impostor, and rehearsing instead the legitimacy of the Ottoman Sultan as the bona fide leader of the faithful. Beyond the establishment hierarchy, politically- and religiously-motivated activists and propagandists, in Sudan, Egypt and beyond, joined the debate over Muḥammad Aḥmad’s credibility: at stake was a substantial body of susceptible Muslim opinion, in the Ottoman provinces of the Hejaz and Syria and as far away as British-ruled India. This article describes in detail the spiritual and legal arguments over a personality whose claimed mandate had implications for two of the world’s largest empires.
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14

Latham, J. Derek, and Federico Cresti. "Documenti sul Maghreb dal XVII al XIX Secolo. Archivio Storico Della Congregazione "De Propaganda Fide"." International Journal of African Historical Studies 22, no. 3 (1989): 512. http://dx.doi.org/10.2307/220215.

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15

Rodrigues Lourenço, Miguel. "Inquisition and Empire: The Holy Office of Goa between Padroado and Propaganda Fide (1666-1681)." Anuario de Historia de América Latina 57 (December 16, 2020): 87–121. http://dx.doi.org/10.15460/jbla.57.191.

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During the dispute between Portugal and the Holy See over the rights of Patronage (Padroado real) in Asia, the Inquisition played a secondary role in the legal allegations of the Crown. In the local context of the controversies with the apostolic vicars sent by the Congregation de Propaganda Fide, priests and missionaries of the Portuguese Padroado saw the Holy Office as an instrument to defend the rights of the Crown, arresting and excommunicating on behalf of the tribunal. Imperial agents in the Estado da Índia envisioned the Inquisition as an instrument for claiming jurisdictional rights over territory, while they also faced conflicts with the inquisitors.
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16

Prunier, Clotilde. "Representations of the ‘State of Popery’ in Scotland in the 1720s and 1730s." Innes Review 64, no. 2 (November 2013): 120–226. http://dx.doi.org/10.3366/inr.2013.0056.

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This collection of documents mainly consists of manuscripts held in the National Records of Scotland and the National Library of Scotland. The records all relate to Catholics in Scotland in the 1720s and 1730s and to the state of the Scottish Mission in that period. All but one were penned by Church of Scotland ministers and Royal Bounty catechists. The remaining item is a memorial to Propaganda Fide written by a Scottish Catholic. These riveting accounts shed valuable light on the Scottish Mission and on the contrasting perceptions Protestants and Catholics had of the ‘State of Popery’ in the early eighteenth century.
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17

Espinoza de la Borda, Álvaro. "Recuperando el altiplano para la fe: el Colegio Apostólico de Arequipa y su labor misionera en Puno en el siglo XIX." Allpanchis 39, no. 69 (September 5, 2020): 83–114. http://dx.doi.org/10.36901/allpanchis.v39i69.445.

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El establecimiento en 1869 de un colegio apostólico de Propaganda Fide en Arequipa, en el convento de recolección de San Jenaro, marca el inicio de una intensa campaña de evangelización por medio de las misiones populares, desarrolladas por misioneros franciscanos. Esta acción misionera —que se prolongó durante varias décadas— significó la recuperación de extensas zonas andinas para la fe católica gracias al trabajo de religiosos y hermandades de terciarios que contrarrestaron a las logias masónicas y demás grupos opuestos a la Iglesia. El altiplano fue el escenario de la acción de los misioneros que por décadas —a lomo de bestia o en ferrocarril— recorrieron un extenso territorio llevando el mensaje evangélico.
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18

Pizzorusso, Giovanni. "Propaganda fide e le missioni cattoliche sulla frontiera politica, etnica e religiosa delle Antille nel XVII secolo." Mélanges de l’École française de Rome. Italie et Méditerranée 109, no. 2 (1997): 581–99. http://dx.doi.org/10.3406/mefr.1997.4505.

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19

Collins, Paul. "Ministry at the Ends of the Earth: Priests and People in New South Wales, 1830-1840." Studies in Church History 25 (1989): 243–58. http://dx.doi.org/10.1017/s042420840000872x.

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Catholics arrived at Botany Bay with the first fleet in January 1788. But it was not until 1820 that institutional Catholicism arrived in the persons of two Irish priests—Fathers Philip Conolly and John Joseph Therry. They had been appointed after considerable negotiation between the British government, the London Vicar Apostolic, Bishop William Poynter, the Vicar Apostolic of Mauritius, Bishop Edward Bede Slater (in whose vast territory Australia was included), and the Roman Congregation of Propaganda Fide. In the period 1788 to 1820 sporadic priestly ministry had been carried on by three Irish convict priests and by Father Jeremiah O’Flynn, the maverick Prefect Apostolic, whose brief appearance in Sydney in 1817-18 was terminated by deportation.
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20

Pizzorusso, Giovanni. "Il martirio in odium fidei dalla realtà missionaria alla burocrazia romana: note di ricerca sul protonotario apostolico di Propaganda Fide (XVII secolo)." Annali di Scienze Religiose 12 (January 2019): 183–214. http://dx.doi.org/10.1484/j.asr.5.118273.

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21

Trinchese, Stefano. "Fonti relative a Propaganda fide durante i pontificati di Leone XII, Pio VIII e Gregorio XVI (1823-1846)." Mélanges de l’École française de Rome. Italie et Méditerranée 110, no. 2 (1998): 569–80. http://dx.doi.org/10.3406/mefr.1998.4580.

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22

Silva, Regina Célia de Carvalho Pereira da. "Goa: contexto e pretexto do Memorial de D. Manuel de Mendonça (1593-1653)." NAUS 1, no. 2 (April 13, 2019): 56–74. http://dx.doi.org/10.29073/naus.v1i2.131.

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Se durante o século XVI, as relações diplomáticas entre a Santa Sé e o Padroado Português eram de cooperação e difusão da evangelização, várias fricções relacionais surgiram nos primeiros anos do século XVII, relacionadas com o envio de missionários, com a ordenação sacerdotal de naturais e com a administração das missões, que originaram a criação da Sagrada Congregação de Propaganda Fide. Esta instabilidade repercutiu-se nas missões presentes nas colónias portuguesas, nomeadamente em Goa. A carência de missionários, o aumento de convertidos naturais e a recusa em ordenar sacerdotes naturais, criou um ambiente de conflito entre clérigos europeus e indianos. A supremacia das ordens religiosas e, em particular, a predominância da Companhia de Jesus em Goa, vê-se ameaçada. Este trabalho focaliza-se na análise do fascículo 23 do Fondo Gesuitico Collegia do Archivium Romanum e quer evidenciar os elementos históricos e socioculturais característicos dessa conjuntura, no âmbito duma linha de pesquisa transdisciplinar e de uma ampla intercompreensão histórico-literária da convivência entre culturas.Se durante o século XVI, as relações diplomáticas entre a Santa Sé e o Padroado Português eram de cooperação e difusão da evangelização, várias fricções relacionais surgiram nos primeiros anos do século XVII, relacionadas com o envio de missionários, com a ordenação sacerdotal de naturais e com a administração das missões, que originaram a criação da Sagrada Congregação de Propaganda Fide. Esta instabilidade repercutiu-se nas missões presentes nas colónias portuguesas, nomeadamente em Goa. A carência de missionários, o aumento de convertidos naturais e a recusa em ordenar sacerdotes naturais, criou um ambiente de conflito entre clérigos europeus e indianos. A supremacia das ordens religiosas e, em particular, a predominância da Companhia de Jesus em Goa, vê-se ameaçada. Este trabalho focaliza-se na análise do fascículo 23 do Fondo Gesuitico Collegia do Archivium Romanum e quer evidenciar os elementos históricos e socioculturais característicos dessa conjuntura, no âmbito duma linha de pesquisa transdisciplinar e de uma ampla intercompreensão histórico-literária da convivência entre culturas.
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23

Sastre Santos, Eutimio. "El Padre Plancarte, párroco de Jacona (Michoacán-México), misionero apostólico "Ad Honorem", 20 diciembre 1876." Revista Española de Derecho Canónico 73, no. 181 (July 1, 2016): 525–92. http://dx.doi.org/10.36576/summa.45865.

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Durante el primer Levantamiento cristero (1875-1877) en México, don José Antonio Plancarte y Labastida (1840-1898), párroco de Jacona (Michoacán), solicitó el título de misionero apostólico ad honorem para mejor atender su Parroquia; título, favor pontifi- cio más sus facultades, que otorgaba la S. C. de Propaganda Fide. Se evoca el origen del título, facultades, petición del Párroco, concesión y uso en México. El párroco Plancarte solicitó también favores espirituales para el personal de sus colegios (1867, 1873) y su congregación de Hijas de María Inmaculada (1871), el primer «nuevo instituto» de votos simples mexicano. El párroco Plancarte, xvi abad de Guadalupe (1895) después, y sus obras introducen en la vida socio-eclesial mexicana de la segunda mitad del siglo xix . Su «clero romano» protagonizará el segundo Levantamiento cristero (1926-1929)
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24

Casey, John J. "Doing Mission: The Catholic Experience." Missiology: An International Review 14, no. 4 (October 1986): 421–35. http://dx.doi.org/10.1177/009182968601400403.

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Concentrating on the “lived experience” of Maryknoll missioners, the author points to distinct changes in the perception of how mission is done. From 1911 until shortly after World War II, evangelization of non-Christians and developing an indigenous Catholic church were the traditional priorities. Mission was seen as a priestly function, and carried out from the top down, under the international oversight of the Propaganda Fide. Changes precipitating a dramatically new orientation, especially after the sixties, were: redeployment of missioners from China and Japan, the crucial experience of Latin America, mission decrees of Vatican II, and the new prominence given to local theology and ministry at the grass-roots. Today's missioners, Casey believes, are being profoundly transformed by the cultural, religious, and political contexts in which they work.
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Menegon, Eugenio. "Interlopers at the Fringes of Empire: The Procurators of the Propaganda Fide Papal Congregation in Canton and Macao, 1700–1823." Cross-Currents: East Asian History and Culture Review 7, no. 1 (2018): 30–69. http://dx.doi.org/10.1353/ach.2018.0002.

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26

Pioppi, Carlo. "Un tentativo fallito di pacificazione religiosa. Alcuni aspetti della trasmissione dell’invito al Concilio Vaticano I ai vescovi greco-ortodossi dell’Impero Ottomano e del Regno Ellenico." Annuarium Historiae Conciliorum 48, no. 2 (September 14, 2019): 337–76. http://dx.doi.org/10.30965/25890433-04802003.

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In this paper we present the invitation to participate in the First Vatican Council, addressed to the Greek Orthodox bishops of the Ottoman Empire (Bosnia and Herzegovina, Serbia, Albania, Macedonia, Thrace, Bulgaria, Romania, Anatolia, Cyprus and Crete, Middle East, Egypt) and the Kingdom of Greece. The study focuses specially on the Orthodox bishops reached by the invitation, through visits by Catholic clerics or through postal expeditions. The sources used are the correspondence between the Catholic bishops and apostolic vicars of these areas and the Congregation of Propaganda Fide, which are found in the archive of this Congregation and partly in the historical work on the First Vatican Council by Eugenio Cecconi (published between 1872 and 1879). We try to identify the reasons of the failure of this initiative, as well as the attitudes and reactions of the Catholic prelates in charge of the operation with regard to the Roman directives.
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27

Tagliaferri, Filomena Viviana. "In the Process of Being Levantines. The ‘Levantinization’ of the Catholic Community of Izmir (1683–1724)." Turkish Historical Review 7, no. 1 (April 12, 2016): 86–112. http://dx.doi.org/10.1163/18775462-00701002.

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The purpose of this essay is to offer a contribution to the process of Levantinization of the Catholic community of Izmir, between the late seventeenth and the early eighteenth century. The first part of the paper is about the detection of how the term Levantine has been used, both historically and by historiography, while the second is focused on the Catholic missionaries of Izmir, depicted in their daily dealings with individuals and groups of different religions. Their responses to inter-religious coexistence as a process of adaptation, promote the idea of ‘functional tolerance’ not necessarily supported by a theoretical discourse about its value. The interaction of the missionaries and their Catholic parishioners sees the emergence of a new hybridized mentality, the actual agent that forms the basis of the Levantine identity. The original archival sources for this paper are the missionaries‘ letters from the Archivio Storico De Propaganda Fide.
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Pieraccini, Paolo. "Le rétablissement du patriarcat latin de Jérusalem en 1847 et la Custodie de Terre Sainte." Chronos 21 (April 30, 2019): 35–72. http://dx.doi.org/10.31377/chr.v21i0.482.

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Cet article porte sur le rétablissement du patriarcat latin de Jérusalem dans la première moitié du XIXe siècle, après plus de quatre siècles d'absence. Il traite surtout de la législation canonique du Saint Siège, du régime de I'Église patriarcale hiérosolymitaine et des rapports du patriarche avec la Custodie. En l'abordant, nous avons aussi tracé le profil historique des deux principales institutions religieuses catholiques de la Palestine, au cours d'une période sensible de leur existence. Nous avons mis en évidence les causes de leur conflit endémique, ainsi que les éléments qui allait permettre au patriarcat latin de se doter d'un clergé et d'une hiérarchie ecclésiastique presque exclusivement autochtones. L'originalité de cette analyse historique est qu'elle repose sur des sources jusque-là très marginalement exploitées, principalement les archives de la Congrégation de la Propaganda Fide, celles de la Curie Généralice des Frères mineurs et de la Custodie de Terre Sainte.
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Salvadore, Matteo. "“I Was Not Born to Obey, but Rather to Command”: The Self-Fashioning of Ṣägga Krǝstos, an Ethiopian Traveler in Seventeenth-Century Europe." Journal of Early Modern History 25, no. 3 (March 16, 2021): 194–226. http://dx.doi.org/10.1163/15700658-bja10001.

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Abstract In 1632, an Ethiopian traveler named Ṣägga Krǝstos arrived in Cairo and introduced himself to Franciscan missionaries as the legitimate heir to the Ethiopian throne. Following conversion to Catholicism, he embarked on an epic journey throughout the Italian peninsula and France, where he was hosted and supported by the Congregation of Propaganda Fide, multiple northern Italian rulers, and the French monarchy. By cross-referencing his autobiographical statement with a vast body of archival and published sources, this article shows that Ṣägga Krǝstos was an impostor, but also that, thanks to a favorable historical juncture and skilled self-fashioning, he was extensively supported by his European hosts. Ṣägga Krǝstos’s story of survival in the early modern Mediterranean dovetails with the literature on imposture, highlights the role that Africans played in the making of European expansion, and sheds further light on the condition of elite Africans in early modern Europe.
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Gonçalves, Margareth Almeida. "Religiosos em armas: o motim dos agostinhos da Congregação da Índia Oriental (Goa, 1638)." Topoi (Rio de Janeiro) 21, no. 43 (April 2020): 122–46. http://dx.doi.org/10.1590/2237-101x02104306.

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RESUMO Este artigo analisa o movimento de independência e autonomia dos religiosos da Congregação da Índia Oriental, na tentativa de ruptura com a casa mãe da Província de Portugal da Ordem dos Eremitas de Santo Agostinho, no ano de 1638. O uso de armas pelos religiosos sublinhou a violência da revolta. A década de 1630 correspondeu a anos de tensões para os agostinhos do Oriente com ressonâncias nos centros de poderes régio e eclesiástico em Goa, Lisboa, Madri e Roma. Parte-se da leitura de códices, com vasta documentação gerada no âmbito da burocracia da Congregação de Propaganda Fide em Roma, acrescida de um conjunto de missivas entre o vice-reinado do Estado da Índia e o centro de Madri. A reflexão desdobra-se em três segmentos: a ação missionária agostiniana no Oriente; as conjunturas imperiais da década 1630 e as instituições agostinianas em Goa; e o levantamento de junho de 1638.
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Essertel, Yannick. "Le Père Joseph Gabet missionnaire en Chine au XIXe siècle." Social Sciences and Missions 32, no. 1-2 (May 3, 2019): 54–81. http://dx.doi.org/10.1163/18748945-03201005.

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Résumé Le Père Joseph Gabet est un missionnaire lazariste (Congrégation de la Mission), envoyé en Asie. Après un temps d’ adaptation, ses supérieurs l’ envoient dans la nouvelle mission de la Mongolie-intérieure. Il apprend les langues, convertit un jeune lama, et tente d’ évangéliser sa mission composée de populations nomades. De 1844 à 1846, il voyage avec son confrère Evariste Huc jusqu’ à Lassa, au Tibet. Obligé de rentrer en Europe, il rédige un document très critique sur la situation missionnaire en Chine, mettant en cause ses prédécesseurs qui, selon lui, n’ auraient pas appliqué les Consignes de la Propaganda Fide, surtout en ce qui concerne le clergé indigène. L’ intérêt de ce texte réside dans la capacité du Père à poser un regard de type anthropologique sur les cultures locales et à concevoir une pédagogie d’ insertion et d’ inculturation propre à la Chine. En son « essence », cette pédagogie se retrouve en Océanie et en Afrique.
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장동훈. "Secretary of Propaganda Fide(Stefano Borgia, 1731-1804)-The Vatican World Mission operation structure and decision making process in 18th century." Catholic Theology ll, no. 23 (December 2013): 141–78. http://dx.doi.org/10.36515/ctak..23.201312.141.

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Malekandathil, Pius. "Cross, Sword and Conflicts: A Study of the Political Meanings of the Struggle between the Padroado Real and the Propaganda Fide." Studies in History 27, no. 2 (August 2011): 251–67. http://dx.doi.org/10.1177/0257643012459418.

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Chen, Tsung-ming. "The office of the prefect apostolic, Clemente Fernandez, o.p. (1913–1920) in difficulties: analysis on Jean de Guébriant's report to Propaganda fide." Asian Education and Development Studies 9, no. 3 (May 26, 2020): 403–13. http://dx.doi.org/10.1108/aeds-10-2018-0159.

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PurposeThe study discovers a crisis of authority and administration in Catholic mission of Taiwan during 1910 and 1920s. It aims to discover the reasons and the significance of the problem.Design/methodology/approachThe author works on the reports and correspondence of Jean de Guébriant, apostolic visitor of China missions in 1919–1920. He received some reports from the Dominican Prefect Apostolic of Formosa, Clemente Fernandez.FindingsThe author discovers a severe problem of authority brought about some conflicts between the Prefect Apostolic Clemente Fernandez, o.p. and some Dominican missionaries in the mission, conflicts reflecting ambiguous status of this prefecture apostolic with regard to not only the Dominican Provincia del Santo Rosario, headquarters of Dominican missions in East Asia, but also the Dominican apostolic vicariate of Southern Fujian in China, and even the Japanese Catholic church, because Taiwan had been conceded to the Japanese empire since 1895 until 1945.Research limitations/implicationsThe author has not yet consulted the archives in Propaganda Fide in Vatican circle and in Dominican archives. Still, some questions remain unanswered for lack of related archives. This study calls for further works in the future.Originality/valueVery few relevant studies are found on the Dominican mission in Taiwan during 1860–1949. This study reveals a serious problem on the structure of Catholic mission due to an unclear status of Taiwan. It reflects, in fact, the delicate situation in ecclesial and political aspects between China, Japan and Spanish missions in Manila, Philippines.
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Ribeiro, Edilmar Cardoso. "Impasse nas relações entre o Governo Imperial Brasileiro e a Santa Sé: do Decreto de n° 373, de 30 de julho de 1844, ao Acordo sobre as Missões Apostólicas de 1862." Cadernos de História 20, no. 33 (September 5, 2020): 71. http://dx.doi.org/10.5752/p.2237-8871.2019v20n33p71.

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Este artigo tem por objetivos esclarecer as causas que levaram o Governo imperial brasileiro a promulgar o Decreto de n° 373, de 30 de julho de 1844, que regulou a distribuição dos missionários Capuchinhos em missão pelas províncias do Brasil; analisar e expor o conteúdo do decreto e os desentendimentos acerca deste que geraram desarmonias nas relações entre o Governo imperial brasileiro e a Santa Sé, e reconstruir as negociações entre o Governo imperial brasileiro e a Santa Sé, que levaram ao acordo sobre as missões apostólicas de 1862. Este estudo é resultado de uma pesquisa qualitativa, descritiva e documental, baseou-se quase exclusivamente em correspondências encontradas no Arquivo de Propaganda Fide (Roma), no Arquivo da Cúria Geral dos Capuchinhos (Roma), no Arquivo da Congregação dos Negócios Eclesiásticos Extraordinários (Cidade do Vaticano), no Arquivo Secreto Vaticano (Cidade do Vaticano), no Arquivo dos Capuchinhos do Rio deJaneiro e no Arquivo Nossa Senhora da Piedade dos Capuchinhos da Bahia (Salvador). Ademais, foram também analisados alguns relatórios do Ministro da Justiça.
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Haydon, C. M. "The Anti-Catholic Activity of the S.P.C.K., C. 1698–1740." Recusant History 18, no. 4 (October 1987): 418–21. http://dx.doi.org/10.1017/s0268419500020699.

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THE SOCIETY for Promoting Christian Knowledge was established in 1698. From its inception, one of its aims was to combat the spread of Catholicism in Britain and elsewhere. At the end of the seventeenth century, the Counter-Reformation seemed to be enjoying great successes: as one of the Society's memorials noted, ‘the progress of Popery … by little and little ruins the Reformed Religion all over Europe’. This occurred, the memorial went on, because the Protestants had little regard for their own defence. The remedy was to form a ‘union of Protestants’, with a council to organize its correspondence among those of the reformed faith in all parts of the continent; and to put a stop the activity of Popish priests, though ‘without Persecution and violence’. A bulwark, it was argued, was unquestionably needed against so formidable and zealous a body as the Congregation de Propaganda Fide. The Crown was to be informed of these designs and the Society was soon given a watching brief on ‘the practices of priests to pervert His Majesty's subjects’.
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Pizzorusso, Giovanni. "I satelliti di Propaganda Fide : il Collegio Urbano e la Tipografia poliglotta. Note di ricerca su due istituzioni culturali romane nel XVII secolo." Mélanges de l’École française de Rome. Italie et Méditerranée 116, no. 2 (2004): 471–98. http://dx.doi.org/10.3406/mefr.2004.10132.

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Molony, John. "Aborigeno con gli Aborigeni per l’evangelizzazione in Australia: il testo della Relazione (1883) per Propaganda Fide del vescovo Rudesindo Salvado (review)." Catholic Historical Review 98, no. 1 (2012): 183–85. http://dx.doi.org/10.1353/cat.2012.0076.

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H. Meurer, Peter. "Oscar Werner, S.J., and the Reform of Catholic Atlas Cartography in Germany (1884–88)." Journal of Jesuit Studies 6, no. 1 (March 11, 2019): 115–31. http://dx.doi.org/10.1163/22141332-00601009.

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The article describes a short but innovative chapter in the history of Catholic atlas making. The work was done by exiled German Jesuits in the Dutch houses after the expulsion of the Jesuits in 1872 during the Kulturkampf. The project began in 1880–81 with four maps of China and India in the Catholic journal Die katholischen Missionen by Alexander Baumgartner, S.J. (1841–1910). His work was taken over by Oscar Werner, S.J. (1849–?). Werner’s Katholischer Missions-Atlas (1884) was the first Catholic missionary atlas. Its twenty-seven maps covered the worldwide dioceses subject to the Propaganda Fide. The supplementary Katholischer Kirchen-Atlas (1888) included fourteen maps of lands with an established Catholic hierarchy. Published in a large number of copies for a low price, both atlases helped to popularize Catholic cartography. This Jesuit groundwork abruptly ended when Werner resigned from the Society in 1891. The German tradition in Catholic atlas cartography was then taken over by members of Society of Divine Word, beginning with the Katholischer Missionsatlas (1906) by Karl Streit svd (1874–1935) and continuing for over a century with the Atlas hierarchicus (1913–2011).
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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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Morales, Francisco. "Mexican Society and the Franciscan Order in a Period of Transition, 1749-1859." Americas 54, no. 3 (January 1998): 323–56. http://dx.doi.org/10.2307/1008413.

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Four years before the suppression of male religious orders in Mexico (1859) the Minister of Justice and Ecclesiastical Affairs, Ezequiel Montes, asked the provincials to inform him on the number of friars, their activities and their monasteries' properties (December 22, 1855). The data, which began arriving to the Minister in January 1856, provides some of the most complete information on the nineteenth century Franciscans in Mexico. Comparing this data with what is available for the end of eighteenth century we can draw the following comparative table.A quick glance at these figures reveals the great deterioration through which the order had gone in a period of seventy years. From 1786 and 1856 the Franciscans had lost three fifths of their members, two fifths of their monasteries and four fifths of their missions. It can be pointed out as a counterweight that, during the same period, two colleges of Propaganda Fide were founded: Orizaba in 1799, and Zapopan in 1812.l But it also should be noted that during the same time a province disappeared, Yucatan.2 The general conclusion, then, is that in no other period of their presence in Mexico, had the Franciscan
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Campbell, Ian W. S. "Truth and calumny in Baroque Rome: Richard O'Ferrall and theCommentarius Rinuccinianus, 1648–1667." Irish Historical Studies 38, no. 150 (November 2012): 211–29. http://dx.doi.org/10.1017/s0021121400001097.

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Richard O'Ferrall's claim of 5 March 1658 that the Stuart monarchy had no right to rule Ireland was made almost in passing. The real purpose of the report made by this Capuchin friar and courtier at the congregation of Propaganda Fide, the committee of cardinals whose jurisdiction included nearly all those missions and churches under non-Catholic governments, was to exclude all Irish Catholics of English descent from high ecclesiastical office. At the centre of his argument was the confederate Catholic association of the 1640s and the place within it of the Old English community. The Capuchin argued that the confederates had remained too closely bound to the Stuart monarchy, and that the Old English had betrayed the confederate cause to Charles I's lord lieutenant of Ireland, James Butler, earl, marquis and later duke of Ormond. Many of O'Ferrall's Catholic contemporaries saw him as a dangerous member of a radical tradition: a clerical assembly at Dublin in June 1666 burned his report along with a copy of Conor O'Mahony's Disputatio apologetica of 1645, which had argued that all Ireland's Protestants should be killed or expelled and a native king elected. The Commentarius Rinuccinianus, begun by O'Ferrall, developed the argument of the 1658 report on a grand scale.
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Ó hAnnracháin, Tadhg. "The Bishop’s Role in Two Non-Catholic States." Church History and Religious Culture 95, no. 2-3 (2015): 245–55. http://dx.doi.org/10.1163/18712428-09502002.

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This paper contrasts the very different roles played by the Catholic hierarchy in Ireland, on the one hand, and Turkish-occupied Hungary, on the other, in the movement of early modern religious reform. It suggests that the decision of Propaganda Fide to adopt an episcopal model of organisation in Ireland after 1618, despite the obvious difficulties posed by the Protestant nature of the state, was a crucial aspect of the consolidation of a Catholic confessional identity within the island. The importance of the hierarchy in leadership terms was subsequently demonstrated in the short-lived period of de facto independence during the 1640s and after the repression of the Cromwellian period the episcopal model was successfully revived in the later seventeenth century. The paper also offers a parallel examination of the case of Turkish Hungary, where an effective episcopal model of reform could not be adopted, principally because of the jurisdictional jealousy of the Habsburg Kings of Hungary, who continued to claim rights of nomination to Turkish controlled dioceses but whose nominees were unable to reside in their sees. Consequently, the hierarchy of Turkish-occupied Hungary played little or no role in the movement of Catholic reform, prior to the Habsburg reconquest.
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Rex Galindo, David. "Imperio desde los márgenes: Un estudio de la obra de fray Pedro González de Agüeros y sus planes reformistas de las fronteras del sur de la América meridional a finales del siglo XVIII." Anuario de Historia de América Latina 57 (December 16, 2020): 153–89. http://dx.doi.org/10.15460/jbla.57.192.

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Este artículo analiza los escritos del misionero franciscano fray Pedro González de Agüeros sobre las misiones de frontera del Colegio de Propaganda Fide de Ocopa en el archipiélago de Chiloé al sur de Chile a finales del siglo XVIII. González de Agüeros fue un defensor del programa reformista borbónico en las fronteras misioneras de su colegio. A través de sus escritos, exploro la naturaleza de las relaciones entre monarquía, Estado y frontera en el período tardío colonial y su adherencia a las tesis reformistas que defendían la militarización fronteriza, el avance socioeconómico de las periferias, el poblamiento demográfico, y la educación pública para mejorar la situación local y de la monarquía y continuar la expansión a lo largo de la costa y las islas del Pacífico. Centrado principalmente en la provincia de Chiloé, al sur del reino de Chile, y los territorios más al sur, la obra del misionero evidencia una adaptación entre el discurso religioso a las nuevas realidades administrativas y políticas que caracterizan las relaciones entre las fronteras de la América española con la monarquía hispánica durante el periodo final de reformas borbónicas. En este sentido, pretendo demostrar que las ideas de González de Agüeros estuvieron en línea con los discursos de reforma política y económica de la América española característicos del reformismo borbónico.
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Muntán, Emese. "Uneasy Agents of Tridentine Reforms: Catholic Missionaries in Southern Ottoman Hungary and Their Local Competitors in the Early Seventeenth Century." Journal of Early Modern Christianity 7, no. 1 (May 27, 2020): 151–75. http://dx.doi.org/10.1515/jemc-2020-2020.

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AbstractFrom the 1570s onwards, the territories of southern Ottoman Hungary with their amalgam of Orthodox, Catholics, Reformed, Antitrinitarians, and Muslims of various ethnic and linguistic backgrounds, were the focus of Rome–directed Catholic missionary and pastoral endeavors. Prior to the establishment of the Sacred Congregation de Propaganda Fide in 1622, several Jesuits had already been active in the region and sought to implement Tridentine reforms in this religiously, linguistically, and legally-diverse setting. The activity of the Jesuits, however, was complicated by the presence of the Bosnian Franciscans, who were legally Ottoman subjects, and with whom the Jesuits were in a permanent competition over the jurisdiction of certain missionary territories. Furthermore, the Jesuits also had to contend with the local authority and influence of Orthodox priests and Ottoman judges (kadis), who, in several instances, proved to be more attractive “alternatives” to many Catholics than the Catholic authorities themselves. Drawing primarily on Jesuit and Franciscan missionary reports, this article examines how this peculiar constellation of local power relations, and the ensuing conflicts among missionaries, Orthodox clergymen, and Ottoman judges, influenced the way(s) in which Tridentine reforms were implemented in the area. In particular, this study addresses those cases where various jurisdictional disputes between Jesuits and Bosnian Franciscans on the one hand, and Jesuits and Orthodox priests on the other, resulted in contestations about the administration and validity of the sacraments and certain rituals, and led Jesuits, Franciscans, and even Roman authorities to “deviate” from the Tridentine norm.
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Choquette, Robert. "Guide to Documents Relating to French and British North America in the Archives of the Sacred Congregation de Propaganda Fide in Rome, 1622-1799 Ottawa: National Archives of Canada, 1991. xiv + 250 p." Studies in Religion/Sciences Religieuses 21, no. 4 (December 1992): 487. http://dx.doi.org/10.1177/000842989202100429.

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Curran, Robert Emmett. "United States Documents in the Propaganda Fide Archives: A Calendar. Volume 10. Compiled by Anton Debevac. Edited by Mathias C. Kiemen. and Alexander Wyse. Washington, D.C.: Academy of American Franciscan History, 1983. 348 pp. $40.00." Church History 54, no. 2 (June 1985): 273. http://dx.doi.org/10.2307/3167292.

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48

Cassar, Carmel. "Malta and the study of Arabic in the sixteenth to the nineteenth centuries." Turkish Historical Review 2, no. 2 (2011): 125–54. http://dx.doi.org/10.1163/187754611x603083.

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AbstractThe Holy See became aware of the potential evangelising role of the Maltese in Ottoman lands at least from the mid-sixteenth century. This had much to do with Malta's geographical proximity to North Africa, coupled with the ability of the Maltese to speak a native Semitic language, believed to be close to Arabic, while at the same time being fervently Catholic Christians. Malta was singled out for this role mainly because the majority of Levantine Christian communities, then largely under Ottoman rule, were known to speak some form of Arabic. The combination of these factors appeared to be an excellent combination of circumstances to the Catholic Church authorities in Rome who believed that Malta was ideally suited for the teaching of Arabic. In Rome there was a general belief that the establishment of a school of Arabic in Malta, would help make the Catholic Church more accessible to the Christians of the Levant. However, despite continuous efforts, throughout the seventeenth and eighteenth centuries, by the Holy Congregation of Propaganda Fide, the teaching of Arabic never really took off in Malta. Under British colonial administration, in the early nineteenth century, Arabic remained on the list of subjects taught at the University of Malta and was later introduced at the Lyceum and the Valletta Government School. The British colonial authorities may even have encouraged its teaching and for a brief time, in the mid-nineteenth century, the well known Lebanese scholar Ahmad Faris al-Shidyaq, was lecturer of Arabic at Valletta. The end of Arabic teaching during World War One coincided with the emergence of the belief, pushed by Lord Gerald Strickland, that the Maltese descended from the Phoenicians. It was believed that the Maltese had preserved ancient Phoenician, rather than Arabic, over the millennia. By associating the Maltese with the ancient Phoenicians Strickland was simply saying that the Maltese might have had Semitic origins but that did not mean they were Arabs.
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Soergel, Philip M. "Constantia et Fortitudo. Der Kult des kapuzinischen Blutzeugen Fidelis von Sigmaringen zwischen 'Pietas Austriaca' und 'Ecclesia Triumphans': Die Verehrungsgeschichte des Protomärtyrers der Gegenreformation, des Kapuzinerordens und der 'Congregatio de propaganda fide' (1622–1729) by Matthias Emil Ilg." Catholic Historical Review 105, no. 2 (2019): 377–78. http://dx.doi.org/10.1353/cat.2019.0079.

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Whaley, Joachim. "Constantia et Fortitudo. Der Kult des kapuzinischen Blutzeugen Fidelis von Sigmaringen zwischen ‘Pietas Austriaca’ und ‘Ecclesia Triumphans’: Die Verehrungsgeschichte des Protomärtyrers der Gegenreformation, des Kapuzinerordens und der ‘Congregatio de propaganda fide’ (1622–1729), by Matthias Emil Ilg." English Historical Review 133, no. 562 (April 3, 2018): 706–7. http://dx.doi.org/10.1093/ehr/cey098.

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