Relevant bibliographies by topics / Franciscan missionaries of Mary

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Academic literature on the topic 'Franciscan missionaries of Mary'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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Journal articles on the topic "Franciscan missionaries of Mary"

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Martin, Phyllis. "Complexity in the Missionary Experience: The Franciscan Missionaries of Mary in Upper Congo." Social Sciences and Missions 23, no. 2 (2010): 228–53. http://dx.doi.org/10.1163/187489410x511551.

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AbstractThe contradictions that permeated the missionary experience can be lost through the use of words such as “encounter” and “civilizing.” This study seeks to illustrate the complementary and competing forces that impinged on the work of the Franciscan Missionaries of Mary sisters in Upper Congo. It emphasizes their commitment to social action and evangelism through work, their interaction with local women and local knowledge, the particular colonial rule they witnessed, and the imperial simplification of complexity at the 1931 Paris Exposition Coloniale Internationale. Les contradictions dont a été imprégnée l'expérience missionnaire risquent de perdre en acuité avec l'usage de mots comme « rencontre » et « processus de civilisation ». Le présent article cherche à illustrer les dynamiques de complémentarité et de compétition qui ont affecté le travail des Sœurs Franciscaines de Marie dans le bassin supérieur du Congo. Il souligne leur engagement pour l'action sociale et l'évangélisation par le travail, leur rapport avec les femmes locales et le savoir local, les spécificités du régime colonial auquel elles furent confrontées, ainsi que la simplification impériale de la complexité à laquelle il fut procédé lors de l'exposition coloniale internationale de Paris en 1931.
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Morales Francisco, OFM. "The Native Encounter with Christianity: Franciscans and Nahuas in Sixteenth-Century Mexico." Americas 65, no. 2 (October 2008): 137–59. http://dx.doi.org/10.1353/tam.0.0033.

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Among the nations of the New World, Mexico is probably the country in which the Franciscans worked most intensively. Having been the first missionaries to arrive in Mexico, they covered most of its territory and worked with numerous native groups: Nahuas, Otomies, Mazahuas, Huastecas, Totonacas, Tarascans, Mayas. Their intense missionary activity is evident in the many indigenous languages the Franciscans learned, the grammars and vocabularies they wrote, the numerous Biblical texts they translated, and the catechisms they wrote with ideographical techniques quite alien to the European mind. This activity left an indelible mark in Mexico, a mark still alive in popular traditions, monumental constructions, popular devotions, and folk art. Without a doubt, in spite of the continuous growth of the Spanish and Mestizo populations during colonial times, the favorite concern of Franciscan pastoral activity was the indigenous population. Thus, Franciscan schools and colleges, hospitals, and publications were addressed to it. For their part, the native population showed the same preference for the Franciscans. To the eyes of the civil and ecclesiastical authorities, Franciscans and natives appeared as an inseparable body, an association not always welcomed by the Spanish Crown. In fact, since the middle of the sixteenth century bishops and royal officials tried to separate them, assigning secular priests in the native towns and limiting the ecclesiastical authority of the friars.
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Ross, Ellen. "St. Francis in Soho: Emmeline Pethick, Mary Neal, the West London Wesleyan Mission, and the Allure of “Simple Living” in the 1890s." Church History 83, no. 4 (December 2014): 843–83. http://dx.doi.org/10.1017/s0009640714001152.

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An 1894 biography of St. Francis of Assisi was a milestone in the lives of two young urban missionaries. They were “Sisters of the People” at the dynamic and progressive Wesleyan Methodist West London Mission in Soho, a poor and overcrowded central London district. Sister Mary Neal and Sister Emmeline Pethick would eventually distinguish themselves nationally, Emmeline as a militant suffragist in tandem with her husband Frederick Pethick-Lawrence, and later as a feminist and peace activist; Mary as a music educator and folklorist. French protestant clergyman Paul Sabatier's scholarly but lyrical biography of Francis enthralled the mission's leaders, including the superintendent, Hugh Price Hughes. Francis's rejection of his family's wealth, his insistence on absolute poverty for himself and his followers, and his devotion to the poor presented a compelling model of Christian service, one that the two young Sisters found especially exciting. They resigned the Sisterhood in 1895 to live cheaply in workers' housing just north of their old turf. This decision launched them into a national community of Franciscan-inspired settlers, philanthropists, “simple livers,” and collective farmers—offering us a new perspective on fin de siècle social activism.
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Langer, Erick D. "The Franciscan Missionary Enterprise in Nineteenth-Century Latin America." Americas 68, no. 02 (October 2011): 167–78. http://dx.doi.org/10.1017/s0003161500006738.

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This essay is in large part inspired by Fr. Antonine Tibesar OFM, whom I had the privilege to meet in 1982 just after I returned from my doctoral research sojourn in Bolivia. Fr. Antonine was for many years the director of the Academy of Franciscan History when that institution had its beautiful campus in Potomac, Maryland, a suburb of Washington, D.C. I had corresponded with Fr. Antonine earlier and during my visit enjoyed discussing with him the many facets of Franciscan missions in Latin America. He proudly showed me the large collection of books in the academy library. What impressed me about both Fr. Antonine and the friars I had met in Bolivia during my research was their selflessness and willingness to help a budding scholar—one who at that point had little of scholarship to show. These characteristics got me thinking about the Franciscans and their worldviews and how those must have affected the missions. Although I was determined to write mainly about the indigenous population on the missions (after all, they constituted the vast majority of the mission population and were the ones most profoundly affected by the mission experience), I realized that it was important not to ignore the missionaries. Though few in number—most missions had just one or perhaps two friars—it was their desires for the native population and the overall goals and local organization of the missions they founded that profoundly shaped the human settlements they supervised.
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Langer, Erick D., and Robert H. Jackson. "Colonial and Republican Missions Compared: The Cases of Alta California and Southeastern Bolivia." Comparative Studies in Society and History 30, no. 2 (April 1988): 286–311. http://dx.doi.org/10.1017/s0010417500015206.

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In Latin America missions have traditionally played a large role in conquering and incorporating native populations into dominant society. Most studies of the missionary enterprise have focused on the colonial period, when the missions reached their high point. The Jesuit missions in Paraguay and the Franciscan missions of central and northern Mexico, for example, ruled over vast territories and thousands of Indians. Although these institutions and their leaders have been widely studied because of their importance and visibility for colonial Latin America, it is not often recognized that missions continued to play a crucial role in the frontier development of the region even after the Spanish and Portuguese had been driven from the continent. Throughout the republican period, missionaries from many orders and creeds became critically important actors who, to a large degree, determined the shape of relations between native peoples and national society. This is quite clear even today in the Amazon basin, where missionaries often provide the natives' first exposure to Europeanized society.
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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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De Gruttola, Raissa. "The First Catholic Bible in Chinese: Gabriele Allegra and His Translation." International Journal of Area Studies 10, no. 1 (March 1, 2015): 5–23. http://dx.doi.org/10.1515/ijas-2015-0001.

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Abstract Christian missionaries play an important role in the history of the relationship between China and Europe. Their presence in China has been widely explored, but little attention has been paid to the role played by the Bible in their preaching. From 13th to 19th century, although they did not translate the Bible, Catholic missionaries preached the Gospel orally or with catechisms. On the other hand, the Protestant missionaries had published many version of the Chinese Bible throughout the 19th century. It was only in the 20th century that the Franciscan friar Gabriele Allegra decided to go to China as a missionary to translate the Holy Scriptures into Chinese. He arrived in China in 1931 and translated from 1935 to 1961. He also founded a biblical study centre to prepare expert scholars to collaborate in the Bible translation. Allegra and his colleagues completed the translation in 1961, and the first complete single-volume Catholic Bible in Chinese was published in 1968. After presenting the historical background of Allegra’s activity, a textual analysis of some passages of his translation will be presented, emphasizing the meanings of the Chinese words he chose to use to translate particular elements of Christian terminology. This study will verify the closeness of the work by Allegra to the original Greek text and the validity of some particular translation choices.
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Triviño, Ascensión Hernández. "Tradiciones, paradigmas y escuelas." Historiographia Linguistica 43, no. 1-2 (June 24, 2016): 11–59. http://dx.doi.org/10.1075/hl.43.1-2.02tri.

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Summary After “discovering” a New World at the end of the 15th century, missionaries soon began to produce grammars of the languages spoken there. It can be said that ‘missionary linguistics’ was born and thus the nature of the American languages was becoming known. In this paper the author proposes to analyse a corpus of fifty-six grammars from Mesoamerica, i.e., the central region of the American continent. In the analysis, the author distinguishes five schools according to the established religious orders in New Spain: Franciscan, Dominican, Jesuit, Augustinian, and the secular Church. Although the grammars written in these schools are almost exclusively based on the Latin tradition, many of them contain innovative descriptions of the specific structures found in these Mesoamerican languages.
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Laird, Andrew. "From the Epistolae et Evangelia (c. 1540) to the Espejo divino (1607)." Journal of Latin Cosmopolitanism and European Literatures, no. 2 (November 13, 2019): 2–28. http://dx.doi.org/10.21825/jolcel.v2i0.8522.

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In 1536, fifteen years after the Spanish conquest of Mexico, the Imperial College of Santa Cruz was founded in Santiago Tlatelolco, an Indian enclave to the north of Mexico City. The students at the college, who were drawn from native elites, received an advanced education in Latin from Franciscan missionaries. The present discussion will explain why such a training was provided to those indigenous youths, and clarify the nature of their accomplishments (1). A discussion of the translations of biblical texts into Nahuatl made at the College of Santa Cruz (2) will be followed by a survey of original religious texts produced there in the Mexican language, many of which had identifiable Latin precedents (3). The concluding section then offers some tentative general reflections on the part played by Latin Christian humanism in shaping early Nahuatl literature, arguing that it bears some comparison to the way Latin had already underscored the development of vernacular literature in early modern Europe (4).
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G.M.D. "Franciscan Missionaries." Americas 51, no. 4 (April 1995): 580–81. http://dx.doi.org/10.1017/s0003161500023117.

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Dissertations / Theses on the topic "Franciscan missionaries of Mary"

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阮秀美 and Sau-mei Teresa Yuen. "The Franciscan Missionaries of Mary in China." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1994. http://hub.hku.hk/bib/B31212049.

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Fréminville, Christine de. "Les Franciscaines missionnaires de Marie, 1938-1980, Adaptation et mutation." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE3058/document.

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Les Franciscaines missionnaires de Marie forment un institut religieux fondé en 1877 par Hélène de Chappotin, une française née en 1839. Les 6314 sœurs sont aujourd’hui présentes sur tous les continents dans 75 pays. Notre étude couvre une période qui s’étend de 1938 à 1980 et propose d’étudier l’adaptation et la mutation de cet institut missionnaire. La décolonisation, la naissance du tiers monde la sécularisation des sociétés et la révolution des transports et des communications projettent ces femmes dans un nouveau monde dans lequel elles s’insèrent. Nous essaierons de comprendre comment elles s’engagent dans les réformes du concile Vatican II et quelles sont leurs stratégies déployées pour enrayer la chute des vocations. Nous étudierons l’évolution de leurs relations avec les autorités de l’Église et leur quête d’un charisme originel
The Franciscan missionaries of Mary form a religious institute founded in 1877 by Hélène de Chappotin, a French woman born in 1839. Today there are 6314 nuns from the Franciscan missionaries of Mary are now present on all continents in 75 countries. Our study covers a period from 1938 to 1980 and proposes to study the adaptation and mutation of this missionary institute. Decolonization, the birth of the third world, the secularization of societies, and the revolution in transport and communications project these women into a new world in which they are embedded. We will try to understand how they engage in the reforms of the Second Vatican Council and what their strategies are to halt the downfall of vocations. We will study the evolution of their relations with the authorities of the Church and their quest for an original charism
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Libermann, Francis Mary Paul. "Provisional Rule of the Missionaries of the Holy Heart of Mary: Text and Libermann's Commentary." Center for Spiritan Studies, Duquesne University, 2015. http://digital.library.duq.edu/u?/spiritanbook,20045.

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Contents -- References -- (p. 1) -- Introduction -- (p. 3) -- Some Historical Data. The Birth of a Code of Missionary Spirituality -- (p. 3) -- The Memoir of 1839: Project of a Creole Seminarian -- (p. 3) -- The Memoir of March 17, 1840 sent to the Propaganda -- (p. 8) -- The Provisional Rule and the “Glosses” of 1840 -- (p. 11) -- From 1841 to 1846: The Living Rule -- (p. 15) -- The Publication of 1845 -- (p. 18) -- The Commentaries Gathered by Fr. Jerome Schwindenhammer -- (p. 20) -- Memoir to the Congregation of the Propaganda in 1846 -- (p. 21) -- A Few Data Regarding the Life of Fr. Lannurien -- (p. 24) -- The Provisional Rule of 1845 and the Rules of 1849 -- (p. 28) -- Provisional Rule of the Missionaries of the Holy Heart of Mary -- (p. 35) -- PART ONE -- (p. 37) -- Congregation of the Missionaries of the Holy Heart of Mary. -- (p. 37) -- Its End And The Means To Achieve It. -- (p. 37) -- CHAPTER ONE -- (p. 37) -- CHAPTER TWO -- (p. 53) -- To Whom Is The Congregation Dedicated? Who Are Its Patrons? -- (p. 53) -- CHAPTER THREE -- (p. 65) -- What is the Destination of the Congregation? -- (p. 65) -- CHAPTER FOUR -- (p. 71) -- What Should Be the Special and Continual Occupation of the Missionaries Who Labor For Souls So That Our Lord’s Designs May Be Accomplished? -- (p. 71) -- CHAPTER FIVE -- (p. 75) -- First Means To Be Used For The Salvation Of Souls: The Missions -- (p. 75) -- CHAPTER SIX -- (p. 87) -- Second Means for Saving Souls. Diverse Forms of Ministry -- (p. 87) -- CHAPTER SEVEN -- (p. 93) -- Third Means of Saving Souls: Ministry for the Benefit of Priests -- (p. 93) -- CHAPTER EIGHT -- (p. 101) -- Fourth Means that Can Be Used By the Congregation to Save Souls: A Native Clergy -- (p. 101) -- CHAPTER NINE -- (p. 103) -- Some Rules of Conduct to Be Observed With Respect to Those We Have to Evangelize -- (p. 103) -- PART TWO -- (p. 119) -- On the Constitution or Spiritual State of the Congregation of the Holy Heart of Mary or the Spirit that should Animate it and Animate Its Holy Functions -- (p. 119) -- CHAPTER ONE -- (p. 119) -- On the Constitution, or the Spiritual State of the Congregation in General -- (p. 119) -- CHAPTER TWO -- (p. 125) -- About Poverty -- (p. 125) -- CHAPTER THREE -- (p. 145) -- About Chastity -- (p. 145) -- CHAPTER FOUR -- (p. 167) -- On Obedience -- (p. 167) -- CHAPTER FIVE -- (p. 187) -- On Community Life in General -- (p. 187) -- CHAPTER SIX -- (p. 197) -- Rules to be Observed in the Community -- (p. 197) -- CHAPTER SEVEN -- (p. 217) -- Rules of Conduct towards Others -- (p. 217) -- CHAPTER EIGHT -- (p. 245) -- Apostolic Zeal -- (p. 245) -- CHAPTER NINE -- (p. 277) -- On Some Principal Virtues Which Are Like the Foundation of Apostolic Zeal -- (p. 277 ) -- CHAPTER TEN -- (p. 315) -- About Preaching -- (p. 315) -- CHAPTER ELEVEN -- p. 345) -- Of Confession and Other Sacred Functions -- (p. 345)
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Lennon, Sarah Marcia. "At the edge of two worlds Mary Slessor and gender roles in Scottish African missions /." Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.

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Padgett, Christopher M. "The Life and Mariology of Father Juniper B. Carol, O.F.M." IMRI - Marian Library / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1582553304538469.

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Lott, Stefanie B. "Mary Magdalen, Franciscan ideal : a theological analysis of the frescoes in the Magdalen Chapel in the Basilica of St Francis of Assisi." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13378.

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In the small town of Assisi in Italy, there is a chapel dedicated to Mary Magdalen. This well known figure from the New Testament Gospels is an anomaly. To many she is the prostitute turned disciple: to others she is a key witness to the resurrection. The frescoes show this Magdalen, but they also show her in strange scenes not found in the Bible. The Gospels tell us that Mary Magdalen was with Jesus in his ministry, at the crucifixion and at the resurrection. Early church fathers picked up on this and linked her with other unnamed women in the Gospels to develop an ideal model of discipleship. From there, legends developed this conflated Magdalen into the embodiment of chastity, penitence and devotion. As such, she became the focus of one of the greatest cult followings of the Middle Ages and her relics where at the heart of the fourth most visited pilgrimage site in Christendom. In the thirteenth century, a young man, Francis of Assisi helped to revolutionise and revive the life of the Church by his personal example of poverty, benevolence and pure devotion; virtues embodied by the Magdalen. It is then understandable that a chapel dedicated to her should be found in the basilica built to honour Francis. However, the reasons behind the chapel's existence and location also have a great deal to do with the power and influence of the secular (Angevin) and religious establishment of the time as well as the controversies burgeoning within the Franciscan Order including the roles of second order women and the influence of the two factions of Franciscanism, Spirituals and Conventuals. Finally, it must not be forgotten that the Magdalen chapel, a means of theological and political dogma, was also a very tangible and real visual sermon to the masses of pilgrims who flocked to visit the shrine of Francis. This project is an attempt to uncover the identity of the woman in and the meaning of the Magdalen Chapel in the Lower Church of the Basilica of St Francis in Assisi.
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Gresko, Jacqueline. "Gender and mission : the founding generations of the Sisters of Saint Ann and the Oblates of Mary Immaculate in British Columbia, 1858-1914." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape7/PQDD_0018/NQ46349.pdf.

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Araújo, André Filipe Sousa. "África : o amor espiritual de Daniel Comboni." Master's thesis, 2018. http://hdl.handle.net/10400.14/25759.

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Este trabalho visa destacar as mudanças sociais, políticas e económicas do século XIX com incidência nas mudanças religiosas ocorridas. Por um lado, é necessário percecionar a história religiosa com um olhar atento e profundo sobre essas dimensões marcantes em realidades humanas na Europa, em particular na Itália e em África para se apreender o alcance dessas mudanças religiosas operadas no domínio da compreensão e da atividade missionária. Por outro lado, nesta dissertação procura-se compreender a evolução da Teologia Espiritual ao longo de Oitocentos, como um campo que pauta a forma de viver a fé nessa época. Daí que, com particular atenção à dimensão da Teologia Espiritual conseguimos enquadrar o aparecimento do ideal de Daniel Comboni que, buscando referências espirituais e místicas da época, foi capaz de edificar um Instituto assente na valorização das potencialidades pessoais pessoa, colocando em ênfase a dimensão espiritual e mística da dedicação e do serviço.
This thesis aims to highlight the social, political, and economic changes of the nineteenth century with an impact on religious changes. On the one hand, it is necessary to perceive religious history with a deep and attentive look at these striking dimensions in human realities in Europe, particularly in Italy, Africa, in order to understand the extent of these religious changes in the field of understanding and missionary activity . On the other hand, this dissertation seeks to understand the evolution of Spiritual Theology throughout the Nineteenth Century, as a field that guides the way of living the faith in that time. Hence, with particular attention to the dimension of Spiritual Theology, we were able to frame the emergence of the ideal of Daniel Comboni, who, seeking spiritual and mystical references of the time, was able to build an Institute based on the appreciation of personal potentialities, placing emphasis on the spiritual dimension and mystique of dedication and service.
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Books on the topic "Franciscan missionaries of Mary"

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Marie, Franciscaines missionnaires de. L' Institut des Franciscaines missionnaires de Marie. [Québec: s.n.], 1995.

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Humbert, Colette. Chemins d'espérance. Paris: Lieu commun, 1993.

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Marie, Franciscaines missionnaires de. La léproserie des Franciscaines missionnaires de Marie, Kumamotu, Japon. [Québec?: s.n., 1997.

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Mary Slessor: The barefoot missionary. Edinburgh: NMS Pub., 2001.

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The Wheaton Franciscan heritage. Charleston, SC: Arcadia Pub., 2009.

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Guilfoyle, Jeanne. The Wheaton Franciscan heritage. Charleston, SC: Arcadia Pub., 2009.

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To Africa with love: The life of Mother Mary Martin foundress of the Medical Missionaries of Mary. Dublin: Gill and Macmillan, 1987.

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Dickson, Mora. Beloved partner: Mary Moffat of Kuruman. 3rd ed. Gaborone: Published jointly by Botswana Book Centre & Kuruman Moffat Mission Trust, 1989.

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Mary Slessor: Queen of Calabar. Uhrichsville, Ohio: Barbour Pub., 1998.

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Hansen, Luitfried A. De eerste Vlaamse Franciscanen naar Kongo (1672-1675). Sint-Truiden: Instituut voor Franciscaanse Geschiedenis, 1995.

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Book chapters on the topic "Franciscan missionaries of Mary"

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Ben-Aryeh Debby, Nirit. "Images of Franciscan Missionaries in Italian Art and Sermons *." In Preaching and New Worlds, 185–98. New York: Taylor and Francis, 2018. |: Routledge, 2018. http://dx.doi.org/10.4324/9781315159119-13.

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Loewen, Peter V. "The Conversion of Mary Magdalene and the Musical Legacy of Franciscan Piety in the Early German Passion Plays." In Speculum Sermonis, 235–58. Turnhout: Brepols Publishers, 2004. http://dx.doi.org/10.1484/m.disput-eb.3.1622.

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McGuinness, Margaret M., and James T. Fisher. "Writing American Catholic History." In Roman Catholicism in the United States, 1–18. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823282760.003.0001.

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This introductory chapter begins with a brief discussion of the history of U.S. Catholicism, which is traced back to the efforts of Franciscan missionaries in the sixteenth-century Southwest prior to the arrival of Anglo-Protestants along the Eastern Seaboard, and then moved on to Jesuits in New France (Canada) early in the following century. By 1850, Catholicism was the largest religious denomination in the United States, and remains so to this day. American Protestant Christianity has always boasted a substantial aggregate majority of religious adherents, but Protestantism was broken into so many movements by the mid-nineteenth century that no single Protestant group equaled in size the nation's Catholic populace. An overview of the subsequent chapters is also presented.
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Rex Galindo, David. "Training Missionaries." In To Sin No More. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603264.003.0004.

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This chapter examines the missionary training program in the Franciscan colleges for the propagation of Catholicism, focusing on the collegial curriculum, especially instruction in moral theology and languages. The objective of the Franciscan Order's college training program was to provide missionaries with pedagogic and epistemological techniques to help them in their evangelical endeavors, particularly preaching skills. Franciscan friars in the colegios were exposed to a stringent daily life and training in linguistics, philosophy, and theology. Franciscan missionaries and preachers were trained to become assertive evangelical ministers at the vanguard of the Catholic religion in the early modern world. The chapter discusses the specific elements of the Franciscan training program in the colegios de propaganda fide, what and how veteran missionaries and reformers contributed to college curricula, and quotidian life in the college. It also describes the curriculum reforms pursued by the Franciscan colleges.
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Rex Galindo, David. "Recruiting Missionaries." In To Sin No More. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603264.003.0003.

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This chapter focuses on the recruitment of novices and friars to become Franciscan missionaries. To convert the Hispanic world, Franciscan colleges for the propagation of Catholicism had to recruit friars. In this regard, they were highly effective. Throughout the eighteenth century, the colleges became the most successful recruiting force of Peninsular personnel for the Americas in a trans-Atlantic flux that underscores the Spanishness of the propaganda fide institution. The chapter examines how a Franciscan college went about its business of enlisting missionaries by describing the selection process as well as the level of education of novices and friars before admission to a college. It also considers the motivations of the young men and the requirements set by the colleges. It shows that the recruitment of Spanish friars relied on guidelines and templates that appointed commissioners who traveled to Spain on enlistment missions.
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"3. Franciscan Missions in Alta California." In Indians, Missionaries, and Merchants, 49–81. University of California Press, 2019. http://dx.doi.org/10.1525/9780520940352-006.

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"4. Native Agency in the Franciscan Missions." In Indians, Missionaries, and Merchants, 82–113. University of California Press, 2019. http://dx.doi.org/10.1525/9780520940352-007.

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Rex Galindo, David. "Epilogue: Frontiers." In To Sin No More. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603264.003.0007.

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Abstract:
This epilogue discusses the Franciscan missionaries' evangelism on the periphery of the Spanish empire in relation to the themes of the book, and more specifically how they put their knowledge into effect to convert frontier native peoples. It first considers how the frontier ministry borrowed from the Franciscan colleges' training ethos and the conversion of Catholics before highlighting the challenges posed by frontiers to the missionaries. It then shows how Franciscan friars preached, catechized, and introduced a Christian way of life in line with their Catholicism during frontier missions. For the Franciscan missionaries, conversion went beyond recruiting non-Catholics for their eternal salvation under the umbrella of the Church; it also meant the salvation of the sinners who were otherwise condemned to hell. The discussion concludes with a commentary that puts the Franciscan colleges squarely at the center of historiographic debates that connect early modern colonialism, global Catholicism, and the missions.
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Rex Galindo, David. "Converting Catholics." In To Sin No More. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603264.003.0005.

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This chapter focuses on Franciscan temporary missions known as misiones populares, which were aimed at eradicating what the missionaries viewed as deviant practices and to reform the customs of Catholics in communities. On the basis of the foundational documents of the colegios de propaganda fide, it is clear that the conversion of Catholics was paramount for Franciscan missionaries. The chapter first offers some conceptual clarification regarding religious conversion from a Franciscan perspective before discussing the techniques and methods of the Franciscan missionary program of the late seventeenth and eighteenth centuries in the Spanish Atlantic world. It also considers the religious culture that stemmed from missionary activities within the frame of global salvation and shows that all Franciscan colleges carried out itinerant missions in their own dioceses along with neighboring bishoprics and, in some cases, distant dioceses, with help from bishops and archbishops.
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Rex Galindo, David. "Introduction." In To Sin No More. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603264.003.0001.

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This book examines the role played by the Franciscan friars of propaganda fide in the expansion and consolidation of Catholicism in the eighteenth-century Hispanic world. More specifically, it investigates the conversion agenda of the Franciscan Order's Colleges for the Propagation of the Faith and their missionaries in Spanish America and Spain. It shows how Franciscan colleges developed an extensive, methodical missionary program aimed at converting both Catholics and non-Christians. The Franciscan missionaries focused not only on the recruitment of non-Catholics for their eternal salvation under the umbrella of the Church, but also on the salvation of the sinners who were otherwise condemned to hell. This introduction provides a summary of the chapters that follow, covering topics such as the recruitment of novices and friars, the missionary training program in the Franciscan colleges, the misiones populares, and the contents of sermons and pláticas preached in the popular missions.
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