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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

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Morales Francisco, OFM. "The Native Encounter with Christianity: Franciscans and Nahuas in Sixteenth-Century Mexico." Americas 65, no. 2 (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. T

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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 (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 lyric

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Langer, Erick D. "The Franciscan Missionary Enterprise in Nineteenth-Century Latin America." Americas 68, no. 02 (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 ab

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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 (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 missi

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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 (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 t

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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 (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 t

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Triviño, Ascensión Hernández. "Tradiciones, paradigmas y escuelas." Historiographia Linguistica 43, no. 1-2 (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. Alth

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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 ori

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G.M.D. "Franciscan Missionaries." Americas 51, no. 4 (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 el

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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 C

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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

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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 d

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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. s.n.], 1995.

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

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Marie, Franciscaines missionnaires de. La léproserie des Franciscaines missionnaires de Marie, Kumamotu, Japon. s.n., 1997.

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

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The Wheaton Franciscan heritage. Arcadia Pub., 2009.

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Guilfoyle, Jeanne. The Wheaton Franciscan heritage. Arcadia Pub., 2009.

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

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8

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

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

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Hansen, Luitfried A. De eerste Vlaamse Franciscanen naar Kongo (1672-1675). 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. 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. 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. 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. 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. 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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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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