Academic literature on the topic 'Holy Ghost Fathers'

When the leading European powers were scrambling for political dominion in Africa, the greatest rival of France was Britain. The French Catholics were working side by side with their government to ensure that they would triumph in Africa beyond the boundaries of the territories already annexed by their country. Thus, even when the British sovereignty claim on Nigeria was endorsed by Europe during the Berlin Conference of 1884-85, the French Catholics did not concede defeat. They still hoped that in Nigeria they could supplant their religious rivals: the British Church Missionary Society (CMS) and the other Protestant missionary groups. While they allowed the British to exercise political power there, they took immediate actions to curtail the spread and dominion of Protestantism in the country. Thus some of their missionaries stationed in the key French territories of Africa—Senegal, Dahomey, and Gabon—were urgently dispatched to Nigeria to compete with their Protestant counterparts and to establish Catholicism in the country.Two different French Catholic missions operated in Nigeria between 1860s and 1900s. The first was the Society of the African Missions (Société des Missions Africaines or SMA), whose members worked mainly among the Yoruba people of western Nigeria and the Igbos of western Igboland. The second were the Holy Ghost Fathers (Pères du Saint Esprit), also called Spiritans, who ministered specifically to the Igbo people of southeastern Nigeria. The French Catholics, the SMA priests, and the Holy Ghost Fathers competed vehemently with the British Protestants, the CMS, for the conversion of African souls. Just as in the political sphere, the French and British governments competed ardently for annexation and colonization of African territories.

Abstract Recent literature on modern martyrdom and memory has focused on cases in which individual groups remember martyrs’ sacrifices by making similar memorials to them. However, this article argues that even if members of a group agree on a martyr narrative, different memorials with diverse meanings can still be erected in memory of the martyrs concerned. This article supports its argument by exploring the case of twenty members of the Holy Ghost Fathers (Spiritans) who were killed on 1 January 1962 in Kongolo in southeastern Congo-Kinshasa. The memorials dedicated to these Spiritans differ substantively with each other by emphasizing different aspects of sacrifice and memory. This article concludes by arguing that the diversity of memorials involved in this case alerts us to the fact that the traditions associated with martyrdom do not always dominate the public memory of those who sacrifice their lives for a cause.

In the nineteenth century, François Libermann, a converted Jew who became a priest, is attracted by the ministry to the Black people of the French Colonies and Africa. Having obtained a mission site in Guinea, he sent his first vicar apostolic, Benoît Truffet, who set up the beginnings of a pedagogy of Pauline evangelization, according to the will of Libermann. In 1930, about eighty years later, the Directory for Missions, under the leadership of Bishop Alexandre Le Roy, was an indispensable summary of missionary teaching methods developed by the Holy Ghost Fathers in Africa. After analyzing it, we outline a two-step process. The first step is that of the Pauline insertion, “all in all” marked by kenosis, learning of indigenous languages and the insertion of the missionary in local life. The second step is that of inculturation which consists in making use of the culture as a vehicle for the new faith, then in practising a hermeneutics of cosmogonies and finally in establishing a suitable pastoral approach which should lead to the emergence of a native clergy. This process corresponds to that applied in Oceania.

The purpose of this study was to examine the contribution of the German Neukirchen Mission (GNM) in the advent of Western Education in Tana River County, Kenya in the period 1885-1986. The historical research design was preferred as the topic in question was a historical survey of the establishment and development of Western education in Tana River County from late 19th century to the last two decades before the close of the 20th century. Both primary and secondary sources of data were utilized. There were three research instruments namely; interview schedules, Focus Group Discussions (FGDs) and Document Analysis. Both quantitative and qualitative data analysis techniques were utilized though the latter to a larger extent. Documents were analyzed through external and internal criticism. The results revealed that Western education was introduced in Tana River County majorly by the GNM. This was in spite of many hardships and challenges that saw some other Christian missionary organizations like the Swedish Mission, Holy Ghost Fathers (HGF) and United Methodist Mission (UMM) vacate the area to other more friendly locations. The British colonial government equally shied off from the area probably for perceiving it as an area without immediate and direct economic gains to the colony. At independence, of all primary schools in existence in Tana River County, over 90% of them had been started by the GNM. The four leading secondary schools in Tana River County namely Tarasaa, Hola, Wenje and Ngao all developed out of GNM initiatives. The GNM achieved this even after being deported twice by the British Government during the WW I and WW II which put Germany and Britain in opposing camps. The findings point out the need to acknowledge the role of the German Neukirchen Mission (GNM) in the introduction of Western Education in Tana River County. The findings also show that there is need as much as possible to ensure that differences of political nature are not allowed to affect the provision of vital social amenities like education. The German missioners ought not to have been deported due to the conflict pitting their country and the British at the international level. Moreover, the resilience and success of GNM where everyone else seems to have failed or avoided should be a reference point to stakeholders in education, notably, both the county and the national government on how to improve the education sector in the county and similar arid and semi-arid lands (ASALs).

The aim of this paper is to show the role, the possibilities and the limits of Wyspiański’s national thinking through Shakespeare’s Hamlet. Of particular importance, in this context, is the role the Ghost takes in Wyspiański’s celebrated interpretation of Shakespeare’s Hamlet. By the Ghost we mean the spirit of history, the ghost of a father, the spirit of the fatherland, the voice of the ancestors, and particularly that of the Polish king Casimir the Great, as well as the Holy Ghost and the Evil Spirit because all these aspects of the Ghost belong to Wyspiański’s vision. The play in question bears witness to what the Polish poet calls “the truth of other worlds,” as well as the truth of the theatre, which Wyspiański calls the labyrinth. The poet manages to reduce, to some extent, this difficult truth to the truth of the world he cared most about, that is the present and historical reality of Poland, more specifically the city of Cracow, known as Poland’s spiritual, that is “ghostly,” and only virtual, capital. It is also remarkable that Wyspiański saw the Ghost in Hamlet in the context of other Shakespearean ghosts, apparitions and magicians, such as those that appear in Macbeth, The Tempest, Julius Caesar, A Midsummer Night’s Dream or Richard III. At the same time, Wyspiański realizes that the Ghost, with its irrationalism, offends the spirit of post-medieval times, and as such, is understandably neglected by Hamlet, who for Wyspiański, in anticipation of Harold Bloom, stands for modernity.

The Anglican Thirty Nine Articles join catholic Christendom in affirming that:There is but one living and true God…and in unity of this Godhead there be three Persons of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.

Abstract In a 1991 BYU Studies article, I identified and analyzed three core Book of Mormon passages in which the gospel or doctrine of Jesus Christ is defined. Each of these passages presents the gospel as a six-point formula or message about what men must do if they will be saved. In the present article I go on to examine all other Book of Mormon references to the six elements in this formula. Faith is choosing to trust in Jesus Christ in all that one does. Repentance is turning away from the life of sin by making a covenant to obey the Lord and remember him always. Baptism in water is the public witnessing to the Father of that covenant. The baptism of fire and of the Holy Ghost is a gift sent from the Father in fulfillment of his promise to all his children that if they will repent and be baptized, they will be filled with the Holy Ghost. It brings the remission of sins with its cleansing fires. The recipient of these great blessings must yet endure to the end in faith, hope, and charity.

This paper examines the ideology of the German Neukirchen Mission and its implication on education in Tana River County, Kenya 1887 to 1986. Western education and Christianity in Africa were introduced by Christian missionaries from Europe as early as the 16th century but took root in around the mid-nineteenth century. In Tana River, several missionary organizations ventured in the area notably the Methodist Missionary Society (MMS), the German Neukirchen Mission (GNM), the Holy Ghost Fathers (HGF) and the Swedish Mission. They all gave up in the area due to a multiplicity of hardships save for the GNM which hang on and continued with evangelization and education. Consequently, there is need to look at the ideology of the GNM that influenced its resolve to persist in an area shunned by its contemporaries. An understanding of GNM’s ideology would come in handy in helping to improve education standards in the area bearing in mind that the same problems that bedeviled the region have to a large extent remained to date The study had three objectives which were: to identify the educational institutions opened by the GNM in Tana River County 1887-1986; to establish the hardships experienced by the GNM in Tana River County in the period 1887-1986 and to examine the ideology which influenced GNM’s activities in Tana River County in the period 1887-1986. The time frame was 1887 to 1986. This period covers the time the GNM arrived in Tana River to the year the first secondary school was established at Ngao i.e 1986. Ngao served as GNM’s mission base or station since the arrival of the missionaries in the region. The study was historical in nature and utilized a historical research design. Sources of data were both primary and secondary sources. Primary sources were mainly drawn from the Kenya National Archives (KNA) and schools and churches in Tana River. Document analysis was also utilized as a data collection method. The research instruments were interview schedules and Focus Group Discussions (FGDs). Respondents to these research instruments were retired educationists, civil servants and politicians, church leaders and village elders selected through purposive and snowball sampling techniques; all totaling 33. Collected data was analyzed through qualitative and quantitative methods while documents were analyzed through external and internal criticism. The study found out that the GNM established 31 primary schools 28 of which are still operational. The GNM missionaries experienced several challenges among them deportation during the two World Wars, frequent Somali attacks, floods, poor transport network, malaria infections and inadequate finances. The ideology was examined under five perspectives namely The Great Commission, Faith Mission, Reformed Theology, Social Darwinism and Socio-Political and Economic view point. The study recommends improvement of road and school infrastructure, investing more on Technical and Vocational Education and Training (TVET) institutions, opening of a secondary school wing in every primary school, delocalization of teachers and establishment of an institution of higher learning in the area.

It is widely believed to be a fundamental tenet of the Church of Jesus Christ of Latter-day Saints (hereafter the LDS, or Mormon, Church) that a plurality of divine beings inhabits the universe. It has often been pointed out, for example, that according to Mormon doctrine Elohim (the Father), Jesus (the Son), and the Holy Ghost are three distinct Gods.1 The traditional Christian doctrine of the Trinity is, thereby, unambiguously rejected. In light of this, it has become commonplace among Christian apologists2 to infer

French translation -- Selected works of Claude-François Poullart des Places and François-Marie-Paul Libermann -- Table des matières -- Préface : du P. Jean-Paul Hoch, Supérieur général de la congrégation du Saint-Esprit -- (pg. 5) -- Introduction à l’AnthoIogie -- (pg. 11) -- Première partie -- ANTHOLOGIE DE TEXTES CONCERNANT LE PÈRE CLAUDE FRANÇOIS POULLART DES PLACES -- Chronologie de la vie de Claude-François Poullart des Places -- (pg. 18) -- Anthologie de textes concernant le P. Claude François Poullart des Places -- (pg. 19-41) -- PierreThomas : premiertémoin -- (pg. 19) -- Charles Besnard - Vie de Louis Grignon de Monfort -- (pg. 23) -- « Réflexions sur les vérités de la religion formées dans une retraite par une âme qui pense se convertir » -- (pg. 24) -- « Choix d'un état de vie » -- (pg. 28) -- Charles Besnard (suite) -- (pg. 32) -- Fragmentsd'unrèglementparticulier -- (pg. 33) -- Charles Besnard (suite) -- (pg. 34) -- « Réflexions sur le passé » (1704-1705) -- (pg. 36) -- Charles Besnard (suite) -- (pg. 40) -- Charles Besnard -- (pg. 41) -- Chapitre I : Libermann et son histoire -- (pg. 45 – 153) -- Scepticisme de Jacob par rapport à la Bible; à Samson Libermann -- (pg. 47) -- Récit de la conversion de Libermann; par M. Gamon -- (pg. 52) -- Confiance et abandon dans la maladie; à Samson Libermann -- (pg. 61) -- Grâces mystiques de Libermann après son baptême; à M. Jérôme Schwindenhammer -- (pg. 63) -- Sur la souffrance dans la maladie; à M. Cahier -- (pg. 66) -- Dans la nuit de la foi; à Paul Carron au séminaire Saint-Sulpice -- (pg. 70) -- La grande épreuve de Fr. Libermann à Rennes; à M. Carbon, sulpicien -- (pg. 73) -- Extraits du Mémoire de M. Tisserant : l'OEuvre des Noirs -- (pg. 77) -- Origine de l'OEuvre -- (pg. 78) -- Voyage à Rome -- (pg. 85) -- La rédaction de la Règle -- (pg. 87) -- Extraits du Mémoire de Tisserant : la vocation missionnaire de François Libermann -- (pg. 97) -- En chemin vers Rome dans l'angoisse de rinconnu; à Samson Libermann -- (pg. 104) -- Commentaire de l'Évangile selon saint Jean (CSJ) -- (pg. 108) Commentaire de l'Évangile de saint Jean. Prières de Libermann -- (pg. 126) -- Méthode de la solitude à Rome; à Dom Sallier -- (pg. 131) -- Au soir de son ordination; à Samson Libermann -- (pg. 137) -- Le prix de l'oeuvre missionnaire; à Samson Libermann -- (pg. 140) -- Dans les contrariétés et les troubles nerveux; à Mlle Barbier -- (pg. 143) -- Troubles sociaux et justice de Dieu; à M. Gamon -- (pg. 147) -- Ultima verba du P. Libermann mourant -- (pg. 153) -- Chapitre II: Libermann, initiateur de vie spirituelle -- (pg. 155-219) -- Conseils simples et essentiels pour la vie spirituelle; à un séminariste -- (pg. 157) -- Pour un véritable esprit d'oraison; à M Grillard -- (pg. 160) -- Conseiller les vocations avec sagesse; à M. Ferret -- (pg. 164) -- Un véritable accompagnement spiritual; à M. Poiipart -- (pg. 172) -- Une animation spirituelle qui respecte le don de chacun; à M. Luquet -- (pg. 177) -- Le plus long texte du P. Libermann sur la devotion envers la Vierge Marie -- (pg. 182) -- Discerner l'action de l'Esprit Saint; à M. Douai, séminariste -- (pg. 186) -- Vie apostolique, caractère, prière; au Père Marcellin Collin -- (pg. 190) -- Se laisser à l'Esprit; à M. Blanpin -- (pg. 196) -- De la mauvaise interprétation de la maturité; à M. Blanpin -- (pg. 199) -- Dernières conférences spirituelles du V. Père au noviciat du Gard; en mars et avril 1851 -- (pg. 208) -- Une oraison confiante dans la disponibilité à l’Esprit; à François-Xavier Libermann -- (pg. 217) -- Chapitre III : Libermann, animateur de l'esprit missionnaire -- (pg. 221- 321) -- Pour une œuvre difficile et longue, la vie communautaire s'impose; à M. Le Vavasseur -- (pg. 223) -- « Si on ne devait entreprendre dans l’Église que des choses faciles, que serait devenue l’Eglise ? »; à M. Dupont -- (pg. 227) -- À la communauté du Cap Palmas. « Vous avez et aurez beaucoup à souffrir » -- (pg. 232) -- Confronté au « désastre de Guinée »; à M. l’abbé Le Vavasseur, missionnaire du Saint- Cœur de Marie, Saint-Denis, île Bourbon -- (pg. 238) -- Oser aller de Pavant pour répondre aux appels de la Mission; à la Communauté de Bourbon -- (pg. 243) -- Nous sommes tous un tas de pauvres gens; à M. Briot, élève au séminaire d'Issy -- (pg. 251) -- Sages conseils pour entreprendre une tâche missionnaire; à M. Briot : « Laissez mûrir les choses » -- (pg. 254) -- Le Saint-Cœur de Marie, Modèle apostolique; Règle provisoire des missionnaires du Saint-Cœur de Marie -- (pg. 260) -- Une véritable attitude missionnaire; Conseils à Mère Marie Emilie de Villeneuve, fondatrice des Sœurs de l’Immaculée Conception de Castres (1836) -- (pg. 264) -- Une charte missionnaire; à la communauté d'Afrique -- (pg. 270) -- Principes qui doivent régir les rapports missionnaires avec les autorités colonials; à M. Briot -- (pg. 277) -- Mission et autorité colonial; à M. Le Berre, missionnaire apostolique – Gabon -- (pg. 283) -- La triple fidélité missionnaire à Dieu, aux confrères et aux âmes; à la communauté de Dakar -- (pg. 286) -- À Eliman, roi de Dakar; « Mon cœur est aux Africains » -- (pg. 290) -- Discerner la mission confiée et y persévérer; à M. Le Vavasseur -- (pg. 294) -- Instructions aux missionnaires -- (pg. 301) -- Soyez saints comme Jésus était saint; à M Lairé -- (pg. 306) -- La sainteté plus que le zèle; à Mgr Kobès -- (pg. 311) -- L'attachement à la vie communautaire est prioritaire; à M. Collin -- (pg. 317) -- Chapitre IV : Libermann, architecte de la Mission -- (pg. 323 – 395) -- Mémoire de M. Le Vavasseur sur le projet de l’Œuvre des Noirs; présenté à M. Gallais, sulpicien (ler Juillet 1839) -- (pg. 325) -- Mémoire présenté par Fr. Libermann; À Mgr Cadolini, secrétaire de la S.C. de Propagande Fide -- (pg. 330) -- Projet pour le salut des peuples des côtes d'Afrique; présenté par le P. Libermann à la S.C. de Propaganda Fide (3 novembre 1844) -- (pg. 339) -- Construire la Mission dans le dialogue; à M. Bessieux -- (pg. 346) -- Dignité de l'Église en Haïti, objectif de la Mission; à M. Percin -- (pg. 351) -- Présentation du Mémoire sur les Missions des Noirs en général et sur celles de la Guinée en particulier; à LL. ÉÉ. SS. les cardinaux de la S.C. de la Propagande par le P. Libermann -- (pg. 360) -- Mémoire sur les Missions des Noirs en general et sur celles de la Guinée en particulier; présenté à la Sacrée Congrégation de la Propagande par l'abbé Libermann, supérieur des missionnaires du Saint-Cœur de Marie -- (pg. 363) -- Convention entre Mgr Truffet, vicaire apostolique des Deux-Guinées, et le P. Libermann, supérieur general des missionnaires du Saint-Cœur de Marie -- (pg. 371) -- Évêques dans la Mission de la Congrégation; à la communauté de Dakar -- (pg. 378) -- Mémoire adressé par le P. Libermann; à Mgrs les évêques de Guadeloupe, de la Martinique et de la Réunion -- (pg. 384) -- Œuvre de la Congrégation en Europe; à Dom Sallier -- (pg. 391) -- Chapitre V : Libermann, meneur d'hommes -- (pg. 397 – 459) -- Mener les hommes de leur gré, avec humanité et souplesse; à M. Gaudaire -- (pg. 399) -- Modérer les prises de position et les decisions; à M. Le Vavasseur -- (pg. 402) -- Modérer les excès des caractères bouillants; à M. Arragon -- (pg. 412) -- L'art de conduire une communauté; à M. Lossedat -- (pg. 420) -- Bien éduquer de jeunes Noirs; au P. Chevalier, directeur d'école à Dakar -- (pg. 426) -- Former un jeune prêtre à un caractère fort; à Adolphe Godefroy -- (pg. 429) -- Modérer le zèle de jeunes évêques; à Mgrs Bessieux et Kobès -- (pg. 433) -- Conseils de sagesse pour l'administration financière; à Mgr Bessieux -- (pg. 438) -- Lorsque le missionnaire est arrêté par la maladie; au P. Pierre Logier -- (pg. 447) -- Un langage de foi pour un mourant; au Fr. Auguste Pagnier -- (pg. 450) -- Soutenir le bon droit d'un supérieur qui a un confrère difficile; à M. Gravière -- (pg. 453) -- Chapitre VI : Libermann, inspirateur de communautés apostoliques -- (pg. 461 – 537) -- Autorité ecclésiale et charismes religieux; à M. Le Vavasseur -- (pg. 463) -- Une communauté envoyée par Jésus-Christ. Règle provisoire des missionnaires du Très-Saint-Cœur de Marie (1840-1845) -- (pg. 467) -- Évêques et congrégations missionnaires; à I. Schwindenhammer -- (pg. 471) -- Le supérieur de la communauté et les missionnaires au loin; à la communauté de Dakar et de Corée -- (pg. 479) -- Libermann et Le Vavasseur, fidèles cofondateurs; à M. Le Vavasseur -- (pg. 490) -- Le Saint-Cœur de Marie s'intègre au Saint-Esprit pour mieux servir la Mission; aux communautés de Maurice, Bourbon et Dakar, sur la fusion -- (pg. 498) -- Libermann partage ses soucis pour la Mission et pour la Congrégation à Mgr' Bessieux -- (pg. 506) -- Zèle missionnaire et vie religieuse communautaire; à M. l'abbé Boulanger, à Sainte-Marie-de-Gambie -- (pg. 522) -- Vie apostolique et observance de la Règle, à M. Laval -- (pg. 529) -- Règles des Frères de la congrégation du Saint Esprit et de rimmaculé Cœur de Marie (extraits) -- (pg. 533) -- Chapitre VII : Libermann, intendant de sa congrégation -- (pg. 539 – 595) -- Marie veille sur sa famille missionnaire; à M. Desgenettes -- (pg. 541) -- Libermann rend compte des nouveaux appels de la Congrégation; à M. Le Vavasseur qui partage avec lui « la grâce de la Fondation » -- (pg. 552) -- Libermann partage les nouvelles de famille; à M. Laval -- (pg. 565) -- Libermann présente la vie de la Congrégation; à son partenaire, M. Le Vavasseur -- (pg. 573) -- Notice sur la congrégation du Saint-Esprit et de l’Immaculé Cœur de Marie et sur ses œuvres -- (pg. 581) -- Libermann dans ses responsabilités de 11e supérieur général de la congrégation du Saint-Esprit; à M. Collin -- (pg. 591) -- Index des correspondants du P. Libermann et des personnes citées par lui -- (pg. 599)

Portuguese translation of Anthologie Spiritaine, the selected works of Claude-François Poullart des Places and François-Marie-Paul Libermann. -- ÍNDICE -- VERSÃO PORTUGUESA -- (pg. 3) -- PREFÁCIO -- (pg. 5) -- INTRODUÇÃO À ANTOLOGIA -- (pg. 11) -- Primeira Parte -- ANTOLOGIA DE TEXTOS -- REFERENTES AO P. CLÁUDIO FRANCISCO POULLART DES PLACES -- CRONOLOGIA DA VIDA DE CLÁUDIO FRANCISCO POULLART DES PLACES -- (pg. 17) -- ANTOLOGIA DE TEXTOS SOBRE O P. CLÁUDIO FRANCISCO POULLART DES PLACES -- (pg. 19) -- 1 - PEDRO TOMÁS: Primeira Testemunha -- (pg. 19) -- 2 - CARLOS BESNARD – VIDA DE LUÍS GRIGNION DE MONTFORT -- (pg. 22) -- 3 - “REFLEXÕES SOBRE AS VERDADES DA RELIGIÃO ELABORADAS NUM RETIRO POR UMA ALMA DECIDIDA A CONVERTER- SE” -- (pg. 24) -- 4 - “ESCOLHA DUM ESTADO DE VIDA” -- (pg. 27) -- 5 - CARLOS BESNARD (continuação) -- (pg. 31) -- 6 - FRAGMENTOS DE UM REGULAMENTO PARTICULAR -- (pg. 31) -- 7 - CARLOS BESNARD (continuação) -- (pg. 32) -- 8 - “REFLEXÕES SOBRE O PASSADO” (1704-1705) -- (pg. 34) -- 9 - CARLOS BESNARD (continuação) -- (pg. 38) -- 10 - CARLOS BESNARD (continuação) -- (pg. 38) -- Segunda Parte -- ANTOLOGIA DE TEXTOS REFERENTES AO P. FRANCISCO MARIA PAULO LIBERMANN -- I - LIBERMANN E A SUA HISTÓRIA -- (pg. 43-135) -- CRONOLOGIA DA VIDA DE FRANCISCO MARIA PAULO LIBERMANN -- (pg. 45) -- 1 - CETICISMO DE JACOB EM RELAÇÃO À BÍBLIA -- Ao Dr. Sansão Libermann -- (pg. 47) -- 2 - NARRAÇÃO DA CONVERSÃO DE LIBERMANN -- Pelo P. Gamon -- (pg. 51) -- 3 - CONFIANÇA E ABANDONO A DEUS NA DOENÇA -- A Sansão Libermann -- (pg. 59) -- 4 - GRAÇAS MÍSTICAS DE LIBERMANN DEPOIS DE SEU BATISMO -- Ao P. Jerónimo Schwindenhammer -- (pg. 61) -- 5 - SOBRE O SOFRIMENTO NA DOENÇA -- Ao P. Cahier -- (pg. 64) -- 6 - NA NOITE DA FÉ -- A Paulo Carron do seminário de São Sulpício -- (pg. 67) -- 7 - A GRANDE PROVAÇÃO DO P. LIBERMANN EM RENNES -- Ao P. Carbon, sulpiciano -- (pg. 69) -- 8 - EXTRATOS DAS MEMÓRIAS DO P. TISSERANT: -- A OBRA DOS NEGROS -- (pg. 72) -- Origem da Obra -- (pg. 73) -- Viagem a Roma -- (pg. 78) -- A Redação da Regra -- (pg. 80) -- 9 - EXTRATOS DAS MEMÓRIAS DO P. TISSERANT (continuação) -- A Vocação Missionária de Francisco Libermann -- (pg. 88) -- 10 - A CAMINHO DE ROMA NA ANGÚSTIA DO DESCONHECIDO -- A Sansão Libermann -- (pg. 95) -- 11 - COMENTÁRIO DO EVANGELHO SEGUNDO SÃO JOÃO (CSJ) -- (pg. 98) -- 12 - COMENTÁRIO DO EVANGELHO DE S. JOÃO -- Orações de Libermann -- (pg. 113) -- 13 - VIDA DE RECOLHIMENTO EM ROMA -- A Dom Sallier -- (pg. 116) -- 14 - NA TARDE DE SUA ORDENAÇÃO -- A seu irmão Sansão e cunhada -- (pg. 121) -- 15 - O PREÇO DA OBRA MISSIONÁRIA -- A Sansão Libermann -- (pg. 124) -- 16 - NAS CONTRARIEDADES E NAS PERTURBAÇÕES NERVOSAS -- À Menina Barbier -- (pg. 126) -- 17 - PERTURBAÇÕES SOCIAIS E JUSTIÇA DE DEUS -- Ao P. Gamon -- (pg. 129) -- 18 - ÚLTIMAS PALAVRAS DO P. LIBERMANN AGONIZANTE -- (pg. 135) -- II - LIBERMANN, GUIA DE VIDA ESPIRITUAL -- 1 - CONSELHOS SIMPLES E IMPORTANTES PARA A VIDA ESPIRITUAL -- A um Seminarista -- (pg. 139) -- 2 - PARA UM VERDADEIRO ESPÍRITO DE ORAÇÃO -- Ao Sr. Grillard -- (pg. 141) -- 3 - SÁBIO ACOMPANHAMENTO VOCACIONAL -- Ao P. Ferret -- (pg. 144) -- 4 - UM VERDADEIRO ACOMPANHAMENTO ESPIRITUAL -- Ao P. Poupart -- (pg. 151) -- 5 - UMA ANIMAÇÃO ESPIRITUAL RESPEITADORA DOS DONS DE CADA UM -- Ao Sr. Luquet -- (pg. 155) -- 6 - O TEXTO MAIS LONGO DO P. LIBERMANN SOBRE A DEVOÇÃO À VIRGEM MARIA -- Ao Sr. Dupont -- (pg. 159) -- 7 - DISCERNIR A AÇÃO DO ESPÍRITO SANTO -- Ao Sr. Douai, seminarista -- (pg. 163) -- 8 - VIDA APOSTÓLICA, CARÁTER, ORAÇÃO -- (pg. 166) -- Ao P. Marcelino Collin -- 9 - DEIXAR-SE CONDUZIR PELO ESPÍRITO -- Ao P. Blanpin -- (pg. 173) -- 10 - MÁ INTERPRETAÇÃO DA MATURIDADE -- Ao P. Blanpin -- (pg. 173) -- 11 - ÚLTIMAS CONFERÊNCIAS ESPIRITUAIS DO VENERÁVEL PADRE NO NOVICIADO DO GARD -- Em Março e Abril de 1851 -- (pg. 181) -- 12 - ORAÇÃO CONFIANTE EM DOCILIDADE AO ESPÍRITO -- A Francisco Xavier Libermann -- (pg. 188) -- III - LIBERMANN, ANIMADOR DO ESPÍRITO MISSIONÁRIO -- (pg. 191-275) -- 1 - PARA UMA OBRA DIFÍCIL E MOROSA, IMPÕE-SE A VIDA COMUNITÁRIA -- A Le Vavasseur -- (pg. 193) -- 2 - “SE NA IGREJA HOUVESSE DE SE EMPREENDER SÓ COISAS FÁCEIS, O QUE SERIA DA IGREJA?” -- Ao Sr. Dupont -- (pg. 197) -- 3 - À COMUNIDADE DO CABO DAS PALMAS “Tendes e tereis muito que sofrer” -- (pg. 201) -- 4 - REFLETINDO SOBRE O “DESASTRE DA GUINÉ” -- Ao P. Le Vavasseur, missionário do Imaculado Coração de Maria, São Dinis, ilha de Bourbon. -- (pg. 207) -- 5 - OUSAR IR EM FRENTE PARA RESPONDER AOS APELOS DA MISSÃO -- À comunidade de Bourbon -- (pg. 211) -- 6 - SOMOS MESMO UNS POBREZINHOS -- A Briot, aluno do seminário de Issy -- (pg. 217) -- 7 - SÁBIOS CONSELHOS PARA EMPREENDER UM TRABALHO MISSIONÁRIO -- Ao P. Briot: “Deixem amadurecer as coisas...” -- (pg. 220) -- 8 - O SAGRADO CORAÇÃO DE MARIA, MODELO APOSTÓLICO REGRA PROVISÓRIA DOS MISSIONÁRIOS DO SAGRADO CORAÇÃO DE MARIA -- (pg. 225) -- 9 - UMA ATITUDE AUTENTICAMENTE MISSIONÁRIA -- Conselhos à Madre Maria Emília de Villeneuve Fundadora das Irmãs da Imaculada Conceição de Castres (1836) -- (pg. 228) -- 10 - UMA MAGNA CARTA MISSIONÁRIA -- à comunidade de África -- (pg. 233) -- 11 - PRINCÍPIOS QUE DEVEM REGER AS RELAÇÕES DOS MISSIONÁRIOS COM AS AUTORIDADES COLONIAIS -- Ao P. Briot -- (pg. 239) -- 12 - MISSÃO E AUTORIDADE COLONIAL -- Ao P. Le Berre Missionário apostólico – Gabão -- (pg. 244) -- 13 - TRIPLA FIDELIDADE MISSIONÁRIA A DEUS, AOS CONFRADES, ÀS ALMAS -- À comunidade de Dakar -- (pg. 247) -- 14 - A ELIMAN, REI DE DAKAR -- “O meu coração é dos Africanos” – (pg. 250) -- 15 - DISCERNIR A MISSÃO A NÓS CONFIADA E PERSEVERAR NELA -- Ao P. Le Vavasseur – (pg. 253) -- 16 - INSTRUÇÕES AOS MISSIONÁRIOS -- (pg. 259) -- 17 - SEDE SANTOS COMO JESUS ERA SANTO -- Ao P. Lairé -- (pg. 264) -- 18 - MAIS SANTIDADE QUE ZELO -- A D. Kobès -- (pg. 268) -- 19 - A LIGAÇÃO À COMUNIDADE É PRIORITÁRIA -- Ao P. Collin -- (pg. 273) -- IV - LIBERMANN, ARQUITETO DA MISSÃO -- (pg. 277-341) -- 1 - MEMORANDO DO P. LE VAVASSEUR SOBRE O PROJETO DA OBRA DOS NEGROS -- Apresentada ao P. Gallais, sulpiciano (1 de Julho de 1839) -- (pg. 279) -- 2 - MEMORANDO APRESENTADO POR FRANCISCO LIBERMANN -- A D. Cadolini Secretário da Sagrada Congregação da Propagação da Fé -- (pg. 284) -- 3 - PROJETO PARA A SALVAÇÃO DOS POVOS DAS COSTAS DE ÁFRICA -- Apresentado pelo P. Libermann à Sagrada Congregação da Propagação da Fé. (3 de Novembro de 1844) -- (pg. 292) -- 4 - CONSTRUIR A MISSÃO PELO DIÁLOGO -- Ao P. Bessieux -- (pg. 298) -- 5 - DIGNIDADE DA IGREJA NO HAITI, OBJETIVO DA MISSÃO -- Ao P. Percin -- (pg. 302) -- 6 - APRESENTAÇÃO DO MEMORANDO SOBRE AS MISSÕES DOS NEGROS EM GERAL E AS DA GUINÉ EM PARTICULAR -- Aos Eminentíssimos Cardeais da Sagrada Congregação da Propagação da Fé -- (pg. 310) -- 7 - MEMORANDO SOBRE AS MISSÕES DOS NEGROS EM GERAL E AS DA GUINÉ EM PARTICULAR -- Apresentado à Sagrada Congregação da Propagação da Fé pelo P. Libermann, superior dos Missionários do Sagrado Coração de Maria. -- (pg. 313) -- 8 - PROTOCOLO ENTRE D. TRUFFET, VIGÁRIO APOSTÓLICO DAS DUAS-GUINÉS E O P. LIBERMANN, SUPERIOR GERAL DOS MISSIONÁRIOS DO SAGRADO CORAÇÃO DE MARIA -- (pg. 320) -- 9 - BISPOS NA MISSÃO DA CONGREGAÇÃO -- À comunidade de Dakar -- (pg. 326) -- 10 - MEMORANDO DO P. LIBERMANN -- Para os Bispos de Guadalupe, Martinica e Reunião -- (pg. 332) -- 11 - OBRAS DA CONGREGAÇÃO NA EUROPA -- A Dom Salier -- (pg. 338) -- V - LIBERMANN, CONDUTOR DE HOMENS -- (pg. 343-393) -- 1 - LEVAR AS PESSOAS A BEM, COM HUMANIDADE E DELICADEZA -- Ao P. Gaudaire -- (pg. 345) -- 2 - MODERAÇÃO NAS OPINIÕES E DECISÕES -- Ao P. Le Vavasseur -- (pg. 347) -- 3 - MODERAR OS EXCESSOS DOS FEITIOS IMPETUOSOS -- Ao P. Arragon -- (pg. 355) -- 4 - ARTE DE CONDUZIR UMA COMUNIDADE -- Ao P. Lossedat -- (pg. 361) -- 5 - EDUCAR BEM JOVENS NEGROS -- Ao P. Chevalier, Diretor Escolar em Dakar -- (pg. 366) -- 6 - FORMAR UM FUTURO PADRE COM CARÁTER FORTE -- A Adolfo Godefroy -- (pg. 369) -- 7 - MODERAR O ZELO DE BISPOS NOVOS -- aos Bispos Bessieux e Kobès – (pg. 372) -- 8 - CONSELHOS DE PRUDÊNCIA SOBRE GESTÃO FINANCEIRA -- A D. Bessieux -- (pg. 376) -- 9 - QUANDO O MISSIONÁRIO É ATINGIDO PELA DOENÇA -- Ao P. Pierre Logier -- (pg. 384) -- 10 - PALAVRAS DE FÉ PARA UM MORIBUNDO -- Ao Irmão Augusto Pagnier -- (pg. 386) -- 11 - APOIAR UM SUPERIOR QUE TEM UM CONFRADE DIFÍCIL -- Ao P. Gravière -- (pg. 389) -- VI - LIBERMANN, INSPIRADOR DE COMUNIDADES APOSTÓLICAS -- (pg. 395-458) -- 1 - AUTORIDADE ECLESIAL E CARISMAS RELIGIOSOS -- A Le Vavasseur -- (pg. 397) -- 2 - UMA COMUNIDADE ENVIADA POR JESUS CRISTO -- Regra Provisória dos Missionários do Sagrado Coração de Maria 1840-1845 -- (pg. 400) -- 3 - BISPOS E CONGREGAÇÕES MISSIONÁRIAS -- A I. Schwindenhammer -- (pg. 403) -- 4 - O SUPERIOR GERAL E OS MISSIONÁRIOS QUE ESTÃO LONGE -- À Comunidade de Dakar e Goreia -- (pg. 410) -- 5 - LIBERMANN E LE VAVASSEUR, FIÉIS CO-FUNDADORES -- Ao P. Le Vavasseur -- (pg. 420) -- 6 - A SOCIEDADE DO SAGRADO CORAÇÃO DE MARIA INTEGRA-SE NA DO ESPÍRITO SANTO PARA MELHOR SERVIR A MISSÃO -- Às comunidades da Maurícia, Bourbon e Dakar sobre a fusão. -- (pg. 427) -- 7 - LIBERMANN PARTILHA AS SUAS PREOCUPAÇÕES SOBRE A MISSÃO E SOBRE A CONGREGAÇÃO -- A D. Bessieux -- (pg. 433) -- 8 - ZELO MISSIONÁRIO E VIDA RELIGIOSA COMUNITÁRIA -- Ao P. Boulanger, Pároco de Santa Maria da Gâmbia -- (pg. 446) -- 9 - VIDA APOSTÓLICA E OBSERVÂNCIA DA REGRA -- Ao P. Laval -- (pg. 452) -- 10 - REGRA DOS IRMÃOS DA CONGREGAÇÃO DO ESPÍRITO SANTO E DO IMACULADO CORAÇÃO DE MARIA -- (pg. 455) -- VII - LIBERMANN ADMINISTRADOR DA SUA CONGREGAÇÃO -- (pg. 461-510) -- 1 - MARIA VELA PELA SUA FAMÍLIA MISSIONÁRIA -- Ao P. Desgenettes -- (pg. 463) -- 2 - LIBERMANN DÁ A CONHECER OS NOVOS APELOS FEITOS À CONGREGAÇÃO -- Ao P. Le Vavasseur que partilha com ele “a graça da Fundação” -- (pg. 473) --3 - LIBERMANN PARTILHA AS NOTÍCIAS DE FAMÍLIA -- Ao P. Laval -- (pg. 484) -- 4 - LIBERMANN APRESENTA A VIDA DA CONGREGAÇÃO -- Ao seu companheiro, P. Le Vavasseur – (pg. 491) -- 5 - RESUMO SOBRE A CONGREGAÇÃO DO ESPÍRITO SANTO E DO IMACULADO CORAÇÃO DE MARIA E SUAS OBRAS -- (pg. 498) -- 6 - LIBERMANN NAS SUAS RESPONSABILIDADES DE 11º SUPERIOR GERAL DA CONGREGAÇÃO DO ESPÍRITO SANTO -- Ao P. Collin -- (pg. 507) -- ÍNDICE ONOMÁSTICO DOS CORRESPONDENTES DO P. LIBERMANN E DAS PESSOAS POR ELE CITADAS -- (pg. 513)

no. 10 -- (2ᵉ semestre 1999) -- Éditorial -- (pg. 3) -- Paul Coulon -- La mission au feminine -- La part des femmes dans la mission en Afrique, XIXᵉ -XXᵉ siècles -- (pg. 9) -- Geneviève Nemo -- Les Sœurs de l'Immaculée Conception de Castres arrivent au Sénégal en 1848. Premiers regards, premières réalisations -- (pg. 32) -- Suzanne Labrune & Martine Dumant -- Dans le sillage d'Ozanam et de Libermann : Les Saintes-Familles du quartier Mouffetard Les Sœurs Servantes du Saint-Coeur de Marie -- (pg. 51) -- Marie Riou -- Comment les Sœurs de l'Immaculée Conception de Saint-Méen-le-Grand ont été amenées à aller au Congo-Brazzaville -- (pg. 71) -- Anita Disier & Paul Girolet -- Sur des routes non tracées...Les spiritaines chez les Bedik du Sénégal oriental -- Chroniques et commentaires -- (pg. 91) -- Philippe Laburthe-Tolra -- Pallottins allemands et Spiritains français face aux danses et aux instruments de musique en pays Beti (Cameroun), 1890-1950 -- (pg. 109) -- Paule Brasseur -- À propos de la cathédrale de Dakar -- (pg. 118) -- Xavier Boniface -- Les spiritains dans les Forces Françaises Libres (1940-1943) -- (pg. 135) -- Claude Prudhomme & Léo Elisabeth -- Autour de l'ouvrage de Philippe Delisle : « Renouveau missionnaire et société esclavagiste. La Martinique : 1815-1848 » -- (pg. 147) -- Paule Brasseur -- Le tome II de l'histoire de l'Église en Guinée de Gérard Vieira -- (pg. 149) -- Pierre Saulnier -- Sur un manuscrit récemment édité d'Antonin - Marius Vergiat -- (pg. 153) -- Paul Coulon -- « Mémoire d'Églises » : une nouvelle collection chez Karthala

no. 05 -- (1 ͤ ͬ semestre 1997 ) -- Editorial -- (pg. 3) -- Affrontements de cultures -- Autour des fondateurs -- (pg. 7) -- Henry J. Koren -- Essai sur le charisme spiritain au fil de l'histoire, de 1703 à 1839 -- (pg. 24) -- Yves Poutet -- Nicolas Rolland ( 1642-1678 ), Claude-François Poullart des Places ( 1679-1709 ) et la dévotion à la Sainte-Famille – (pg. 33) -- Joseph Carrard -- Histoire d'un portrait peu connu de Libermann -- La mission spiritaine dans l'histoire -- (pg. 37) -- Seán Farragher lu par Christian de Mare -- Le Père Jules Leman et la fondation du collège de Blackrock, en Irlande -- (pg. 63) -- Vincent O'Toole -- Premiers contacts des spiritains avec les peuples de la région centrale du Nigeria -- (pg. 93) -- Sœur Paul Girolet -- Tout ou rien : Sœur Isabelle Joantéguy ( 1895-1942 ) -- (pg. 107) -- Gaétan Renaud -- Canada : Naissance de la province spiritaine -- Chroniques et commentaires -- (pg. 136) -- Philippe Delisle -- 1848 : Un clergé démocrate dans les vieilles colonies françaises -- (pg. 147) -- Jacques Gadille -- L'« œuvre » de Joseph Michel au rang des travaux pionniers en missiologie historique -- (pg. 152) -- Joseph Rubin Questions autour d'une pièce de monnaie -- Recensions -- (pg. 155) -- MAYEUL DE DREUILLE, La Bouenza, 1892-1992. Les sources de l'Eglise au Congo, Beauchesne, Paris, 1994, 141 p. ( Jean Ernoult ) ; Huguette PÉROL, Les sans-papiers de l'Eglise, Paris, éd. François de Guibert, 1996, 195 p. ( Michel Legrain ) ; Bernard SALVAING, Les missionnaires à la rencontre de l'Afrique au XIX^ siècle ( Côte des Esclaves et pays yoruba, 1840-1891 ), Paris, L'Harmattan, 1994, 344 p., ill. ( Paule Brasseur ).

no. 02 -- novembre 1995 -- (pg. 3) -- Editorial : "Et vogue la galère !" -- Autour des fondateurs -- (pg. 7) -- Depuis Noël jusques à la Purification : Méditation pour les membres de l'Aa. -- (pg. 10) -- Paul COULON, -- A propos de la naissance de Libermann, 1802 ou le générique d'un siècle. -- (pg. 33) -- Elise MULLER, -- Les Sœurs Missionnaires du Saint-Esprit. Histoire d'une fondation (suite). -- La mission spiritaine dans l'histoire -- (pg. 59) -- Philippe DELISLE, La Monarchie de Juillet, l'Église de France et l'esclavage. -- (pg. 81) -- Jean ERNOULT, Les vies multiples du Père Côme Jaffré (1884-1967). -- Documents -- (pg. 100) -- L'évangélisation de la Côte d'Ivoire. Préhistoire d'un Centenaire. Présentation et commentaires : Paul COULON. -- Chroniques et commentaires -- (pg. 128) -- Claude LANGLOIS, Anne-Marie Javouhey au miroir de sa correspondance. -- (pg. 143) -- François RENAULT, Aux origines de la lettre apostolique de Grégoire XVI, In Supremo ( 1839 ). -- Recensions -- (pg. 151) -- Gérard VIEIRA, Sous le signe du laïcat. L'Eglise catholique en Guinée. -- Pierre KALCK, Barthélemy Boganda. Elu de Dieu et des Centrafricains. -- Jérôme DEVERDUN, Jérôme Ramedane, peintre centrafricain. -- Maurice BARBOTIN, Conamana, camp de la mort en Guyane pour les prêtres et les religieux en 1798. Jean de PUYTORAC, Retour à Brazzaville. Une vie au Congo.

no. 19 -- premier semestre 2004 -- Liminaire -- (pg. 3) -- Paul Coulon : Aux origines, les îles -- Haïti et les spiritains de 1843 à nos jours -- (pg. 7) -- Haïti : petite chronologie avec cartes 1804-2004 -- (pg. 13) -- Eugène Tisserant -- Les îles de Bourbon [La Réunion] et de Saint-Domingue [Haïti]aux origines des missionnaires du Saint-Cœur de Marie (1842) -- (pg. 55) -- Henry J. Koren -- Eugène Tisserant en Haïti (1843-1845) : un diplomate inexpérimenté dans une situation chaotique -- (pg. 61) -- Philippe Delisle -- Un fondateur oublié de l'Église haïtienne : le père Pascal (1860-1865) -- (pg. 75) -- Philippe Delisle -- Les spiritains formateurs des élites antillaises au XIXᵉ siècle : le cas du séminaire collège Saint-Martial en Haïti -- (pg. 90) -- Emile Jacquot -- Les spiritains en Haïti sous le régime du docteur François Duvalier Conflits et expulsion (1957-1969) – (pg. 129) -- Emile Jacquot -- Antoine Adrien (1922-2003), spiritain haïtien : une vie de résistance et de service (pg. 139) -- Sœur Paul Girolet -- Les spiritaines en Haïti : une vigoureuse fondation en deux temps (1976-2004) -- In Memoriam -- (pg. 151) -- Charles Raymond Ratongavao : Bruno Hübsch (1933-2003) -- (pg. 156) -- Guy Pannier : Robert Metzger ( 1940-2003) -- (pg. 165) -- Oissila Saaidia, Claude Prudhomme : Pierre Soumille (1926-2003)

"By the authority of God Almighty, the Father, Son, and Holy Ghost, and of the holy canons, and of the undefiled Virgin Mary, mother and patroness of our Saviour," I think there is no necessity, quoth Dr. Slop, dropping...

Abstract Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of 5 the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.

Abstract The Holy Ghost first knocks, so high extold, shews the end come, by New writ witnessed and Old; in whose Kalender the time set out, a week expired of Centuries thereabout: When as Twenty four from Normand Race sprung, cast their Crowns down, Times hourglasse (as twere) run. So opend the aforesaid gate or door, what winged Beasts be those four; what restlesse eyes those day and night; The first ruff a Lyon like: The other smooth as a Calfs skin soft: The fourth an Eagle flying aloft: Midst them one visag’d as a MAN, which knot unloose he who can: what eyes these before and behinde, Holy, Holy, &c. all of one minde; Which was, which is, which is to come, say, Glory to Father, Spirit, Son. Inthroned, powther’d within whose Robe, in right hand whose the Starry Globe, the likenesse of the Judgment Day, as Resurrection robes display.

Abstract Of all the many images that France can project, from the Lascaux caves to the Stade de France, perhaps the richest collection comes from the decades before the Great War: the Eiffel Tower, the Tour de France, the art nouveau signs of the Paris Metro, the can-can at the Moulin Rouge, Impressionist and post-Impressionist art. Across the country, towns and villages were remodelled by a new civic architecture of schools, army barracks, post offices, railway stations, town halls, and grand boulevards. Beyond these visual images lie two polit-ical ones: France was one of the two great imperial powers, alongside the United Kingdom, and one of the two great republics, alongside the United States of America. A sense that French history had finally ‘come right ‘ was promoted during the Third Republic by scholars led by Ernest Lavisse. Lavisse argued that French history naturally culminated in the unity of state, nation, and republic achieved after 1871, and his interpretation was fed to schoolchildren in a textbook known as the petit Lavisse because it condensed his lengthy studies into one primer. Modern historians have pursued these themes too: as mentioned in Chapter 2, François Furet wrote that the French Revolution ‘came into harbour ‘ with the Third Republic, while Eugen Weber argued this was the time when local loyalties were translated into ‘Frenchness ‘. Achievements in science, art, music, and literature

Abstract An Epistle from the holy Spirit of the Lord Jesus Christ the eternal Father, written by the Lords two last witnesses and prophets, that ever shall declare the mind of God the man Jesus, that was crucified without the gates of Jerusalem: the Lord Jesus by us his poor despised messengers hath sent this Writing unto the Christian world so called. Wherefore we declare by virtue of our Commission, given unto us by voice of words from the holy Spirit of the Lord Jesus from the throne of his glory, to make known his prerogative will and pleasure both to the elect world, and reprobate world, a little before his glorious coming to separate between the two worlds, that whosoever despiseth this Writing, whether he be a King, or a Begger, by calling it blasphemy, or heresie, or delusion, or a lye, or speaking evil of it in any kind whatsoever; in so doing they have committed that unpardonable sin against the holy Ghost, or spirit that sent us, Wherefore in obedience to our Commission from the Lord Jesus Christ, whom they have despised, and not us, we pronounce them cursed both soule and body from the presence of the Lord Jesus, elect men, and Angels, to all eternity.

This chapter looks at polemics and the propagation of doctrines that constitute an important area of Sa'adyah Gaon's wide-ranging literary activity. It reviews Sa'adyah's works that were intended primarily as polemics and were not restricted to a single topic, which is often incorporated with a wide range of subjects that contributed to his polemical argument. It also surveys Sa'adyah's debates with members of other religions and his struggles over the leadership of Rabbanite Jewry in Babylonia. The chapter discusses how Christians and Muslims alike believed that God had transmitted the Hebrew Bible to the children of Israel through his prophet Moses, but they also believed that its authority had lapsed long ago. It looks at the concept of a Divine unity in three persons — the Father, the Son, and the Holy Ghost, that surpasses human comprehension.

Abstract Under peaking market pressures in the 1820s and 1830s, Americans found religious salvation more compelling than political salvation. With a Second Great Awakening doubling the 18oo rate of church affiliation, diaries and letters of ordinary folk breathed an everyday spiritual preoccupation that politics interrupted only sporadically. Hope for God’s grace and a better world to come sustained them through this world’s tribulations. Only by headlong flight into domesticity, benevolence, and feeling could they tolerate the market’s calculating egotism. Their pessimistic piety belies our historical mythology of capitalist transformation as human fulfillment Unitarianism reshaped Christianity most fully to the market mentality. Emerging around Boston, where Puritan rationality had long fused Calvinist calling with arminian effort, it engaged the new Brahmin elite of intermarried Cabots, Lowells, Appletons, and Perkinses. Having risen from the outports by rational calculation, these enterprising merchant princes no longer found credible the trinitarian Christian God who mystically blended a divine Son with Father and Holy Ghost. Amid commercial boom and nascent industrialization at the turn of the century, the most fashionable urban congregations were taken over by believers in a unitary, remote, and benign creator-God. Their God endowed people with enough rationality and prudential morality to win for themselves-if they tried the salvation of earthly happiness.