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Relevant bibliographies by topics / Missionary dioceses

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Academic literature on the topic 'Missionary dioceses'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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Journal articles on the topic "Missionary dioceses"

1

Withycombe, Robert S. M. "Mother Church and Colonial Daughters: New Scope for Tensions in Anglican Unity and Diversity." Studies in Church History 32 (1996): 427–39. http://dx.doi.org/10.1017/s0424208400015540.

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Nova Scotia and Quebec were the only two overseas Anglican bishoprics in 1800, besides the eleven in the USA. By 1900 there were ninety-three overseas Anglican bishops, as well as the seventy-two in the home and missionary dioceses of the USA Church. Rapidly expanding colonial and missionary work was an essential element in the life of all nineteenth-century British Churches. Each by 1900 supported denominational and interdenominational missionary societies and encouraged local congregational missionary activities. Here and in fostering emigration to colonies, each British Church willingly took its part in fulfilling British imperial ideals.

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Kalinovsky, Vladimir. "Episodes from the confessional history of Alaska: Nikolay Ziorov’s missionary service." SHS Web of Conferences 84 (2020): 01002. http://dx.doi.org/10.1051/shsconf/20208401002.

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The paper deals with one of the outstanding hierarchs of the late 19th - early 20th century - Nikolay (Ziorov) and his missionary activity in Alaska. It is noteworthy that the peculiarity of his Ministry was that a diverse national staff distinguished all three departments that he led (Aleutian, Taurida, Warsaw and Privislenskaya), so he had to defend the rights of the Orthodox population and to try to harmonize interethnic relations at the level of his ideas. The path of Nikolay (Ziorov)’s Episcopal Ministry began with the appointment in 1891 to the Aleutian diocese, which was responsible for all Orthodox parishes in North America, including Alaska. When Nikolay (Ziorov) arrived in the United States, the local Church Department was located in San Francisco, which made it impossible for the Bishop to have a regular presence in Alaska. Moreover, even the possibility of moving the Department to Alaska was not considered acceptable, since the conversion of the Uniate population living in other States was seen as more promising perspective for the Hierarch at that time. It is established that the Bishop traveled a lot in Alaska, advocated for the rights of the Orthodox population, had a diary and appealed to central and regional authorities. At the initiative of the Minister, the sacred texts were translated into the languages of the indigenous peoples of the region. The views that Nikolay (Ziorov) developed while serving in North America were continued in his later work in other dioceses. Largely, this affected inter-ethnic and inter-religious relations. In both Taurida and Warsaw dioceses, he positioned himself as a defender of the Orthodox faith among the gentile environment. It is shown that Nikolay (Ziorov) used the methods of missionary work, developed in Alaska, later in Taurida and the Kingdom of Poland.

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KLUJ, WOJCIECH. "Pole pracy Misjonarzy Oblatów Maryi Niepokalanej na Cejlonie w XIX w." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 51–69. http://dx.doi.org/10.14746/amp.2010.17.04.

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The above presentation aimed at more specific analysis of the territory of the missionary work of oblates on Ceylon in the 19th century. On this base there will be possible to discuss more clearly forms, the scope and methods of the evangelizing work. Even though at the end of 19th century there existed in Ceylon five dioceses, from the perspective of the Oblate missions most convenient was to divide this presentation in two parts following the division of the island into the territory of the two apostolic vicariates existing in the time of the arrival of the Oblates to the island (Colombo and Jaffna). In both cases we analyzed districts and missions, where missionary posts were founded.

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de Mesa, José M. "Re-Rooting Mission in the Family." Mission Studies 19, no. 1 (2002): 137–53. http://dx.doi.org/10.1163/157338302x00080.

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AbstractThe family, José M. de Mesa argues in this article, is the basic unit of the church, and should therefore be the basic unit of the church's mission. It is in the family where the Kingdom of God is most immediately experienced and witnessed to, and where the inclusiveness of God's saving presence can be exercised through the practice of dialogue and hospitality. Following the teaching of the Second Vatican Council, Dr. de Mesa calls for an understanding of marriage as a distinct ordo or ministry within the church, and for a renewed recognition of the family as the "domestic church," missionary by its very nature. "Parishes and dioceses," he says, "ought to rethink their pastoral vision, approaches and programs in renewing ecclesial life by first looking at the church already alive in families. The question should then be, 'How can these families be more church?' rather than 'How can we involve people (who belong to families) in the parish or the diocese?"'

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Hrabchuk, M. "Features of the Eastern Byzantine-Ukrainian rite in Hutsuls." Ukrainian Religious Studies, no. 9 (January 12, 1999): 43–49. http://dx.doi.org/10.32420/1999.9.821.

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The Ukrainian Christian ritual, which is common to Ukrainian Orthodoxy and Greek Catholicism, is called the Byzantine-Ukrainian and Eastern. The sources of its formation begin from Cyril and Methodius, who conducted their missionary work in Macedonian Bulgarians around 863 in the territory of Veliko-Moravia, in particular among the tribes of white Croats - the ancestors of modern Hutsuls. Created here, the first Slavic dioceses disseminated Cyril and Methodius Christianity among the Western Ukrainian tribes of Galicia and Zakarpattya long before the official baptism of Rus-Ukraine.

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Pillai, Shanthini, and Bernardo E. Brown. "The Apostolic Vicariate of Western Siam and the Rise of Catholicism in Malaysia and Singapore." International Journal of Asian Christianity 1, no. 1 (November 1, 2018): 45–63. http://dx.doi.org/10.1163/25424246-00101004.

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This article examines the emergence of the Catholic Church in Malaysia and Singapore in the modern period through an exploration of the Apostolic Vicariate of Western Siam (1841–1888). The establishment of this Catholic institution—a temporary territorial jurisdiction in missionary regions that precedes the creation of new dioceses—was key to advancing the transition of the Church from its older colonial model towards a modern national Church. Focusing on the work conducted by French missionaries of the Missions Étrangères de Paris (mep) over these five decades, we analyze the process of developing a local clergy and setting up the socio-cultural scaffolding of the contemporary Catholic Church in the Malay Peninsula. We pay special attention to howmepmissionaries skilfully navigated their missionary activities through encounters with Malay rulers and British colonial officers to secure the creation of a Catholic elite independent of the PortuguesePadroado. Our argument suggests that the apostolic vicariate and the dynamism of the Frenchmepmissionaries in colonial Malaya opened up the pathway for the rise of the ethnic Catholic elites in modern-day Malaysia and Singapore.

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Bate, Stuart C. "Foreign Funding of Catholic Mission in South Africa: a Case Study." Mission Studies 18, no. 1 (2001): 50–84. http://dx.doi.org/10.1163/157338301x00199.

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AbstractThis article forms part of an ongoing study of money as a cultural signifier in western missionary praxis. The focus here is foreign funding of Catholic mission in Africa. It presents a case study of a particular donor agency, given the pseudonym, "funding the mission," and its role in financing Catholic mission projects in South Africa between 1979 and 1997. This period was one of tremendous social change in South Africa during which the Catholic Church spent a large amount of time and effort in reviewing its own praxis culminating in the launch of a pastoral plan in 1989. The article begins by reviewing "funding the mission's" own vision of its missionary role emphasizing its funding criteria. Then there is an analytical presentation of the funding data. This looks at the amounts donated, the categories of projects funded and the identity of the applicants. Identity is first considered in terms of Catholic criteria: dioceses, religious congregations, lay people and ecumenical groups and then as social criteria: foreign, South African and racial identity. The article then proceeds to a missiological reflection in terms of the meaning of money in ecclesial praxis and then its cultural role in society and the church. In this section the missiological category of inculturation provides the hermeneutic key both from the cultural perspective of the donors and that of the recipients. Finally there is a reflection on the notion of sharing within the church and whether sharing from the richer nations is helping or hindering the process of inculturation within African local churches. It includes some suggestions for a more effective response.

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

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The article describes a short but innovative chapter in the history of Catholic atlas making. The work was done by exiled German Jesuits in the Dutch houses after the expulsion of the Jesuits in 1872 during the Kulturkampf. The project began in 1880–81 with four maps of China and India in the Catholic journal Die katholischen Missionen by Alexander Baumgartner, S.J. (1841–1910). His work was taken over by Oscar Werner, S.J. (1849–?). Werner’s Katholischer Missions-Atlas (1884) was the first Catholic missionary atlas. Its twenty-seven maps covered the worldwide dioceses subject to the Propaganda Fide. The supplementary Katholischer Kirchen-Atlas (1888) included fourteen maps of lands with an established Catholic hierarchy. Published in a large number of copies for a low price, both atlases helped to popularize Catholic cartography. This Jesuit groundwork abruptly ended when Werner resigned from the Society in 1891. The German tradition in Catholic atlas cartography was then taken over by members of Society of Divine Word, beginning with the Katholischer Missionsatlas (1906) by Karl Streit svd (1874–1935) and continuing for over a century with the Atlas hierarchicus (1913–2011).

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Nicoletti, María Andrea, and Ana Inés Barelli. "Blessed among All Women: The Missionary Virgin, Identity and Territory in Patagonia." Studies in Religion/Sciences Religieuses 48, no. 2 (June 2019): 258–81. http://dx.doi.org/10.1177/0008429819831942.

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After the creation of the Diocese of Viedma (1953), in Northern Patagonia, there took place the dedication to the Missionary Virgin, promoted by the Diocese’s second Bishop, Monsignor Miguel Hesayne (1975–1993). In the midst of the military dictatorship (1976–1983), he appointed her Patron Saint of Río Negro, a province that at the time belonged to the Diocese of Viedma. He followed the teachings of the Second Vatican Council, especially the Puebla Document, which considers the Virgin Mary as the patron saint of the Americas, with the dedication of the Virgin of Guadalupe. Hesayne sought to identify his Diocese with a female figure with indigenous features, like the Virgin of Guadalupe. In conceiving the Missionary Virgin deprived of ornaments and royal attributes, the bishop aimed to reflect his pastoral of the “option for the poor,” thus bringing attention to the marginalized groups and peripheral spaces of the province, and also attributing a new meaning to its social and territorial identity.

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Zemlyanskaya, Kseniya A. "The Study of Religious Customs and Traditions of the Nanai in Russian Science (Pre-Revolutionary Context) and the Experience of Their Systematization in the Literary Ethnography of Venedikt Mart." Study of Religion, no. 4 (2020): 137–47. http://dx.doi.org/10.22250/2072-8662.2020.4.137-147.

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In the 19th – early 20th centuries, the Nanai were one of the largest Tungus-Manchu peoples of the Russian Far East. A close study of their traditions and customs began in the middle of the 19th century, when numerous ethnographic expeditions of researchers (L.I. Shrenk, R.K. Maak, K.I. Maksimovich) were sent to the Amur. First of all, the researchers were interested in the material culture of the Nanai, the issues of religion were touched upon in the mainstream of ethnographic research. In the last quarter of the 19th century, the attention of researchers was directed to the description of Nanai rites of passage (D. Kropotkin, P.P. Shimkevich). Scientific expeditions of the early 20th century were aimed at describing the spiritual culture of the Nanai and its reflection in material culture (I.A. Lopatin, L.Ya. Sternberg). The description of the religious beliefs of the Nanai was recorded as a result of the missionary activities of Blagoveshchensk and Vladivostok dioceses. In 1932, the former Far East writer Venedikt Mart published the story “Dere – the Water Wedding”, where he accumulates and systematizes the accumulated knowledge about the Nanai people in literary form, introducing certain elements of fiction. Despite the fact that Venedikt Mart writes about the denial of religious customs and traditions by the new generation of Nanai, nevertheless, the story itself is, in fact, clearly fixed at its core by the content of the wedding ceremony

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Dissertations / Theses on the topic "Missionary dioceses"

1

Shiffer, James Joseph. "The canonical responsibility of the diocesan bishop for missionary activity canons 782, 790, 791 /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Vithayathil, Hormis John. "Contracts between diocesan bishops and missionary institutes analysis of canon 790.1, n.2 in a historical and doctrinal context /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Kurian, K. T. "A comparison and evaluation of the evangelistic outreach of the CMS and the CSI activities in Central Kerala Diocese of the Church of South India from 1816-1990." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Gordiano, Raimundo Carvalho. "A missionariedade da Igreja na Diocese de Coari." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20707.

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Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-12-19T11:29:22Z No. of bitstreams: 1 Raimundo Carvalho Gordiano.pdf: 1325151 bytes, checksum: 6974f44a3653906fe1f2574090f48495 (MD5)
Made available in DSpace on 2017-12-19T11:29:22Z (GMT). No. of bitstreams: 1 Raimundo Carvalho Gordiano.pdf: 1325151 bytes, checksum: 6974f44a3653906fe1f2574090f48495 (MD5) Previous issue date: 2017-11-30
Adveniat
The Church has its origin, source and fullness in Trinitarian pericorese. The inner movement of divine communion is overflowing with life. The Church is involved in the creative and saving mission of God. This ecclesiological perspective was deepened and assumed in the Second Vatican Council. This research portrays a reading of the missionary nature of the Church in the Diocese of Coari. It points out three facets taken over and built during its fifty years of evangelization: ecclesiology, sociopastoral action and missionary life as evangelizing and pastoral reflection. The primary sources are the Dogmatic Constitution Lumen Gentium, the Pastoral Constitution Gaudium et Spes and the Ad Gentes Decree. The bibliographical sources, the texts of the Magisterium and the Tradition are based and help to indicate the perspectives of the mission of the Local Church and its inspirations for the communion of the People of God. The diocese is missionary and continues its construction. You always need to update your evangelizing action. Installed in the ambience of the traditional Amazonian culture, the presence of urban culture has a strong presence. Diocesanism invites us to think and update our mission in order to renew ourselves permanently as a Missionary Church
A Igreja tem sua origem, fonte e plenitude na pericorese trinitária. O movimento interno da comunhão divina é transbordante de vida. O Povo de Deus é envolvido na missão criadora e salvadora de Deus. Essa perspectiva eclesiológica foi aprofundada e assumida no Concílio Vaticano II. Esta pesquisa retrata uma leitura da missionariedade da Igreja na Diocese de Coari. Aponta três facetas assumidas e construídas ao longo de seus cinquenta anos de evangelização: a eclesiologia, a ação sociopastoral e a missionariedade enquanto vivência evangelizadora e reflexão pastoral. As fontes primárias são a Constituição Dogmática Lumen Gentium, a Constituição Pastoral Gaudium et Spes e o Decreto Ad Gentes. As fontes bibliográficas, os textos do Magistério e da Tradição fundamentam e ajudam a indicar perspectivas da missão da Igreja Local e suas inspirações para a comunhão do Povo de Deus. A Diocese é missionária e continua sua construção. Necessita sempre atualizar sua ação evangelizadora. Instalada no ambiente da cultura tradicional amazônida, tem diante de si a forte presença da cultura urbana. A diocesaneidade convida a pensar e atualizar a missão a fim de renovar-se permanentemente como Igreja Missionária

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Banks, Joyce M. "Books in syllabic characters printed for the use of the Church Missionary Society among the Cree, Saulteaux, Slave and Tukudh Indians and the Eskimos of Little Whale River in the diocese of Rupert's Land : 1852-1872." Thesis, University College London (University of London), 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.252138.

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George, Jacob Jojo Kadaviparambil. "A diocese de Cochim no quadro da criação e extinção do Padroado português : pensamento e ação missionários." Master's thesis, 2018. http://hdl.handle.net/10400.14/26357.

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According to the tradition, St. Thomas, the apostle of Christ, went to India to proclaim the Gospel of Christ. After St. Thomas some missionaries were sent from occident to continue the missionary work in orient. But, an organized missionary work is happened only after the discovery of the sea route to India under Portuguese Padroado. The diocese of Cochin and the Portuguese Padroado are two important terms in the study of the history of the catholic Church in India. As the first Portuguese political and religious center and the second diocese in India, the diocese of Cochin has got an important place in the history of the Church in India. The missionary work started by the Padroado missionaries at the beginning of 16th century consists of conversion of the local people to Christianity, creation of the small Christian communities, construction of churches etc. Jesuits, Franciscans and Dominicans were prominent in the mission field of Cochin. This dissertation studies the method of missionary work of the Padroado in the diocese of Cochin, the time of the breve Multa Præclare and the new vision of the Church on Mission which is explained through two papal documents Maximum Illud and Rerum Ecclesiæ and how it reflected in the missionary expansion of the diocese of Cochin.

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Books on the topic "Missionary dioceses"

1

The missionary priests and bishops of the Diocese of Kilmore. [Cavan, Ireland?]: Bréifne Historical Society, 2000.

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2

Le convenzioni tra il vescovo diocesano e il superiore di un istituto missionario a norma del can. 790 [sezione] 1, 2o del CIC: Prassi della Congregazione dei missionari oblati di Maria Immacolata. Roma: Editrice pontificia università gregoriana, 2011.

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3

Ani, Humphrey Uchenna. Tim Buckley: The story of a missionary legend. Enugu: Black Belt Konzult, 2008.

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Foulkes, Simon. Turnaround teams: A tale of two churches in the Missionary Diocese of Wakefield. Cambridge: Grove Books, 2003.

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Shao, Martin F. Bruno Gutmann's missionary method and its influence on the Evangelical Lutheran Church in Tanzania, Northern Diocese. Erlangen: Evangelical Lutheran Mission Pub., 1990.

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Library, Church of England in Canada Missionary Society Woman's Auxiliary Quebec Diocesan Branch Missionary. Catalogue of the missionary library of the Quebec Diocesan Branch of the Woman's Auxiliary to the Missionary Society of the Church of England in Canada. Quebec: [s.n.], 1995.

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7

Mahogha, Lucas. The missionary vocation of the eastern African Christian family: Focus on small Christian communities. Romae: Pontificia Universitas Urbaniana, Facultas Missiologiae, 1991.

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Vernon, Charles William. Missionary work in the Diocese of Nova Scotia: The work of extending the kingdom in the scattered farming districts, the isolated fishing villages, the mining hamlets and the industrial centres of our oldest diocese. [Toronto?: s.n., 1995.

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The missionary diocese of Algoma: An address. Toronto: Rowsell & Hutchinson, 1994.

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Constitution of the Women's Auxiliary Missionary Association in connection with the diocese of Huron. [S.l: s.n., 1985.

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Book chapters on the topic "Missionary dioceses"

1

Mautner, Gerlinde. "‘Adam Smith for Diocesan Missioner’: Legitimation in Religious Discourse." In Displaying Competence in Organizations, 180–93. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230307322_10.

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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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Perez sj, Pradeep. "Bangladesh." In Christianity in South and Central Asia, 184–96. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0017.

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Bangladesh is majority Muslim at 91%, mostly Sunni, with Islam as the state religion since 1988. The Hindus at 8.1% are the largest religious minority. Buddhists make up another 0.7%. Christians of diverse denominations constitute less than 1%. There are two archdioceses and seven dioceses in Bangladesh. While William Carey, who translated and printed the Bible in Bengali, came to Serampore in 1793, Protestant missionary efforts took root during the first half of the nineteenth century. The Christian contribution to Bangladesh’s freedom fight during the Liberation War in 1971 involved about 1,500 Christians with 4,000 more assisting the combatants. However, the slow growth of Christianity in the country is due to resistance to the gospel by Muslims and Hindus who identify Christianity with Western ideologies. Secondly, early missionaries focused their work on education at the expense of evangelism. A third reason is the devastating climate, which has disheartened many missionaries from new efforts at evangelization. Still, the distribution of Christian literature continues to play an important role in evangelistic efforts. Christian relief and development works have evangelized many. The contributions of missionaries and indigenous Christians have proved to be highly significant in different sectors of national life.

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Pasquier, Michael. "French Missionary Priests and Borderlands Catholicism in the Diocese of Bardstown during the Early Nineteenth Century." In Borderland Narratives. University Press of Florida, 2017. http://dx.doi.org/10.5744/florida/9780813054957.003.0007.

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An examination of the experiences of French missionary priests in the trans-Appalachian West adds a new layer of understanding to places ordinarily associated with the evangelical Protestant revivals of the Second Great Awakening. Their experiences of material deprivation, physical hardship, spiritual suffering, and lay opposition to ecclesiastical authority prompted some of them to reconsider what it meant to be a Catholic missionary in the early American republic, a context quite different from the one they envisioned. Many had difficulties relating their premigratory expectations of the missionary priesthood to their actual experiences of life within a borderlands diocese constructed by church officials in Rome thousands of miles away from the local populations, regional histories, and geographic obstacles that the foreign clergy would come to know intimately over the course of the early nineteenth century. As church leaders in the United States and Rome gradually broke up the Diocese of Bardstown during the antebellum period, French missionary priests realized that their dreams of establishing a nationwide institutional church and saving the peoples of an entire continent always clashed with the goals of other interest groups in the backwoods of Kentucky.

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Jones, Cameron D. "From Apogee to Collapse." In In Service of Two Masters, 167–96. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503604315.003.0007.

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Chapter six explores Ocopa’s history during the last three and a half decades of Spanish colonial rule in Peru. This period is the apogee of Ocopa’s missionary enterprise under the control of the Aragonese faction. These new leaders fervently began to incorporate many of the economic and political principles behind the Bourbon reforms in their evangelization efforts. This new emphasis was in part an outcome of the new leaders’ philosophical beliefs, but was also implemented to please Crown officials, who exercised more and more authority over the College. The new propaganda worked, and Ocopa was granted its largest concession from the Crown to date, almost complete pastoral control over the newly created diocese of Maynas. Their success, however, was hollow, as miscommunication and incompetence in the Spanish bureaucracy led to confusion and dissension in the diocese. The French invasion of Spain and the wars of independence ultimately sealed Ocopa’s fate.

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Cunich, Peter. "Deaconesses in the South China Missions of the Church Missionary Society (CMS), 1922–1951." In Christian Women in Chinese Society, edited by Wai Ching Angela Wong and Patricia P. K. Chiu, 85–106. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455928.003.0005.

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The ancient Christian order of deaconess, reintroduced into the northern European churches from the 1830s, had grown to include nearly 60,000 women around the world by the 1950s. The Church of England set aside its first deaconess in 1862, but the potential benefits of deploying deaconesses in the southern China missions was not appreciated so quickly by the Church Missionary Society. The Fukien mission ordained the first six deaconesses for southern China in 1922, and another three were ordained in the Kwangsi-Hunan diocese in 1932, but these were all European women. Seven Chinese deaconesses were ultimately ordained in Fukien before 1942, but the only other mission field where the female diaconate rose to prominence was Hong Kong, where Florence Li Tim-oi’s ordination as a deaconess in 1941 led to her controversial ordination to the priesthood in 1944. This essay examines the slow growth of the deaconess movement in the CMS south China missions up to 1950 and evaluates the achievements of these women before the closure of China to Western missionaries. It also suggests some reasons why the widespread hopes that the female diaconate would provide an ‘enlarged sphere of service’ for women missionaries in south China ultimately proved elusive.

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PASQUIER, MICHAEL. "French Missionary Priests and Borderlands Catholicism in the Diocese of Bardstown during the Early Nineteenth Century." In Borderland Narratives, 143–67. University Press of Florida, 2017. http://dx.doi.org/10.2307/j.ctvx0761m.9.

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