Christianity In Iberian America
Alden, Dauril, The making of an enterprise The Society of Jesus in Portugal, its empire, and beyond, 1540-1750, Stanford Stanford University Press, 1996. Block, David, Mission culture on the upper Amazon Native tradition, Jesuit enterprise and secular policy in Moxos, 1600-1880, Lincoln, NB University of Nebraska Press, 1994. Brading, D. A., Church and state in Michoacan, 1749-1810, Cambridge Cambridge University Press, 1994. Mexican Phoenix Our Lady of Guadalupe Image and tradition across five...
Acknowledgements
The editors wish to express their appreciation to Dr Katharina Brett, Ms Gillian Dadd, Mr Kevin Taylor and other members ofthe staff at Cambridge University Press for their valued support in the preparation of this volume. Professors Ulrike Strasser, Daniel Schroeter, and Stephen Topik, all of the University of California, Irvine, provided valuable advice in the early stages of the project. Micah Alpaugh, from the same University, assisted us with the chronology. The editors also wish to note a...
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accounts for the greater volume, proportionately, of Arian and Unitarian writings on religious liberty.20 Prompted by Archdeacon Francis Blackburne's The Confessional 1766 , and led by Blackburne and Theolphilus Lindsey, the liberal Anglican anti-subscription movement of 1772, supported by the so-called Feathers Tavern petition, was launched and defeated in the same year. Only a few months after the defeat of the Anglican bill, the Dissenters made a similar, though unsuccessful, attempt to...
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Toleration and movements of Christian reunion, 1660-1789 Notes 1. Charles O'Brien, 'Jansenists on civil toleration in mid-eighteenth century France', Theologische Zeitschrift, 37 1981 , pp. 80-3. 2. Nigel Aston, Christianity and revolutionary Europe, c.1750-1830 Cambridge Cambridge University Press, 2002 , pp. 197-8 compare Ian Hunter 'Kant's religion and Prussian religious policy', Modern Intellectual History, 2 2005 , p. 8. 3. W R. Ward, The Protestant evangelical awakening Cambridge...
The Sierra Leone experiment to 1815
In West Africa the evangelical cause was represented by the Church Missionary Society CMS ofthe Church of England, founded in 1799, although, instructively, the first CMS recruits were German evangelicals, Melchio Renner and Peter Hartwig, who arrived in Sierra Leone in 1804. With its hints of unruly enthusiasm, evangelical religion was suspect among probably most Anglicans, and churchmen found the idea of missionary service unfamiliar and unacceptable. Consequently, the CMS became by force of...
The French bishops
The French episcopate seemed to develop rather differently, as an alternative model to that of its Spanish counterparts, especially in the early decades of the seventeenth century. France was a country with a strong and active Calvinist minority, recognized by the Edict of Nantes in 1598. With the end of the wars of religion, a reconstruction of Catholic religious and ecclesiastical life became necessary. This was pursued within the framework of the approximately 130 French dioceses, dioceses...
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the seventeenth century, the Society of Jesus had enjoyed the exclusive right to propagate the gospel in Japan and China. From this position of independence the Jesuits had devised a policy of accommodation or adaptation to Chinese culture and to the life-style and etiquette of the Confucian scholar-elites. By addressing themselves to the literate elite, they engaged in evangelization 'from the top down'. Moreover, they used European science and technology in order to attract the attention of...
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Although publicly Malesherbes remained committed to improving the lot of the Jews, by the eve of the Revolution, government interest in the question of the Jews had lost much of its momentum, partly because of more compelling events but also perhaps as a result of Malesherbes' profound reservations. The intensive months of examination and gathering of information had produced nothing concrete. But they had succeeded in publicly linking the discourse of tolerance to the granting of civil rights...
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Revolution had experimented in 'de-Christianization' and much of the 'refractory' portion of the Gallican clergy had found no refuge except in the Italy of a very anti-Gallican papacy - a papacy that, not content with their rejection of the Civil Constitution, persisted in imposing on even such refugees the signature of the Formulary and acceptance of Unigenitus. It was not until after the Terror that a reconstituted 'constitutional' church cut loose by the state as well as anathematized by the...
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catechisms given by pastors and regents are never to teach language, but to enable religion to be understood and retained, and this can and should be done only in the language heard and spoken by the people themselves'.2 In Lutheran Sweden, the learning of Christian truths tookplace either in the church or in the family, with the family transformed through the logic of the universal priesthood into a teaching institution. Indeed, the ecclesiastical law of 1686 ruled that every individual should...
Church property and rights to the tithe
In Protestant Europe, the Reformation had stripped away a considerable amount of church property, much of it coming from monasteries that were dissolved. The land, real estate, and other assets that had once belonged to the church fell into the hands of secular authorities or served to fund schools, universities, and charities. Protestant churches did possess some property and still retained most rights to the tithe, but they owned far less than religious institutions in Catholic territories....
Protestant missions and African rights in South Africa
The eighteenth-century Protestant evangelical movement, as we have seen, served to revive missionary interest in general. Thus was founded in 1795 the London Missionary Society LMS , and other related bodies such as the Netherlands Missionary Society of Rotterdam 1797 , the mission school in Berlin founded in 1800 by Pastor Johann Janicke of the Brethren Church, and in 1815 the Basel school that supplied recruits for British missions. The Netherlands Missionary Society picked up the African...
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religious architecture. In 1726, Juste-Aurele Meissonnier proposed a facade for Saint-Sulpice originally designed by Christophe Gamard in 1643 that was marked by Borromini's influence. But the plan was rejected. In 1732, the competition for this final portion of the church was won by Jean-Nicolas Servandoni, a decision that marked the triumph of columns and horizontal entablatures. Despite the Borrominian curves employed in the upper parts of the towers, Jean-Francois Chalgrin's intervention...
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following the Nobili tradition. It had already been decided in Rome to send a Legate with exceptional powers to China, Thomas de Tournon, to settle the dispute over the Jesuit policy towards Confucianism. His instructions were, in fact, to settle the dispute by condemning the practices usually referred to as the 'Mandarin Rites' and bring their practice to an end. With the arrival in Rome of the complaints from the Capuchins, de Tournon was instructed to go to Pondicherry and there settle this...
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qualities whatever, to be universally the best'. Consequently, even 'The justice and expediency of toleration we found principally in its conduciveness to truth'.25 Hoadly and Warburton failed to destroy a High Church rationale for establishment. This was also shown by the rapidly acclaimed Commentaries of William Blackstone, who treated Christianity as integral to civil society.26 For Blackstone, the value of the Church of England was grounded in the truth of its doctrines, combined with its...
Decline of the Philippine church
The period after 1770 was one of decline for the Catholic Church in the Philippines. As John Schumacher has argued, this decline was precipitated by events in Europe. In the later eighteenth century, the Bourbon kings, as ' Enlightened despots', increasingly 'saw the Church primarily as an instrument of the Crown to preserve its subjects in their loyalty and direct their activities in accord with royal purposes'. Charles III, in particular, introduced measures that were designed 'to reduce the...
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Samuel Hopkins of Rhode Island and a disciple of the leader of the First Great Awakening, Jonathan Edwards 1703-58 , approached a fellow clergyman and a future president of Yale University, Ezra Stiles, about organizing a batch of black converts for repatriation to Africa as the bridgehead of a Christianization errand into the continent. Hopkins in 1775 appealed to John Adams 1735-1826 , the future president of the United States, for a contribution to the cause of Christian colonization. By the...
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care not to voice them publicly, and most importantly, not to allow their conclusions to appear definitive. Such authors usually retained a place for God in their thinking, even if they took care not to specify what that place might be. Even though Laplace referred constantly to Newton in his Exposition du syst me du monde 1796 , he never mentioned the word 'Creator', except very discreetly in his conclusion.48 To be sure, in his Essai philosophique sur les probabilit s 1820 , based on his...
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to gamble, to visit gentile friends, to give instruction to gentile students, to appear in court at St. Marks . . .'.2 Personal and even cordial interactions notwithstanding, however, relations between Modena and his Christian contemporaries led him to devote much of his literary workto polemical writings defending rabbinic Judaism. Relations between Jews and Christians in the early modern period as well as the attitudes each community held towards the other defy easy generalization. Broad...
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A dispute over the right to reform religious orders in general was already bringing this issue to a head when an apparent attempt on the life ofJoseph I on 3 September 1758 resulted in the arrest and execution of prominent members of the noble Aveido and Tavora clans. This event afforded Carvalho the opportunity of framing the Jesuits as the secret animators and spiritual co-conspirators. When, in the summer of 1759, the pro-Jesuit papacy of Clement XIII repeatedly refused to grant the royal...
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and inforced in any civill state which inforced uniformity sooner or later is the greatest occasion of civill Warre, ravishing of conscience, persecution of Christ Jesus in his servants, and of the hypcrisie and destruction of millions of souls.'4 Colonial conditions rather than abstract principles stimulated two similar experiments. After the forces of parliament and Puritanism had gained the upper hand in England's Civil War, Maryland's Catholic leaders passed an Act of Toleration in i649 in...
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7. Biblioth que de l'Arsenal, Archives de la Bastille, MS 10189, fol. 250, 15 July 1729. 8. Bibliotheque de l'Arsenal, MS 11,883, fols. 151-152, Bottari to Clement, 12 and 20 December 1758. 9. Bibliotheque de Port-Royal, Collection Le Paige, MS 549, fols. 30-31. 10. Nouvelles eccl siastiques 2 January 1758 , p. 3 January 1759 , p. 7. 11. Viou , Nouvelles int ressantes au sujet de l'attentat commis sur la personne de S.M. le Roi de Portugal, reviewed in Nouvelles ecclesiastiques, 1759 6 2 6 3 3,...
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of patriarchal prerogative that undermined Christian ideals. The enslavement of kidnapped Africans complicated all interpersonal relationships, including those of church and people. And because of imperial unconcern combined with colonial political resistance, it was never possible to secure a bishop, and so colonial Anglicans always lacked essential components of their church's traditional life. A different Protestant establishment was carried to the new world in five Puritan colonies created...
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politics. While the affect of the heterodox free-liver would change markedly from 1700 to the 1790s - in the process move away from the rough masculinity of the rake and the showmanship of the courtier - nevertheless the free-living, freethinking radical came into being several decades before the more extreme Romantics like Lord Byron made him, or her, famous. Early in the century, Toland's circle, particularly his continental associations with the coterie around Eugene of Savoy, had the scent...
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Fr Charles J. Borges S. J. was a member ofthe Xavier Centre of Historical Research in Goa between 1981 and 2000, and served as director of the Centre for six years. He is currently Assistant Professor of History at Loyola College in Maryland. His books include The economics of the Goa Jesuits 1542-175 9 An explanation of their rise and fall and eight edited volumes on Indo-Portuguese history. James E. Bradley is the Geoffrey W Bromiley Professor of Church History at Fuller Seminary in Pasadena...
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begin as early as 1836. And when late in the eighteenth century Protestants residing along the North Atlantic coastlines gained freer access to the non-European world, eschatologies like that of Spener were very heavily pressed in the cause of overseas missions. All the evangelical movements saw in an emphasis on 'system' one of the roots of fruitless polemic system was Aristotelian and all evangelicals were anti-Aristotelian. Here they were in the tradition of Arndt who in the fourth book of...
The Italian bishops
As Claudio Donati has suggested, it is better to speak of the bishops of the different Italian states, than of'the Italian bishops', even if the latter expression can legitimately be used to underline the exceptional relationship between the Italian 'church' and Rome. There was a larger number of dioceses in Italy than in any other European region eighteen, for example, in Tuscany thirty-two under Venetian jurisdiction, and about 130 distributed throughout the Kingdom of Naples. The state's...
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parishioners were in any case not likely to heed sermons against birth control.5 Nonetheless, Christianity's greatest impact was no doubt on labour markets, not on financial transactions or the 'marriage' market. Theological arguments against lending at interest had come under attack by the end of the Middle Ages, and by the seventeenth century there were enough loopholes in both Protestant and Catholic lands to allow all sorts of innovative financial transactions, from stock markets in...
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to the English case - Thomas's study was criticized from the outset by cultural anthropologists, both for its use of a rather crude form of functionalism and for its lack of theoretical rigour with regard to magic. Thomas treated magic largely as a negative version of religion, without much coherence in and of itself.32 Moreover, like the works of Delumeau, Thomas's book reveals both a carelessness about theory and a 'Whiggish' view of the progress of humankind that, a generation later, appears...
Frances Malino
I am a Jew Hath not a Jew eyes Hath not a Jew hands, organs If you prick us, do we not bleed if you wrong us, shall we not revenge I will buy with you, sell with you, talk with you, walk with you . . . but I will not eat with you, drink with you, nor pray with you. In the Merchant of Venice, Shakespeare captures both the ambiguity of Jewish-Christian relations in early modern Europe and the myths surrounding the Jew, the blood-thirsty usurer of medieval legend, 'the very devil incarnation'....
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permitted such an effect, particularly when painted with a trompe l' il. In Rome, the dome of Sant' Andrea della Valle 1625-27 initiated a long run of fresco painting, which with the aid of academic studies on perspective, exploited a surface's continuous curve in order to produce the illusory effect of ascent to heaven. In France, the most significant such example is found in the dome of the Val-de-Gr ce, painted by Pierre Mignard 1663-66 . Similar effects in long spatial areas such as naves...
The regular clergy in France
With the end of the wars of religion in France, there was a strong revival of the regular orders. In the early 1600s, even before the bishops' reforms of the secular ecclesiastical structures, a vast movement of French reforms' swept through the older religious orders and monastic congregations, with profound repercussions not only for religious life in France, but in all of Europe. A general tendency towards the centralization of existing institutions through a system of federal connections...