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Research on medical missions has largely focused on the nineteenth and twentieth centuries paying comparatively little attention to earlier periods. The Roman Catholic Church in particular was seen as a latecomer in medical missionary work because canon law supposedly forbade clergymen to engage too closely with the human body. This article offers a different view of medicine and law in early modern conversion efforts and argues that some Catholic missionaries can be called 'medical missionaries'. Looking at Franciscan friars sent to Ethiopia around 1700, the article analyses the legal negotiations surrounding the use of surgery by Catholic clergymen, healing practices they used during the missions and the relationship between medicine and conversion. It shows that missionaries received systematic medical and surgical training in Rome, that they used the acquired skills during their travels and that medicine was crucial to Catholic strategies of spiritual conquest. [ABSTRACT FROM AUTHOR]

This contribution outlines the project of a global history of religion that examines the historical formations and epistemic structures in non-European regions prior to the encounter with Europeans just as much as the current entanglements of the global discourse on religion. Based on a case study of the encounter between Tibetans and Catholic missionaries in 18th century Lhasa, three important aspects in the project of a global history of religion will be discussed: comparison, both at the subject level and as a scholarly method; the practice of translation; and finally the genealogical tracing of taxonomic orders in non-European regions beyond colonial orders. In addition, a suggestion is offered to expand our analytical repertoire to include non-European worlds of experience in a conceptual-historical approach. [ABSTRACT FROM AUTHOR]

While the history of White reformers' attempts at assimilation has been studied in the American West and South, their role in the American Northeast still remains largely unexplored. This article examines the role of Catholic missionaries in Carlisle, Pennsylvania. These White missionaries worked with students at the Carlisle Indian Industrial School as well as African Americans at St. Katharine's Select School. By comparing and contrasting Catholic work with these two ethnic groups, this article examines the racial hierarchy within the assimilation process at the turn of the twentieth century. [ABSTRACT FROM AUTHOR]

This article focuses on the controversies surrounding a statue in the Dutch city of Tilburg: the public representation of a nineteenth-century missionary and a kneeling African Surinamese person with leprosy. To understand the current tensions over the statue, the concept of historical consciousness as part of the Dutch changing historical culture is historicised. It is shown that the statue combines interpretative frameworks from different times, evoking opposing emotions: aversion to the old disdain for Catholics in the predominantly Protestant Netherlands; admiration for Catholic missionary work in the colonies; fierce criticism fuelled by the Black Lives Matter movement. Colonialism and missionary work had strengthened the civilising mission in the colonies, which was grounded on a western conception of progress and white superiority. From a postcolonial perspective, the statue is a narrative of submission and racism, the material presence of an older mnemonic infrastructure. However, the statue also represents the triumphant progress of Catholic emancipation in the Netherlands. [ABSTRACT FROM AUTHOR]

Throughout the early modern world of Catholic reform and evangelization, the proclamation and implementation of the Tridentine marriage decree Tametsi was complicated by a series of factors, including local demography, geography, and religious politics. Focusing on the Ottoman-governed regions of Bosnia, Slavonia-Srem, and the Banat (northern Ottoman Europe), this paper analyzes how the local dynamics of these areas conditioned the reception and enforcement of Tametsi between the end of the 16th and the end of the 17th centuries. In the broadest sense, this article aims to demonstrate how various case studies from northern Ottoman Europe can enrich our understanding of the variety of marital customs and their continuous reconfiguration throughout the Early Modern world.

The paper examines the key elements characterizing the Polish rulers' policy towards the Polish-Lithuanian Catholic missionaries in the Orient through three vital events of its history: the establishment and development of the Dominican mission in the Crimea (1625–1659), the plans of John II Casimir Vasa and Louise Marie Gonzaga to found the network of Jesuit stations in three Oriental capitals in the 1650s, and the invigoration of the Polish Jesuits' activity in Persia connected with John III Sobieski's attempts to win the support of the Safavids for an anti-Ottoman alliance in the last quarter of the 17th century. These episodes show that the Polish-Lithuanian missionaries from the Dominican order in the Crimea received limited diplomatic and financial assistance from Poland-Lithuania. The two remaining reveal how Polish rulers were able to support the missionaries, who alongside their missionary work were supposed to perform some diplomatic tasks. Between 1653 and 1654, the royal couple invested considerable funds to send particular members of the Societatis Iesu to the Oriental capitals. The following few years proved, however, that Poland-Lithuania could not provide sufficient diplomatic support to ensure the longevity of this project, especially after the outbreak of the mid-seventeenth-century wars on its territory. The increased activity of the Polish Jesuits in Persia was also observed during the war of the Holy League with the Ottoman empire, strictly connected with John III Sobieski's hopes to win the shah for the anti-Ottoman coalition. The death of the royal patron, followed by the outbreak of the Great Northern War, combined with hostility from the Gregorian Armenians and the increasingly influential Shiʾi clergy, proved to have tragic consequences for the Polish Jesuits' missionary project in Persia. [ABSTRACT FROM AUTHOR]

Founded by lay Catholics in Lyon, the Society for the Propagation of the Faith provided funding for Catholic missions between 1822 and 1922. It distributed donations collected from Catholics to missionary ventures around the world. The article follows the central question of how the OPF distributed its financial resources. An analysis of financial f lows shows that attention shifted from the Euro-Atlantic area to Asia, Africa, and Oceania over the course of the nineteenth century. This was associated with a change in mission ideas: the missions engaged in new fields of activity and increasingly followed a development paradigm. The historicity of need can be shown by a combined analysis of money amounts and money discourses. The article thus examines financial relationships below the state and inter-state levels and sheds light on a facet beyond government action. Instead, it is shown how non-state actors used money to change international structures in the long run: Religious actors shaped new fields of action in international politics. [ABSTRACT FROM AUTHOR]

Ever since Lesslie Newbigin’s missional ecclesiology was introduced to South Korean churches in 2000, Korean scholars and pastors have been reaching beyond church growth theory to explore alternative and practical models. Missional ecclesiology led them to refine their ecclesiology and to restore the essence of the Korean church. This paper examines Nasom Community for Mongolian Migrants as a model of missional church in Korea. This study first describes the situation of Mongolian migrants in Korea. Secondly, the missionary vision and missionary strategies of Nasom Community, and how they are implemented in practice, are explored. Finally, the mission of Nasom Community is reviewed. This case shows the missionary potential of the Korean church for Asian mission. [ABSTRACT FROM AUTHOR]

Father Damien was a Roman Catholic missionary who lived in Hawai'i amongst people with leprosy, currently known as Hansen's disease. He eventually contracted the disease himself and, after his death in 1889, was transformed into the martyred icon (later saint) of Moloka'i. This paper explores the role of a museum in remembering a missionary saint by focusing on the Damien Museum in Tremelo, Belgium. It does so by focusing on the role of material objects as an essential element of religious devotion. [ABSTRACT FROM AUTHOR]

Catholic Church efforts to convert Christians of the Ottoman Empire accelerated in the early seventeenth century after the establishment of the "Sacred Congregation for the Propagation of the Faith" (Sacra Congregatio de Propaganda Fide) in 1622, and in the remainder of the century missionaries would be particularly successful in winning converts among Ottoman Armenians. This success gradually led to intra-Armenian conflict between Apostolic Armenians and those with Catholic sympathies. This article argues that the topic of Apostolic/Catholic Armenian confessional conflicts is ripe ground for research that builds connections between Ottoman Turkish archival documentation and Armenian narratives sources, many of which remain unpublished. While most previous research has examined the topic from European, Ottoman, or Armenian perspectives, here we present images of Catholic-Apostolic conflict using both Ottoman archival sources and the unpublished Armenian manuscript of an Armenian convert, showing the potential for further integrated studies on the spread of Catholicism among Ottoman Armenians of the early modern period. [ABSTRACT FROM AUTHOR]

Catholic Church efforts to convert Christians of the Ottoman Empire accelerated in the early seventeenth century after the establishment of the "Sacred Congregation for the Propagation of the Faith" (Sacra Congregatio de Propaganda Fide) in 1622, and in the remainder of the century missionaries would be particularly successful in winning converts among Ottoman Armenians. This success gradually led to intra-Armenian conflict between Apostolic Armenians and those with Catholic sympathies. This article argues that the topic of Apostolic/Catholic Armenian confessional conflicts is ripe ground for research that builds connections between Ottoman Turkish archival documentation and Armenian narratives sources, many of which remain unpublished. While most previous research has examined the topic from European, Ottoman, or Armenian perspectives, here we present images of Catholic-Apostolic conflict using both Ottoman archival sources and the unpublished Armenian manuscript of an Armenian convert, showing the potential for further integrated studies on the spread of Catholicism among Ottoman Armenians of the early modern period. [ABSTRACT FROM AUTHOR]

Copyright of Africa Spectrum is the property of Sage Publications Inc. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Much has been discussed on the presence of the British in Malaya and their role as a catalyst for the creation of a multi-ethnic nation. However, there is another set of narratives by a European community that is often left out of this conversation on colonial networks, the French. These have often been at the periphery of discussions, predominantly because they were produced in French, with translations few and far between. In this paper, we attempt to bring various documentation produced by the French community into the circle of postcolonial conversations on early life in Malaya, with the aim of highlighting other European perspectives on the region that existed alongside predominant British narratives. These are drawn particularly from an exploration of selected texts written by French individuals who visited or settled in Malaya in the nineteenth century. We focus on three main groups among the French community, namely seafarers, Catholic missionaries (who were simultaneously either lexicographers or translators), and geological explorers. Of particular significance are the translocal linguistic, cultural, and religious mobilities that were generated as these French individuals made their way through and engaged with a territory that was primarily under the jurisdiction of the British colonial administration and the alternative genealogies of knowledge that were produced. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses articles in the issue on the topics including Catholic missionaries host the manumitted children for cultivating them loyal to the Church and to the Italian government; and different forms of urban and social autonomy.

Introduction. The article concentrates on the religious policy of the Russian Empire in the Early Modern Time. For the first time in historiography, a study was carried out concerning the activities of Catholic missionaries in relation to the Kalmyk Khanate, the attempts of the Capuchin Order to establish contacts with the Kalmyk Khan Donduk-Dashi. Materials and methods. The study is based on mostly unpublished materials from the political and diplomatic correspondence of the Collegium of Foreign Affairs and the legislation of the first half of the 1760s, characterizing the methods and territorial scope of the missionaries activity, in particular, their penetration into the Kalmyk steppe. The methodology of the study has been determined by the structural and functional approach to the system of state bodies of Russia. In combination with this approach, a historical-genetic method was used, which is optimal for the study of changes in the power system of the Russian Empire from the beginning of the 18th century through the first half of the 1760s. Results. The section demonstrates the reasons for the aspiration of the Capuchin Order to the North Caucasus and the place of the Kalmyk Khanate in missionary plans, describes the standard epoch-specific missionary techniques for influencing the non-Catholic population. It has been determined that the Capuchins, relying on the support of Austrian diplomacy, bypassed the formal restrictions on missionary activity in the studied region, which could not but cause religious friction. The activity of Russian institutions to resolve differences of this kind is traced, the difficulties encountered by the authorities in the capital and especially at the local level in connection with the need for an appropriate settlement are shown. At the same time, it is emphasized that the specific interests of secular and spiritual bodies in such cases did not coincide, which had a long-standing and stable character in the south. The dynamics of the attitude of the Russian authorities towards missionaries in the Russian south is outlined. If under the conditions of the “Austrian system” — orientation towards the Austrian court, which had been in Russian diplomacy since the times of Peter the Great and under Empress Elizaveta Petrovna, their position was favorable, then after the accession of Catherine II and the crisis in Russian-Austrian relations, the possibilities of missionaries in the North Caucasus and the Kalmyk steppes were significantly limited. The author states that in the process of settling religious tensions, the Russian authorities in the early 1760s faced a weak legal framework both in relation to non-Orthodox religions and in general. The solution to the problem was outlined with the accession of Catherine II and in connection with the empress’s policy in the spheres of religion and law.

Introduction. The article concentrates on the religious policy of the Russian Empire in the Early Modern Time. For the first time in historiography, a study was carried out concerning the place of Catholic missionaries who settled on the southern outskirts of Russia, in the religious policy of Russian secular and spiritual authorities. Materials and methods. The base of the study was the correspondence of the Collegium of Foreign Affairs with the Holy Synod, as well as other institutions and officials, characterizing the scale of the presence and direction of activity of Catholic orders on the territory of Russia. The methodology of the study has been determined by the structural and functional approach to the system of state bodies of Russia. In combination with this approach, a historical-genetic method was used, which is optimal for understanding the evolution of the structure of power in the Russian Empire from the time of Peter the Greatto the middle of the reign of Empress Elizaveta Petrovna. The results of the research are presented in the section “Catholic missionaries in the south of Russia by the middle of the 18th century: political and diplomatic aspects”. In it, the Capuchin Order is designated as the most active force of Catholic missionary work in the Russian south, which managed to prevail over others Catholic orders in dispute for influencing on the ethno-confessional groups of the studied region. It has been determined that the Capuchins in Russia gained constant diplomatic support from the Austrian monarchy. The activity of missionaries in Astrakhan and Nizhyn was traced, the place of the Armenian communities in the missionary plans of the Capuchins on the territory of Russia is shown. The influence on the position of the Capuchins of Russian-Austrian relations is emphasized, in particular of the “Austrian system” — the orientation of Russian diplomacy towards the Austrian court. The idea is carried out that the attitude of the Russian authorities in the capital and in the localities towards the Capuchins in such conditions was indifferent or patronizing, while in fact the Russian secular authorities did not take into account the violation of the prerogatives of the ruling Orthodox (Greek-Russian) church. In order of discussion (part “Missionaries in the Russian Borderlands: source study andhistoriographical observations” of the abovementioned section of the article), the main interpretations of Catholic missionaryism, found in the literature on Catholicism in Russia, have been identified. Conclusion. The author states that the reasons for the interest of Catholic missionaries to the southern Russian outskirts and their population were objective. The reaction of the Russian secular authorities to such an interest was little, and their awareness of the legal necessity of appropriate regulatory measures developed slowly.

After the expeditions of wealthy merchants and Franciscan missionaries during the 14th century, the Chinese empire under Ming rule did not engage profusely with the European world, and vice versa. This period of artistic and intellectual silence and detachment was broken in the late 16th century when the Jesuit missionaries reconnected two worlds -Europe and China- reactivating previous medieval commercial, artistic, and intellectual routes. Silk -the product par excellence commercialized along the routes connecting China and Europe- was then accompanied by other precious products, including Chinese ceramics reaching various European courts and European paintings that reached the Ming court in Beijing. This paper addresses the complex and challenging popularization of Roman Catholicism through objects and images during the early modern era. In particular, it focuses on the diffusion of devotional images and objects used by Roman Catholic missionaries and the religious practices related to them. [ABSTRACT FROM AUTHOR]

This essay deals with the mechanisms that the capital of New Spain puts in place to extol its saint and martyr, fray Felipe de Jesús, through processions, sermons, exhibitions of relics, begging for alms, relations of festivals and poetic contests in order to promote, encourage and keep alive the cult from the martyrdom at the end of the 16th century, the beatification and patronage in the 17th century, and finally, the canonization in the 19th century. In addition to his hagiographers and his own seraphic order, priests, canons and patrons of the ecclesiastical chapter, preachers of the various orders, city attorneys, chroniclers and poets contribute with heterogeneous speeches (architectural, religious or poetic), but all with the same purpose: to praise the saint by adorning him with all kinds of allegories and classical comparisons so that New Spain would have her little niche of holiness to be able to build a bridge with Christian Rome and take a place in the universal church. The fervor of the citizens, the faith of the faithful, the contribution of the guilds, the Cabildo and the University and the propaganda of his seraphic order will be the promoters of his canonization through three means: processions, sermons, and reports of public celebrations. [ABSTRACT FROM AUTHOR]

Copyright of Studia Warmińskie is the property of University of Warmia & Mazury in Olsztyn and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The main objective of the study is to show the specifics and features of the social phenomenon of divorce in medieval Moldavia. Divorce was known in all civilizations, however, in the context of European history, both common and specific features were observed in the Principality of Moldavia. The study of documentary historical, legal and act material of the era, notes and information of Catholic missionaries shows that in the Principality of Moldavia not only men, but also women had the right to divorce and remarry. Moldavian women could and had the right to initiate a divorce. [ABSTRACT FROM AUTHOR]

In this paper I intend to address the issue of crypto-Catholicism in the early Ottoman Balkans, a complex phenomenon which has drawn historians’ attention over the decades. More specifically, I will attempt to define and clarify the difficult and unresolved issue, taking into account the characteristics of the Balkans where many religious and social groups co-existed. That produced interaction and enmeshment between the various religions and, as a result, identities developed specific distinctive traits and often overlapped. Within that unique Balkan environment – a real confessional melting pot – crypto-Christianity naturally arose. Crypto-Catholics or Orthodoxies, living under Ottoman rule, publicly decided to embrace the Islamic religion but secretly identified themselves as Christians. I have set out to investigate this phenomenon by considering letters and reports produced by Catholic missions involved in the Balkan peninsula.

The article focuses on the history of Catholic missionaries and missions. It mentions that eight Jesuit missionaries, including six priests and two lay brothers, set out to the New World to evangelize the Huron tribes in New France between 1625 and 1649. It also mentions social welfare works of Saint Maria Francesca Cabrini.

Copyright of IBEROAMERICANA. América Latina - España - Portugal is the property of Vervuert Verlag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article highlights the importance of the Catholic News Archive in documenting the rich history of Catholicism in America and supporting interdisciplinary research. Topics discussed include the archive's role in uncovering historical details about early printing, the influence of Catholic missionaries in disseminating knowledge, and the preservation of cultural heritage through accessible online resources.

The discovery of an anonymous Quito Sermon dating back to 1741 in the Fondo Curia 2223 in the Archives of the Pontifical Gregorian University of Rome dealing with the historical and metaphorical transit between Rome and the "Orient" of the Jesuit missionary Francis Xavier (1506–52), suggests links between the universalist vocation of the Catholic mission, and the local American missionary experiences which the text omits. This article argues that the sermon has a universal resonance that invokes the East in America (as it is written to be read in public); it is a sensory experience that can be adapted to different realities (the trips, relics, and missions of Francis Xavier), but also noted is the omission of local missionary practices (i.e., the sermon is presented as produced in a place unmentioned in the text). It is above all, a reformulation of the "missionary in the world" of Western philosophical commentaries and texts that look toward the East but are enunciated in America. 摘要 在罗马教皇大学档案馆的方多 · 库里亚 2223 年发现了一篇匿名的基多讲道，该讲道涉及耶稣会传教士弗朗西斯 · 泽维尔 （Francis Xavier, 1506–52 年 ） 在罗马与 ' 东方 ' 之间的转折，从历史和隐喻上表明。这显明天主教传教士的普世使命与当地美国传教士的经历之间有联系，虽然文本省略了美国传教士的经历。本文认为，这篇讲道在美国东方引起普遍的共鸣（因为它为公开阅读而写成） ; 这是一种感官经历，可以适应于不同的现实（弗朗西斯·泽维尔的旅行、遗迹和任务） ， 但也可留意到讲道特别遗漏了当地传教士的实践（即讲道在文本中未提及地方）。最重要的是，西方哲学评论和文本的"世界传教士"的重新制定，这些评论和文本是面向东方，而在美国被明确叙述的 。 Resumen: El descubrimiento en el Fondo Curia 2223 de los archivos de la Universidad Pontificia Gregoriana de Roma de un sermón anónimo de Quito del año 1741 y que trata sobre el tránsito histórico y metafórico del misionero jesuita Francisco Javier (1506–52) entre Roma y el "Oriente", sugiere vínculos entre la misión vocacional universalista de la misión católica, y las experiencias misioneras locales americanas que los textos no mencionan. Este artículo argumenta que el sermón tiene una resonancia universal que invoca al Oriente en América (porque está escrito para ser leído en público); es una experiencia sensorial que se puede adaptar a diferentes realidades (los viajes, las reliquias y las misiones de Francisco Javier), pero también se observa la omisión de las prácticas misioneras locales (es decir, el sermón se presenta como originado en un lugar no mencionado en el texto). Es ante todo, una reformulación del "misionero en el mundo" de los comentarios filosóficos occidentales y de textos que miran hacia el Este pero que son enunciados en América. [ABSTRACT FROM AUTHOR]

Copyright of Hipogrifo: revista de literatura y cultura del siglo de oro is the property of Hipogrifo: revista de literatura y cultura del siglo de oro and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The pedagogy formulated by Don Bosco in the nineteenth century, which has its roots in a particular historical context, that of Italy and the city of Turin, has been characterized from the outset by the ambition of a worldwide diffusion. The article presents a case study which focuses on the Salesian mission in Katanga (Democratic Republic of Congo). Tracking the itinerary followed by Don Bosco's pedagogical system the paper analyses, on the one hand, his relationship with the project of colonial domination and, on the other, the process of canonization of Saint John Bosco in Europe.

The article examines the temporal dynamics of the pioneer and settler-colonial imagination of the Okanagan and in particular of Kelowna by looking at the symbolic embodiment and remembrance of Father Charles Pandosy. Topics discussed include how Father Pandosy has been remembered based on analysis of documents from the Okanagan Historical Society and the message brought by the incorporation of Syilx motifs into the statue of Father Pandosy.

At the beginning of the 20th century, in Italy, the Jesuit Camillo Beccari brought to light a collection of unpublished European documents on the history of Ethiopia from the 16th to the beginning of the 19th century and published them in the collection titled Rerum Aethiopicarum Scriptores Occidentales Inediti (between 1903 and 1917). This has become the essential reference for anyone interested in the missionary phenomenon in Ethiopia, from the Christian kingdom to the modern period. His colossal work of inventory, undertaken in European libraries and archives, reveals almost exhaustively a set of documentation of unpublished European sources for the period from the 16th to the end of the 18th century, thus creating a specific field of Jesuit knowledge on Ethiopia. However, how was this documentation compiled and produced? By following step by step what he was able to do, we have the opportunity to read his work not only in the light of the contents of the documents but also, and especially, in keeping in mind the process that generated them. Approaching it in this way allowed for a shift, and for consideration at the widest possible level, to put the stakes and intentions of his work into perspective. The perspectives highlighted serve to emphasise the fact that the function of «specialist» in holiness, which Beccari occupied in parallel to that of publisher of European sources on Ethiopia, was related and came to shed light on the very contemporary stakes of the Society of Jesus in the face of other orders of the Catholic world. Finally, this work of «descaling» reintegrates this production into a topicality, that of the end of the 19th century, and in particular Italian colonisation and its establishment in the region of the Horn of Africa. This paper is an invitation to read these sources in a different way. [ABSTRACT FROM AUTHOR]

From the 1570s onwards, the territories of southern Ottoman Hungary with their amalgam of Orthodox, Catholics, Reformed, Antitrinitarians, and Muslims of various ethnic and linguistic backgrounds, were the focus of Rome–directed Catholic missionary and pastoral endeavors. Prior to the establishment of the Sacred Congregation de Propaganda Fide in 1622, several Jesuits had already been active in the region and sought to implement Tridentine reforms in this religiously, linguistically, and legally-diverse setting. The activity of the Jesuits, however, was complicated by the presence of the Bosnian Franciscans, who were legally Ottoman subjects, and with whom the Jesuits were in a permanent competition over the jurisdiction of certain missionary territories. Furthermore, the Jesuits also had to contend with the local authority and influence of Orthodox priests and Ottoman judges (kadis), who, in several instances, proved to be more attractive "alternatives" to many Catholics than the Catholic authorities themselves. Drawing primarily on Jesuit and Franciscan missionary reports, this article examines how this peculiar constellation of local power relations, and the ensuing conflicts among missionaries, Orthodox clergymen, and Ottoman judges, influenced the way(s) in which Tridentine reforms were implemented in the area. In particular, this study addresses those cases where various jurisdictional disputes between Jesuits and Bosnian Franciscans on the one hand, and Jesuits and Orthodox priests on the other, resulted in contestations about the administration and validity of the sacraments and certain rituals, and led Jesuits, Franciscans, and even Roman authorities to "deviate" from the Tridentine norm. [ABSTRACT FROM AUTHOR]

The policies carried out by France and Catholic Church towards Catholicism in the Middle-East and in Algeria present many similarities, event if the contexts are differents. Indeed, in Orient, native Christian people exist for centuries, whereas in Algeria, Catholic people are, in the vast majority, Europeans arrived in the 19th century. In addition, in one case, the politic framework is due to the surrenders, in the other case, it is a French department (1848). What were the strategies of the State towards Catholicism in Algeria between 1830 and 2018 and what positions did the Church adopt regarding the State, wether colonial or national? It will be the occasion to examine the so specific links built between the Catholic Church and the State, French and Algerian, from 1830, year of the arrival of the conquerors, to 2018, year of the beatification of the nineteen Catholic martyrs of the so-called black decade. [ABSTRACT FROM AUTHOR]

Copyright of Romanian Review of Eurasian Studies / Revista Română de Studii Eurasiatice is the property of Romanian Review of Eurasian Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper I intend to address the issue of crypto-Catholicism in the early Ottoman Balkans, a complex phenomenon which has drawn historians' attention over the decades. More specifically, I will attempt to define and clarify the difficult and unresolved issue, taking into account the characteristics of the Balkans where many religious and social groups co-existed. That produced interaction and enmeshment between the various religions and, as a result, identities developed specific distinctive traits and often overlapped. Within that unique Balkan environment - a real confessional melting pot - crypto-Christianity naturally arose. Crypto-Catholics or Orthodoxies, living under Ottoman rule, publicly decided to embrace the Islamic religion but secretly identified themselves as Christians. I have set out to investigate this phenomenon by considering letters and reports produced by Catholic missions involved in the Balkan peninsula. [ABSTRACT FROM AUTHOR]

This article explores Catholic missionaries' use of emotions to promote conversions in the duchy of Chablais from 1597 to 1598, highlighting in particular three Forty Hours Devotions celebrated in the Alpine villages of Annemasse and Thonon. Evoking early Christianity through images of the Eucharist and the Crucifixion, a small band of missionaries, led by François de Sales and Capuchin Chérubin de Maurienne, hoped to spark overt emotions in their audience and to distinguish baroque Catholicism from the more introspective Calvinist faith of nearby Geneva. Published accounts of the devotions, correspondence of the organizers, and records of the reactions from Geneva indicate the success of the Forty Hours Devotions and demonstrate the missionaries' willingness to shape the presentation of their message to appeal to people's senses rather than to their intellects. [ABSTRACT FROM AUTHOR]

The article highlights the Benedictine Mission to teach the gospel to the freed African Americans of Skidaway Island from 1877 to 1889. Topics discussed are role of the Catholic missionaries in addressing the religious and educational needs of African Americans, evangelization efforts of Reverend William Gross, the charter titled Benedictine Order of Georgia which aims to educate the youth, and struggle of black residents of Skidaway Island to maintain economic independence.

In the Emirate of Transjordan, the interwar period was marked by the emergence of the Melkite Church. Following the Eastern rite and represented by Arab priests, this church appeared to be an asset from a missionary perspective as Arab nationalism was spreading in the Middle East. New parishes and schools were opened. A new Melkite archeparchy was created in the Emirate in 1932. The archbishop, Paul Salman, strengthened the foundation of the church and became a key partner of the government. This article tackles the relationship between Arabisation, nationalisation and territorialisation. It aims to highlight the way the Melkite Church embodied the adaptation strategy of the Congregation for the Oriental Churches in Transjordan. The clergy of this national church was established by mobilising regional and international networks. By considering these clerics as go-between experts, this article aims to decrypt a complex process of territorialisation and transnationalisation of the Melkite Church. [ABSTRACT FROM AUTHOR]