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Copyright of Anuario Colombiano de Historia Social y de la Cultura is the property of Universidad Nacional de Colombia, Facultad de Ciencias Humanas, Departamento de Historia 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.)

This article examines the role played by Dominican missions in Ecuador's Amazonian territory from approximately 1930–1970. In the Dominicans' own monthly magazine, they claimed not only the roles of infrastructural development, "civilisation" of indigenous peoples, and nationalisation of territory, as did Catholic missions elsewhere; but also the roles of mediator of competing interests and redeemer of the entire country. The central Pastaza River region and important cities like Mera and Puyo were administered and developed chiefly by the Dominican missions ahead of massive colonisation and economic development linked to agriculture and oil drilling. This research contributes to our understanding of the role of Catholic missions in Ecuador's twentieth century by demonstrating that print media allowed them to be more than just frontier institutions. It also illustrates how Ecuador's "Oriente" came to be more fully integrated into the nation prior to the oil boom of the 1970s. [ABSTRACT FROM AUTHOR]

The neo-conservative Catholic movement, led by prominent figures like Richard John Neuhaus and Michael Novak, played a significant role in shaping Jewish–Christian relations in the United States following the Second Vatican Council. This article analyzes their theological understanding of Jews and Judaism, which combined an adoption of the Council's conciliatory rhetoric with a relatively narrow interpretation of its teachings. By examining their views on key concepts such as "fulfillment", salvation, and mission, the article highlights the complexities and tensions within the neo-conservative Catholic approach to interfaith dialogue and its relation to their broader goal of promoting religion in the American public sphere. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to provide curriculum support to religious educators working in Catholic schools. The paper provides a practical response to research advocating serious attention be given to religious educators because they are at the "coalface" of Catholic education, increasingly confronted by content and policy decisions, the diverse values and needs of their students, and other competing cultural and social challenges. Religious educators play a significant role in the evangelising mission of the Catholic Church as interpreters of Scripture and Tradition and can positively or negatively influence the quality of their students' learning and its application. Entitled RECALL, the support offered to religious educators in this paper is research-led and utilises educational, standards-based principles. It is a community-minded approach that aims to build religious literacy and deepen the religious educators' awareness and connections to the legacy of the Catholic Faith Tradition. The desired outcome is to inspire evidence-based conversations encompassing faith and reason, the perceived value and reality of the identity and mission of the Catholic Church, and its impact on Catholic culture and education. Intended to enhance rather than replace existing professional formation, the approach has structures, pedagogical processes, and practices that draw from a set of overarching theoretical considerations. Furthermore, the approach employs three guiding questions for categorising and analysing Catholic content. The questions are: (i) "Who are we as Catholics and what is our mission?" (ii) "What do we believe?" and (iii) "How do we practice?" The proposed curriculum support to religious educators may foster a culture of learning in Religious Education that is focused on improving and progressing the quality of educational outcomes for students. The premise is that if religious educators are supported to engage with the great Gospel narrative, their students may do the same. [ABSTRACT FROM AUTHOR]

For nearly a century, the Sœurs de Saint Joseph de Cluny operated the Ndar Toute orphanage for mixed-race (métis) and African girls in the city of Saint-Louis, Senegal. By the 1940s, colonial reforms, evolving conceptions of citizenship, and even changes in the social and political culture of Saint-Louis itself, sparked questions about the responsibility of Catholic missions and colonial authorities to care for orphaned girls. As the French colonial project gestured toward more expansive notions of citizenship and social welfare for adults, orphaned children remained an exceptional case, permitting an enduring role for the "civilizing" work of Catholic missions [ABSTRACT FROM AUTHOR]

Christianity is growing massively in the Global South, while it is declining in the rest of the world. This has changed the trajectory of missionary work. Africans used to be recipients, but are now benefactors who promote the gospel and lead mega-churches beyond their motherlands. Correspondingly, African Christian leaders ought to develop their capacities. While some of them appreciate the importance of leadership development, as confirmed by publicized leadership seminars and conferences, few African churches have contextualized Christian leadership development frameworks.Most problematically, countless Christian leaders have been the subjects of disturbing controversies, and they age and die without having prepared people to succeed them. By failing to do so, they betray the mission of God and the Church. Although having a call is invaluable for ministry and leadership, continuous leadership development is highly necessary for effectiveness, as ministerial needs grow daily while the capacities of Church leaders are limited. Applying grounded research as theory and engaging with contemporary literature, this paper reviewed African Christian leadership, and drew on leadership development models from the Old and New Testaments, in view of Malphurs and Mancini’s (2004) leadership development framework. This paper identified the necessity of contextualizing leadership development, appraising incumbent leaders, and addressing their situational challenges and needs, and recommends consistent holistic capacity enhancement in correspondence with changing times, contexts, people and places. [ABSTRACT FROM AUTHOR]

In 1653, the Congregation for the Propagation of the Faith created a secular mission for Scotland that initially struggled with finances and provision. Its Prefects argued that the Jesuits exacerbated these problems by failing to prepare students at the Scots College Rome intellectually for the mission. This article examines the resulting campaign for curricular reform that Scottish secular priests waged, one intended to improve missionaries' pastoral skills and undermine the college's Jesuit administration. It ultimately demonstrates the significance of education to wider conflicts between Propaganda Fide and the Society of Jesus regarding missions and resources in the seventeenth century. [ABSTRACT FROM AUTHOR]

This essay examines the placement and displacement of Nahua labor in the architectural history of Mexico's early colonial monasteries. It takes as its point of departure the story of a ghost in the Tlaxcala monastery as told by a Franciscan missionary to analyze the discursive and spatial dimensions of emergent racial ideologies in Mexico's earliest Catholic missions. While the ghost's appearance signals the eruption of unresolved tensions between the missionaries and the Tlaxcalans in a cohabited religious complex, the specter also animates settler colonial domination. Cross-referencing Nahuatl and Franciscan documents reveal the ghost story as a whitewashed tale of monastic ritual life wherein the ghost effaces Indigenous labor at precisely the moments and places missionaries deemed it most threatening. In so doing, this study illuminates how racial ideologies were structured discursively and experientially at the missions and contributes to urgent debates about how the history and preservation of Catholic architecture in Mexico conceals and represses the lived experience of Indigenous peoples. [ABSTRACT FROM AUTHOR]

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]

School counselors are needed now more than ever. Providing Catholic school counselors the specialized formation they need to be effective in the Catholic school context is essential. This study addressed two research questions in this regard: (1) What competencies (e.g., understanding, incorporating) and topics do Catholic school principals and school counselors believe are important for school counselors to fully contribute to the educational and faith-based mission of Catholic schools; and (2) How might the research findings inform pre-service education and/or continuing education and formation of school counselors for the Catholic school context? Online surveys were developed using the "Defining Characteristics of Catholic Schools" from NSBECS and researchbased, mission-centered competencies and topics. The surveys were sent to the 40 principals and 54 school counselors at the schools in one mid-size U.S. diocese that employ school counselors. The survey response rates were 87.5% for principals and 91% for school counselors. Findings confirmed high levels of support from both groups for school counselors understanding mission-related topics and incorporating these competencies into counseling practices and activities, although principals often rated the importance higher than did school counselors. Some between group differences were statistically significant on items such as the importance of incorporating Catholic teaching with current student and school issues. To reduce differences in perceptions, the authors recommend increased collaboration between principals and counselors to achieve unity of vision. Other recommendations to help school counselors contribute to mission include embedding mission-related topics or adding specialized courses to school counseling programs at Catholic universities, designing mission-centered professional development opportunities, and building networks of school counselors to support them in their complex and evolving role in support of Catholic school mission. [ABSTRACT FROM AUTHOR]

This text deepens studies on the social activities of Missão Paz in the process of welcoming migrants and on its socio-educational work in combating racism, particularly in the internal activities of the religious entity. The Archdiocese of São Paulo carries out work for the benefit of migrants, especially those who are received by Missão Paz in São Paulo, a religious institution founded in 1940. To understand the issue of reception and the fight against racism, we used bibliographical research and documents in official Catholic sources, semi-structured interviews with members of Missão Paz and field observation in the period of November 2022. As a result, it was possible to identify that, in addition to the pastoral work of welcoming and inserting migrants into São Paulo society, professionals from religious organization implemented an education process that aims to promote awareness of rights and combat racism, whether among the subjects served or in their relationship with Brazilian society. [ABSTRACT FROM AUTHOR]

The text explores the educational activities of French Roman Catholic missions in the nineteenth century, as they evolved from serving local Catholic needs to becoming crucial assets in advancing France's religious–cultural influences and the Holy See's efforts to unify Eastern Christian Churches under Rome. Focused on the Mission d'Orient, initiated during Pius IX's papacy, this study delves into the Assumptionists' educational activities in the Ottoman Empire (1863–1914), which aimed to inculturate the Christian communities of the Ottoman Empire, achieve union with Rome, and build a bridge of knowledge between the Ottoman Orient and Europe. Employing a transnational historical approach, this research utilizes primary sources from the Holy See and the Assumptionist Order, examining religious and educational interactions with Ottoman millets. This article argues that Assumptionist institutions succeeded in inculturation and acted as bridges for cultural exchange. The context includes the French protectorate of the Ottoman Empire, the protégé system, and the Capitulations of 1740, demonstrating the Holy See's use of political and religious alliances. The Assumptionists, influential in advancing the Holy See's interests, are studied regarding their engagement in France and the Orient. Despite valuable insights from existing research, this article seeks to fill gaps by using Assumptionists as a case study, exploring the specific impacts of their education on various religious groups within the context of France's religious–cultural imperialism. [ABSTRACT FROM AUTHOR]

"Evangelization and Accommodation: Catholic Global Missions of the Early Modern Period" is a comprehensive book edited by Akira Saito that explores the expansion of the Catholic faith beyond European Empires. The book, written in Japanese, brings together twelve experts in missionary history and offers a global comparative perspective on missionary fields. It covers topics such as evangelizing practices in East Asia, India, and Latin America, the role of translation and inclusion, negotiations through the arts, limitations of accommodation, and ideas about social classes and civilization. The book provides new insights into the lived experiences of diverse groups and highlights the need for further research in early modern global missionary history. [Extracted from the article]

Copyright of Economic History Research / Investigaciones de Historia Económica is the property of Asociacion Espanola de Historia Economica 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.)

This article focuses on mission linguistic practices conducted by Catholic missionaries among the Sidaama, Ethiopia. The paper especially addresses mission linguistic practices found in the bilingual Sidamo-English dictionary published in 1983 (Gasparini 1983). First, the paper will provide a short introduction to mission linguistics. Next, it will provide information about the historical context of the Catholic mission among the Sidaama. The main content covers the period from 1964 to 1983. In 1964, Catholic missionaries from the Comboni order started mission work among the Sidaama. The article will analyse entries in the dictionary and discuss examples of linguistic practices applied when translating religious concepts from the Sidaama religious worldview such as the reuse of concepts, extension of meaning, and loan words. The paper will discuss how the composition of the dictionary had both practical and ideological concerns. It will discuss examples concerning the interpretation of central concepts such as the concept of God, attributes of God, and spiritual being (s). A closer analysis of the translation of central Sidaama religious concepts shows how the translation of Sidaama beliefs and practices were interpreted and evaluated within a Christian framework. [ABSTRACT FROM AUTHOR]

The book "Catholics without Rome" by Bryn Geffert and LeRoy Boemeke explores the reunion negotiations of the 1870s between Old Catholics, Eastern Orthodox, and Anglicans. The authors argue that while the conferences held promise for a united Catholicism, theological disputes, debates within individual churches, and nationalism posed insurmountable challenges. The book provides a comprehensive account of the conferences, including the tensions and points of convergence and divergence among the participants. It also sheds light on the involvement of Orthodox participants and their substantive role in the proceedings. The book is a valuable resource for understanding Protestant reunion projects and provides insights into later projects such as the Grindelwald Conferences and the World's Parliament of Religions. Additionally, it mentions notable figures in the reunion story, such as Joseph Overbeck, Frederick Lee, and Joseph Rene Vilatte, providing important context for their stories and their relationships with conference participants. [Extracted from the article]

During the Early Modern period, European explorers, merchants, and missionaries crossed the oceans across Asia, from the Malabar Coast in India to the Far East. It was a period of unprecedented artistic and cultural transfers between Europe, Africa, Asia, and the Americas, resulting in a dynamic and intense transmission of knowledge, beliefs, and the circulation of material culture. During the age of discoveries, the consciousness of multipolar political powers, and the development of scientific knowledge, art became instrumental to the formation of mutual perceptions and the representation of the 'other', both to the East and West. This paper aims to examine the processes of instrumentalization of art and artistic representation in the expression of political and spiritual utopias and the use of art to display the establishment of a new political and religious order and certainly to eloquently convince others to adopt new beliefs, accept new authorities, and conform to new cultural values. It also discusses how art and religious material culture became a mechanism to project political power, the triumph of the Church and personal devotion. [ABSTRACT FROM AUTHOR]

This article examines the "linguistic dispossession" of the creole-speaking Afrodescendent communities in the Archipelago Colombian island territory of Archipelago of San Andrés, Providencia, and Santa Catalina. Considered are the socio-spatial re-configurative processes of linguistic dispossession and how it has transformed the landscape, livelihoods, and daily communitive practices of Afrodescendent communities on the island territory. It analyzes the processes through which the Colombian State deliberately carried out linguistic and cultural dispossession via strategies known as "Colombianization" and describes the relationship between the loss of the local languages, the production of space, and processes of dispossession through education and religion. [ABSTRACT FROM AUTHOR]

The California mission system linked Spanish Catholic and political institutions. To secure land and convert Indigenous peoples, the Spanish built 21 missions from San Diego to Sonoma in the 18th and 19th centuries. These missions were sites of disease, violence, and mass death. They were also places built by Native people, on Native lands, where they lived, prayed, and were buried. As a result, missions are fundamentally Indigenous places and important touchstones for descendants today. This article examines such meanings in the lives of several Ohlone peoples, Indigenous peoples of the San Francisco-Monterey region. Drawing on ethnographic fieldwork with Ohlone tribes, I argue that we can understand relationships they sustain with California missions by considering such places as Indigenous cemeteries, Indigenous churches, and especially both. While dominant narratives restrict "missionized" Indigenous peoples to an irrecoverable past, this paper theorizes California mission as sites of violence, survival, and belonging to homeland. [ABSTRACT FROM AUTHOR]

The paradigm shift from missiology to the study of the Chinese indigenous context has driven scholars in the area of Christianity in late imperial China to the Chinese reactions to the Catholic missions, either positive or negative. As an influential yet controversial model, Jacques Gernet's approach to Chinese responses to Catholicism in late imperial China has been recognised as an essentialist analysis of both Christianity and China, which are treated in that approach as two confrontational and monolithic entities. This article, by contrast, explores the dynamics of Chinese Christians' reception of Christian teaching by focusing on the interiorisation of creation theology in Yang Tingyun, one of the earliest Chinese Catholics in Late Ming China. While accepting the Christian idea that God created the world out of nothing (ex nihilo), Yang has to respond to the cosmogonic discourses advocated by Song Confucians, who exerted considerable influence on Confucianism in the Ming dynasty. Moreover, his way of expounding the Great Parent, Dafumu, as the Creator and Sustainer further shows an active engagement with both the Christian idea of creation and Chinese traditional discourses of cosmology and ethics. Approaching this concept of the Great Parent will provide a window into Chinese Catholic theology in the seventeenth and eighteenth centuries. [ABSTRACT FROM AUTHOR]

During European colonial times in Africa and elsewhere, missionary education was an integral part of the colonial instruments for political domination, economic exploitation, and cultural assimilation. This paper aims to investigate the process of making colonial subjects through missionary education that was mainly provided by Catholic and Evangelical mission schools during the Italian colonial period in Eritrea. The paper argues that the Catholic and Evangelical mission schools distinctively worked to achieve their separate objectives that can be explained as employment versus salvation, teaching versus preaching, flag versus Bible, and hands versus soul, respectively. While the Catholic mission school focused on training the hand in order to supply labour, the Evangelical mission school stressed harvesting the soul to cultivate a docile labour force. Despite their differences, the works of the Catholic and Evangelical mission schools placed much emphasis on and exerted much effort to producing a class of colonial subjects that could serve as brokers of power. [ABSTRACT FROM AUTHOR]

The capitulations between France and the Ottoman Empire (1535 - 1536) opened the way of trade and navigation, as well as of the Catholic missions in the Levant. The training of consuls and dragomans in Eastern languages began in the 17th - 18th century, when Capuchins and Jesuits were the main school teachers in Constantinople and Paris. The beginning of the Ottoman Empire's decline forced its rulers to turn to France, with which they had not had military conflicts and which was famous with the scientific and technological progress. Although the diplomatic relations between the two countries were unequal and inconsistent by the end of the 18th and the beginning of the 19th century, France managed to gain advantage over the other Western countries and to implement its own education system within the Eastern Empire. Thanks to the capitulations, which had been renewed many times over the years, Catholic missions opened their schools and enjoyed respect of the Ottoman rulers. In the period after the Crimean War, the education following European patterns gained popularity. The Catholic Congregations that had been created, along with some secular ones, attracted the attention of both foreigners and Ottoman subjects. « The Enlightenment Language » opened up an opportunity for modernization of mentality and, at the same time, provoked nationalist reactions from the students. French cultural and educational institutions underwent significant changes after the collapse of Turkey and the creation of national Balkan states. [ABSTRACT FROM AUTHOR]

This article examines a series of chronicles in Spanish written in the second half of the sixteenth and the early seventeenth centuries by focusing on the untranslatability of the Quechua term w'aka. I explore a corpus of texts that present different interpretations of the word, which is transcribed as huaca or guaca in Spanish sources. The article examines the untranslatability of the word in the writings of Bartolomé de Las Casas, José de Acosta, Felipe Guaman Poma de Ayala, and the Inca Garcilaso de la Vega. Moreover, the article provides an interpretation about how the practice of untranslatability from indigenous languages to Spanish reveals mechanisms of cultural domination. After examining how writers incorporated the term huaca into their chronicles, I argue that the untranslatability of the native word reflects specific dynamics of appropriation that writers grappled with as they negotiated the terms of Spanish cultural domination in Peru. [ABSTRACT FROM AUTHOR]

The article presents the perception of Indian culture and everyday life, formed by the interwar Lithuanian press of the Catholic missions, which received little attention in historiography. Based on the articles published in the Jesuit magazine “Misijos” and the Salesian magazine “Saleziečių žinios” in 3rd and 4th decades of the 20th century, three main images that represented India in Lithuania are examined: Indian spirituality and religiosity, social problems of society, primarily the caste system and women’s rights, and finally the ferocious nature of the land. The analysis of periodicals revealed that the creation of images of India was influenced by the Christian tradition, the European orientalist attitude and the comparison of East-West civilizations.

A "biography of place" is presented as a means for parsing the relationship between missionization and place at the Catholic Mission of Saint Joseph, Ngasobil, Senegal (1863–1930). The traditional biographical approach is a potent mode of thinking through missionary landscapes that allows the gleaning of more information about the materiality of missionization; however, here, an additional understanding of biography—one focused on the act of writing itself—is explored in order to understand the ways in which missionaries themselves thought about making the mission place. A biography of St. Joseph's is already occurring in the archives, which are read as metaphorically hagiographic in their attribution of divine agency to the mission place as a means of producing conversion and vocation. Through these two lines of evidence, it becomes clear that mission leadership thought explicitly about how being in Ngasobil served to cultivate faithfulness and to produce religious vocations. [ABSTRACT FROM AUTHOR]

The article examines the transformations of masculine formal (ordained) power in the Polish migrant religious organisations of the Roman Catholic Church. Based on qualitative in-depth interviews with 97 transmigrant women and men (consecrated and lay activists) involved in 14 Polish Catholic Mission organisations in England, Belgium and Sweden, the article gives an insight into various criticisms of patterns of priests' patriarchal power in the Polish structures of the Roman Catholic Church. The analysis highlights how such power transforms in a transnational context when these organisations have to adapt to and function in more egalitarian, pluralistic and secularised Church organisational cultures than in the more patriarchal culture of Poland. We argue that the transnational context reinforces patriarchal models, albeit in a changed, hybrid form that we call 'transnational compensatory patriarchy'. Our contribution to the discussion on the gendered transformation of power in transnational religious organisations focuses on two issues. First, we analyse the under-researched transformation of the patterns of masculine formal power in religious migrant organisations. Second, we show through a concept that we call 'bargaining with egalitarianism' how patriarchal power isomorphically (and hybridically) adapts itself to the more egalitarian context without losing its patriarchalism, which operates in the sending country. Therefore, we indicate the complexity and ambivalence of the transformation of masculine power by pointing to its intersectional sources and various ways of changing gender regimes. [ABSTRACT FROM AUTHOR]

The missionary ethos of the Orthodox Church reflects the character and message of Christ and, broadly speaking, remains constant in all Local Orthodox Churches. However, there can be subtle nuances of differentiation between the various Local Churches and in different time periods, depending on the current context and challenges, as well as the priorities they address. [ABSTRACT FROM AUTHOR]

This paper examines the Assumptionists' mission, known as the Mission d'Orient, initiated in 1862 with the aim of uniting the Roman Catholic and Orthodox Churches against the backdrop of a changing political and religious landscape. Despite their aspirations, the mission encountered numerous challenges and obstacles, leading to its ultimate failure. The paper focuses on the Ottoman response to Roman Catholic missions, using the Assumptionists as a case study. It explores the factors contributing to the Mission d'Orient's failure and scrutinizes the Assumptionists' efforts to foster unity between the two churches. The study argues that the failure can be attributed to complex power dynamics between the Ottoman Empire and Western powers, resulting in a hostile environment for Christian communities. The Ottoman response encompassed state-level actions driven by political conflicts and the direct targeting of Catholic missions as symbols of Western imperialism. The paper examines historical sources and primary documents to shed light on the challenges faced by the Assumptionists and their impact on interfaith relations and diplomacy during this significant chapter in Christian missions' history. [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]

The paper examines the inner dimensions of truth by investigating Jewish-Christian Scriptures, Doctors of the Church (Augustine, Aquinas, and Bonaventure), and Pontiffs (John Paul II and Benedict XVI). Through phenomenological and dialogic thinking, the inner dimension of truth is surfaced as personal and interior enlightenment and divine revelation (Scriptures), as dialogical communications (Benedict XVI), as God's grace bestowing perpetual liberation (Augustine and John Paul II) as the realization that man is a manifestation of God (Aquinas), as action (Scriptures and Bonaventure) as reciprocal acts of love, justice, and the promotion of the common good (Scriptures and Benedict XVI). These inner dynamics serve as a framework of Catholic education, teaching the notion of truth according to its faith and mission, establishing a Divine - human relatedness and an initiation process. Truth is bestowed, and humans are encouraged to accept and present themselves to Truth. [ABSTRACT FROM AUTHOR]

This article explains the clash between the Catholic mission and Islamic Da'wah in Indonesia, as viewed from the theological perspective of Hans Küng (1928-2021). Küng was neither an orientalist nor an Islamologist; he was a Catholic theologian who contributed to interreligious dialogue for world peace. The primary source of data in this study is Küng's work. The study findings assert that Küng proposed a dialogical-theological concept that is established on three pillars, namely autocritique of religion, global ethic, and dialogue among civilisations. Küng's "dialogue among civilisations" is an antithesis to "clash of civilisations" proposed by S.P. Huntington (1927-2008). The findings indicate relevance in the Indonesian context. The three pillars are in line with the concept of Rational Islam, universal values in Pancasila, and the presence of the Center of Religious Harmony of the Republic of Indonesia. [ABSTRACT FROM AUTHOR]

The Catholic Church, along with other denominational groups, is an important part of the religious landscape in the Kafa region of southwestern Ethiopia. In addition to pastoral activities, the Catholic Church is particularly involved in the provision of social infrastructure facilities such as schools, kindergartens, or hospitals as part of the Human Integral Development approach to its mission. This article therefore examines the role of the Catholic Church and its mission on the everyday life of the people in the Kafa region. Drawing on ethnographic research, the article conceptualises the Catholic Church as a religious infrastructure – a notion that sheds light on the socio-material processes and entanglements that enable the anticipation of ideas about the future and about development. In addition, the article explores the role of the Catholic Church in sociocultural transformation processes through this infrastructural approach, thereby contributing to a subject that has been hitherto neglected in anthropological studies of religion and Christianity. [ABSTRACT FROM AUTHOR]

Copyright of Studies of Lithuania's History is the property of Lietuvos Istorijos Studijos 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.)

Beginning in 1891, the Sioux Catholic congresses gathered Indigenous converts from scattered Plains Sioux reservations in the wake of the Wounded Knee Massacre. In Converting the Rosebud (2018), Harvey Markowitz posits that these congresses inadvertently sustained the Lakota tradition of extended kinship, known as the tiospaye, through an "intriguing subversion" of the Catholic missionaries' aggressive program of assimilation and individualization. This article tests Markowitz's claim, and argues that the 1893 congress marked a "subversion of subversion," a critical turning point that shifted Catholic missionary political ambitions toward a Lakota renegotiation of American colonialism. It nuances prior scholarship on this topic through a reexamination of overlooked and untranslated archival sources. A reconsideration of these sources' multilayered context raises further questions for historical assessment of missionary activity in the American West and Catholic theologies of evangelization today. [ABSTRACT FROM AUTHOR]

Copyright of Soter: Journal of Religious Science / Religijos Mokslo Žurnalas is the property of Vytautas Magnus University, Faculty of Theology-Philosophy 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.)

Copyright of Studia Theologica Varsaviensia is the property of Uniwersytet Kardynala Stefana Wyszynskiego w Warszawie 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.)

Irish People was a New York-based newspaper with the single mission of supporting Catholics in Northern Ireland as they faced discrimination from the British-controlled Ulster government. While Irish American magazines promoted a romantic view of Ireland that encouraged tourism to the Republic of Ireland, Irish People reported on political and social conflict. This article examines Irish People's role as a propaganda newspaper that targeted the American presidencies of the 1980s and 1990s. While it was mostly a "white propaganda" operation—truthful and overt propaganda—that reported British offenses and applied pressure on the American government to intervene, some of the money the newspaper helped to raise for Northern Irish charities may have gone to the Irish Republican Army. [ABSTRACT FROM AUTHOR]

This essay focuses on the creation story of the Indigenous Chamorro people from the western Pacific Island of Guam. The essay presents and analyzes the deeper meaning of the story of Puntan and Fu'una as they birth the island of Guamand the Chamorro people. Moreover, it maps the history of Catholic missionization that displaced and replaced the Chamorro creation story. The essay covers the related issue of how colonization removed Chamorros from their ancestral lands and appropriated these lands for imperial, military, tourism, and urban development. Then it highlights the decades-long struggle of Chamorro activists to reclaim the land. Lastly, it turns to contemporary Chamorro poetry to illustrate how authors have revitalized and retold the story of Puntan and Fu'una to critique and protest the degradation of Chamorro lands and to advocate for the protection and return of the land. [ABSTRACT FROM AUTHOR]

Guo's French-language essay (ch. viii) explores contestations within the early field of French sinology through the libel case of the MEP Father Paul-Hubert Perny. Following this, MEP Father Jean-Paul Charbonnier's appendix provides a twenty-three-page chronological narrative of MEP activity in China. The conference brought together scholars from a range of disciplines to explore the historical encounter of the Missions Étrangères de Paris (MEP) and Chinese society. [Extracted from the article]

Copyright of Zeitschrift für Religionswissenschaft is the property of De Gruyter 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.)

Dwight Lyman Moody (1837–1899) established the blueprint for modern evangelical revivalism. He targeted a broad audience and so avoided contentious points of theology and local political issues. The result was that how Moody was interpreted by those who heard him is often more revealing than the content of his addresses. Moody's three evangelistic campaigns in southern Ireland (1874, 1882–1883, 1892) offer a suggestive case study of how his brand of modern revivalism was accepted and challenged in a particular context. His first tour was significant because it was the first time he had worked in a location with a Catholic majority; his second and third missions took place against a background of political unrest associated with the growing demand for Irish "Home Rule". This article examines the effect of Moody's brand of modern revivalism on unity amongst southern Ireland's protestant minority. It also investigates the impact of Moody's missions on Catholic Ireland, and the extent to which he was able to transcend religio‐political divisions. It demonstrates that Moody promoted evangelical unity yet generated friendly criticism as well as opposition from Protestants, and that the efforts to convert Catholic Ireland that he stimulated provoked a variety of responses that ranged from tolerance to outright hostility. [ABSTRACT FROM AUTHOR]

Religious regimes of normativity, pertaining to non-catholic traditions of Christianity, which are particular to the history of Asia, where they originated and throve between late antiquity and early modern age, provide a powerful testimony as to social, legal and cultural entanglements that cannot be acknowledged nor understood from the binary vision of the Kulturkampf between the "East" and the "West". Case in point: the tradition of the "Nestorian" Church of the East, with its early spread eastward, from Mesopotamia and Persia to India and China, through all of Central Asia, long before the catholic and protestant missions of the late Middle Ages and the modern age (14th to 19th centuries), defies the paradigms of postcolonial analysis. Legal and liturgical multilingual documents and monuments of the Church of the East--born from the persecution of the followers of Nestorius and Theodore of Mopsuestia under the Roman rule, established in Eastern Mesopotamia as a self-standing denomination under the katholikós, since 410--, reflect an original and autonomous Christian culture, risen from heresy, independent from any papal or imperial agenda. Its bodies of theological doctrines and liturgical formularies, particularly its legal texts, reveal a transnational, non-exclusively confessional mindset, open to hybridization. Likewise, the legal and liturgical system of the Church of the East, developed over eight centuries through migrations, commerce, missional and literary activity (writing and translations) along the Silk Roads trade and knowledge network, provided governance and justice for Christians (and also non-Christians) belonging to many peoples in diverse territories. Built with a communal rather than institutional outreach, the tradition of "Nestorian" Christianity is a genuinely "Eastern" one. It survives among us, confirmed and reinforced in its jurisdictional and pastoral structures, but also misinterpreted and misplaced, as to its role in the context of the history of Asia. Challenged and hunted, it's facing oblivion, dispersion and, eventually, annihilation. [ABSTRACT FROM AUTHOR]

Copyright of Logos: A Journal, of Religion, Philosophy Comparative Cultural Studies & Art (08687692) is the property of Logos 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.)

This article focuses on three Catholic junior colleges--Georgetown Visitation, Immaculata, and Marymount--located in the Washington, D.C. area in the mid-twentieth century. Catholic junior colleges have been virtually ignored by historians of education. A 1950 study found forty-three Catholic junior colleges enrolling 3,752 students. Twenty-five of these were for lay students, and eighteen of those were for women only. The 1952 American Junior College Directory reveals sixty-nine women's colleges, including Catholic, Protestant and non-sectarian institutions. In spite of their relatively small numbers, these colleges played a distinct role in higher education at mid-century. They existed at the vortex of gender, religion, and class, providing opportunities for women in a post-war society that was ambivalent about the purpose of higher education for women. They met young Catholic women's needs by providing training for gender-appropriate occupations, preparation for marriage and motherhood, and liberal arts courses for those who desired further education, in a middle-class religious atmosphere. The success of this model was revealed by the fact that three Catholic junior colleges and five Protestant or non-sectarian junior colleges for women flourished in the Washington, D.C. metropolitan area in the middle years of the twentieth century. By the 1970s, however, developments in the church and in women's role in society made these institutions no longer relevant, leaving only those who adapted their mission to changing times able to survive. [ABSTRACT FROM AUTHOR]

Copyright of HiSTOReLo: Revista de Historia Regional y Local is the property of Universidad Nacional de Colombia, Centro Editorial Facultad de Ciencias Humanas y Economicas 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.)

Copyright of Archives de Sciences Sociales des Religions is the property of Editions EHESS 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.)