Diocesan Church Research Articles

Reconstructing the Labour of Care in Early Modern England

AbstractUncertainty about what constitutes work in the past has led to the labour of care occupying a shadowy place in the histories of both medicine and the economy. This article takes a microhistorical approach to shed new light on care in early modern England. Using depositions and other surviving records of a testamentary dispute heard in the Hereford diocesan church court in 1674–5, the article reconstructs the care received by a single, labouring man named Richard Howell. Focusing on forms of care that lay outside institutions, it unpicks the varieties of informal labour that society understood as care work in early modern England, including maintenance (provision of economic support for the sick, including lodging, food, and drink); physical or practical care (watching or attending the sick); and the emotional labour of care. The article challenges the idea that care work was simply undertaken by the family or carried out within a system of social obligation. It demonstrates that all forms of care in this pre-industrial society implicitly (and sometimes explicitly) held economic value, which could be leveraged as grounds for economic recompense in the early modern courts.

Liturgical transformation of Diocesan Church in Palangkaraya, Indonesia

The congregation is challenged by modern times that require various life adjustments, including priestly pastoral ministry. Therefore, this study examined the pastoral ministry style for the parishioner’s rural community of St. Petrus Paulus Ampah Diocese in Palangka Raya. A descriptive qualitative approach was used with data collected using participatory observations, in-depth interviews and document studies. Furthermore, the data analysis involved reducing, displaying and process verification. The participants included parish priests, catechists and station council administrators. The results showed that the congregations did not participate in church activities because the pastoral ministry style did not fulfil their needs, economic factors and lack of Catholic faith knowledge. Therefore, the church authorities in pastoral ministry should create a holistic and transformative congregation based on their needs. The current pastoral ministry practice is based on ecclesiastical organisation building and worship (liturgy) focused service. The church should simultaneously conduct catechism practices and charitable diaconia such as social, economic and spiritual activities. This was an interdisciplinary study that focused on practical and pastoral theology, catechesis and social sciences on Catholics’ pastoral ministry style for rural communities.Contribution: Importantly, it contributes to the literature on pastoral style reforms focusing on the congregation’s socio-economic life. Therefore, it can improve the congregation’s interests, ecclesiastical activities and independence.

The First Catholic Diocese in Asia and the Spread of Catholicism: Juan de Albuquerque, Bishop of Goa, 1538–1553

AbstractThis article offers an interpretation of the actions of the Franciscan Juan de Albuquerque as bishop of the first Catholic diocese in Asia. The analysis considers the local impacts of the episcopal government and the connectivities of its action, particularly through comparison with similar processes adopted in Spanish America. Based on a wide range of historical sources and cross-referencing them, it investigates how Albuquerque governed in three stages: first, describing the enormous challenges he faced; second, outlining his profile; and third, proposing a reconstruction of his government and the implications it had on the dissemination of Catholicism. The hypothesis raised at the outset is that, in Asia, the Bishop of Goa built a structure that was inspired by the matrix and dynamics of the Portuguese dioceses, which were then adapted to the specificities of the local situation. Accordingly, it is necessary to review the thesis of Charles Boxer, for whom the dynamics of evangelization in the spaces overseen by the Iberian empires from the 16th century onwards were generated essentially by the missionaries from the regular clergy and by the monarchies. By shifting the focus to the actions of a single bishop, the article demonstrates that Albuquerque, the diocesan church he created from scratch, and the secular clergy should not be underestimated.

Historia de la Iglesia, catolicismo social y patrimonio cultural y artístico en tierras palentinas, según el P. Manuel Revuelta

En este artículo se hace un recorrido por distintos temas palentinos en los que insistió el profesor e historiador Manuel Revuelta; en concreto, sobre la historia de aquella Iglesia diocesana en los siglos xIx y xx, sobre el sindicalismo católico agrario liderado por el jesuita Sisinio Nevares y el seglar Antonio Monedero y sobre temas culturales, como las tres estancias de santa Teresa en Palencia y otras cuestiones relacionadas preferentemente con la historia y el patrimonio artístico de varios pueblos del Camino de Santiago a su paso por tierras palentinas.

«Como se na terra não ouvera Igreja, nem Prelado»: administração episcopal, capitanias e Inquisição nas fortalezas portuguesas do Magrebe (1541-1769)

This study aims to understand the dynamics of the diocesan Church’s activities in the unique context of the Portuguese fortresses in North Africa, particularly in Ceuta, Tangier, Mazagan and Asilah between 1541 and 1769, through a comprehensive approach based on royal, ecclesiastical and inquisitorial sources. It will seek to analyze the impact of the known restrictions inherent to these spaces on the organization and performance of episcopal administration and justice, but also focusing on the relations between the secular clergy and other powers, such as the Crown, captaincies, the Inquisition and Religious Orders.

Rady ewangeliczne w życiu dziewicy konsekrowanej

W artykule poruszono zagadnienie dziewic konsekrowanych jako indywidualnej formy życia konsekrowanego. Na samym początku poruszono kwestię określenia osób konsekrowanych i profesji rad ewangelicznych jako cechy ich charakteryzującej. Następnie uwaga została skoncentrowana na specyfice dziewic konsekrowanych, które składają tylko jeden ślub – ślub czystości. Najpierw zostały podane pewne uwagi dotyczące tego ślubu. W dalszej kolejności była mowa o dwóch radach ewangelicznych: ubóstwie i posłuszeństwie realizowanych w konkretach Kościoła diecezjalnego. Ubóstwo zostało powiązane z dobrami Kościoła i piątym przykazaniem kościelnym, natomiast posłuszeństwo, które odnosi się do Chrystusa, zostało powiązane z hierarchicznym ustrojem Kościoła oraz przykazaniem miłości i było rozpatrywane jako posłuszeństwo słowu Bożemu i przełożonym w Kościele. Na samym końcu zostało poruszone zagadnienie wolności i dobrowolności w stosowaniu rad ewangelicznych.

CONGREGATIONS AS CONSUMERS: USING MARKETING RESEARCH TO STUDY CHURCH ATTENDANCE MOTIVATIONS IN THE DIOCESE OF BANDUNG INDONESIA

This applied techniques study more commonly associated with the churchgoing orientation religious and church marketing mix. Data were collected using questionnaires filled out by 924 respondent who were present at the Bandung Diocesan Church. Data processed by crosstabulation. It tries to know whether there is a relationship between church marketing mix and churchgoing motivations with their attendance. The results indicated that there is connection between churchgoing motivations with their attendance and church marketing mix. Internal orientation of the respondent's religion has the highest influence among the orientations. Then in the church marketing mix, the greatest effect is the respondents are happy with the time schedule in Sunday Mass. It is the access category.

Apuntes sobre la geografía eclesiástica de Ourense: Tourém, Lama de Arcos, «Couto Mixto» y «Pueblos Promiscuos»

Meet the ecclesiastical geography of a diocese is to be a key task to understand their historical memory. The previously unknown files of the Vatican offer valuable information for knowing the lights and shadows of the Diocesan Church in the contemporary period. Presented in this article document processes of the dismemberment of the parish church of St. Peter of Tourem and St. Mary of Lama de Arcos, and the solution to the question of the “Couto Mixto” and “Pueblos Promiscuos”, and the last under the decree of the Congregation Consistorial of 1954.

Irish clergy and the diocesan church in the ‘four obedient shires’ of Ireland,c.1400–c.1540

In 1435 the Irish council complained to Henry VI that there is not left in the nether parts of the counties of Dublin, Meath, Louth, and Kildare, that join together, out of the subjection of the said enemies and rebels scarcely thirty miles in length and twenty miles in breadth, thereas a man may surely ride or go in the said counties to answer to the king’s writs and to his commandments.The letter was accompanied by a request that the king render payment due to the lord lieutenant Thomas Stanley for his service in Ireland, and also suggested that the king should travel to the colony to help fight off its enemies. Accordingly, the perilous state of English Ireland was almost certainly exaggerated to strengthen the arguments for financial and military support from the crown. Nevertheless this letter demonstrates that in the minds of the settler elite, which staffed the Irish council, the four counties of Dublin, Meath, Louth, and Kildare were the bastion of English rule in Ireland, beset, the council would have us believe, by enemies on all sides. This picture of the ‘four counties’ as the political, and to a certain extent the cultural, stronghold of Englishness in Ireland can be found in other contemporary sources, as the region was perceived as both distinct and distinctly English.

El clero de Nueva España y las congregaciones de indios: de la evangelización inicial al III Concilio Provincial mexicano de 1585

In this paper we study the discussions among the friars and clergy of New Spain and their proposals regarding the problem of the territorial dispersion of the indigenous population. These responded to two competing projects of evangelization: the friars’ and the bishops’. Each sector had its own ecclesiastical concept of what the congregations and the goals to be achieved with them should be. In the only decree destined by the bishops to the congregations, in the third Mexican Provincial Council of 1585, any recognition of the work of the friars in previous decades was omitted; on the contrary, the diocesan Church officials protested to the viceroys about the lack of compliance with the royal patents of reductions. In the end, however, the model practiced by the friars of the congregations in the mid sixteenth century prevailed.

Introduction

1 Faculty of Theology and Religious Sciences, University of Laval, Quebec. 2 Catholic Theological Faculty, University of Erfurt. 3 The first cycle of research, initiated in 1998 and closed in 2001, addressed questions relative to primacy and infaillibility, episcopal conférences, the selection of bishops, and Eucharistic hospitality in the case of mixed marriages. The texts of this first cycle of research have been published in The Jurist 59/2 (1999). A second cycle of dialogue was initiated in 2002 focusing on the theme “Collegiality in the Church” and was pursued up to 2004. It culminated in two days of discussion by the Seminar participants at Georgetown University on April 15–16, 2004. The Seminar itself was followed by a public session at the Woodstock Theological Center on April 17, 2004. The texts of the communications presented at this meeting have been published in The Jurist 64 (2004) 1–383. 323 The Jurist 68 (2008) 323–327 INTRODUCTION Gilles Routhier1 and Myriam Wijlens2 At the initiative of Ladislas Örsy, the Peter and Paul Seminar saw the light of day in Ottawa in 1998.At the beginning, the Seminar intended to contribute in a positive way to the reform of the Church or, in other words, to fill a gap between the ideas developed at the Second Vatican Council and their implementation in the life of the Church and its law as it is expressed in the Code of Canon Law. In short its purpose was to improve the functioning of the Church by connecting more closely the conciliar vision of the Church and the provisions of the law. For this purpose the Seminar gathered theologians, canonists, and historians from different universities in North America and Europe to examine in depth questions of serious importance for the life of the Church as well as to foster the unity of the Christian churches. In short, just as was the case at Vatican II, what was pursued was the renewal of the Catholic Church and the unity of Christians. The participants tried first to identify what, in the doctrine ofVatican II, still needed to be appropriated by today’s community; and, second, find a modality for the appropriation of that doctrine which was identified as being in need of implementation. Thus until now the Seminar has undertaken three cycles of research, each relating to a specific question.3 Each cycle of research lasted between two and three years. During this period the members of the traveling Seminar met once or twice a year for an in-depth discussion of preliminary texts drafted by the members and circulated among them. Every two years they presented the results of their research at a colloquium, and subsequently that research was published in The Jurist. After a meeting held at Georgetown University in April 2004, the group decided to launch a new cycle of research centered this time on the question of the local church and synodality. This was because the discussions held during the meeting inWashington clearly indicated the need to transcend an approach to collégiality which was not integrated within a study of the ministry of the bishop in the local church which was entrusted to him. The discussions had concluded that an approach to collégiality which was limited to a consideration of relations among bishops and between bishops and the pope was theologically deficient. This was because it did not take into account certain significant theological values which were necessary to view the bishop’s ministry of presidency in a balanced way by situating him at the intersection of relationships within the communion of churches and the internal communion of the church over which he presided. Indeed any discussion of collégiality which does not take into account the bishop’s relationship to the local diocesan church which he pastors and the internal synodality of that local church will lead to an impasse. It is necessary then to assume the reality of the local church and, in a balanced discussion of collegiality, envision the communion among the churches and not simply the relationships among the bishops. Besides this approach is suggested by the different parts of Christus Dominus. It was then on...

Clérigos curas o religiosos doctrineros : la renuncia de los Carmelitas Descalzos a la parroquia de San Sebastián, 1606

<p>La orden de carmelitas descalzos en la Nueva España fue distinta al resto de las mendicantes: admitieron principalmente a peninsulares y, por excepción, a algún criollo; privilegiaron el repliegue interior en lugar de la convivencia y adoctrinamiento de los indios, su desempeño doctrinal sólo duró de 1586 a 1607 al abandonar la única doctrina que tuvieron en San Sebastián; sirvieron sobre todo a peninsulares, entre otras. Es por ello –y por su llegada tan tardía hasta 1585- que la historiografía ha presentado a los carmelitas al margen de los conflictos y de las pretensiones del resto del clero regular. Más aun, la distancia que se les ha atribuido respecto de los intereses de franciscanos, agustinos, dominicos y jesuitas, ha provocado que se les muestre como favorables a los proyectos de la iglesia diocesana. Sin embargo, el abandono de la doctrina de San Sebastián es un buen ejemplo para mostrar cómo, aunque los carmelitas descalzos eran una orden reformada comandando las pretensiones regias, pugnaron —al igual que las demás órdenes— por no sujetarse al clero secular, privilegio del que habían gozado desde su llegada a Indias.</p>

Algunos aspectos del pontificado de Mons. Ilundain y Esteban en Ourense a la luz de los archivos vaticanos (1905-1921)

Ourense in the early XX century, although being a mainly agricultural and traditional society, lives and participates in all the problems of the moment in the political, social and ecclesiastical levels. The diocesan Church lives the general worry of the Church with its position in the face of the liberal and modernist positions. The anticlericalism springs up by the minute and it is politically used in facts like the case of Oseira for attacking the Church in the person of the bishop. The previously unknown files of the Vatican offer valuable information for knowing the lights and shadows of the papacy of monseigneur Ilundain y Esteban. His reforming spirit of the priesthood and the churchgoers situates him as one of the big bishops of Ourense and one of the most complete and fine prelates in the whole of the Spanish episcopate of the first third of the XX century.

On the Padres' Trail by Christopher Vecsey

BOOK REVIEWS319 specifically with the period of the Mexican Republic (1821- 1848). The range of topics encompasses aspects of the missionary enterprise, the New Mexican apostolic work of the Franciscans and subsequently the Jesuits, the establishment and development of the diocesan church, the pioneering role of Catholic women in the region, the Penitentes, and the evolution of devotions like those to St. Michael, Nuestra Señora de Guadalupe, and "La Conquistadora." Thomas Steele, S.J., merits acclaim as the primary editor who helped turn the various papers into a polished collection of essays. Several essays offer new evidence and particularly insightful analysis on various elements of New Mexican Catholic history. For examplejoseph P Sánchez examines El Farol Indiano,Augustinian Father Manuel Perez's fascinating 1713 manual in which "Catholic doctrine and Indian culture come together in an attempt by missionaries to reconcile the two" (p. 53). Robert Wright's thorough study of priests in New Mexico from 1780 to 1851 demonstrates that extant primary documentation is not consistent with the standard thesis of a largely clergyless Catholicism plagued by "decline, neglect, and scandal" (p. 220) during this period. Juan Romero offers a nuanced analysis of the renowned priest Antonio José Martínez, especially Martinez's response to the 1847 Taos Rebellion. Romero illuminates some of the complexities in the life of Martinez, an historical figure too often narrowly depicted solely as a Catholic apostate or as a hapless victim of U.S. imperialism and die ecclesial rule of French prelate Jean Baptiste Lamy Given the rich and extensive history of Caüiolicism in New Mexico, it is not surprising that the volume does not include material on all elements of that history . For example, there is little treatment of events during the last half of the twentieth century, such as the emergence and development of the Las Cruces diocese. Nonetheless, this is a valuable book for historians and other readers interested in New Mexico and U.S. Catholicism. Seeds of Struggle/Harvest of Faith enhances the growing body of literature that makes it clear the American Catholic story is not a univocal narrative of westward growth and expansion, but a multivocal account that encompasses the historical legacy of enduring faith communities in what is now the Southwest. Timothy M. Matovina Loyola Marymount University On the Padres' Trail. By Christopher Vecsey. [American Indian Catholics, Volume L] (Notre Dame, Indiana: University of Notre Dame Press. 1996. Pp. xvi, 440. $50.00.) Vecsey's ambitious undertaking in this first volume of a three-volume series on American Indian religion constitutes an interpretation of culture change. To achieve this, the author classifies Native Americans in the "Southwest" as sug- 320book reviews gested in part by the late Edward Spicer. Hence, the book presents sections on early contact in North America; on northwest New Spain (Mexico); on the Puebloan highlands; and on California. Such a scheme thus emphasizes Spanish presence as the primary vehicle of evangelization and transformation. The author depends heavily on secondary sources for historical detail and on recent interviews with contemporary evangelists and social workers. His concern is less to demonstrate the historical nature of contact between Native Americans and Western culture than to assess the effect of missionary indoctrination on twentieth-century tribal survivors. In this regard Vecsey laments the paucity of information from the Indians' perspective, thus coining quickly, and almost totally, to rely on contemporary statements by modern tribal leaders and Catholic clergy about that history Such a methodology fits snugly into the current tide of revisionist, anti-Western literature dealing with mission history. All sectors of the Southwest and northern Mexico suffered long periods of Church neglect due to expulsions, secularizations, and a dearth of clerical vocations . Vecsey carefully accounts for these impacts on Indian beliefs and practices . As evidence mounts to confirm certain reversions to pre-Christian rituals and practices, it is also clear that many tribal groups maintained a close adherence to those ritual traits of Catholicism that blended best with traditional aspects of Indian culture. The result is an amalgam of cultural traits that challenge the tenets of orthodoxy. While this work undeniably deals with the effective nature of the processes of conversion to...

The End of Alamannic Princely Forts and the Supposed Merovingian Hegemony

AbstractThis paper summarises German archaeologists' interpretation of hillfort occupation and abandonment in south-western Germany from the fifth to ninth centuries AD. It argues against the dominant belief that hillfort occupation ended around AD 500 and that it was related to Merovingian conquest. The archaeological changes enumerated by Konrad Weidemann are shown to be fortuitous, illusionary, or of the wrong date, while the strongest contacts archaeologically documented continued to be with northern (Gothic then Lombardic) Italy. Merovingian hegemony is argued to have had little impact on Alamannic lordship. The lack of coinage, diocesan and monastic church organisation, and royal estates east of the Rhine during the Merovingian period are taken as proof of a less 'advanced' form of lordship. Changes in lordship during the Carolingian period are finally suggested to have parallels in Scotland, where hillforts much like the Alamannic Runder Berg were abandoned for 'manors' or villae/curtes as they app...

La presentación de la Iglesia particular en las Guías Diocesanas

In the first part of the article, the author presents a synthesis of the situation in Spain and in other countries regarding Diocesan Guides, that is publications which -with this same name or other similar names- are elaborated in the majority of dioceses in order to indicate how the diocese is organized as per its pastoral activity, the persons in charge of different tasks, and so on. The conclusion reached is that we are dealing with publications that can be improved if we wish to put forth an image of the diocesan Church that is more in agreement with the ecelesiology set down by the Second Vatican Council. In a word, it can be said that there is no background theological conception which influences the elaboration of these publications. This conclusion gives rise to the objective of the article: to present a schema for Diocesan Guides based on a thological foundation. This schema for the Guides is offered in the last part of the article, after the author has carried out a brief synthesis on theological development in relation to the diocesan Church.