scholarly journals The Tales of Two Cultures: Ecclesiastical Texts and Nahua and Maya Catholicisms

2010 ◽  
Vol 66 (03) ◽  
pp. 353-377 ◽  
Author(s):  
Mark Z. Christensen
Keyword(s):  
Eighteenth Century ◽  
Legitimate Authority ◽  
Two Cultures ◽  
Late Eighteenth Century ◽  
Uniform Manner ◽  
Doctrine Of The Church ◽  
To Receive ◽  
Religious Material ◽  
The Church ◽  
Editing Process

[Priests should use] … an abbreviated catechism, scrupulously extracted from the Roman one so that the faithful receive the pure and sound Doctrine of the Church with uniformity and with the authority accordant to the Provincial Council … therefore, with luck, random works destitute of legitimate authority and revision in matters so grave will not circulate such important material. When in the late eighteenth century the prelates of the Fourth Mexican Provincial Council ordered all clergy to stricdy employ their newly printed catechism, they provided a valuable description of the colonial Church and its relationship to unofficial ecclesiastical texts. The Fourth Provincial Council's call for the faithful to receive the doctrines of the Church in a sanctioned and uniform manner acknowledged the presence of a variety of Catholic discourses that stemmed from colonial religious works deemed to be “destitute of legitimate authority and revision.” Such unofficial ecclesiastical texts avoided the editing process that both the clergy and Crown established to ensure the orthodoxy of all printed religious material. In so doing, the texts could convey diverse, unorthodox interpretations of Catholicism. These unofficial ecclesiastical texts, and the role they played in producing multiple versions of Catholicism, constitute the focus of this study.

scholarly journals The Tales of Two Cultures: Ecclesiastical Texts and Nahua and Maya Catholicisms

2010 ◽  
Vol 66 (3) ◽  
pp. 353-377 ◽  
Author(s):  
Mark Z. Christensen
Keyword(s):  
Eighteenth Century ◽  
Legitimate Authority ◽  
Two Cultures ◽  
Late Eighteenth Century ◽  
Uniform Manner ◽  
Doctrine Of The Church ◽  
To Receive ◽  
Religious Material ◽  
The Church ◽  
Editing Process

[Priests should use] … an abbreviated catechism, scrupulously extracted from the Roman one so that the faithful receive the pure and sound Doctrine of the Church with uniformity and with the authority accordant to the Provincial Council … therefore, with luck, random works destitute of legitimate authority and revision in matters so grave will not circulate such important material.When in the late eighteenth century the prelates of the Fourth Mexican Provincial Council ordered all clergy to stricdy employ their newly printed catechism, they provided a valuable description of the colonial Church and its relationship to unofficial ecclesiastical texts. The Fourth Provincial Council's call for the faithful to receive the doctrines of the Church in a sanctioned and uniform manner acknowledged the presence of a variety of Catholic discourses that stemmed from colonial religious works deemed to be “destitute of legitimate authority and revision.” Such unofficial ecclesiastical texts avoided the editing process that both the clergy and Crown established to ensure the orthodoxy of all printed religious material. In so doing, the texts could convey diverse, unorthodox interpretations of Catholicism. These unofficial ecclesiastical texts, and the role they played in producing multiple versions of Catholicism, constitute the focus of this study.

Edmund Burke, Dissent and Church and State

2016 ◽  
Author(s):  
Martin Fitzpatrick
Keyword(s):  
Eighteenth Century ◽  
Church Of England ◽  
Church And State ◽  
Edmund Burke ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
Church State Relations ◽  
State Relations ◽  
The Church ◽  
At Home

This chapter examines Edmund Burke’s attitude towards Protestant dissenters, particularly the more radical or rational ones who were prominent in the late eighteenth century, as a way of understanding his changing attitude towards the Church of England and state. The Dissenters who attracted Burke’s attention were those who were interested in extending the terms of toleration both for ministers and for their laity. Initially Burke supported their aspirations, but from about 1780 things began to change. The catalyst for Burke’s emergence as leader of those who feared that revolution abroad might become a distemper at home was Richard Price’s Discourse on Love of Our Country. The chapter analyses how Burke moved from advocating toleration for Dissenters to become a staunch defender of establishment as to have ‘un-Whigged’ himself. It also considers the debate on the repeal of the Test and Corporation Acts as well as Burke’s attitude towards Church–state relations.

Conclusion

2018 ◽  
Author(s):  
Robert G. Ingram
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Church Of England ◽  
Modern State ◽  
English Reformation ◽  
Wars Of Religion ◽  
Late Eighteenth Century ◽  
The Reformation ◽  
The Subject ◽  
The Church

The conclusion explains why the English Reformation ended in the late eighteenth century. It discounts a secular and secularizing Enlightenment as an explanation. Rather, it offers three other reasons for the Reformation’s ending. Firstly, by the last quarter of the eighteenth century enough time had passed to make the seventeenth-century wars of religion less threatening than they had seemed earlier in the century. Secondly, the Reformation issues with which the eighteenth-century English dealt got supplanted by other, more urgent ones, often having to do with England’s expanding empire. Finally, and importantly, the Reformation ended because the polemical divines who are the subject of this book failed fully in their tasks of defining truth and of defending the autonomy of the established Church of England. In the end, the modern state took on the role as truth’s arbiter and made the Church a subordinate, dependent institution.

‘Master in the Art of Holy Living’: The Sanctity of William Stevens

2011 ◽  
Vol 47 ◽  
pp. 307-317
Author(s):  
Robert Andrews
Keyword(s):  
Eighteenth Century ◽  
Church Of England ◽  
Adult Life ◽  
Close Friend ◽  
Holy Communion ◽  
Founding Member ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
The Common ◽  
The Church

The following paper explores the sanctity of the late eighteenth-century High Church Anglican layman, William Stevens (1732—1807), as seen through the eyes of his biographer, Sir James Allan Park (1763–1838). A largely unstudied figure, Stevens, a prosperous London hosier who dedicated most of his adult life to philanthropic, theological and ecclesiastical concerns, arguably represents one of the most important figures within pre-Tractarian High Churchmanship. Park was a close friend of Stevens. A judge of the Common Pleas and a founding member of Stevens’s ‘Club of Nobody’s Friends’, Park shared Stevens’s interest in theology and church-related concerns, even publishing in 1804 a short discourse directed towards young people, on the need for a frequent reception of Holy Communion. In focus here is a facet of Stevens’s life that came to be closely associated with his many achievements as a lay divine and activist within the pre-Tractarian Church of England, namely, his personal sanctity; this was marked by a close connection between faith and works, a strict dedication and devotion to the Church of England’s services and sacraments, and a rejection of’enthusiasm’ in its pejorative sense — all of which he held while maintaining a strong sense of cheerfulness and zeal. A portrait of sanctity that conforms to what is known about pre-Tractarian spirituality, the Memoirs may additionally be viewed as offering a representative understanding of what constituted holiness for this Anglican tradition.

Perceptions of marriage in late-eighteenth-century Malta

2001 ◽  
Vol 16 (3) ◽  
pp. 379-398 ◽  
Author(s):  
FRANS CIAPPARA
Keyword(s):  
Eighteenth Century ◽  
Catholic Church ◽  
Sexual Relations ◽  
Court Records ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
The Church ◽  
At Will ◽  
Parish Registers ◽  
The Catholic Church

Although the Catholic Church claimed to control marriage, in late-eighteenth-century Malta the faithful still considered matrimony to be a personal affair. The study is based upon episcopal court records and parish registers, which reveal substantial numbers of clandestine marriages, contravening the Council of Trent's directives concerning entry into marriage. Couples separated from each other at will, without the Church's consent. A few took other partners, despite the inquisitors' nets. Couples viewed sexual relations as matters for themselves to regulate, and sex outside marriage as not something into which the Church was to intrude. Especially noteworthy in this respect were relations between betrothed, since a man would not marry a woman who could not bear children.

The Rite of Confirmation in Anglican Thought during the Eighteenth Century

1999 ◽  
Vol 68 (2) ◽  
pp. 359-372
Author(s):  
Robert Cornwall
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Glorious Revolution ◽  
Thomas Wilson ◽  
The Times ◽  
William Iii ◽  
The Glorious Revolution ◽  
To Receive ◽  
The Church ◽  
Church Tradition

S. L. Ollard's 1926 study of the Church of England's understanding and practice of the rite of confirmation remains the most significant examination of this topic for the eighteenth century. He insisted that eighteenth-century Anglicans took a low view of the rite, contending that the religious consequences of the Glorious Revolution set the tone for Anglican sacramental views. That the church allowed three unconfirmed monarchs (William III and the first two Georges) to receive the Eucharist provided evidence of the neglect of this rite. Louis Weil more recently echoes Ollard's critique, suggesting that after 1660 Anglican writers “virtually ignored the rite.” Weil believes that interest in the rite was limited to Thomas Wilson, the eighteenth-century bishop of Sodor and Man, and a few like-minded members of the “old high church tradition.” Thus, according to most accounts, Anglicans gave little attention to confirmation until the nineteenth century, when the Tractarians supposedly rediscovered the importance of the rite. Ironically, Weil undermines his own position by pointing out that the only “concentrated material” on the rite in the Tracts for the Times was a reprinting of the work on confirmation by the eighteenth-century bishop of Sodor and Mann, Thomas Wilson.

Juvenal as Sublime Satirist

PMLA ◽  
1972 ◽  
Vol 87 (3) ◽  
pp. 508-511 ◽  
Author(s):  
William Kupersmith
Keyword(s):  
Eighteenth Century ◽  
Church Fathers ◽  
Moral Sentiments ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
Moral Qualities ◽  
The Church

Late eighteenth-century esteem for the moral qualities of the satires of Juvenal reflects a tradition which began with the church fathers. Renaissance critics praised Juvenal's style, which Boileau called “sublime.” Dryden, Dennis, and Johnson concurred with this neoclassical opinion. Putting Juvenal's sentiments into Christian contexts was not peculiar to the “Post-Augustans,” who continued Renaissance and neoclassical tradition. As Christian humanists, they used Juvenal's satires to supply “sentences” to add weight to their own moral sentiments.

Music at the Church of the SS Innocents, Paris, in the Late Eighteenth Century

1992 ◽  
Vol 117 (2) ◽  
pp. 247-269
Author(s):  
Jack Eby
Keyword(s):  
Eighteenth Century ◽  
Choral Music ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
Contemporary Opera ◽  
Sacred Choral Music ◽  
The Church

That there was a lively tradition of French sacred choral music in the second half of the eighteenth century is a fact that has to some extent been obscured by the vivid personalities, the querelles, the wide public appeal and the overall vitality of the contemporary opera world. The French church, however, did support a nationwide system of choir schools (or maîtrises), and many establishments maintained music programmes of a size and excellence that reflected the church's wealth and taste.

Education in Chile, 1810-1842

1959 ◽  
Vol 1 (3) ◽  
pp. 353-376 ◽  
Author(s):  
Margaret V. Campbell
Keyword(s):  
Eighteenth Century ◽  
Educational System ◽  
History Of Education ◽  
Educational Process ◽  
Colonial Period ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
History Of ◽  
The Government ◽  
The Church

Any history of education in republican Chile, however brief, must of necessity touch first upon the colonial period. Although education, and indeed government, were completely dominated by the Church during the colonial period, in the late eighteenth century Chile grew restless under religious domination and began to free both its educational system and its governmental process from absolute church control.Prior to the eighteenth century education had been the exclusive prerogative of the church. In the period immediately preceding the Independence the Church and the clergy began to lose some of their unchallenged importance and authority. This loss was reflected in administration and schools. The expulsion of the Jesuits in 1767 and the not-too-respectful criticism of things religious by Charles III indicated that the Church was no longer directing the government and hence was no longer the dominant element in the educational process.

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