Avalokiteśvara's Manifestation as the Virgin Mary: The Jesuit Adaptation and the Visual Conflation in Japanese Catholicism after 1614

2011 ◽  
Vol 80 (1) ◽  
pp. 1-39 ◽  
Author(s):  
Junhyoung Michael Shin
Keyword(s):  
Religious Identity ◽  
Catholic Church ◽  
Religious Studies ◽  
Virgin Mary ◽  
Great Success ◽  
Strict Enforcement ◽  
Jesuit Mission ◽  
The Catholic Church

Since St. Francis Xavier landed in Kagoshima in 1549, the Jesuit mission in Japan had achieved an amazing number of conversions, even though their activity lasted for merely about fifty years. Their great success came to an abrupt end in 1614 when the Bakufu government began the full proscription and persecution of the religion. An earlier ruler, Toyotomi Hideyoshi, had already banned Christianity and ordered the expulsion of foreign missionaries in 1587, but without strict enforcement. Since the 1630s, the former Christians were required to enroll in local Buddhist temples and annually go through the practice of treading on Christian icons in order to prove their apostasy. However, many Christians secretly retained the faith by disguising their true religious identity with Buddhist paraphernalia. These so-called “underground” (or sempuku) Christians survived more than two hundred years of persecution, and today some groups still continue to practice their own religion, refusing to join the Catholic Church. The present-day religion of the latter, called “hidden” (or kakure) Christians to distinguish them from the former, has drawn the attention of ample anthropological as well as religious studies.

The Situation of Catholic Instruction in Transylvania during the Communist Takeover

2020 ◽  
Vol 65 (2) ◽  
pp. 33-52
Author(s):  
László Holló
Keyword(s):  
Religious Education ◽  
Catholic Church ◽  
Virgin Mary ◽  
Educational Institutions ◽  
God's Will ◽  
School Network ◽  
One Year ◽  
The Moment ◽  
First Time ◽  
The Catholic Church

"In less than one year, the Catholic Church, just like the other denominations, lost its school network built along the centuries. This was the moment when the bishop wrote: “No one can resent if we shed tears over the loss of our schools and educational institutions”. Moreover, he stated that he would do everything to re-store the injustice since they could not resent if we used all the legal possibilities and instruments to retrieve our schools that we were illegally dispossessed of. Furthermore, he evaluated the situation realistically and warned the families to be more responsible. He emphasized the parents’ responsibility. First and foremost, the mother was the child’s first teacher of religion. She taught him the first prayers; he heard about God, Jesus, the Virgin Mary, and the angels from his mother for the first time. He asked for the mothers’ and the parents’ support also in mastering the teachings of the faith. Earlier, he already instructed the priests to organize extramu-ral biblical classes for the children and youth. At this point, he asked the families to cooperate effectively, especially to lead an ardent, exemplary religious life, so that the children would grow up in a religious and moral life according to God’s will, learn-ing from the parents’ examples. And just as on many other occasions throughout history, the Catholic Church started building again. It did not build spectacular-looking churches and schools but rather modest catechism halls to bring communities together. These were the places where the priests of the dioceses led by the bishop’s example and assuming all the persecutions, incessantly educated the school children to the love of God and of their brethren, and the children even more zealously attended the catechism classes, ignoring their teachers’ prohibitions. Keywords: Márton Áron, Diocese of Transylvania, confessional religious education, communism, nationalization of catholic schools, Catholic Church in Romania in 1948."

Hesitant Steps: Acceptance of the Gregorian Calendar in Eighteenth-Century Geneva

2006 ◽  
Vol 75 (3) ◽  
pp. 544-564 ◽  
Author(s):  
Jennifer Powell McNutt
Keyword(s):  
Eighteenth Century ◽  
Religious Identity ◽  
Catholic Church ◽  
Julius Caesar ◽  
Ancien Regime ◽  
Gregorian Calendar ◽  
Julian Calendar ◽  
Ancien Régime ◽  
At Will ◽  
The Catholic Church

History demonstrates that the calendar is a tool of far more significance than simply a means to organize units of time. For Roman high priests prior to the reign of Julius Caesar, the calendar was a tool of power, symbolizing political supremacy over society through the manipulation of time at will. Under Pope Gregory XIII, the calendar was a symbol of papal responsibility to ensure the proper worship of the Catholic Church. In the case of European Protestants, the Julian calendar was a symbol of religious identity and protest against Catholic domination. Likewise, within revolutionary France, the Calendrier Républicain symbolized the rejection of the Ancien Régime and Catholicism. These few examples are an indication that throughout history in various times and places calendars have proven to represent more to humanity than mere time reckoning methods. Consequently, one may approach the study of the calendar as a means to grasp cultural and religious identity within specific regional contexts.

Mary Ward

2011 ◽  
Author(s):  
Victoria Mondelli
Keyword(s):  
Catholic Church ◽  
Boarding School ◽  
Virgin Mary ◽  
Day School ◽  
Classical Education ◽  
Blessed Virgin Mary ◽  
Modern France ◽  
Education Of Women ◽  
Jesuit College ◽  
The Catholic Church

Mary Ward (b. 1585–d. 1645), founder of the Institute of the Blessed Virgin Mary [IBVM], one of the first institutions created for the advanced education of women, was born to a family of recusant Catholics of gentry standing in Yorkshire, England, in 1585, during the reign of Queen Elizabeth I. Endowed with an excellent education, Ward determined to advance the Catholic cause by developing schools on the Jesuit model that would make a classical education available to women—an ambition that could not be successfully pursued in Protestant England. In 1609, Ward gathered a group of young Catholic Englishwomen who accompanied her to Saint-Omer (modern France) where, in the vicinity of the Jesuit college already existing there, she founded the first house of her institute, complete with a boarding school for English girls and a day-school for local girls. This first foundation she expanded into a European network of schools headed by lay female teachers—the Institute of the Blessed Virgin Mary. The first foundations of the Institute were at Saint-Omer (modern France), Liège (Belgium), Cologne and Trier (Rhineland/Germany), Rome, Naples, and Perugia (Italy), Munich (Bavaria/Germany), Vienna (Austria), and Pressburg (Bratislava /Slovakia); eventually some three hundred were constituted, with some schools enrolling as many as five hundred students. Initially, Ward’s institute was encouraged by highly placed officials within the Catholic Church. From the 1620s, however, the institute aroused the suspicions and perhaps the jealousy of other prelates, whose hostility led to its formal suppression, in 1631, by Pope Urban VIII. The institute was denounced for its proposed Jesuit-like hierarchy, its mission to proselytize among heretics and the infidel, and its desire to be both a female religious order and remain unenclosed after the Council of Trent had demanded the full enclosure of women in religious orders. That decision was soon rescinded, and the institute and its offshoots were reaffirmed and its global extension encouraged. But the association of Ward herself with the IBVM was disallowed: in 1749, Pope Benedict XIV issued the decree Quamvis iusto, which prohibited the institute from acknowledging Mary Ward as its founder; in 1909, that ban was lifted. A century later, in 2009, Mary Ward was recognized as venerable by the Catholic Church on account of her “heroic virtue.” The cause for her canonization began in 1929 and remains active. This entry considers works about Ward’s life and mission and places her in the context of contemporary women’s reform movements, English recusancy, and the development of schooling for girls.

Pro Oriente

2020 ◽  
Author(s):  
Hervé Legrand
Keyword(s):  
Catholic Church ◽  
Great Success ◽  
Orthodox Church ◽  
Scholarly Publications ◽  
Church Of The East ◽  
The Catholic Church

The Pro Oriente foundation was established by Cardinal König of Vienna in 1964 to promote relations between the Catholic Church and the eastern churches, both Orthodox and Oriental Orthodox. Always acting unofficially, it has had great success, fostering personal contacts among leading figures and organizing conferences in which long-standing doctrinal issues could be addressed. This chapter considers how its activities and initiatives helped the official dialogue to get under way between the Catholic Church and the Orthodox Church and assisted in the major Christological declarations that broke the ice between the Catholic Church and the Oriental Orthodox churches. More recently, Pro Oriente has also facilitated dialogue with the Assyrian Church of the East, within the ambit of discussion among all the churches of Syriac tradition. The remarkable contribution of Pro Oriente to ecumenical rapprochement via several major series of scholarly publications is also indicated.

scholarly journals The awaited miracle: reflections of Marian apparitions in Garabandal, Spain

2010 ◽  
Vol 22 ◽  
pp. 353-367 ◽  
Author(s):  
Niklas Sjöström
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Virgin Mary ◽  
Northern Spain ◽  
San Sebastian ◽  
Ecumenical Council ◽  
Marian Apparitions ◽  
The Village ◽  
The Catholic Church

This article reflects upon Marian apparitions that occurred during the years 1961 to 1965 in the village of San Sebastián de Garabandal, or Garabandal, in northern Spain, giving rise to pilgrimages ever since. The events coincided with the Second Ecumenical Council of the Vatican, or Vatican II. Garabandal is the only Marian apparition event to have prophesied and commented on Vatican II. Nevertheless, in Christendom, travelling to Garabandal is regarded as an alternative pilgrimage.The pilgrimage route is in several ways unique compared to journeys to other Marian pilgrimage shrines, since it has not yet been approved by the Catholic Church. Pilgrimages to Garabandal were even officially forbidden for several years. The Catholic Church authorities originally declared travelling to Garabandal as forbidden for church officials such as priests and others. This article gives an overview of the case of Garabandal through the years and reflect upon why this place is considered special in comparison to other pilgrimage sites. The study examines such aspects of pilgrimages to this village as location and motivation, the Virgin Mary and Marian apparitions and also the messages and miracles of Garabandal. 

scholarly journals Makna Aksesoris Patung Bunda Maria di Kapel Graha Annai Velangkanni Medan

2021 ◽  
Vol 3 (3) ◽  
pp. 1347-1356
Author(s):  
Rani Mardinata Sinambela ◽  
Tetty Mirwa
Keyword(s):  
Catholic Church ◽  
Sampling Technique ◽  
Fine Art ◽  
Virgin Mary ◽  
Sea Stars ◽  
Indian Culture ◽  
Aesthetic Value ◽  
Visual Elements ◽  
The Aesthetic ◽  
The Catholic Church

This study aims to determine the meaning and description of the accessories for the statue of the Virgin Mary in the Chapel of the Graha Annai Velangkanni. The sampling technique used in this research is total sampling, which is a whole sampling technique, so the samples in this study are 11 accessories worn on the statue of the Virgin Mary. The results of this study indicate that the accessories on the statue of the Virgin Mary still show the impression of mixing Indian culture with the Catholic Church. For the accessories of the statue of the Virgin Mary, the aesthetic value has aesthetic value, it can be seen in the form of the sculpture itself which has a good composition and a harmonious combination of colors according to the visual elements contained in the fine art. Types of accessories worn on the statue of the Virgin Mary has its own meaning, this can be seen in the use of accessories. There are 11 accessories worn on the statue of the Virgin Mary, namely: 12 Sea Stars (a sign of hope), the Golden Crown of Our Lady (a sign of the glory of a mother's heart), the Golden Crown of Jesus (a sign of prosperity), a Stola (a holy and clean symbol), the Pastor's Staff. (symbol of directing), Mangalsutra Necklace (symbol of love), Ring of Our Lady (symbol of dignity), Rosary (meditation instrument), Indian Flower Necklace (sign of respect), Saree (Indian traditional dress), and Crescent Moon (snake tread) .

A COROAÇÃO COMO PONTE SAGRADA ENTRE A VIRGEM MARIA E AS RAINHAS EUROPEIA, AFRICANA E CONGA "The coronation as sacred bridge between the virgin Mary and the european, african and congo reigns"

2014 ◽  
Vol 5 (10) ◽  
pp. 313
Author(s):  
Lenise Glaucia de Souza Moraes
Keyword(s):  
Catholic Church ◽  
Religious Culture ◽  
Virgin Mary ◽  
The Political ◽  
Cultural Contact ◽  
African People ◽  
Overseas Expansion ◽  
Belo Horizonte ◽  
Political Economic ◽  
The Catholic Church

A partir da descrição do percurso histórico de consolidação do cristianismo em Portugal e do contato político, econômico e cultural dessa nação com povos africanos via expansão ultramarina e colonização, esse trabalho pretende descrever um paralelismo entre a divindade e a realeza europeia e africana pela comparação entre as coroações de rainha conga no Reinado de Nossa Senhora do Rosário, descrita em diversos trabalhos acadêmicos, e da Virgem Maria na Igreja Católica de Nossa Senhora de Fátima no bairro Tupi em Belo Horizonte, observada por essa pesquisa, por suas características e coincidências rituais e uso de objetos. Por essas relações, visa-se verificar como as trocas geradas entre o cristianismo e o banto, principalmente, e as reinterpretações de uma cultura por outra produziram uma terceira cultura religiosa, que se faz presente nas irmandades negras e festas de Congado em todo o Brasil, assim como uma terceira figura reinante, que conjuga o divino, o ancestral e o monarca.Palavras-chave: Congado. Performance. Banto. Igreja Nossa Senhora de Fátima. Transculturalidade.AbstractFrom the description of the historical course of consolidation of Christianity in Portugal and the political, economic and cultural contact this nation with African people through overseas expansion and colonization. This paper aims to describe a parallel between the deity and the European and African royalty by comparing coronation of queen conga of Our Lady of the Rosary, described in many academic papers and the coronation of Virgin Mary in the catholic church of Our Lady of Fatima in Tupi neighborhood of Belo Horizonte, observed in this research, because its characteristics and rituals coincidences and use of objects. For these relationships this paper aims to see how the exchange generated between Christianity and Bantu, mainly, and reinterpretations of one culture by another produced a third religious culture that is present in the black sororities and Congo throughout Brazil as well as a third reigning figure, which combines the divine, the ancestor and the monarch.Keywords: Congo. Performance. Bantu. Igreja Nossa Senhora de Fátima. Transculturality. 

White Mountain as a Place of Remembrance

2020 ◽  
Vol 25 (2) ◽  
pp. 261-268
Author(s):  
Ingrid Papp
Keyword(s):  
Catholic Church ◽  
Religious Freedom ◽  
Time Frame ◽  
Virgin Mary ◽  
Important Place ◽  
Personal Lives ◽  
Point Of Reference ◽  
New Time ◽  
The Catholic Church

Emperor Ferdinand II’s Catholic troops won a crushing victory over the Protestants’ army at the battle of White Mountain (Bílá Hora), near Prague, on 8 November 1620. Shortly after that, White Mountain became a place of remembrance and a symbol of prevail for the Catholic Bohemians. Servite monastery and a church attached to it, dedicated to the Virgin Mary, were built on the battlefield, with support from the Emperor, which symbolised the victory of the Emperor’s troops and that of the Catholic Church. White Mountain was an important place for Protestants as well. For Protestant Bohemians, the defeat was the beginning of the end of their religious freedom. Their works keep quiet about the events leading to and succeeding the battle. However, their narratives about the events of their personal lives and sufferings did use the name of this symbolic place as a point of reference for a new time frame. For them, White Mountain was a place, a cause, and a take-off of losing their homes and properties, and those of their compelled escapes and exiles.

Women and the Catholic Church in Colonial Brazil

2019 ◽  
Author(s):  
Carole A. Myscofski
Keyword(s):  
Religious Identity ◽  
Catholic Church ◽  
Sense Of Self ◽  
Indigenous Women ◽  
African Women ◽  
Colonial Society ◽  
Ideal Woman ◽  
Colonial Brazil ◽  
The Impact ◽  
The Catholic Church

Women in colonial Brazil (1500–1822) were affected by the presence of the Portuguese Roman Catholic Church in nearly every dimension of their lives. The Catholic Church dominated the colonial religious and social world and, with the imperial government of Portugal, set and transmitted gender expectations for girls and women, regulated marriage and sexuality, and directed appropriate education and work lives. Even with the harshest restrictions, women were able to develop an independent sense of self and religious expression both within the Catholic Church and outside its reach. Native Brazilian women felt the impact of the new faith from the earliest days of conquest, when their opportunities for religious influence expanded among the early colonists and missionaries. After the 1550s, however, new rules for belief and behavior gradually replaced indigenous culture. Offering the Virgin Mary as the ideal woman, the Church expected that indigenous women convert to Catholicism, work for the colonists, and marry according to traditional canon law. Portuguese immigrant women also faced the constraints of the early modern gender roles, with chastity, modesty, and submission deemed essential to their feminine nature, and marriage, domestic labor, and childcare their fate. Enslaved African women were compelled to accept Catholic teachings alongside the expectations of servile work and marginalization in colonial society. For each segment of colonial society, religious rules barely acknowledged the real abuses that afflicted women through the personal and sexual domination of colonial men, and women found little consolation in the ideals set for elite women. Religion itself presented women with opportunities for personal development, and women found spiritual expression through votive prayers, cloistered convents, membership in religious brotherhoods, and covert religious and magical practices. European women used magical rites in defiance of Catholic teachings, while indigenous women preserved elements of their own healing traditions, and African women and their descendants created charms and celebrations that secured their separate religious identity.

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