The Division of Some Mexican Haciendas during the Liberal Revolution, 1856-1862

1971 ◽  
Vol 3 (1) ◽  
pp. 25-37 ◽  
Author(s):  
Jan Bazant
Keyword(s):  
Nineteenth Century ◽  
Real Estate ◽  
Regional Differences ◽  
Mining Industry ◽  
The Other ◽  
San Luis ◽  
San Luis Potosi ◽  
Industry And Commerce ◽  
Privately Owned ◽  
The Church

In the middle of the nineteenth century, ecclesiastical wealth in Mexico consisted basically of real estate and mortgages. The Church avoided investments in mining, industry and commerce. There were regional differences, the Church being richer in some parts of the country than in others: in the two most important cities, Mexico and Puebla, the different ecclesiastical corporations owned about half of the total real estate, whereas in some of the smaller cities, such as Veracruz, Jalapa, Orizaba, Córdoba and San Luis Potosí, the Church was proportionately much poorer. The urban real estate consisted of houses rented on fairly favourable terms to both rich and poor, monastic buildings and churches. In the countryside, the Church was considerably poorer than in the cities: its haciendas were few compared to the number of those privately owned, and their value amounted to about 5 per cent of that of all rural estate. Real estate formed about one-half of Church possessions; the other half consisted of mortgages.

Barbarism Begins at Home: Islamic Art on Display in Palermo's Museo Nazionale and Sicilian Ethnography at the 1891‐92 Esposizione Nazionale

2020 ◽  
Vol 9 (1) ◽  
pp. 91-117
Author(s):  
Dana Katz
Keyword(s):  
Nineteenth Century ◽  
Regional Differences ◽  
Western Europe ◽  
The Other ◽  
National Museum ◽  
Islamic Art ◽  
North African ◽  
Medieval Period ◽  
Imperial Expansion ◽  
At Home

Abstract In the last quarter of the nineteenth century, Palermo's Museo Nazionale (National Museum) displayed one of the earliest institutional collections of Islamic art in Western Europe. The museum's director, Antonino Salinas, exhibited objects demonstrating the island's material heritage, including its two-and-a-half centuries of rule by North African dynasties during the medieval period. The prevailing perception elsewhere in post-unification Italy ‐ that Sicily was ungovernable and barbaric in nature ‐ heightened the display's significance. Another exhibition that many Italians would have perceived as representing the 'other' was the Mostra Etnografica Siciliana (Sicilian Ethnographic Exhibition), which the folklorist Giuseppe Pitrè created for the 1891‐92 Palermo Esposizione Nazionale (National Exposition). Highlighting Sicily's volatile image, the Italian press implicitly equated Pitrè's show with the so-called Abyssinian Village, which stood in the exposition fairgrounds and marked the establishment of Italy's first colony in Eritrea at a time of unprecedented imperial expansion. At the National Museum, Salinas remained undeterred, and despite associations of the island's conditions with Africa, he expanded its Islamic holdings. Likewise, Pitrè exhibited costumes, tools, and devotional objects that further accentuated regional differences at the National Exposition. In both displays, Salinas and Pitrè presented what they conceived as Sicily's unique cultural and historical patrimony.

The Anglo-Gallicanism of dom Thomas Preston, 1567–1647

1972 ◽  
Vol 9 ◽  
pp. 239-246 ◽  
Author(s):  
Maurus Lunn
Keyword(s):  
Nineteenth Century ◽  
Sixteenth Century ◽  
General Theory ◽  
Corporate Identity ◽  
The Other ◽  
Early Nineteenth Century ◽  
Thin Red Line ◽  
Long Time ◽  
Literary Output ◽  
The Church

Gallicanism - the name given to the general theory that the Church, especially the Church in France, is free from the jurisdiction of the pope, while remaining Roman and Catholic - is familiar to most historians. The existence of such a thing as Anglo-Gallicanism, on the other hand, seems scarcely credible. Post-Reformation English Catholics present the image of a persecuted and retiring group of people, who, in order to preserve their corporate identity, became more Italianate in their culture than the Italians and in their theology more papalist than the popes; and of the majority of English Catholics this was true. But throughout their history there runs a thin red line of dissent, which passes from the Appellant priests in the late sixteenth century, via Blackloism in the seventeenth, to Charles Butler, Joseph Berington and the Catholic Committee at the dawn of emancipation. Gallicanism, and perhaps its English counterpart, were given a death-blow by Napoleon’s application of papal authority to the French bishops. But Anglo-Gallicanism was an unconscionably long time dying, for at Downside in the early nineteenth century William Bernard Ullathorne, later bishop of Birmingham, was taught theology from Gallican textbooks. In this tradition a prominent part, in terms of impact and literary output, was played by another Benedictine, Thomas Preston, alias Roger Widdrington.

Goths and Romans: Daniel Rock, Augustus Welby Pugin, and Nineteenth-Century English Worship

1999 ◽  
Vol 35 ◽  
pp. 289-319
Author(s):  
Judith F. Champ
Keyword(s):  
Nineteenth Century ◽  
Musical Instruments ◽  
The Other ◽  
Harmonic Number ◽  
Gregorian Chant ◽  
Dead Weight ◽  
Gregory The Great ◽  
Ancient Music ◽  
The Church

The Chant or music used by the Papal choir, and indeed in most Catholic cathedrals and abbey churches is, excepting in some instances, ancient. Gregory the Great collected it into a body and gave it the form in which it now appears, though not the author of it. The chant of the psalms is simple and affecting, composed of Lydian, Phrygian and other Greek and Roman tunes, without many notes, but with a sufficient inflection to render them soft and plaintive or bold and animating…. This ancient music which has long been known by the name of the Gregorian chant, so well adapted to the gravity of divine service, has been much disfigured in the process of time by the bad taste of the middle and the false refinements of the latter ages. The first encumbered it with an endless succession of dull unnecessary notes, dragging their slow length along, and burthening the ear with a dead weight of sound; the other infected it with the melting airs, the laboured execution, the effeminate graces of the orchestra, useless to say the least even in the theatre, but profane and almost sacrilegious in the church. Some care seems to have been taken to avoid these defects in the papal choir. The general style and spirit of the ancient and primitive music have been retained and some modern compositions of known and acknowledged merit, introduced on stated days and in certain circumstances. Of musical instruments, the organ only is additional in St Peters, or rather in the Papal chapel, and even then not always: voices only are employed in general, and as those voices are numerous, perfect in their kind, and in thorough unison with one another, and as the singers themselves are concealed from view, the effect is enchanting and brings to mind ‘the celestial voices in full harmonic number joined’ that sometimes reached the ears of our first parents in paradise, and ‘lifted their thoughts to heaven’.

The Problem of a New Testament Theology

1973 ◽  
Vol 19 (3) ◽  
pp. 235-245 ◽  
Author(s):  
Ernst Käsemann
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
New Testament ◽  
Biblical Theology ◽  
The Other ◽  
Historical Criticism ◽  
The Bible ◽  
The New Testament ◽  
Long Time ◽  
The Church

In the Protestant tradition the Bible has long been regarded as the sole norm for the Church. It was from this root that, in the seventeenth century, there sprang first of all ‘biblical theology’, from which New Testament theology later branched off at the beginning of the nineteenth century. Radical historical criticism too kept closely to this tradition, and F. C. Baur made such a theology the goal of all his efforts in the study of the New Testament. Since that time the question how the problem thus posed is to be tackled and solved has remained a living issue in Germany. On the other hand, the problem for a long time held no interest for other church traditions, although here too the position has changed within the last two decades. In 1950 Meinertz wrote the first Catholic exposition, while the theme was taken up in France by Bonsirven in 1951, and by Richardson in England in 1958. Popular developments along these lines were to follow.

Dom Bede Camm (1864-1942), Monastic Martyrologist

1993 ◽  
Vol 30 ◽  
pp. 371-381 ◽  
Author(s):  
Dominic Aidan Bellenger
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
Church Of England ◽  
Roman Catholic ◽  
The Other ◽  
Late Nineteenth Century ◽  
Thomas More ◽  
The Status ◽  
Late Nineteenth ◽  
The Church

One of the soldiers asked him what religion he was of. He readily answered, ‘I am a Catholic’ ‘What!’ said the other, ‘a Roman Catholic?’ ‘How do you mean a Roman?’ said Father Bell, ‘I am an Englishman. There is but one Catholic Church, and of that I am a member.’These words of a Franciscan priest, Arthur Bell, executed at Tyburn in 1643, could have been taken as his own by Dom Bede Camm, the Benedictine martyrologist, who was one of the great propagandists of those English and Welsh Catholic martyrs who died in the period from the reign of Elizabeth to the Popish Plot. The lives of the martyrs were familiar to English Catholics through the writings of Richard Challoner (1691–1781), whose Memoirs of Missionary Priests had been available in various forms since its publication, as a kind of Catholic reply to Foxe’s Book of Martyrs, in two volumes in 1741–2, but in the late nineteenth century, as the English Catholics, reinforced by many converts from the Church of England, grew more combative in controversy following the relative calm of the Georgian period, the martyrs came more to the forefront. The church authorities sought recognition of the English martyrs’ heroic virtue. In 1874 Cardinal Manning had put under way an ‘ordinary process’, a preliminary judicial inquiry, to collect evidence to elevate the ‘venerable’ martyrs to the status of ‘beati’. In 1895, and again in 1929, large batches of English martyrs were declared blessed. In 1935 Thomas More and John Fisher were canonized. It was not until 1970 that forty of the later martyrs, a representative group, were officially declared saints.

IV. Gladstone and the Composition of the Final Court in Ecclesiastical Causes, 1850–73

1966 ◽  
Vol 9 (2) ◽  
pp. 191-200 ◽  
Author(s):  
M. D. Stephen
Keyword(s):  
Nineteenth Century ◽  
Church And State ◽  
Point Of View ◽  
The Other ◽  
Privy Council ◽  
Full Member ◽  
Legal Questions ◽  
Main Criticism ◽  
Court Of Appeal ◽  
The Church

The ‘Final Court’ of Appeal in causes ecclesiastical in this period was the Judicial Committee of the Privy Council as amended by 3 and 4 Viet. c. 86, s. 16, whereby every archbishop or bishop who was a Privy Councillor was made a full member of the Committee for Ecclesiastical Appeals, and one at least of them had to sit. The function of the Judicial Committee as the final arbiter of legal questions which might involve Anglican doctrine and usage was much criticized by churchmen throughout the nineteenth century. Criticism was directed mainly along two channels. It was argued that the Church's freedom to mould her own spiritual life could not be absolute while the Crown, through the Judicial Committee, might, by accident or intention, interfere in questions of doctrine. This argument aimed at removing the Church from all external judicial supervision and implied the eventual dis-solution of the constitutional bond between Church and State—a prospect which a few extreme High Churchmen regarded with equanimity. The other main criticism was that the Judicial Committee, as amended by 3 and 4 Viet, c. 86, was neither a truly civil nor a truly ecclesiastical court, but merely, as Gladstone described it in 1850, ‘pseudo-ecclesiastical’. Of this point of view, Bishop Wilberforce was the most consistent and the most powerful representative.

The First and Second Letters to Timothy

2001 ◽  
Author(s):  
Luke Timothy Johnson
Keyword(s):  
Nineteenth Century ◽  
The Other ◽  
Scholarly Community ◽  
Ancient Scholarship ◽  
The Church

The letters of Paul to Timothy, one of his favorite delegates, often make for difficult reading in today's world. They contain much that make modern readers uncomfortable, and much that is controversial, including pronouncements on the place of women in the Church and on homosexuality, as well as polemics against the so-called "false teachers." They have also been of a source of questions within the scholarly community, where the prevailing opinion since the nineteenth century is that someone else wrote the letters and signed Paul's name in order to give them greater authority. Using the best of modern and ancient scholarship, Luke Timothy Johnson provides clear, accessible commentary that will help lay readers navigate the letters and better understand their place within the context Paul's teachings. Johnson's conclusion that they were indeed written by Paul himself ensures that this volume, like the other Anchor Bible Commentaries, will attract the attention of theologians and other scholars.

Strontium isotopes and mobility of a Columbian mammoth (Mammuthus columbi) population, Laguna de las Cruces, San Luis Potosí, México

2016 ◽  
Vol 153 (4) ◽  
pp. 743-749 ◽  
Author(s):  
VÍCTOR ADRIÁN PÉREZ-CRESPO ◽  
PETER SCHAAF ◽  
GABRIELA SOLÍS-PICHARDO ◽  
JOAQUÍN ARROYO-CABRALES ◽  
LUIS M. ALVA-VALDIVIA ◽  
...  
Keyword(s):  
Dental Enamel ◽  
Strontium Isotopes ◽  
The Other ◽  
Central Mexico ◽  
Isotopic Ratios ◽  
San Luis ◽  
San Luis Potosi ◽  
Leaching Procedure ◽  
San Luis Potosí

AbstractBy using strontium isotopic ratios of dental enamel from molars, we were able to reconstruct the migration context for three individuals of a Columbian mammoth population (Mammuthus columbi) around Laguna de las Cruces, San Luis Potosí, central México. A three-step leaching procedure was applied to eliminate secondary Sr contributions in the molar enamel. One of the studied individuals showed 87Sr/86Sr ratios similar to those obtained from soils and plants from Laguna de las Cruces and was identified as local, whereas the other two mammoths had different molar 87Sr/86Sr values, indicative of migration and mobility contexts.

Selling the Santuario

2017 ◽  
Author(s):  
Brett Hendrickson
Keyword(s):  
Nineteenth Century ◽  
Folk Art ◽  
Santa Fe ◽  
Mary Austin ◽  
Spanish Colonial ◽  
Privately Owned ◽  
The Church

This chapter begins with a nineteenth-century attempt by the Archdiocese of Santa Fe to obtain the privately owned Santuario. It then turns to the 1929 sale, which was orchestrated by Anglo artists and intellectuals in the newly formed Spanish Colonial Arts Society. The ostensible goal of buying the church was to preserve it for the Hispano population as well as its priceless Hispanic folk art, but the Spanish Colonial Arts Society immediately turned the deed over to the Archdiocese of Santa Fe, then under the leadership of Archbishop Daeger. The chapter provides an analysis of the racially charged decisions that were made concerning the ownership and fate of the Santuario. Key figures in the Spanish Colonial Arts Society who are discussed in the chapter include Mary Austin and John Gaw Meem.

Religion and History in Nineteenth-Century Britain

2019 ◽  
pp. 1-55
Author(s):  
Joshua Bennett
Keyword(s):  
Nineteenth Century ◽  
Public Sphere ◽  
Natural Theology ◽  
Religious Tradition ◽  
German Idealism ◽  
The Other ◽  
Intellectual Culture ◽  
Other Hand ◽  
History Of ◽  
The Church

The chapter introduces the process by which progressive and developmental ideas of history became authoritative in Protestant intellectual culture: a process affecting Anglicans and nonconformists; liberals and evangelicals; and religious and secular critics. It argues that the religious revivalism of the earlier part of the century tended to express itself in terms of static conceptions of religious tradition. Religious and secular varieties of liberalism, by contrast, began to rely upon more dynamic ideas of the religious past. Religious liberals challenged traditionalists by interpreting religion in developmental terms. Rooting the wider progress of civilization in the different phases of the history of the church, they elevated history into a new kind of natural theology, often with reference to different kinds of German Idealism. Their unbelieving critics, on the other hand, understood progress as the history of secularization. The chapter grounds these debates in the institutions and publishing culture of the Victorian public sphere.

Sign in / Sign up

Export Citation Format

Share Document