Conclusion

2019 ◽  
pp. 151-158
Author(s):  
Barbara B. Diefendorf
Keyword(s):  
Civil War ◽  
Religious Communities ◽  
Religious Orders ◽  
Catholic Reformation ◽  
Perceived Need ◽  
Rapid Pace ◽  
Religious War

The conclusion argues that France’s Catholic Reformation benefitted from reform efforts initiated in Italy and Spain but was most profoundly shaped by France’s experience of religious war. The movement’s origins lay in the perceived need both to fight the spread of Protestant ideas and to raise standards of clerical behavior. Summarizing the diverse ways in which religious communities responded to the challenges of heresy and civil war, the conclusion further argues that the old religious orders, which had suffered greatly in the conflicts, found themselves at a serious disadvantage when wealthy elites shifted their patronage at the wars’ end to the new reformed congregations, whose penitential fervor and rigorous asceticism had captured their imagination. The new congregations grew at a rapid pace, while the old orders struggled to overcome wartime debts and destruction, fought to determine what reforms to enact, and pressured recalcitrant members to accept their programs for change.

scholarly journals El control de los patrimonios monásticos en la Galicia moderna

2018 ◽  
pp. 7-36 ◽  
Author(s):  
Pegerto Saavedra ◽  
Keyword(s):  
Iberian Peninsula ◽  
Twelfth Century ◽  
Agricultural Land ◽  
Religious Communities ◽  
Religious Orders ◽  
Modern Age ◽  
Land Tenancy ◽  
Surface Measurements ◽  
Entire Amount ◽  
The Right

From the twelfth century on significant numbers of Benedictine and Bernardian monasteries in the region of Galicia owned great dominions that were ceded under foral arrangements to peasants. These land colonizers implemented strategies of undermining direct dominion thanks to the fragmentation, dispersion and extension of the land, along with the fact that the right to cultivate land could pass to relatives or neighbours. Moreover, the intense changes affecting the agricultural land structure in the Modern Age forced the religious orders to continually seek to control these farm lands and to clarify the obligations of the tenants. Ultimately it was not the amount of land or the surface measurements that mattered for estimating the properties, but rather the land production or rents. Mainly using the abundant documentation in the splendid Cistercian archives, this paper examines the various mechanisms that the monasteries employed in each period to seek to control their lands and rents. First were the attempts to define the delimitation of the lands (apeos). Next came efforts to transform foral land tenancy into leased land arrangements. Finally, in the last part of the Ancien Regime, prorating was used. Given the rather inefficient outcome of the delimitation of land and the failed attempts to end the foral arrangements, a cursory reading would suggest that the Galician monasteries were not very successful in their efforts. Yet their accounting indicates that they actually managed to collect almost the entire amount of their rents at the time of the disentailment and exclaustration of church lands, which is more than can be said of other religious communities throughout the Iberian Peninsula.

not establish missions, even though they sometimes desired to do so. The first necessity was a body of people with the degree of commitment needed to live on someone else’s terms, together with the mental equipment for coping with the implications. Such commitment was in turn most likely to arise in the wake of powerful religious influences. Times of religious renewal were nec-essary for the recruitment of a sizeable company of such people, and the maintenance of a succession of them. A tradition of mental training, how-ever, was also needed; charismatic inspiration alone would not suffice, and indeed the plodder might succeed better with a new language and a new soci-ety than the inspired preacher. The second need was for a form of organization which could mobilize committed people, maintain and supply them, and forge a link between them and their work and the wider church. Since in the nature of things both their work and the conditions in which they carried it out were exceptional, the necessary structures could not readily emerge in very rigid regimes, whether political or ecclesiastical. They needed tolerance of the exceptional, and flex-ibility. The third factor necessary to overseas missions was sustained access to overseas locations, with the capacity to maintain communication over long periods. This implies what might be called maritime consciousness, with mar-itime capability and logistical support. All three factors were present in the first, Catholic, phase of the missionary movement. The Catholic Reformation released the spiritual forces to produce the committed worker, the religious orders offered possibilities of extension and adaptation which produced the structures for deploying them, and the Portuguese enclaves and trading depots provided the communication net-works and transoceanic bases. When in the course of the eighteenth century the Catholic phase of missions began to stutter, it was partly because the three factors were no longer fully in place. The Protestant movement developed as the Catholic movement weakened. It began, not at the end of the eighteenth century (that is a purely British per-spective) but at the end of the seventeenth; not in England, but in Germany and Central Europe. Its main motors were in Halle and Herrnhut, though, just as German Pietism drew on the English puritan tradition, it had a puri-tan prologue. William Carey’s Enquiry did not initiate it; the object of that

2003 ◽  
pp. 186-187
Keyword(s):  
Eighteenth Century ◽  
Central Europe ◽  
Mental Training ◽  
Religious Orders ◽  
Catholic Reformation ◽  
The Third ◽  
Religious Influences ◽  
Missionary Movement ◽  
Do So

Friendship, Family, and Community

2020 ◽  
pp. 387-402
Author(s):  
Julian P. Haseldine
Keyword(s):  
Social Capital ◽  
Political Thought ◽  
Religious Communities ◽  
Religious Orders ◽  
Term Change ◽  
Religious Vocation ◽  
History Of ◽  
Emerging Themes

Friendship, family, and community were central to the ways in which members of religious communities understood and negotiated their relationships with one another and with the societies around them. In many respects the religious vocation was defined in relation to these concepts, all of which were, in different ways and at different times, treated by contemporary monks and nuns as subjects for spiritual, ethical, or political thought. The same themes have been approached by historians from a range of analytical perspectives which relate to broader scholarly agendas, including the histories of emotions, social capital, trust, and networks. This chapter considers these three subjects in relation to the history of the religious orders and describes some emerging themes. While varied, they all reflect to some degree a longer-term change from the histories of individual institutions to the study of religious communities as embedded in the societies and cultures of premodern Europe.

The Schools of Christian Doctrine in Sixteenth-Century Italy

1984 ◽  
Vol 53 (3) ◽  
pp. 319-331 ◽  
Author(s):  
Paul F. Grendler
Keyword(s):  
Sixteenth Century ◽  
Good Deal ◽  
Protestant Reformation ◽  
Significant Feature ◽  
Religious Orders ◽  
Catholic Reformation ◽  
Christian Doctrine ◽  
Reading And Writing ◽  
General Effort

The Schools of Christian Doctrine taught the fundamentals of Catholicism, and reading and writing, to a very large number of boys and girls in sixteenth-century Italy. Numerous laymen and laywomen gave up their holiday leisure in order to teach in these schools. The Schools of Christian Doctrine were a significant feature of the Catholic Reformation, a broad movement of Catholic renewal that began before 1517 and whose major initiatives were not necessarily responses to the Protestant Reformation. New religious orders, missionary activity, the founding of institutions to care for the sick, poor, and homeless, and a general effort to teach and preach to the laity more effectively characterized the Catholic Reformation. Ignatius Loyola, Francis Xavier, and others provided leadership and were canonized in later centuries. Scholars have given all of the above a good deal of attention, but probably only specialists are aware of the Schools of Christian Doctrine.

Calude d'Abbeville and the Tupinamba: Problems and Goals of French Missionary Work in Early Seventeenth-Century Brazil

1989 ◽  
Vol 58 (1) ◽  
pp. 20-35 ◽  
Author(s):  
Laura Fishman
Keyword(s):  
Catholic Church ◽  
New World ◽  
Religious Orders ◽  
Catholic Reformation ◽  
Missionary Work ◽  
The People ◽  
Age Of Discovery ◽  
Spiritual Energy ◽  
The Church ◽  
The Catholic Church

The Catholic church during the era of the Catholic Reformation experienced great vitality and vigor. Missionary activity was one of the clearest indications of this renewed spiritual energy. Simultaneously with Catholic revitalization there occurred the expansion of European commerce and colonization. In the wake of the Age of Discovery portions of Africa, Asia, and the New World became more accessible to Europeans. The Catholic church, by means of its religious orders, carried Christianity to the inhabitants of these regions. The drive and dedication which led to reform of the church within Europe also fueled an intense missionary commitment towards the people of other continents. The dedication and zeal of the regular clergy reflected the apostolic tradition within the church, but this older ideal was enhanced by a new spirit of expansionism. The Catholic religious orders shared the urge of many of their secular contemporaries to take advantage of new opportunities for growth overseas.

European Catholicism (1500–1700)

2020 ◽  
pp. 233-259
Author(s):  
David W. Kling
Keyword(s):  
Eighteenth Century ◽  
Personal Relationship ◽  
Religious Orders ◽  
Relationship With God ◽  
Catholic Reformation ◽  
Low Countries ◽  
Teresa Of Avila ◽  
History Of ◽  
The Masses ◽  
The Church

The long Catholic Reformation, which lasted from the sixteenth to the eighteenth century, is one of the most active, intense, and expansive in the history of Christian conversion. This chapter begins with an examination of the conversions of two profoundly influential Catholics from the Iberian Peninsula (Ignatius of Loyola and Teresa of Ávila) and then considers efforts by the religious orders to re-Catholicize Europe. With the Jesuits leading the way, the Church evangelized the masses, drawing them into a personal relationship with God by encouraging the very things Protestants condemned: cults of intercession, pilgrimages, concern with purgatory, feast days, adoration of Christ in the Eucharist, and devotion to the saints. The chapter then moves to a discussion of conversion in the context of religiously mixed communities (Catholics and Protestants) in the Low Countries and France and ends with a discussion of Pierre Bayle’s defense of free conscience as the basis of true conversion.

Bildungschancen für Frauen und Mädchen im interkonfessionellen Vergleich

2004 ◽  
Vol 95 (1) ◽  
pp. 283-300 ◽  
Author(s):  
Anne Conrad
Keyword(s):  
Religious Communities ◽  
Religious Orders ◽  
Gender History ◽  
Late Medieval ◽  
Advanced Education ◽  
Modern Times ◽  
Common Features ◽  
Transmission Of Knowledge ◽  
The Reformation ◽  
Level Of Instruction

ABSTRACT The Reformation and confessionalization significantly influenced education - both at the elementary and higher levels, and also from the perspective of gender history. The confessional foundation of all education resulted in the requirement of strict separation of the sexes. In connection with the view of women held at the time, a concept of religiously oriented girls’ education developed that clearly departed from the late medieval coeducational, pragmatic transmission of knowledge. The new concept shaped education into modern times. The overseers of education were, in Protestant territories, secular governments who were bound to the ecclesiastical ordinances, and in Catholic lands religious orders (among others, the Jesuits and Ursulines) and confraternities. A comparison of the confessions shows for the lower level of instruction, which had close ties with catechization, more common features than differences. By contrast, more advanced education for girls reveals clear distinctions. A central and confessionally significant moment was that of orientation toward the pedagogical tradition of the women’s cloisters, chapters, and religious communities. The new Catholic women’s orders could achieve a substantially greater effect than comparable Protestant establishments. It remains to determine more precisely what opportunities for women’s education were available outside the ecclesiastically connected institutions.

New Ecclesial Movements and Communities

2016 ◽  
pp. 819-832
Author(s):  
Ian Ker
Keyword(s):  
Religious Communities ◽  
Second Vatican Council ◽  
Religious Orders ◽  
Early Christian ◽  
Lumen Gentium ◽  
Vatican Council ◽  
Key Points ◽  
Constant Feature ◽  
Ascetic Communities ◽  
The Church

This chapter considers the flowering of new religious communities after the Second Vatican Council. The Council’s ecclesiological constitution Lumen gentium emphasizes the charismatic dimension of the Church at some key points, although without pitting this dimension against the hierarchical. Recent charismatic movements within the Church are the latest manifestation of a constant feature of the Church’s life, from early Christian ascetic communities, through to the new religious orders of the sixteenth and then the nineteenth centuries. The latter sections of the chapter consider a series of recent movements and their different charisms: Opus Dei, Charismatic Renewal, the Emmanuel Community, the Community of the Beatitudes, the Neocatechumenal Way, Communion and Liberation, and Focolare.

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