Our Lady of Caysasay, the Chinese Goddess of the Sea

2021 ◽  
pp. 39-72
Author(s):  
Christina H. Lee
Keyword(s):  
Seventeenth Century ◽  
Point Of View ◽  
Immaculate Conception ◽  
Mass Killings

This chapter examines the foundation and growth of the devotion to a foot-high wooden icon of the Immaculate Conception who has also been identified as Ma-Cho, the Chinese goddess of the sea and seafarers, since the seventeenth century. It argues that Tagalogs, Spaniards, and Chinese embraced the devotion to Our Lady of Caysasay as a means to protest the indiscriminate massacre of the Chinese of 1639. Tagalog and Spanish grievances over the mass killings of the Christian Chinese in the Taal region were recorded in an investigation conducted by the Manila Church in 1640. The investigation concerned Juan Imbin, a Christian Chinese stonecutter who was believed to have been pulled out of the sea and revived by Our Lady of Caysasay after he had been executed, along with other condemned Chinese, by Spanish forces. Imbin’s miracle investigation is also the only extant source that voices the story of the massacre from the point of view of the Chinese who were targeted by the order of extermination. I argue that it is only by examining the testimonies of witnesses who participated in the investigation of the miracle that we can understand why this particular story was chosen to be remembered by the community at large.

Images of the Priesthood: An Analysis of Catholic Sermons from the Late Seventeenth Century

2000 ◽  
Vol 33 (1) ◽  
pp. 87-107 ◽  
Author(s):  
Renate Dürr
Keyword(s):  
Seventeenth Century ◽  
Pastoral Care ◽  
Catholic Church ◽  
Martin Luther ◽  
The State ◽  
Point Of View ◽  
Council Of Trent ◽  
Definition Of ◽  
The Catholic Church

“All, therefore, who consider themselves Christians may be absolutely certain that we are all equally priests.”1 With this declaration Martin Luther categorically repudiated the Catholic understanding of priesthood as a holy estate with indelible marks bestowed at consecration. According to the reformers all Christians, in principle, have the same authority in word and sacrament, but only those authorized by the respective community of believers may wield it. This assessment not only reflected certain irregularities within the clergy but also signified a completely new definition of the priesthood. It cannot be understood outside the context of existing contemporary criticism—not only from reformatory circles—of the state of numerous parishes who suffered under poorly educated, morally unacceptable (from a contemporary point of view) or indeed absent clergymen. The Catholic Church's answer to this challenge, therefore, had two aims: plans for far-reaching reforms were intended to renew the image of priests and, primarily, to provide effective pastoral care. Polemical theological debates against Protestants and discussions within the Catholic Church were intended not only to strengthen the certainty of the fundamental essence of priestly identity but also to facilitate a differentiation of Catholic from Protestant understanding. The decisions of the Council of Trent also touched both areas. At the 23rd session both the theological basis of the sacrament of consecration and the plans to reform the rules concerning the bishops' obligatory residence in their parishes were debated.2

Conclusion

2008 ◽  
Author(s):  
Richard Hingley
Keyword(s):  
Seventeenth Century ◽  
Point Of View ◽  
Roman History ◽  
King Arthur ◽  
State Control ◽  
Scottish Highlands ◽  
History Of ◽  
New Interpretation ◽  
Extension Of State ◽  
The Devil

The works examined above have been explored through a chronological study based upon the four overlapping themes of civility/ Romanization, the walling out of humanity, Roman incomers, and ruination, emphasized through a reading of the sources to explore how the discovery of objects and sites has helped to inform a number of contrasting interpretations that went in and out of fashion. A number of more local and fragmented tales have also been addressed in passing and it is evident that a very different account could have been articulated if I had drawn more directly upon such ideas. Tales, such as those of Onion the Silchester Giant, Graham’s creation of a breach in the Antonine Wall, King Arthur and his ‘O’on’ at Camelon in central Scotland and the activities of the devil at Rodmarton, provide information about how local people interpreted the physical remains of the Romans in Britain. The focus on elite tales in this book should not detract from the potential of local myths, but a thorough study of such material remains to be undertaken. Instead, this book has emphasized stories that have been told about the pre- Roman and Roman history of Britain that served to develop relevant national and imperial tales. The significance of the civilizing of the ancient Britons drove a particular approach to the ancient sources during the early seventeenth century that emphasized the passing on of Roman civility to people of England (or Lowland Britain). From this point of view, the ruined Roman Walls projected the territorial limit of civility, beyond which were the lands of barbarians. Towards the end of the century, a new interpretation arose that placed emphasis on the Roman settlers, their ‘stations’, and roads, reflecting the contemporary military aspect of society while envisaging England (or Lowland Britain) as the inheritor of Roman civility. This military conception was redefined and updated during the succeeding centuries as an analogy for the extension of state control over the Scottish Highlands and later for the exploration, documentation, and domination of territories in India and elsewhere.

‘A More Unobserved and Convenient Location’: A Derbyshire School Reopened

2008 ◽  
Vol 29 (2) ◽  
pp. 175-194
Author(s):  
Richard H. Turner
Keyword(s):  
Seventeenth Century ◽  
Catholic Schools ◽  
Small Scale ◽  
Recent Contribution ◽  
Immaculate Conception ◽  
Jesuit College

Of the forty-two clandestine Catholic schools Beales lists as documented in the first quarter of the seventeenth century, none has been more graphically described or frequently recalled than the Jesuit school at Stanley Grange near West Hallam in south-east Derbyshire. Unmasked by Government in 1625, it survived there for a further decade before its abrupt suppression in 1635.A few deliberately but tantalizingly vague references show that the school continued to operate on a small scale elsewhere in Derbyshire, under the aegis of the fledgling Jesuit College of the Immaculate Conception (CIC). From that time, and particularly since the foundation of Mount St. Mary’s College at Spinkhill by the CIC in 1842, there has been speculation as to whither this precursor school moved and how it fared after Stanley Grange. The most recent contribution is a significant reassessment by Hendrik Dijkgraaf in 2003 of the anonymous but painstaking editorial article in the Mount St. Mary’s magazine The Mountaineer for 1912, written in rebuttal of a suggestion that the school had remained at Stanley Grange into the mid-1640s.

scholarly journals Geographical mobility and community-building in seventeenth-century Palestine: insights from the records of Bethlehem's Catholic Parish

2020 ◽  
Vol 35 (2) ◽  
pp. 163-185
Author(s):  
Felicita Tramontana
Keyword(s):  
Seventeenth Century ◽  
Community Building ◽  
Point Of View ◽  
Religious Practices ◽  
Small Communities ◽  
Geographical Mobility ◽  
Local Mobility ◽  
The Reformation

AbstractThis article focuses on the role played by local mobility in processes of confession and community building, taking the Catholic population in seventeenth-century Palestine as a case study. Works on the Reformation in Europe have acknowledged a connection between the strengthening of confessional identities and geographical mobility. Through the analysis of the parish records of Bethlehem, the article reveals some characteristics of seventeenth-century Catholic mobility in Palestine and shows how this mobility was bound up with the consolidation of a tiny Catholic minority and the establishment of a sacramental network. From a larger perspective, this research suggests that mobility plays an important role in the development and consolidation of small communities in a context of competing religion. From a methodological point of view, it also shows the importance of microanalysis in understanding the geographical mobility associated with religious practices and allegiances.

Joseph Hall and Neo-Stoicism

PMLA ◽  
1950 ◽  
Vol 65 (6) ◽  
pp. 1130-1145 ◽  
Author(s):  
Audrey Chew
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Point Of View ◽  
Natural Religion ◽  
Ethical Point ◽  
Rule Of Life ◽  
Right Reason ◽  
The Individual ◽  
Thomas Browne ◽  
The Universe

During his own lifetime Bishop Joseph Hall was nicknamed “our spiritual Seneca” by Henry Wotton and later called “our English Seneca” by Thomas Fuller; as a result it has recently become fashionable to associate him with seventeenth-century English Neo-Stoicism. A seventeenth-century Neo-Stoic is of interest presumably because he points in the direction of eighteenth-century Neo-Stoicism, away from a revealed religion toward a natural religion, away from faith toward reason. In a recent article Philip A. Smith calls Hall “the leading Neo-Stoic of the seventeenth century” and says that he enthusiastically preached the “Neo-Stoic brand of theology” to which Sir Thomas Browne objected. This theology maintained that “to follow ‘right reason’ was to follow nature, which was the same thing as following God.” Smith goes on to say that “what most attracted seventeenth-century Christian humanists like Bishop Hall was the fact that Stoicism attempted to frame a theory of the universe and of the individual man which would approximate a rule of life in conformity with an ‘immanent cosmic reason‘”—though in the same paragraph he also mentions the point “that Neo-Stoic divines of the seventeenth century were interested in Stoicism almost exclusively from the ethical point of view.” He cites Lipsius to show how a Christian might reach an approximation between the Stoic Fate and Christian Providence, leaving the reader to assume that Hall might also have made this approximation. He says that “the natural light of reason, as expounded by the Stoic philosophers, became, for seventeenth-century Neo-Stoics, the accepted guide to conduct” and that “religious and moral writers endeavored to trace a relationship between moral and natural law which in effect resulted in the practical code of ethical behavior commonly associated with Neo-Stoicism.”

scholarly journals Urodzony Jan Dęboróg, dzieje jego rodu, głowy i serca, przez niego samego opowiadane a rytmem spisane przez W. S. – patriotyzm w gawędzie Władysława Syrokomli (Ludwika Kondratowicza)

2020 ◽  
pp. 79-88
Author(s):  
Magdalena Zaród
Keyword(s):  
Seventeenth Century ◽  
19Th Century ◽  
Oral Tradition ◽  
Point Of View ◽  
The Public ◽  
National Tradition ◽  
Average Person ◽  
The 19Th Century ◽  
First Time

Ludwik Kondratowicz (Władysław Syrokomla) represented a patriotic attitude towards his homeland.His works written in the years 1823–1862 were primarily an expression of the public moodin the middle of the 19th century. It was Syrokomla’s gentleman’s tale Born Jan Dęboróg, the Historyof His Family, Heads and Hearts, Told by Him Himself and Written Down in the Form of Rhythmby W. S., written in the years 1847–1851 and published for the first time in 1853, that reflected thatlocal/regional patriotism. For many years it remained in the shadow of the great legacy of the mostoutstanding representatives of Romanticism and was therefore underestimated.What is important in this tale is a tradition, with various events and customs related to it, datingback to the seventeenth century and continued till Syrokomla’s times. Apart from the defense ofpeasants, national tradition and patriotism, Syrokomla also emphasized his own views, so this taleis also a confession of the author’s faith. The popularity of Born Jan Dęborog was determined notonly by the personal tone of the tale saturated with a wistful feeling, but also by the manner in whichthe action is presented – from the point of view of the average person. Syrokomla consciously gaveup his role as the guide of the nation and immersed himself in the oral tradition, thanks to which heenjoyed the obedience and reverence of his people.

Writing for the Inner Eye

2019 ◽  
pp. 178-209
Author(s):  
Peter Auger
Keyword(s):  
Seventeenth Century ◽  
John Milton ◽  
Paradise Lost ◽  
Natural World ◽  
Point Of View ◽  
Thomas Heywood ◽  
Technical Expertise ◽  
The Bible ◽  
Narrative Structures ◽  
Extraneous Material

Abraham Cowley reacted against the tradition of divine poetry that Du Bartas embodied, arguing that scriptural poets needed to have technical expertise and spiritual insight. As later seventeenth-century poets like Thomas Heywood, John Perrot, and Samuel Pordage became aware of the limits of simply describing literal truths from the Bible and natural world, they reverted to allegorical and other figurative narrative structures that could accommodate higher truths to the human imagination and describe psychological experience. John Milton had known Sylvester’s translation since he was a teenager, but Paradise Lost makes purposeful allusions that surpass Devine Weekes, showing how difficult it is to apprehend divine truth, and how interpretation depends on our point of view. Lucy Hutchinson’s meditations on Genesis revise Du Bartas’ poetics to strip away extraneous material that distracts from scriptural truth.

The elk, the ass, the tapir, their hooves, and the falling sickness: a story of substitution and animal medical substances

2018 ◽  
Vol 13 (1) ◽  
pp. 46-68 ◽  
Author(s):  
Irina Podgorny
Keyword(s):  
Seventeenth Century ◽  
Point Of View ◽  
Preliminary Survey ◽  
Global History ◽  
Animal Products ◽  
Human Universals ◽  
History Of ◽  
Falling Sickness ◽  
Local Traditions ◽  
Natural Histories

AbstractThis article presents a preliminary survey by which to track, in thelongue durée, the path of the nail of theGran Bestia(great beast), a remedy that appeared in therapeutics on both sides of the Atlantic. TheGran Bestiais mentioned in the natural histories, books of remedies, and medical handbooks that proliferated in the Old World and European settlements from the seventeenth century onwards. From the point of view of global history, it is a revealing case from which to investigate, first, how the transfer of a name between continents involved the associated transfer of medical virtues and properties and, second, long before Linnaeus, how the commerce in medicines, skins, and other animal products contributed to associating different animal kinds from different cultural worlds. Far from human universals, the history of the great beast seems to refer to common meanings created by commerce. This article therefore argues for a new investigation into the global and transdisciplinary dimension of objects that is not limited to exclusively local traditions, and may instead reflect the living remains of a long history of exchanges, translations, and transfers that de- and re-functionalized nature in evolving geographies over several centuries.

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