The First Albanian Autobiography

This essay presents a hitherto unknown work: the first autobiography ever written by an Albanian. It was composed in 1881–2 by a young man (born in 1861) called Lazër Tusha; he wrote it in Italian, and the manuscript has been preserved in an ecclesiastical archive in Italy. Tusha was the son of a prosperous tailor in the city of Shkodër, which was the administrative centre of the Catholic Church in Albania. He describes his childhood and early education, which gave him both a love of Italian culture and a strong desire to serve the Church; at his insistence, his father sent him to the Catholic seminary there, run by the Jesuits. He describes his disappointment on being obliged, after six years, to leave the seminary and resume lay life, and his failed attempts to become either a Jesuit or a Franciscan. Some aspects of these matters remain mysterious in his account. But much of this unfinished draft book is devoted to things other than purely personal narrative: Tusha writes in loving detail about customs, superstitions, clothes, the city of Shkodër, its market and the tailoring business. This is a very rich account of the life and world of an ordinary late-nineteenth-century Albanian—albeit an unusually thoughtful one, with some literary ambition.

Conclusion

10.1093/oso/9780197578056.003.0008 ◽

2021 ◽

pp. 292-304

Author(s):

Jennifer Walker

Keyword(s):

Nineteenth Century ◽

Twentieth Century ◽

Catholic Church ◽

Church And State ◽

Late Nineteenth Century ◽

Popular Theatre ◽

Starting Point ◽

Late Nineteenth ◽

The Republic ◽

Taking the 1903 death of Pope Leo XIII as its starting point, the conclusion extends beyond the legal separation of Church and State (1905) in order to trace the ways in which the processes of transformation that were set in motion during the late nineteenth century continued well into the twentieth century. Pierre Nora’s concept of the lieu de memoire illuminates the numerous ways that the sites of Catholic and French memory that the book explores—whether as opera, popular theatre, or concert—found an extraordinary ally in the Republic as it collectively harnessed the power of memory. From its “origin” in the French medieval era, to its transformations throughout the fin-de-siècle, to the response to the devastating fire at Notre-Dame in 2019, the Catholic Church provided (and continues to provide) a new mode of expression for the French Republic. In effect, the success of the twentieth-century renouveau catholique was set in motion by its nineteenth-century forbear: the path was paved by the Republic’s musical Ralliement and the memorialization of its Catholic past as a fundamental cornerstone of its modern existence.

Dom Bede Camm (1864-1942), Monastic Martyrologist

Studies in Church History ◽

10.1017/s0424208400011839 ◽

1993 ◽

Vol 30 ◽

pp. 371-381 ◽

Cited By ~ 1

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 ◽

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.

Words on fire

Body and Religion ◽

10.1558/bar.17839 ◽

2021 ◽

Author(s):

Ailie Posillico

Keyword(s):

Nineteenth Century ◽

Twentieth Century ◽

Catholic Church ◽

Late Nineteenth Century ◽

Alternative System ◽

Current Article ◽

Late Nineteenth ◽

With a focus on the archives of Gemma Galgani (1878–1903), lay Italian Catholic mystic, stigmatic, and first saint of the twentieth century, the current article highlights the ways in which Gemma cultivated relationships with the hierarchy, specifically through writing, which challenged the ‘traditional,’ clerically approved models of late nineteenth-century Catholic sanctity. With attention to Gemma’s writing, a saint who has otherwise been portrayed by her hagiographer as fitting neatly into the strictures of Italian Catholicism of her time, we see rhetoric that contests the assumption that submission is a necessary component of ‘piety.’ Attending to Gemma’s letters sent to her spiritual advisor, the current study underscores the ways in which we may understand Gemma as more than the quiet, humble, and wounded body for which she has been canonized. Gemma as author, as writing body, as I will show, weaves for herself an alternative system of agency that co-exists with – while at the same time reimagines – the hierarchy of the Catholic Church.

A Congregação do Santíssimo Redentor em Goiás (1894-1925)

Revista Mosaico - Revista de História ◽

10.18224/mos.v11i1.6085 ◽

2018 ◽

Vol 11 (1) ◽

pp. 43

Author(s):

Andréia Márcia de Castro Galvão

Keyword(s):

Nineteenth Century ◽

Catholic Church ◽

Status Quo ◽

The State ◽

Late Nineteenth Century ◽

The Status ◽

Late Nineteenth ◽

Legislative Changes ◽

New Strategies ◽

As mudanças legislativas do final do século XIX alteraram o status quo da Igreja Católica, levando-a a desenvolver novas estratégias de ação a fim de defender seu espaço junto à comunidade. Devido a séculos de padroado, a religiosidade brasileira tornara-se uma mescla de práticas medievais e mágicas com características portuguesas, africanas e indígenas. O combate a essas práticas foi intensificado com a implementação do ultramontanismo, que buscava centralizar e verticalizar o poder clerical, diminuir o poder das irmandades leigas, sacralizar os locais de culto, dentre outras. Partindo dessas premissas, esse artigo analisa a vinda de religiosos católicos europeus para Goiás, nomeadamente da Congregação do Santíssimo Redentor – redentoristas –, como parte importante do projeto ultramontano. Esses religiosos reforçaram o clero (então diminuto), contribuíram na propagação da fé com missões, giros paroquiais e desobrigas, criaram um jornal religioso e ainda ajudaram no controle da principal festa religiosa do estado. The Congregation of the Holy Redeemer in Goiás (1894-1925) The legislative changes of the late nineteenth century has altered the status quo of the Catholic Church, leading it to develop new strategies of action in order to defend its space with the community. Due to centuries of patronage, Brazilian religiosity had become a mixture of medieval and magical practices with Portuguese, African and indigenous characteristics. The fight against these practices was intensified with the implementation of ultramontanism, which sought to centralize and verticalize clerical power, to reduce the power of lay brotherhoods, to sacralize places of worship, among others. Based on these premises, this article analyzes the coming of European Catholic religious to Goiás, namely the Congregation of the Holy Redeemer – Redemptorists – as an important part of the ultramontane project. These religious strengthened the clergy (then scanty), contributed to the spread of the faith with missions, parochial circuit and disengagement, created a religious newspaper and also helped control the main religious celebration of the state.

An Irish-American Journalist and Catholicism: Patrick Ford of the Irish World

Church History ◽

10.2307/3162930 ◽

1970 ◽

Vol 39 (4) ◽

pp. 524-540

Author(s):

James P. Rodechko

Keyword(s):

Nineteenth Century ◽

New York ◽

Catholic Church ◽

Late Nineteenth Century ◽

Irish Immigrants ◽

Large Numbers ◽

Late Nineteenth ◽

Irish Americans ◽

American Catholic ◽

During the late nineteenth century, Irish immigrants were not always sympathetic toward the Catholic Church. Observers indicated that large numbers of Irish-Americans were dissatisfied with Catholic attitudes toward American conditions and might consequently sever their ties with the church. At times, priests, members of the hierarchy, and the American Catholic press showed particular concern that Patrick Ford, the influential and controversial editor of the New York Irish World, encouraged immigrants to question their traditional place in the church. In the late 1870s, Ford's opinions of American socio-economic and political affairs directly challenged those of Catholic spokesmen.

Scottish Missionaries, ‘Protestant Hinduism’ and the Scottish Sense of Empire in Nineteenth- and Early Twentieth-century India

The Scottish Historical Review ◽

10.3366/shr.2007.86.2.278 ◽

2007 ◽

Vol 86 (2) ◽

pp. 278-313 ◽

Cited By ~ 3

Author(s):

Philip Constable

Keyword(s):

Nineteenth Century ◽

Twentieth Century ◽

Late Nineteenth Century ◽

Western India ◽

Early Nineteenth Century ◽

Church Of Scotland ◽

Free Church ◽

Intellectual Engagement ◽

Late Nineteenth ◽

This article examines the Scottish missionary contribution to a Scottish sense of empire in India in the nineteenth and early twentieth centuries. Initially, the article reviews general historiographical interpretations which have in recent years been developed to explain the Scottish relationship with British imperial development in India. Subsequently the article analyses in detail the religious contributions of Scottish Presbyterian missionaries of the Church of Scotland and the Free Church Missions to a Scottish sense of empire with a focus on their interaction with Hindu socioreligious thought in nineteenth-century western India. Previous missionary historiography has tended to focus substantially on the emergence of Scottish evangelical missionary activity in India in the early nineteenth century and most notably on Alexander Duff (1806–78). Relatively little has been written on Scottish Presbyterian missions in India in the later nineteenth century, and even less on the significance of their missionary thought to a Scottish sense of Indian empire. Through an analysis of Scottish Presbyterian missionary critiques in both vernacular Marathi and English, this article outlines the orientalist engagement of Scottish Presbyterian missionary thought with late nineteenth-century popular Hinduism. In conclusion this article demonstrates how this intellectual engagement contributed to and helped define a Scottish missionary sense of empire in India.

Temperature, Disease, and Death in London: Analyzing Weekly Data for the Century from 1866 to 1965

The Journal of Economic History ◽

10.1017/s0022050720000613 ◽

2021 ◽

pp. 1-41

Author(s):

W. Walker Hanlon ◽

Casper Worm Hansen ◽

Jake Kantor

Keyword(s):

Nineteenth Century ◽

High Temperature ◽

Mortality Data ◽

Late Nineteenth Century ◽

Infant Deaths ◽

Digestive Diseases ◽

Late Nineteenth ◽

The Impact ◽

The City

Using novel weekly mortality data for London spanning 1866-1965, we analyze the changing relationship between temperature and mortality as the city developed. Our main results show that warm weeks led to elevated mortality in the late nineteenth century, mainly due to infant deaths from digestive diseases. However, this pattern largely disappeared after WWI as infant digestive diseases became less prevalent. The resulting change in the temperature-mortality relationship meant that thousands of heat-related deaths—equal to 0.9-1.4 percent of all deaths— were averted. These findings show that improving the disease environment can dramatically alter the impact of high temperature on mortality.

Lamennais

The Review of Politics ◽

10.1017/s0034670500045356 ◽

1947 ◽

Vol 9 (2) ◽

pp. 205-229 ◽

Cited By ~ 1

Author(s):

Waldemar Gurian

Keyword(s):

Nineteenth Century ◽

Catholic Church ◽

Early Church ◽

The Third ◽

Vatican Council ◽

Papal Infallibility ◽

History Of ◽

The Church ◽

The history of the Catholic Church includes men who, after brilliant services to the Church, died outside her fold. Best known among them is Tertullian, the apologetic writer of the Early Church; less known is Ochino, the third vicar-general of the Capuchins, whose flight to Calvin's Geneva almost destroyed his order. In the nineteenth century there were two famous representatives of this group. Johann von Doellinger refused, when more than seventy years old, to accept the decision of the Vatican Council about papal infallibility. He passed away in 1890 unreconciled, though he had been distinguished for years as the outstanding German Catholic theologian. Félicité de la Mennais was celebrated as the new Pascal and Bossuet of his time before he became the modern Tertullian by breaking with the Church because Pope Gregory XVI rejected his views on the relations between the Church and die world. As he lay deathly ill, his niece, “Madame de Kertanguy asked him: ‘Féli, do you want a priest? Surely, you want a priest?’ Lamennais answered: ‘No.’ The niece repeated: ‘I beg of you.’ But he said with a stronger voice: ‘No, no, no.

Anglican Emigrant Chaplaincy in the British Empire and Beyond,c.1840–1900

Studies in Church History ◽

10.1017/stc.2017.17 ◽

2018 ◽

Vol 54 ◽

pp. 314-327

Author(s):

Rowan Strong

Keyword(s):

Nineteenth Century ◽

British Empire ◽

Church Of England ◽

Late Nineteenth Century ◽

Direct Involvement ◽

Late Nineteenth ◽

In the 1840s the Church of England, through the agency of the Society for the Propagation of the Gospel (SPG) and the Society for Promoting Christian Knowledge (SPCK), established an official chaplaincy to emigrants leaving from British ports. The chaplaincy lasted throughout the rest of the nineteenth century. It was revitalized in the 1880s under the direction of the SPCK in response to a surge in emigration from Britain to the colonies. This article examines the imperial attitudes of Anglicans involved in this chaplaincy network, focusing on those of the 1880s and 1890s, the period of high imperialism in Britain. It compares these late nineteenth-century outlooks with those of Anglicans in the emigrant chaplaincy of the 1840s, in order to discern changes and continuities in Anglican imperialism in nineteenth-century Britain. It finds that, in contrast to the imperialist attitudes prevalent in Britain during the late nineteenth century, Anglicans in this chaplaincy network focused more on the ecclesiastical and pastoral dimensions of their work. Indeed, pro-imperial attitudes, though present, were remarkably scarce. It was the Church much more than the empire which mattered to these Anglicans, notwithstanding their direct involvement with the British empire.

A Leicestershire Recusant Family: The Nevills of Nevill Holt – I

Recusant History ◽

10.1017/s0034193200001011 ◽

1984 ◽

Vol 17 (2) ◽

pp. 173-180 ◽

Cited By ~ 1

Author(s):

Bernard Elliott

Keyword(s):

Nineteenth Century ◽

Civil War ◽

Church Of England ◽

Late Nineteenth Century ◽

James I ◽

The Reformation ◽

Late Nineteenth ◽

Charles Ii ◽

Eighteenth And Nineteenth Centuries ◽

At the Reformation, three possibilities faced English Catholics. They could continue to be Catholics and so suffer the penalties of the penal laws; they could conform to the Church of England; or they could adopt a middle course and become Church Papists. The Nevills of Nevill Holt, near Market Harborough in Leicestershire, went through all three phases. In the reign of Edward VI, Thomas Nevill I became a Protestant. His grandson, Thomas Nevill II, became a Church Papist under James I; and Thomas II’s son, Henry Nevill I, continued to be one at the time of the Civil War. But Henry l’s son William was definitely a Catholic and went into exile with King James II, while William’s son, Henry Nevill II, was an open Catholic under Charles II. Henry Nevill II’s descendants continued to be Catholics throughout the eighteenth and nineteenth centuries until they left Nevill Holt in the late nineteenth century.