“I Heard it through the Grapevine”: Analysis of an Anti-Secularization Initative in the Sixteenth-Century Arequipan Countryside, 1584–1600

2005 ◽  
Vol 61 (4) ◽  
pp. 647-672 ◽  
Author(s):  
María N. Marsilli
Keyword(s):  
Sixteenth Century ◽  
Civil Wars ◽  
The Andes ◽  
Franciscan Order ◽  
Parish Work

Franciscan historian Antonine Tibesar’s study of the early evangelical accomplishments of the Franciscan Order in the Andes constitutes a landmark contribution to an insufficiently examined subject. Trying to detach his work from Joachimist debates, Tibesar did not deem the spirituality shared by peninsular friars to be relevant in explaining their poor early evangelical results. Although Tibesar acknowledged such shortcomings, he sustained that they were caused by an apathetic Franciscan engagement in parish work among the Indians. The inexperience of Spanish friars and the turmoil of the civil wars that ravaged the Andes in the aftermath of the conquest greatly explain this situation, he sustains. Additionally, Tibesar advances the idea that the undecided approach towards Indian conversion amongst sixteenth-century Franciscan authorities was the major cause of these first evangelical failures. Troubled by the hardships of life in Indian parishes and concerned about the lack of familiarity with parish administration among the Order’s ranks, the Franciscan establishment sent the friars contradictory orders, thus preventing them from bringing together a more coherent evangelical plan.

“I Heard it through the Grapevine”: Analysis of an Anti-Secularization Initative in the Sixteenth-Century Arequipan Countryside, 1584–1600

2005 ◽  
Vol 61 (04) ◽  
pp. 647-672
Author(s):  
María N. Marsilli
Keyword(s):  
Sixteenth Century ◽  
Civil Wars ◽  
The Andes ◽  
Franciscan Order ◽  
Parish Work

Franciscan historian Antonine Tibesar’s study of the early evangelical accomplishments of the Franciscan Order in the Andes constitutes a landmark contribution to an insufficiently examined subject. Trying to detach his work from Joachimist debates, Tibesar did not deem the spirituality shared by peninsular friars to be relevant in explaining their poor early evangelical results. Although Tibesar acknowledged such shortcomings, he sustained that they were caused by an apathetic Franciscan engagement in parish work among the Indians. The inexperience of Spanish friars and the turmoil of the civil wars that ravaged the Andes in the aftermath of the conquest greatly explain this situation, he sustains. Additionally, Tibesar advances the idea that the undecided approach towards Indian conversion amongst sixteenth-century Franciscan authorities was the major cause of these first evangelical failures. Troubled by the hardships of life in Indian parishes and concerned about the lack of familiarity with parish administration among the Order’s ranks, the Franciscan establishment sent the friars contradictory orders, thus preventing them from bringing together a more coherent evangelical plan.

Introduction

2017 ◽  
Author(s):  
Tom Hamilton
Keyword(s):  
Sixteenth Century ◽  
Material Culture ◽  
Early Modern ◽  
Everyday Life ◽  
Civil Wars ◽  
Modern History ◽  
Early Modern History ◽  
History Of Collecting ◽  
History Of ◽  
Late Renaissance

This chapter explores the material culture of everyday life in late-Renaissance Paris by setting L’Estoile’s diaries and after-death inventory against a sample of the inventories of thirty-nine of his colleagues. L’Estoile and his family lived embedded in the society of royal office-holders and negotiated their place in its hierarchy with mixed success. His home was cramped and his wardrobe rather shabby. The paintings he displayed in the reception rooms reveal his iconoclastic attitude to the visual, contrasting with the overwhelming number of Catholic devotional pictures displayed by his colleagues. Yet the collection he stored in his study and cabinet made him stand out in his milieu as a distinguished curieux. It deserves a place in the early modern history of collecting, as his example reveals that the civil wars might be a stimulus as much as a disruption to collecting in sixteenth-century France.

The Abbatial Election at Citeaux in 1625

1970 ◽  
Vol 39 (1) ◽  
pp. 30-35
Author(s):  
Louis J. Lekai
Keyword(s):  
Sixteenth Century ◽  
Civil Wars ◽  
The Other ◽  
Total Destruction ◽  
General Decline ◽  
History Of

The sixteenth century was a crucial period in the history of French monasticism. In addition to the causes of a general decline throughout Europe, in France two peculiar developments precipitated a nearly fatal collapse of monastic establishments. One was the commendatory system that spread over the whole country following the Concordat of Bologna in 1516. Royally appointed commendatory abbots, whose only concern was the collection of their share of monastic income, contributed much to the moral and material decline of the institutions supposedly under their care. The other and even more devastating calamity was the series of religious and civil wars during the second half of the century that resulted in the pillage and partial or total destruction of hundreds of monasteries.

Iron and Blood: Civil Wars in Sixteenth Century France.

1993 ◽  
Vol 24 (1) ◽  
pp. 189
Author(s):  
James Eastgate Brink ◽  
Henry Heller
Keyword(s):  
Sixteenth Century ◽  
Civil Wars

Racism As We Sense It Today

PMLA ◽  
2008 ◽  
Vol 123 (5) ◽  
pp. 1737-1742 ◽  
Author(s):  
Walter D. Mignolo
Keyword(s):  
Sixteenth Century ◽  
New World ◽  
Writing System ◽  
Political Consequences ◽  
Jewish Diaspora ◽  
The Andes ◽  
Long Time ◽  
The One ◽  
Jose De Acosta ◽  
Opening Up

The research that I reported in the darker side of the renaissance: Literacy, Territoriality and Colonization (1995) was driven by my desire and need to understand the opening up of the Atlantic in the sixteenth century, its historical, theoretical, and political consequences. How was it that coexisting socioeconomic organizations like the Ottoman and Mughal sultanates as well as the incanate in the Andes and the tlahtoanate in the Valley of Mexico were either inferior or almost absent in the global historical picture of the time? I became aware, for example, that people in the Valley of Mexico living in the Aztec tlahtoanate, whether in conformity or dissenting, were compared—by the Spaniards—with the Jews. The comparison was twofold: on the one hand, the Indians and the Jews were dirty and untrustworthy people; on the other hand, the Indians in the New World may have been part of the Jewish diaspora. So, the comparison got in trouble, because Indians and Jews may have been the same people. The Jesuit priest José de Acosta, in his Historia natural y moral de las Indias (1589), asked whether the Indians descended from the Jews, addressing a question that was on everybody's mind. He dismissed the possibility of the connection, because the Jews had had a sophisticated writing system for a long time while the Indians were illiterate (in the Western sense of the word). Jews liked money, Acosta pointed out, while Indians were not even aware of it; and while Jews took circumcision seriously, Indians had no idea of it. Last but not least, if Indians were indeed of Jewish origin, they would not have forgotten the Messiah and their religion.

Iron and Blood: Civil Wars in Sixteenth-Century France

1993 ◽  
Vol 24 (1) ◽  
pp. 136
Author(s):  
Kristen B. Neuschel ◽  
Henry Heller
Keyword(s):  
Sixteenth Century ◽  
Civil Wars
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