Federico Gonzalez Suarez, Historian of Ecuador

1963 ◽  
Vol 5 (2) ◽  
pp. 235-248 ◽  
Author(s):  
George A. Brubaker
Keyword(s):  
Nineteenth Century ◽  
Jesus Christ ◽  
Normal Pattern ◽  
Sacred Heart ◽  
The Church ◽  
Sacred Heart Of Jesus

Of the men who helped to shape the destiny of Ecuador in the nineteenth century, two are outstanding. Both are enigmatic, and both appear to be contradictions to the normal pattern of behavior for their time and place. Gabriel Garcia Moreno as holder of the highest civil office of Ecuador held sway over the life and politics of the nation for nearly two decades. Federico González Suárez, who toward the end of his career was to hold the highest office the Church could bestow in Ecuador, was to have a more subtle influence as an historian.Garcia Moreno, as civilian dictator, developed the cult of the Church to the highest degree by means of a concordat with the Vatican, and by dedicating the nation to the Sacred Heart of Jesus. For González Suárez, although a clergyman, the patria came first and religion second. If Garcia Moreno saw in the Church and Jesus Christ the only salvation for the nation, González Suárez was willing to point out the weaknesses, inadequacies, and scandalous acts of which the Church and monastic orders had been guilty.

scholarly journals Poświęcenie Polski Sercu Pana Jezusa 11 czerwca 2021 roku – i co dalej?

Sympozjum ◽  
2021 ◽  
Vol 25 (2 (41)) ◽  
pp. 223-239
Author(s):  
Eugeniusz Ziemann
Keyword(s):  
Local Churches ◽  
Difficult Situation ◽  
Sacred Heart ◽  
The Face ◽  
History Of ◽  
Saint Margaret ◽  
The Church ◽  
Sacred Heart Of Jesus

Dedication of Poland to the Sacred Heart of Jesus on 11th of June, 2021 and what next? Taking the inspiration from the history of the cult of the Sacred Heart of Jesus, and especially from the private revelations of saint Margaret Mary Alacoque, a number of national bishops conferences dedicated the local churches and whole nations to the Sacred Heart of Jesus. On 11th June, 2021 the Polish bishops conference renewed such act in the difficult situation of the church and the nation, moreover even in the face of weakening devotion to the Sacred Heart of Jesus. Every act of dedication and entitlements is a religious act, which obliges to the fulfilment of the commitments that have been taken. In this context the question arises, and what next? In the form of suggestions few concrete steps have been proposed. Czerpiąc inspirację z historii kultu Serca Jezusa, a zwłaszcza z prywatnych objawień Bożego Serca św. Małgorzacie Marii Alacoque, liczne episkopaty narodowe poświęcały Najświętszemu Sercu Pana Jezusa Kościoły lokalne i narody. 11 czerwca 2021 roku taki akt ponowili polscy biskupi w trudnej sytuacji Kościoła i narodu, a także osłabienia pobożności do Jezusowego Serca. Każdy akt poświęcenia i zawierzenia jest aktem religijnym, który zobowiązuje do realizacji podjętych wobec Boga zobowiązań. W tym kontekście pojawiło się pytanie: I co dalej? W formie sugestii zaproponowano podjęcie stosownych działań.

Anti-Mormonism

2020 ◽  
pp. 73-98
Author(s):  
John Corrigan ◽  
Lynn S. Neal
Keyword(s):  
Nineteenth Century ◽  
Jesus Christ ◽  
Local State ◽  
Latter Day Saints ◽  
Joseph Smith ◽  
Organized Violence ◽  
The Church

Violent opposition to the Church of Jesus Christ of Latter-day Saints emerged shortly after the coalescence of the group in the early 1830s. Mormons were subjected to intolerance everywhere they settled. Local, state, and territorial governments were opposed to them in varying degree. After founder Joseph Smith was murdered in Illinois many Mormons migrated westward. Their practice of polygamy brought them continued criticism during the nineteenth century. Intolerance of Mormons was punctuated by numerous instances of organized violence against them.

Splintered Saints and the Temple, 1844–1900

2017 ◽  
Author(s):  
David J. Howlett
Keyword(s):  
Nineteenth Century ◽  
Jesus Christ ◽  
Salt Lake ◽  
Salt Lake City ◽  
Latter Day Saints ◽  
Lake City ◽  
The Temple ◽  
The Church

This chapter begins in the mid-nineteenth century, just as competing Mormon denominations coalesced. The Church of Jesus Christ of Latter-day Saints (Salt Lake City) and the smaller Reorganized Church of Jesus Christ of Latter Day Saints emerged as the most important denominations for Kirtland's future. These two churches were rivals and actively competed with each other for converts, especially in the first decades of the Reorganized Church of Jesus Christ of Latter Day Saints' organization. More than simply competing for converts, though, the two churches developed different visions for the purpose and permeability of temple spaces, and much of these differences centered on their understanding of the legacy of the Kirtland Temple. In short, the Kirtland Temple was a living testament to different lineages of temple teachings present within Joseph Smith's many churches.

scholarly journals Traces of the History of One Painting of the Sacred Heart of Jesus

Menotyra ◽  
2021 ◽  
Vol 27 (4) ◽  
Author(s):  
Regimanta Stankevičienė
Keyword(s):  
Paint Layer ◽  
Virgin Mary ◽  
Poor Condition ◽  
Sacred Heart ◽  
Blessed Virgin Mary ◽  
The Face ◽  
History Of ◽  
The Church ◽  
Sacred Heart Of Jesus

Kazimierz and Ewa (of Uwoyni) Burba, the wojskis (officials attending to the needs of soldiers’ families during wars) of Šiauliai and collators of the Church of St Peter and St Paul in Apytalaukis, donated the painting “The Sacred Heart of Jesus” to the high altar of the church in 1817. From 1755, when a fraternity of the Sacred Heart of Jesus was established, this altar had been decorated with an earlier painting of the same name. The painting donated by the Burba decorated the first tier of a new high altar erected after 1817 and the existing high altar that was built before 1920s (?). It is believed that due to its poor condition, the old painting was replaced with a copy during repairs in 1964, and it is this copy that is on the altar to date. In 2019, the painting was restored as it had lost many fragments of the paint layer, especially at the bottom. The prototype of this painting is the painting “The Sacred Heart of Jesus and the Eucharist” by Pietro Tedeschi (the Church of the Blessed Virgin Mary of Mount Carmel, Imola, 1780). It is believed that the painter used an engraving of this image, presumably by Lorenzo Capponi. The painting in the church in Apytalaukis is narrower and therefore the baroque composition created by Pietro Tedeschi is somewhat reduced and adjusted. In addition, the drawing, rhythm, and colours of the painting of 1817 are characteristic of the features of the classicist style and paintings of the Vilnius School of Art. Due to the analogies of stylistics and the wellknown fact of Kazimierz Burba’s acquaintance with the painter Jan Rustem, the painting is hypothetically attributed to this artist. The face of Jesus in the painting in Apytalaukis can be compared to Burba’s portrait by Jan Rustem (unfortunately, only a copy has survived). We propose the title “The Eucharistic Sacred Heart of Jesus” as it defines the iconography of the painting more precisely.

scholarly journals Questionnaire

2021 ◽  
Vol 9 (1) ◽  
pp. 9-13
Author(s):  
Mrinalini Rajagopalan
Keyword(s):  
Sacred Heart ◽  
The World ◽  
The Church ◽  
Sacred Heart Of Jesus

Response to the questionnaire: “Stationary Women Moving Through the World: The Church of the Sacred Heart of Jesus, Calcutta, founded by Mrs. Pascoa Barretto de Souza, 1834”

scholarly journals Tar & Feathers: Agnotology, Dissent, and Queer Mormon Polygamy

2020 ◽  
Vol 1 (1) ◽  
pp. 135-149
Author(s):  
Nerida Bullock
Keyword(s):  
Nineteenth Century ◽  
Queer Theory ◽  
Jesus Christ ◽  
Late Nineteenth Century ◽  
Latter Day Saints ◽  
Joseph Smith ◽  
Mormon History ◽  
Lds Church ◽  
Late Nineteenth ◽  
The Church

In 2014 the Church of Jesus Christ of Latter-day Saints (LDS Church) updated their official website to include information about the polygamy/polyandry practiced by Joseph Smith, their founder and prophet, and his many wives. The admission by the LDS Church reconciles the tension between information that had become readily available online since the 1990s and church-sanctioned narratives that obscured Smith’s polygamy while concurrently focusing on the polygyny of Brigham Young, Smith’s successor. This paper entwines queer theory with Robert Proctor’s concept of agnotology—a term used to describe the epistemology of ignorance, to consider dissent from two interrelated perspectives: 1) how dissent from feminists and historians within the LDS Church challenged (mis)constructions of Mormon history, and; 2) how the Mormon practice of polygamy in the late nineteenth century dissented from Western sexual mores that conflated monogamy with Whiteness, democracy and social progression in the newly formed American Republic.

The Mormon Tithing House: A Frontier Business Institution

1954 ◽  
Vol 28 (1) ◽  
pp. 24-58 ◽  
Author(s):  
Leonard J. Arrington
Keyword(s):  
Nineteenth Century ◽  
Social Security ◽  
Jesus Christ ◽  
Economic Life ◽  
Latter Day Saints ◽  
General Store ◽  
History Of ◽  
Office Employment ◽  
Mountain West ◽  
The Church

A heal tithing office or bishop's storehouse was found in every Mormon settlement of the Mountain West during the nineteenth century. Besides functioning as collector of revenue for the Church of Jesus Christ of Latter-day Saints, the tithing house played a major role in the economic life of the community. It served as communal receiving and disbursing agency, warehouse, weighing station, livestock corral, general store, telegraph office, employment exchange and social security bureau. These functions carried it into banking, the fixing of official prices, and bulk selling. Thus the history of this institution shows, in a much different setting, counterparts of many procedures and problems open regarded as distinctly modern.

scholarly journals Boże Serce w misterium swojego otwarcia na współczesny świat

Sympozjum ◽  
2021 ◽  
Vol 25 (1 (40)) ◽  
pp. 159-184
Author(s):  
Eugeniusz Ziemann
Keyword(s):  
Modern World ◽  
Sacred Heart ◽  
Special Place ◽  
The Social ◽  
The World ◽  
The Cross ◽  
The Church ◽  
Sacred Heart Of Jesus

God’s Heart in the mystery of its opening to the modern world Is the reverence and cult of the Sacred Heart of Jesus still topical in the mission of the Church? The text „God’s Heart in the mystery of its opening to the modern world” is an attempt to answer the question above. Biblical depiction of the word „heart” has basically symbolic and allegoric meaning. Repeatedly this word appears in connection with the word „love” both in regard to God and human. Incarnated God, the Word of the Father, became truly human with the loving heart and he redeemed the world. The Heart of Jesus pierced with the soldier’s spear on the cross is still open to the present day with his love. A special place in this regard is given to spreading the idea of the social kingdom of the Heart of Jesus and the civilization of love. Abstrakt Czy nabożeństwo i kult Najświętszego Serca Pana Jezusa są wciąż aktualne w misji Kościoła? Próbą odpowiedzi na to pytanie jest tekst Boże Serce w misterium swojego otwarcia na współczesny świat. Biblijne ujęcie słowa „serce” ma zasadniczo znaczenie symboliczne i przenośne. Wielokrotnie występuje w połączeniu ze słowem „miłość” zarówno w odniesieniu do Boga, jak i człowieka. Wcielony Bóg, Słowo Ojca, stał się prawdziwym człowiekiem o kochającym sercu i odkupił świat. Serce Jezusa przebite włócznią żołnierza na krzyżu jest wciąż otwarte na współczesność przez swoją miłość. Szczególne miejsce pod tym względem zajmuje szerzenie idei społecznego królestwa Serca Jezusa oraz cywilizacji miłości.

The Deseret Telegraph—A Church-owned Public Utility

1951 ◽  
Vol 11 (2) ◽  
pp. 117-139 ◽  
Author(s):  
Leonard J. Arrington
Keyword(s):  
Nineteenth Century ◽  
Jesus Christ ◽  
Public Utility ◽  
Public Enterprise ◽  
Economic Welfare ◽  
Latter Day Saints ◽  
Intermountain West ◽  
History Of ◽  
The Church

The building of the Deseret Telegraph line by the Mormons in early Utah is one of the most interesting chapters in the history of the intermountain West. It is the only known instance in which a major regional telegraph line was constructed and operated by a church. It is also the only case in which a major line was, from the beginning, a completely public enterprise. It is a remarkable example of the agency of the Church of Jesus Christ of Latter-day Saints (Mormon) in promoting the economic welfare and cultural unity of its membership in the last third of the nineteenth century.

The Whore of Babylon and the Abomination of Abominations: Nineteenth-Century Catholic and Mormon Mutual Perceptions and Religious Identity

2004 ◽  
Vol 73 (1) ◽  
pp. 139-167 ◽  
Author(s):  
Matthew J. Grow
Keyword(s):  
Nineteenth Century ◽  
Jesus Christ ◽  
Religious Identity ◽  
Latter Day Saints ◽  
Nineteenth Century America ◽  
The Road ◽  
The Church ◽  
Proper Authority ◽  
Spiritual Quests

In 1846, Oran Brownson, the older brother of the famed Catholic convert Orestes A. Brownson, penned a letter to his brother recounting a dream Orestes had shared with him much earlier. In the dream, Orestes, Oran, and a third brother, Daniel, were “traveling a road together.” “You first left the road then myself and it remains to be seen whether Daniel will turn out of the road (change his opinion),” Oran wrote. At approximately the same period in which Orestes converted to Catholicism “because no other church possessed proper authority,” Oran joined The Church of Jesus Christ of Latter-day Saints because he believed that “proper authority rests among the Mormons.” Indeed, in an era characterized by denominational proliferation, democratization, and competition, Catholic and Mormon claims to divine authority proved appealing to some Americans, like the Brownsons, wearied by the diversity and disunity of the Protestant world. Oran cautioned Orestes to not trust polemical literature against Mormonism, but to “get your information from friends and not enemies.” Orestes could have repeated the same warning about Catholicism, given the number and intensity of nineteenth-century attacks on both Catholics and Mormons. Leaving mainstream Christianity to join the most despised religions in nineteenth-century America, the Brownson brothers embarked on spiritual quests that few contemporary Americans would have understood, much less approved.

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