African Materials in Vincentian Archives

1979 ◽  
Vol 6 ◽  
pp. 335-340
Author(s):  
C.M. Stafford Poole

Of all the communities and religious orders in the Roman Catholic church that are involved in missionary activity, the Congregation of the Mission, while one of the more extensive, is undoubtedly the least known. Founded in 1625 by Saint Vincent de Paul (1581-1660), its original purpose was the giving of parish missions in the de-Christianized rural areas of France. The rural missions remained a special concern of Saint Vincent's community and it was in this sense that the term “mission” was originally used. Prior to the French Revolution the term missionary was used almost exclusively of members of Saint Vincent's group. In the mid-eighteenth century they also came to be known as Lazarists, a name derived from their motherhouse, the famous Saint-Lazare. Though this name has been used in other countries, the Congregation of the Mission has come to be known by different names in different localities: for instance, Vincentians in the English-speaking world, Padres Paúles in the Spanish-speaking world, and Saint Vincent's Fathers in Nigeria.Reacting against the excessive esprit de corps of numerous religious groups of his time, Vincent de Paul decreed that the work of his missionaries should be without fanfare or publicity. He even forbade some of them from writing histories of the community lest this should lead to corporate pride. It was an unfortunate precedent. This tendency, plus a general lack of historical consciousness, has caused the work of the Congregation of the Mission to be unpublicized and unknown, even by the members themselves.

Ecclesiology ◽  
2012 ◽  
Vol 8 (2) ◽  
pp. 184-199
Author(s):  
Oliver P. Rafferty SJ

Rowan Williams is among the best and most perceptive contemporary theologians in the English speaking world. Given his position as Archbishop of Canterbury, he is of necessity caught-up in the quest for Christian unity. His ecumenical theology can be discerned, however, not only in his directly ecumenical writings and speeches as Archbishop but also in his general theological approach. He emphasises Eucharist and baptism and whilst these may seem commonplace in ecumenical dialogue, nevertheless his analysis of the implications of baptism for believers offers something genuinely new in ecumenical thinking about the status of the baptised. Despite the difficulties in the present state of relations between the Anglican Communion and the Roman Catholic Church, Dr Williams’ theology does offer a hermeneutical tool that, if followed consistently by both churches, might enable the question of reunion to be placed in a different context, although of itself it cannot resolve the new problems that have been placed as obstacles on the road to corporate reunion.


2003 ◽  
Vol 87 (509) ◽  
pp. 250-266
Author(s):  
Chris Pritchard

Home to just over five million souls, Scotland is the most sparsely populated part of Britain. The people are overwhelmingly white (some 98.7%) and English speaking. Levels of deprivation vary considerably across the country as a whole. Some 20% of the school population was entitled to free school meals in 1995, though the figure was twice as high in the City of Glasgow, where life expectancy is 10 years below that of affluent parts of the south of England. In July 1997 proposals were presented for the creation of a Scottish parliament. Whilst the Westminster parliament would ‘remain sovereign’, many powers would be devolved to Edinburgh, including those relating to virtually every aspect of education. So today, the Scottish Executive Education Department (or SEED) administers Scottish Executive policy for pre-school and school education in co-operation with local authorities that are responsible for providing school education in their areas. No less than 96% of youngsters are educated in state schools. Schools associated with religious groups including the Roman Catholic Church were incorporated into the state system in the 1920s. The annual cost of running the whole education system is a little under £5 billion or some 9% of Scottish GDP [1, p. 17].


Religions ◽  
2021 ◽  
Vol 13 (1) ◽  
pp. 4
Author(s):  
Milda Alisauskiene ◽  
Apolonijus Zilys

This paper analyzes the phenomenon of anticlericalism in contemporary Lithuania, applying a sociohistorical approach. It starts with a discussion on the problem of criticism of religion and anticlericalism in contemporary societies, and particularly Lithuania. The empirical part of the paper provides a statistical data analysis of two surveys, conducted in 2012 and 2018. The secondary data analysis showed that age and place of residence of Roman Catholics in Lithuania were statistically meaningful factors for the formation of anticlerical stances. Younger respondents expressed more critical stances towards the clergy, while respondents living in large cities of the country had more relaxed stances towards clergy than those living in small towns and rural areas. Living in a proximity to a Roman Catholic church in rural areas determined the prevalent anticlerical attitudes among the Lithuanian population.


2011 ◽  
Vol 5 (3) ◽  
pp. 293-316
Author(s):  
Valentina Napolitano

This article explores the mimetic analogies between the twentieth-century Mexican order of the Legionaries of Christ and the Jesuits in their historic and current Atlantic reproduction. It argues for a line of study of the translocality of the Roman Catholic Church that pays attention to phantomatic presences, changing bioreligiosity and affective histories. Moreover it shows as a close focus on the “psychic glue” between different religious orders can shed light on the affective power of eroticism and mysticism within the Roman Catholic Church after the Second Vatican Council.


1985 ◽  
Vol 3 (2) ◽  
pp. 231-238 ◽  
Author(s):  
O Velho

This paper underlines the importance of the debate now being carried on in Brazil with reference to Amazonia and stresses the symbolical character with which it has been clothed. This debate is more than a clash between intellectual and political conceptions, the conflict-ridden encounter of the nation with its own destiny is dramatized within it. Seven theses stand out, representing the main prospects in question and their variants. In dismantling them one by one, the author proposes alternatives and above all suggests a kind of analysis epistemologically oriented by successive shiftings of viewpoint. This mobile approach makes it possible to reveal the partial truth of each thesis over the others. Theses (1) and (3) refer to the inexorable and all-encompassing character of capitalist expansion in rural areas, qualities which are regarded as likely to cause the reactive social movements themselves to succumb. It is shown that economic and political processes are often episodic, reversible, and subject to political interventions, especially to selective action on the part of the State. Theses (2), (4), and (5) affirm that the peasantry possesses its own conceptions of the land, that it is autonomous at productive level, and that it resists the advance of capitalism. It is demonstrated that these theses oversimplify, deny ambiguities, and are based on a logic that wrongly presupposes two homogenized social processes and blocs. Alternatively, the existence of multiple actors should be recognized, oriented by various strategies which are redefinable because they are not deterministically derived from socioeconomic conditions; the peasantry is not fighting to defend the essence of an idealized peasant being, but a particular series of ad hoc negotiable values, in the face of different concrete situations. In the discussions of theses (6) and (7), the author comes to grips, on the one hand, with the view that explains the apparent mobilizing success of the Roman Catholic Church through its ‘option on behalf of the poor’ and, on the other hand, the political criticisms usually directed at intellectuals who question traditional conceptions, when these supposedly favour the underprivileged.


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