« Almanach des honnêtes gens » (1788) de Sylvain Maréchal, ou penser un calendrier révolutionnaire avant la Révolution

2020 ◽  
Vol 36 ◽  
pp. 85-111
Author(s):  
Paweł Matyaszewski
Keyword(s):  
Catholic Church ◽  
Human History ◽  
Measuring Time ◽  
Good People ◽  
Similar Idea ◽  
New System ◽  
New Time ◽  
The Catholic Church ◽  
The Revolution

The article presents the history and analyses the form of Almanac des Honnêtes Gens [Almanac of Good People] by Sylvain Maréchal (1750–1803), published a year before the Revolution. This work is pioneering in relation to the revolutionary calendar of 1793 — it proposes a very similar idea of breaking with the Christian calendar and introducing a new system of values and for measuring time in human history. In his Almanac, Sylvain Maréchal replaces the names of saints and patrons of the Catholic Church with those of philosophers, artists, writers, and politicians who, because of their lives and works, deserve eternal memory of their posterity. The idea of “new saints”, symbols of human wisdom and the power of the spirit, anticipates the dechristianisation movement and the idea of a “new time” that was soon to be promoted by the Revolution.

The Catholic Church and the Revolution

2019 ◽  
Author(s):  
Ernesto Cardenal ◽  
Donald D. Walsh
Keyword(s):  
Catholic Church ◽  
The Catholic Church ◽  
The Revolution

The Catholic Church and the Closed Corporate Community During the Guatemalan Revolution, 1944-1954

1995 ◽  
Vol 52 (1) ◽  
pp. 25-42
Author(s):  
Blake D. Pattridge
Keyword(s):  
Catholic Church ◽  
The Political ◽  
Social Changes ◽  
The Common ◽  
Corporate Community ◽  
Revolutionary Period ◽  
The Catholic Church ◽  
The Revolution

Scholars have debated the effects of the Guatemalan Revolution (1944-1954), i.e. the political and social changes carried out during the decade, on the closed corporate community. Many scholars, including the anthropologists Carol Smith and Ralph Beals, have looked at the political pressures and changes during the Revolution in attempts to explain the decline of the traditional community during the decade. Meanwhile, the historian Jim Handy has challenged the common political explanations for the downfall of the community and questioned the degree to which the communities are “closed” and “corporate.” Most scholars agree, however, that the revolutionary period witnessed a breakdown in the traditional village structures.

France

2021 ◽  
pp. 616-633
Author(s):  
Blandine Chelini-Pont
Keyword(s):  
Catholic Church ◽  
French Population ◽  
The Catholic Church ◽  
The Revolution

For fourteen centuries, French territory was an assemblage of Catholic and monarchical interests; the result is a deep-seated Catholic imprint which endures to this day though more so in some parts of France than in others. After the Revolution, France experimented with various forms of government which promoted a progressive separation between state and religion (meaning the Catholic Church). This was a long, difficult, and at times painful process resulting eventually in a Republic, in which the notion of laïcité became ever more important. Since the 1970s, the French population has become both increasingly indifferent to religion and increasingly diverse. Currently 40 per cent of the population has no religion, and Islam constitutes an important presence in the country. The growth of Islam has provoked a variety of reactions: accommodation, restriction, suspicion, and resentment.

The Origins of St. Gregory’s, Paris

1992 ◽  
Vol 21 (1) ◽  
pp. 11-25 ◽  
Author(s):  
Antony F. Allison
Keyword(s):  
Seventeenth Century ◽  
Catholic Church ◽  
The Other ◽  
Highly Qualified ◽  
Small College ◽  
Financial Difficulties ◽  
Secular Clergy ◽  
The Catholic Church ◽  
The Revolution

St. Gregory’s was a small college belonging to the English secular clergy founded at Paris in the late seventeenth century. Its main purpose was to enable suitable ecclesiastics who had completed their training at Douai or the other colleges abroad to pursue advanced studies at the Sorbonne before working on the mission in England. Its founders hoped it would serve to produce a corps of highly qualified men to fill the leading administrative and teaching posts in the Catholic Church in England. It survived until 1786 when financial difficulties forced it to close—temporarily, as was at first thought. During the Revolution it suffered the fate of the other English Catholic institutions in France, and it never, in fact, reopened. Among the documents that have survived from its archives is a Register Book covering the whole period of its existence from its first beginnings in 1667 until it closed down over a century later. This Register Book, which records the arrival and departure of students, the stages in their university career, their promotion to holy orders, deaths occurring at the college, and occasional memoranda of events affecting the life of the community, was edited for the Catholic Record Society in 1917 by the late Monsignor Edwin Burton.

White Mountain as a Place of Remembrance

2020 ◽  
Vol 25 (2) ◽  
pp. 261-268
Author(s):  
Ingrid Papp
Keyword(s):  
Catholic Church ◽  
Religious Freedom ◽  
Time Frame ◽  
Virgin Mary ◽  
Important Place ◽  
Personal Lives ◽  
Point Of Reference ◽  
New Time ◽  
The Catholic Church

Emperor Ferdinand II’s Catholic troops won a crushing victory over the Protestants’ army at the battle of White Mountain (Bílá Hora), near Prague, on 8 November 1620. Shortly after that, White Mountain became a place of remembrance and a symbol of prevail for the Catholic Bohemians. Servite monastery and a church attached to it, dedicated to the Virgin Mary, were built on the battlefield, with support from the Emperor, which symbolised the victory of the Emperor’s troops and that of the Catholic Church. White Mountain was an important place for Protestants as well. For Protestant Bohemians, the defeat was the beginning of the end of their religious freedom. Their works keep quiet about the events leading to and succeeding the battle. However, their narratives about the events of their personal lives and sufferings did use the name of this symbolic place as a point of reference for a new time frame. For them, White Mountain was a place, a cause, and a take-off of losing their homes and properties, and those of their compelled escapes and exiles.

Mexican Views on Rural Education, 1900-1910

1963 ◽  
Vol 20 (1) ◽  
pp. 64-71
Author(s):  
James Presley
Keyword(s):  
Rural Education ◽  
Catholic Church ◽  
Urban Areas ◽  
Porfirio Diaz ◽  
Rural Mexico ◽  
Education In Mexico ◽  
The Catholic Church ◽  
The Revolution

Among the numerous failures of the Porfirio Díaz government was the lack of education in rural Mexico. Statistics reveal only a fraction of the problem. In 1910 there were 11,750,996 illiterates in the population of 15,103,542, or a total of 3,352,546 who could read or write. Illiteracy may have been even more rampant than these figures indicate. Most of Mexico was rural, and most of the effective educational efforts were in urban areas.The question arises as to whether the leading influential groups in Mexico gave serious attention to the problem. The purpose of this article is to examine the views of five important groups or persons during that period just preceding the revolution, to determine the extent of importance assigned rural education in Mexico. The viewpoints are those of the Díaz administration, the Labor group under Ricardo Flores Magón, the Catholic Church, Francisco I. Madero, and General Bernardo Reyes.

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