Dry Patriotism: The Chiniquy Crusade

2021 ◽  
Vol 102 (s2) ◽  
pp. s411-s426
Author(s):  
Jan Noel
Keyword(s):  
North America ◽  
Full Length ◽  
Catholic Priest ◽  
French Speaking ◽  
Evangelical Protestants ◽  
Parish Churches ◽  
Anglo American ◽  
The Church

Between 1848 and 1851, thousands of French-speaking Catholics in the Province of Canada came forward in their parish churches to take the temperance pledge. As word of this conversion reached non-Catholics across North America, the reaction was one of pure astonishment. For several decades, evangelical Protestants had laboured long and hard to eradicate drunkenness; and now a Catholic priest was securing more converts in a single day than these earlier workers had won with years of steady effort. Contemporaries shook their heads and laid it down to the eloquent charm of Father Charles Chiniquy. Chiniquy in all likelihood helped to forge the new and lasting image of the church as guardian of the national destiny. His work embodied the new Catholicism championed by Bishop Bourget and Etienne Parent. This idea has stood the test of time; the full-length biography of Chiniquy published by Canadian historian Marcel Trudel in 1955 attributed the priest’s vast influence to “honeyed flattery” and other excesses of his oratory. In the 1840s Chiniquy’s promises of survivance won support for virtues more commonly associated with the Anglo-American, Protestant side of Canada’s heritage. Hoping to save itself, little Rome-on-the-St Lawrence crooked its knee to Samuel Smiles.

Henri-Dominique Lacordaire in the Canadian ultramontane philosophy

DIALOGO ◽  
2021 ◽  
Vol 7 (2) ◽  
pp. 147-156
Author(s):  
Anastasiia Cherygova
Keyword(s):  
North America ◽  
Catholic Education ◽  
Political System ◽  
Historical Analysis ◽  
Religious Orders ◽  
Dominican Order ◽  
Philosophical System ◽  
French Speaking ◽  
Anglo American ◽  
Political Opinions

When the ultramontane bishop of Saint-Hyacinthe in Canada invited the French Dominicans to his diocese, he requested help from their leader, another French-speaking ultramontane, Reverend Father Henri-Dominique Lacordaire, O.P., who restored the Dominican Order in France after a long ban on religious orders. However, there seemed to have been a paradox at the heart of this invitation. Lacordaire was an extremely controversial figure in both secular and Catholic French circles, mostly due to his rocky relationships with the French episcopacy, his unconventional preaching style and especially his political opinions, including his admiration for republicanism and the Anglo-American political system. Theoretically, all this would put him at odds with Canadian ultramontanes. They were rather opposed to the growing politically liberal forces in Canada specifically and to the Anglo-American politico-philosophical system in general. So why would Canadian ultramontanes ask help from a man so seemingly different from them politically? Our hypothesis is that what united Lacordaire and Canadian ultramontanes was more significant than what divided them - notably, both parties were concerned about opposition to Catholicism coming from State officials, as well as about the menace of irreligion among the growing bourgeois class. Therefore, both were keenly interested in advancing the cause of Catholic education to combat these worries. To prove our hypothesis we would employ methodology based on personal writings and biographical accounts of actors involved in the arrival of Dominicans to Canada, as well as on historical analysis effectuated on connected topics, like the ultramontane scene in Canada, French missionary activity in North America, etc.

Pentecostalism and African diaspora : a case study of the Redeemed Christian Church of God (RCCG), in North America

2020 ◽  
Vol 1 (2) ◽  
pp. 77-92
Author(s):  
Rotimi Williams Omotoye
Keyword(s):  
United States ◽  
North America ◽  
United States Of America ◽  
The United States ◽  
Church Of God ◽  
Sources Of Information ◽  
Christian Church ◽  
Secondary Sources ◽  
The Impact ◽  
The Church

Pentecostalism as a new wave of Christianity became more pronounced in 1970's and beyond in Nigeria. Since then scholars of Religion, History, Sociology and Political Science have shown keen interest in the study of the Churches known as Pentecostals because of the impact they have made on the society. The Redeemed Christian Church of God (RCCG) was established by Pastor Josiah Akindayomi in Lagos,Nigeria in 1952. After his demise, he was succeeded by Pastor Adeboye Adejare Enock. The problem of study of this research was an examination of the expansion of the Redeemed Christian Church of God to North America, Caribbean and Canada. The missionary activities of the church could be regarded as a reversed mission in the propagation of Christianity by Africans in the Diaspora. The methodology adopted was historical. The primary and secondary sources of information were also germane in the research. The findings of the research indicated that the Redeemed Christian Church of God was founded in North America by Immigrants from Nigeria. Pastor Adeboye Enock Adejare had much influence on the Church within and outside the country because of his charisma. The Church has become a place of refuge for many immigrants. They are also contributing to the economy of the United States of America. However, the members of the Church were faced with some challenges, such as security scrutiny by the security agencies. In conclusion, the RCCGNA was a denomination that had been accepted and embraced by Nigerians and African immigrants in the United States of America.

North America

2017 ◽  
Author(s):  
James B. Bell
Keyword(s):  
North America ◽  
Church Of England ◽  
Western Hemisphere ◽  
Early America ◽  
Charles I ◽  
American Colonies ◽  
King Charles I ◽  
The Church

In step with the gradually unfolding imperial policies of the successive governments of King Charles I and later monarchs, the Church of England was extended to the northern part of the Western hemisphere between 1662 and 1829. Under the supervision of the Board of Trade and Plantations until 1701, and the Society for the Propagation of the Gospel in Foreign Parts from that year, decade after decade an increasing number of men of differing origins and places of collegiate education in Britain came to serve missions of the Church in early America. The ranks included natives of England, Wales, Scotland, Ireland, and the American colonies, who were supported by the SPG or the legislatures of the provinces in which the Church was established. Development was shaped by imperial policies and administration over 160 years amid rising populations, changing political situations, and the consequences of war and diplomacy.

Defining the Center—Finding the Boundaries: The Challenge of Re-Visioning the Church in North America for the Twenty-First Century

1994 ◽  
Vol 22 (3) ◽  
pp. 317-337
Author(s):  
Craig Van Gelder
Keyword(s):  
North America ◽  
North American ◽  
American Culture ◽  
First Century ◽  
New Paradigm ◽  
Twenty First Century ◽  
Mission Field ◽  
The Church

It is becoming increasingly clear that we are experiencing a shift in North American culture that requires the church to think of North America as mission field. The thesis of this article is that the church will need to develop a new paradigm of mission to accomplish this. This article identifies 18 issues which such a paradigm of mission will need to address. These issues are discussed in terms of three aspects: (1) the context in which we live, (2) the gospel we seek to proclaim, and (3) the church which seeks to proclaim this gospel.

Royal Supremacy in Ancient Demesne Churches

1971 ◽  
Vol 22 (4) ◽  
pp. 289-302
Author(s):  
J. H. Denton
Keyword(s):  
Abundant Evidence ◽  
History Of ◽  
Parish Churches ◽  
Royal Supremacy ◽  
Triangular Relationship ◽  
Relationship Of ◽  
The Church ◽  
Surprising Fact

It is a surprising fact that, despite all the energy that has been devoted by medievalists to the relations between the king and the Church, no one has attempted to answer the question: what was the extent of the king's authority in his own parish churches? Naturally the English crown, like the lay lords and like the monasteries and like the bishops, possessed the patronage of churches. How did the triangular relationship of king/bishop/pope operate in practice in the royal churches? Others have addressed themselves to the sacred nature of kingship, to the spiritual capacity of the priest-king. Some have been concerned, for example, with the changing concept of kingship, as was E. H. Kantorowicz, or with the claims that the king possessed the power of healing and could cure scrofula, as was Marc Bloch. These issues and their like pose the problem of bridging the gap between the concept or the claim and the exercise of authority or power. An examination of the history of royal churches provides abundant evidence of claims and counter-claims, but our concern in the end must be with the actual extent and nature of the king's control and jurisdiction.

Administrative Traditions

2021 ◽  
Author(s):  
B. Guy Peters
Keyword(s):  
Latin America ◽  
North America ◽  
Public Administration ◽  
Western Europe ◽  
Central And Eastern Europe ◽  
Administrative Behavior ◽  
The Public ◽  
Public Bureaucracy ◽  
Anglo American ◽  
And Function

Contemporary public administration reflects its historical roots as well as contemporary ideas about how the public bureaucracy should be organized and function. This book argues that there are administrative traditions that have their roots centuries ago but continue to influence administrative behavior. Further, within Western Europe, North America, and the Antipodes there are four administrative traditions: Anglo-American, Napoleonic, Germanic, and Scandinavian. These are not the only traditions however, and the book also explores administrative traditions in Central and Eastern Europe, Latin America, Asia, and the Islamic world. In addition there is a discussion of how administrative traditions of the colonial powers influenced contemporary administration in Africa. These discussions of tradition and persistence also are discussed in light of the numerous attempts to reform and change public administration.

Negotiating 'Plainness' and Gender: Dancing and Apparel at Christian Weddings in Matabeleland, Zimbabwe, 1913-1944

2008 ◽  
Vol 38 (2) ◽  
pp. 209-246 ◽  
Author(s):  
Wendy Urban-Mead
Keyword(s):  
World War Ii ◽  
North America ◽  
World War ◽  
Protestant Denomination ◽  
Brethren In Christ ◽  
Christ Church ◽  
And Gender ◽  
Brethren In Christ Church ◽  
The Church ◽  
Church Teaching

AbstractThis article analyzes the phenomena of dancing and wedding apparel in weddings of rural members of an unusual Protestant denomination of Anabaptist origins in Matabeleland, colonial Zimbabwe. The focus is on gendered aspects of African Christian adaptation of mission teaching amongst Ndebele members of the Brethren in Christ Church. The church in North America was firm at home on the matter of dancing (it was forbidden), and internally conflicted regarding men's garb. In the decades preceding World War II, African members of the church embraced fashionable dress for grooms and dancing at wedding feasts as common practice at BICC weddings. However, in a gendered pattern reflecting Ndebele, colonial and mission ideas of women's subjection, African women's bridal wear adhered to church teaching on Plainness, while African men's did not.

Beyond the Catholic Church

2020 ◽  
pp. 170-194
Author(s):  
Dominica Pradere ◽  
Theron N. Ford ◽  
Blanche J. Glimps
Keyword(s):  
Sexual Abuse ◽  
North America ◽  
Jesus Christ ◽  
Catholic Church ◽  
Orthodox Judaism ◽  
Latter Day Saints ◽  
Religious Groups ◽  
The Media ◽  
The Church ◽  
The Catholic Church

Since the early 1980s, allegations of the sexual abuse of children by members of the clergy and other representatives of religious organizations have been reported in the media with alarming frequency. In North America, the majority of reports highlight the Catholic Church. Many of these allegations refer to incidents, which took place many years previously. This chapter explores three specific examples of other religious groups, that are not the Catholic Church, involved with the sexual abuse of children. These include the Church of Jesus Christ of Latter-Day Saints (Mormons), Moravians, and Orthodox Judaism (Haredi).

Godly Pastors and their Congregations in Mid-Seventeenth-Century London

Church Life ◽  
2019 ◽  
pp. 45-62
Author(s):  
Elliot Vernon
Keyword(s):  
Seventeenth Century ◽  
Civil War ◽  
Church Of England ◽  
Lord's Supper ◽  
Lay Leaders ◽  
Parish Community ◽  
Church Life ◽  
Parish Churches ◽  
The Relationship ◽  
The Church

This chapter examines the relationship between pastor and congregation in the London parishes during the Interregnum. It addresses how godly ministers, called on by Parliament at the outbreak of the Civil War to reform parochial discipline and prevent the ‘promiscuous multitude’ from polluting the sacrament of the Lord’s Supper in England’s parish churches, negotiated issues of authority, changes to worship and liturgy, and the already contentious issues of patronage and finance. These factors forced ministers to look to the lay leaders of the parish, whether as elders or vestrymen, making them subject to factional struggles within the church life of the parish community. This chapter assesses the establishment and operation of Presbyterianism in London’s parishes during the 1640s and 1650s, as well as the practical difficulties, economic and administrative, that godly pastors experienced at the parochial level as a result of the dismantling of the Church of England.

Colonial Quakerism

2020 ◽  
pp. 267-290
Author(s):  
Andrew R. Murphy ◽  
Adrian Chastain Weimer
Keyword(s):  
North America ◽  
Rhode Island ◽  
Legal Systems ◽  
Strong Ties ◽  
British North America ◽  
American Colonies ◽  
The Law ◽  
Anglo American

Highly mobile and often confrontational, Quakers came into frequent conflict with magistrates in the Anglo-American colonies. As they endured fines, whippings, and banishment, Quakers put pressure on emerging colonial legal systems, which they denounced as anti-Christian and unjust. In the ‘Quaker colonies’, however, the movement looked quite different. Quakers in West Jersey and Pennsylvania adapted to the roles of organizing institutions and enforcing the law. Across British North America, Quakers maintained strong ties to London. They increasingly developed networks across colonies as well, especially among meetings in Barbados, Maryland, Pennsylvania, and Rhode Island.

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