scholarly journals Masinloc, Zambales: Augustinian Recollect Mission (1607-1902)

2020 ◽  
Vol 2 (2) ◽  
pp. 151-171
Author(s):  
Emmanuel Luis A. Romanillos

Zambales carved a special niche in Augustinian Recollect mission history. Recollects evangelized Mariveles, then part of Zambales, where their protomartyr Miguel de la Madre de Dios met his death. Rodrigo de San Miguel later set up five towns. In 1607, Andrés del Espíritu Santo founded Masinloc and then proceeded to create Casborran [Alaminos], Bolinao, Balincaguin [Mabini] and Agno in Pangasinan.  Blessed Francisco de Jesús resided there before his 1632 martyrdom in Nagasaki. We recall the successful defense of Masinloc in 1649 against 600 Moro pirates by the natives headed by Father Francisco de San José. Its parish priest José Aranguren became Manila archbishop in 1845. In the wake of the Revolution, the returning Agustín Pérez was welcomed by his parishioners. He restored the Catholic worship and urged Aglipayans to return to the fold. In 1902, Father Pérez left due to a conflict with its anti-friar mayor. Thus, ended its Recollect history. But the legacy of Christian faith lives on. The parish church of 1745 is a witness to the zealous Recollect evangelization and the people’s steadfast Catholic faith.

1971 ◽  
Vol 7 ◽  
pp. 311-319 ◽  
Author(s):  
G. V. Bennett

The Revolution of 1688 began for the clergy of the Church of England an era of grave crisis. It was not merely that the deposition of James II had posed for many of them a critical question of conscience. More serious were the effects of the Toleration Act of 1689 which quickly showed themselves in diminished attendances at church, and in a marked decline in the authority and status of the parish priest. By its literal provisions the act permitted dissenters a bare liberty to worship in their own way; but, as interpreted by successive administrations and by the great majority of the laity, it effected an ecclesiastical revolution. Although various statutes required all Englishmen to attend their parish-church each Sunday, and though the act merely permitted them to go to a meeting-house instead, it was widely held after 1689 that church-attendance was voluntary. The ecclesiastical courts continued to exercise their traditional jurisdiction in matrimonial, probate, and faculty causes, and over the clergy; but their coercive authority over the morals and religious duties of the laity became virtually impossible to enforce.


2012 ◽  
Vol 92 (1) ◽  
pp. 35-55
Author(s):  
Andrew Reeves

AbstractAs part of their mission to preach faith and morals, the medieval Dominicans often served as allies of parochial clergy and the episcopate. Scholars such as M. Michèle Mulchahey have shown that on the Continent, the Order of Preachers often helped to educate parish priests. We have evidence that thirteenth- and fourteenth-century Dominicans were allowing parochial clergy to attend their schools in England as well. Much of this evidence is codicological. Two English codices of William Peraldus's sermons provide evidence of a provenance relating to a parish church: London Gray's Inn 20, a collection of his sermons on the Gospels, was owned by a parish priest, and Cambridge Peterhouse 211, a manuscript of his sermons on the Epistles, contains an act issued by the rector of a parish church. Another manuscript of Peraldus's sermons contains synodal statutes. As the Order of Preachers was outside of the diocesan chain of command, these statutes point to the use of these sermons by those who were subject to the episcopate. Since the Dominicans were normally forbidden from sharing their model sermon literature with secular clergy, these codices suggest a program on the part of the English province of the Order of Preachers to make sure that diocesan clergy could attend Dominican schools in order to gain the skills necessary to preach the basic doctrines and morals of the Christian faith to England's laity.


Author(s):  
R. R. Palmer

In 1792, the French Revolution became a thing in itself, an uncontrollable force that might eventually spend itself but which no one could direct or guide. The governments set up in Paris in the following years all faced the problem of holding together against forces more revolutionary than themselves. This chapter distinguishes two such forces for analytical purposes. There was a popular upheaval, an upsurge from below, sans-culottisme, which occurred only in France. Second, there was the “international” revolutionary agitation, which was not international in any strict sense, but only concurrent within the boundaries of various states as then organized. From the French point of view these were the “foreign” revolutionaries or sympathizers. The most radical of the “foreign” revolutionaries were seldom more than advanced political democrats. Repeatedly, however, from 1792 to 1799, these two forces tended to converge into one force in opposition to the French government of the moment.


2019 ◽  
Vol 66 (2 SELECTED PAPERS IN ENGLISH) ◽  
pp. 31-42
Author(s):  
Bogumił Szady

The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 61 (2013), issue 2. The article addresses the question of the fall of the Latin parish in Chorupnik that belonged to the former diocese of Chełm. The parish church in Chorupnik was taken over by Protestants in the second half of the 16th century. Unsuccessful attempts at recovering its property were made by incorporating it into the neighbouring parish in Gorzków. The actions taken by the Gorzków parish priest and the bishop together with his chapter failed, too. A detailed study of such attempts to recover the property of one of the parishes that ceased to exist during the Reformation falls within the context of the relations between the nobility and the clergy in the period of Counter-Reformation. Studying the social, legal and economic relations in a local dimension is important for understanding the mechanisms of the mass transition of the nobility to reformed denominations, and then of their return to the Catholic Church.


2021 ◽  
Vol 34 (3-4) ◽  
pp. 335-365
Author(s):  
Shanthini Pillai

Abstract In this paper, I focus on the influence of the Société des Missions étrangères de Paris (MEP) on the performative poetics of Christian faith and citizenship among Malaysian Catholics. Using the central trope of the house, both in its general context of home and dwelling, and its Christian context of the church as a house of worship, I specifically show how cross-border movements, through intersections of individual, material, and cultural mobility stretching across centuries have led to synekistic practices of subject formation in the religious sphere. In this way the paper interjects into discourses on conflict between Christianity and the state and highlights alternative notes of interdependencies and creative synergies.


Author(s):  
Víctor Fowler

This chapter traces dance in Cuban cinema from the onset of the Revolution to contemporary films. In so doing, the author attempts to set up a Cuban structure of feeling and how a corporeal form ofCubanidadmanifests through various filmic representations, whether narrative or documentary film. Might dance be an inherent aspect ofCubanidad? How does the Cuban filmic apparatus incorporate dance and all of its complexities into a narrative about Cuban fortitude? The films discussed include:Un día en el solar, Los del baile, Memorias del subdesarrollo, Son o no son,andHabana solo.


1929 ◽  
Vol 23 (4) ◽  
pp. 956-971 ◽  
Author(s):  
Samuel N. Harper

A salient feature of the Soviet order set up in Russia by the Bolshevik Revolution of 1917 is the provision for a single, mobilized political center, striving to organize all social processes to conform with its particular ideology and program. The Communist party is this political center of the Soviet Union, enjoying a monopoly of legality in respect of organization. Only an outline of the methods by which this political machine exercises its leadership is possible within the limits of the present note. The emphasis will be on the structure which the Communists have given to their party, in order more effectively to carry the responsibility of leadership assumed by them. The word “party” is used, but one has here an organization which differs sharply from political parties of parliamentary systems. Also in its relations to the formal governmental bodies the Communist party presents several features which differentiate it from the party systems of other countries.The special methods of organization adopted and the peculiar position enjoyed by the Communist party in the Soviet Union permit of several theoretical interpretations. One of these is that the Revolution contemplated by the Communists has three distinct stages, of which only the second has as yet been reached. There was the successful seizure of power, finally consolidated after some three years of civil war. Then came the present period of transition, the length of which will depend upon the success of the party in the exercise of its leadership. Only the successful achievement of the present party leadership will bring the final triumph of the Revolution as the third and last period.


1993 ◽  
Vol 2 ◽  
pp. 22-36

John Pyel was a Northamptonshire man from the village of Irthling-borough, lying on the upper bank of the River Nene four miles northeast of Wellingborough. Situated on the principal trade route from Northampton to Peterborough, and indeed to the port of King's Lynn, the village was well-placed to transport commercial produce, which in the fourteenth century consisted principally of hides for the leather industry and wool. The surrounding area was also likely to have been rich in cereals and other arable crops. John Pyel inherited a plot of land in the village from his father, John senior, in 1348, and, although by now settled in London, he began from about this date to build up an extensive estate in this part of Northamptonshire. He certainly showed special concern for Irthlingborough. It was at his prompting that Peterborough abbey was granted a licence in 1375 to establish the parish church of St Peter as a college and it was to St Peter's that he granted the remainder of his estate and in its porch that he was to be buried. He also made bequests in his will to both parish churches in the village and provided for thirteen crosses to be set up there and for repairs to the bridge and highways.


Author(s):  
N. Pidmohylna

The article deals with the specific means and ways of expressiveness and pathos expression of publicism in two publicistic works of A.T. Averchenko – “A Dozen knives in the back of the revolution” and “Twelve portraits (in the format of "boudoir")”. The fixation and analysis of various expression forms of the author`s attitude to people and events, which are described, admissible and possible only in publicism, such as scattered in the text in the form of lapidar comments or lexical characteristics all over its space as well as implications and peculiarities of architectonics, all this gives grounds to introduce a new term. This new term – “publicistem” – would make it possible to define publicistic expressiveness. The introduction of the term will contribute to the economy of lexical means while analyzing publicistic works and will let us find out both similar and different features in the paradigm of such works.The works “A Dozen knives in the back of the revolution” and “Twelve portraits (in the format of "boudoir")” were being created almost simultaneously at the beginning of the 1920-s, in the period when the emigrant-writer, who left Russia, gradually switches from a funny genre, a witty story, to publicism as a from which gives opportunity for the direct, critical expression of your own attitude to the events happening in Motherland. It is well-known that Averchenko had a deeply negative attitude to the revolutionary events, and to the October revolution in particular. These two works are similar not only due to their publicistic tension but also due to the similarity of themes and even some “characters”. However, the first work includes feuilletons, whereas the second contains pamphlets. The stories written by Averchenko after October 1917 may have been considered by the author as those that do not clearly express his civic stand. If this supposition is right, then it is clear why Averchenko works actively in publicism during his last years.The results we want to reach and the ways to reach them are illustrated with the examples from publicistic works written by Averchenko in the 1920-s. They are connected with the projections of the set up theoretic hypothesis onto the specificity of feuilleton texts.


Ars Adriatica ◽  
2015 ◽  
pp. 141
Author(s):  
Damir Tulić

Stylistic changes in a sculptor’s oeuvre are simultaneously a challenge and a cause of dilemmas for researchers. This is particularly true when attempting to identify the early works of a sculptor while the influence of his teacher was still strong. This article focuses on the Venetian sculptor Giovanni Bonazza (Venice, 1654 – Padua, 1736) and attributes to him numerous new works both in marble and in wood, all of which are of uniform, high quality. Bonazza’s teacher was the sculptor Michele Fabris, called l’Ongaro (Bratislava, c.1644 – Venice, 1684), to whom the author of the article attributes a marble statue of Our Lady of the Rosary on the island of San Servolo, in the Venetian lagoon, which has until now been ascribed to Bonazza. The marble bust of Giovanni Arsenio Priuli, the podestat of Koper, is also attributed to the earliest phase of Bonazza’s work; it was set up on the façade of the Praetorian Palace at Koper in 1679. This bust is the earliest known portrait piece sculpted by the twenty-five-year old artist. The marble relief depicting the head of the Virgin, in the hospice of Santa Maria dei Derelitti, ought to be dated to the 1690s. The marble statue of the Virgin and Child located on the garden wall by the Ponte Trevisan bridge in Venice can be recognized as Bonazza’s work from the early years of the eighteenth century and as an important link in the chronological chain of several similar statues he sculpted during his fruitful career. Bonazza is also the sculptor of the marble busts of the young St John and Mary from the library of the monastery of San Lazzaro on the island of San Lazzaro degli Armeni in the Venetian lagoon, but also the bust of Christ from the collection at Castel Thun in the Trentino-Alto Adige region; they can all be dated to the 1710s or the 1720s. The article pays special attention to a masterpiece which has not been identified as the work of Giovanni Bonazza until now: the processional wooden crucifix from the church of Sant’Andrea in Padua, which can be dated to the 1700s and which, therefore, precedes three other wooden crucifixes that have been identified as his. Another work attributed to Bonazza is a large wooden gloriole with clouds, cherubs and a putto, above the altar in the Giustachini chapel in the church of Santa Maria del Carmine at Padua. The article attributes two stone angels and a putto on the attic storey of the high altar in the church of Santa Caterina on the island of Mazzorbo in the Venetian lagoon to Giovanni’s son Francesco Bonazza (Venice, c.1695 – 1770). Finally, Antonio Bonazza (Padua, 1698 – 1763), the most talented and well-known of Giovanni Bonazza’s sons, is identified as the sculptor of the exceptionally beautiful marble tabernacle on the high altar of the parish church at Kali on the island of Ugljan. The sculptures which the author of the article attributes to the Bonazza family and to Giovanni Bonazza’s teacher, l’Ongaro, demonstrate that the oeuvres of seventeenth- and eighteenth-century Venetian masters are far from being closed and that we are far from knowing the final the number of their works. Moreover, it has to be said that not much is known about Giovanni’s works in wood which is why every new addition to his oeuvre with regard to this medium is important since it fills the gaps in a complex and stylistically varied production of this great Venetian sculptor.


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