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A new interpretation of the Jesuit mission to New France is here proposed by using, for comparison and contrast, the earlier Jesuit experience in Japan. In order to present revisionist perspectives of the Jesuit missions based on a broader international framework beyond North America, the existing historical paradigms of the Jesuit missionary activity to Amerindians based on the limited regional history of New France are re-examined.
Apostles of Empire contributes to ongoing research on the Jesuits, New France, and Atlantic World encounters, as well as on early modern French society, print culture, Catholicism, and imperialism.
A new interpretation of the Jesuit mission to New France is here proposed by using, for comparison and contrast, the earlier Jesuit experience in Japan. In order to present revisionist perspectives of the Jesuit missions based on a broader international framework beyond North America, the existing historical paradigms of the Jesuit missionary activity to Amerindians based on the limited regional history of New France are re-examined. The time period of analysis covers one entire century, from the mid-sixteenth century to the mid-seventeenth century. The Jesuit evangelists used in this analysis include European, mainly Iberian and French, missionaries. The non-European converts dealt with in this discussion are Japanese and Amerindian peoples. The aspects considered for revisions encompass the interpretations of foreign cultures, the basic evangelistic approach of preaching, winning converts and educating them, organising Christian communities and the non-European practice of the religion. The Christian mission in Japan has proved to be a useful tool for these purposes.
Ignatius of Loyola (1491–1556) obtained papal approval in 1540 for a new international religious order called the Society of Jesus. Until the mid-1700s the 'Jesuits' were active in many parts of Europe and far beyond. Gaining both friends and enemies in response to their work as teachers, scholars, writers, preachers, missionaries and spiritual directors, the Jesuits were formally suppressed by Pope Clement XIV in 1773 and restored by Pope Pius VII in 1814. The Society of Jesus then grew until the 1960s; it has more recently experienced declining membership in Europe and North America, but expansion in other parts of the world. This Companion examines the religious and cultural significance of the Jesuits. The first four sections treat the period prior to the Suppression, while section five examines the Suppression and some of the challenges and opportunities of the restored Society of Jesus up to the present.
Establishment of Jesuit missions: Abenaki ; Quebec ; Montreal ; Huron ; Iroquois ; Ottawa ; and Lousiana.
Establishment of Jesuit missions: Abenaki ; Quebec ; Montreal ; Huron ; Iroquois ; Ottawa ; and Lousiana.
Establishment of Jesuit missions: Abenaki ; Quebec ; Montreal ; Huron ; Iroquois ; Ottawa ; and Lousiana.
This seminal work of scholarship offers a comprehensive survey of the Jesuit missions in New France during the 17th and 18th centuries. Thwaites' translations of primary sources from multiple languages provide an invaluable window into the experiences of these early explorers and missionaries in North America. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
In The Shattered Cross, Linda Carol Jones explores the lives and work of five priests of the Séminaire de Québec, the first French Catholic missionaries to serve along the Mississippi River between 1698 and 1725. Using an array of archival holdings in Québec and France, Jones provides deep insight into the experiences of these pioneer priests and their interactions with regional Native peoples and cultures. Encounters between early French Catholic missionaries and Native peoples were always complex, often misunderstood, and typically fraught with an array of challenges. As Jones demonstrates, these priests faced a combination of environmental, personal, economic, and leadership difficulties that, along with cultural misunderstandings and poorly designed strategies, made their missionary work arduous. Nevertheless, their efforts led, in some instances, to assimilation of select Christian elements into Native cultures, albeit through creative, mutual adaptation, not solely through Catholic efforts. In describing the challenges the Séminaire priests faced in their Christianization efforts, Jones reveals patches of middle ground that served to transform both missionary and Native cultures when least expected. She relates the story of Father Marc Bergier, who took the openness and compassion he felt for the Native peoples he encountered in Québec with him as he descended the Mississippi River and worked among the Tamarois. Bergier revealed a willingness to reject certain aspects of Catholic teaching in order to accept various Native traditions. Jones also investigates the case of Father Jean-François Buisson de Saint-Cosme, strongly suspected by church leaders of having an inappropriate interest in women while serving as a priest in Acadie, several years before his departure down the Mississippi. Jones suggests that Father Saint-Cosme’s subsequent sexual relations with the sister of the Great Sun of the Natchez may have been an attempt to step into a middle ground with her so as to end the Natchez tradition of human sacrifice upon the death of a Great Sun. Expectations of Séminaire leaders in Québec and Paris meant that those with the best chance for success on the Mississippi were internally driven, acknowledged a sense of calling to be a part of the overarching mission of the seminary, and adhered to the advice of its leadership. The missionary experiences of these five men—their varied encounters with Native peoples, Jesuit missionaries, and French coureurs de bois—align and diverge in unexpected ways, presenting a mosaic that adds to our understanding of both the tribulations French Catholic missionaries faced and the consequences of their efforts along the Mississippi River in the early eighteenth century.
It was one of the great encounters of world history: highly educated European priests confronting Chinese culture for the first time in the modern era. This “journey to the East” is explored by Brockey as he retraces the path of the Jesuit missionaries who sailed from Portugal to China.