Anti Christian Persecutions
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
Emmanuel D'alzon
Gaétan Bernoville EMMANUEL D’ALZON 1810-1880 A Champion of the XIXth Century Catholic Renaissance in France Translated by Claire Quintal, docteur de l’Université de Paris, and Alexis Babineau, A.A. Bayard, Inc. For additional information about the Assumptionists contact Fr. Peter Precourt at (508) 767-7520 or visit the website: www.assumptionists.org © Copyright 2003 Bayard, Inc. All rights reserved. No part of this publication may be reproduced in any manner without prior written permission of the publisher. Write to the Permissions Editor. ISBN: 1-58595-296-6 Printed in Canada Contents Contents Preface ................................................................................................. 5 Foreword .............................................................................................. 7 Historical Introduction ......................................................................... 13 I. The Child and the Student (1810-1830) .................................. 27 II. From Lavagnac to the Seminary of Montpellier and on to Rome (1830-1833).................................................................... 43 III. The Years in Rome (1833-1835) ............................................... 61 IV. The Vicar-General (1835-1844) ................................................ 81 V. Foundation of the Congregation of the Assumption (1844-1851) .............................................................................. 99 VI. The Great Trial in the Heat of Action (1851-1857) .................. 121 VII. From the Defense -
The Autobiography of St. Anthony Mary Claret
Saint Anthony Mary Claret AUTOBIOGRAPHY Edited by JOSÉ MARIA VIÑAS, CMF Director Studium Claretianum Rome Forward by ALFRED ESPOSITO, CMF Claretian Publications Chicago, 1976 FOREWORD The General Prefecture for Religious Life has for some time wanted to bring out a pocket edition of the Autobiography of St. Anthony Mary Claret to enable all Claretians to enjoy the benefit of personal contact with the most authentic source of our charism and spirit. Without discounting the value of consulting other editions, it was felt there was a real need to make this basic text fully available to all Claretians. The need seemed all the more pressing in view of the assessment of the General Chapter of 1973: "Although, on the one hand, the essential elements and rationale of our charism are sufficiently explicit and well defined in the declarations 'On the Charism of our Founder' and 'On the Spiritual Heritage of the Congregation' (1967), on the other hand, they do not seem to have been sufficiently assimilated personally or communitarily, or fully integrated into our life" (cf. RL, 7, a and b). Our Claretian family's inner need to become vitally aware of its own charism is a matter that concerns the whole Church. Pope Paul's motu proprio "Ecclesiae Sanctae" prescribes that "for the betterment of the Church itself, religious institutes should strive to achieve an authentic understanding of their original spirit, so that adhering to it faithfully in their decisions for adaptation, religious life may be purified of elements that are foreign to it and freed from whatever is outdated" (II, 16, 3). -
The Charterhouse of Nonenque: a Discussion of an Existing Medieval Nunnery in the Context of Carthusian Architecture
The charterhouse of Nonenque: a discussion of an existing medieval nunnery in the context of Carthusian architecture Carol Steyn Research fellow, Department of Art History, Visual Arts and Musicology, University of South Africa E-mail: [email protected] The Charterhouse of Nonenque is one of the few remaining charterhouses for nuns in the world. It was built in the 12th century as a Cistercian Abbey and adapted in the early 20th century as a Carthusian charterhouse. In this article the buildings of Nonenque are described according to the plans of the layout after a brief history of the abbey. The structure of the buildings is discussed in the context of Carthusian architecture and also in the context of the Carthusian way of life. Carthusian architecture is shown to be unique in monastic architecture since the Carthusian way of life demands greater solitude than those of the other orders and buildings are constructed to make provision for this. Since Nonenque was adapted from a Cistercian building the measures needed to adapt buildings of other orders to Carthusian needs are discussed. These adaptations are more radical in the case of Charterhouses for monks than in those for nuns. Works of art at Nonenque are discussed briefly. This article on Nonenque follows on a visit of a few days which I was allowed to make to the nunnery in 2004. Die Kartuisiese klooster van Nonenque: 'n bespreking van 'n bestaande middeleeuse nonneklooster in die verband van Kartuisiese argitektuur Die Kartuisiese klooster van Nonenque is een van die min oorblywende Kartuisiese kloosters vir nonne in die wêreld. -
Passionist2nd-Centenaryofrestoration
2nd CENTENARY OF THE RESTORATION OF THE CONGREGATION Letter of the Superior General on the 2nd CENTENARY OF THE RESTORATION OF THE CONGREGATION: 1814 - 2014 were times in our history when fidelity to the Church’s doctrine and these buildings, including many to the directives of the Pope.” monasteries and convents, were Dear Brothers, Sisters and Friends in desecrated and destroyed by anti- the Passionist Family, religious and anti-church forces – Napoleon was also interested in taking over “the goods of religious in not to mention the persecution of its believers. Such was the situation order to pay for the great economic On my daily walks here in Rome, in the Papal States known as “the debt caused by the war, lodging which I am required to do following complete suppression” by Napoleon soldiers, the increase of bureaucrats my surgery, I often ‘drop-in’ to visit on 3 May 1810 leading to the and for completing public works.” churches and basilicas of which there confiscation of all church is no shortage. And I am often in awe properties, and the disbanding and at the beauty of the art and At the time of the suppression, our displacement of all religious and architecture of these structures, Congregation had been in existence clergy to their places of origin in the many of which were constructed for 90 years and was present in 17 hope that this would bring about centuries ago. They were built as communities – all in Italy. This, in the extinction of the church and “Temples to the glory of God”. -
S T E W a R D S H IP E X a M IN
My journey continues... Written by: Gail Nampel You may remember during the fall of 2014, I shared that I was excited to be on a stewardship journey and invited anyone that felt called, to join me. Recently, my journey took me to Italy and I’m thrilled and honored to share the experience with you. This past December, while doing some work on my computer, I received an email from Mountain Bu- torac ‘The Catholic Traveler’ announcing that he was offering “A Low Season” pilgrimage to Rome and Assisi. A one-week, all-inclusive pilgrimage that included daily Mass at destinations like The Basilica of St. Francis of Assisi, St. Peter’s Basilica in Rome, The Cathedral Basilica of St. Augustine, The Pontifical North American College. Plus, we’d step through six sets of Holy Doors, tour the Basilicas of St. Clare, St Mary Major, St. Paul Outside the Walls, St. John Lateran, the Vatican Museum, attend the Pope’s General Audience on Ash Wednesday, take the Scavi Tour, climb The Holy Stairs at the Chapel Volume of2, IssueSan Lorenzo3 and much, much, more! – This trip was being offered to the first sixteen people that replied…for a price that was FAR less than one might expect! What was there to think about? I’ve been wanting to do this for so long and finally had the opportunity! I immediately replied with a HUGE affirmative! I’m in! I’m going! My fellow pilgrims and I landed at the airport in Rome on Sunday, February 7th at 10:30 AM, boarded a bus and headed to the incredibly picturesque city of Assisi, situated in the slopes of Mount Subasio. -
In Him Alone Is Our Hope
ST. MARY CATHOLIC CHURCH Newton, Kansas IN HIM ALONE IS OUR March HOPE 2017 Lift High the CROSS Journey with us through this Lenten season • More on Discernment from Fr. Voelker - p.2 • Lent & Holy Week Schedule - p. 3 • Kapaun’s Men, Women’s Book Study - p. 4 • Single Mom’s Group, Sharing Christ - p. 5 • St. Mary seniors March for Life - p. 7 • Sponsor a Station, Quo Vadis Retreat - p. 8 • 5th Annual Women’s Retreat Highlights - p. 9 • Rome Pilgrimage Pictures and Reflection - p. 10/11 There have never been SO many great opportunities to grow in holiness during Lent. Find a way that works for you, you’ll be glad you did! • St. Mary has Talent! CATHOLIC SCHOOLS WEEK 2017! - p.6 • A Roaring 20’s Auction Come celebrate the 20th Anniversary of the School Auction on April 29th - p.7 2 March 2017 IN HIM ALONE IS OUR HOPE More on Discernment Pope Francis explicates this out more clearly for us by casting both our discernment and discipleship to Christ Part V on St. Ignatius of Loyola. with intimacy with his cross (especially as we have “The Spiritual Exercises.” begun the discipline of Lent) … As we are talking about Discernment, Pope Francis “In Him Alone Is Our Hope.” it is more of a question than an answer. “The Cross of the Lord What is God asking me to do? “Once the choice (or reform) of our state of life is made, Holy Spirit, where are you leading me? we approach the Cross of our Lord and place ourselves at his feet, pressed fast to the wood. -
Some Striking
NUMERICAL DECLINE OF RELIGIOUS INSTITUTES SINCE 1964 Religious Difference SOME STRIKING Orders and 1964/1977 STATISTICS Congregations Benedictines 12 131 12 500 12 070 10 037 -2 463 Capuchins 15 849 15 751 15 575 12 475 - 3 276 - The table alongside gives statistics for Dominicans 9 991 10091 9 946 8 773 1 318 the 62 religious congregations of men Franciscans 26 961 27 140 26 666 21 504 -5 636 17584 11 484 - 6 497 . 17 981 with more than 1,000 members in De La Salle Brothers . 17710 - Jesuits 35 438 35 968 35 573 28 038 7 930 1962. - Marist Brothers 10 068 10 230 10 125 6 291 3 939 Redemptorists 9 308 9 450 9 080 6 888 - 2 562 uniform decline in member- - The Salesians 21 355 22 042 21 900 17 535 4 507 ship is striking. practically all the Congrega- For Augustinians 4 273 4 353 4 447 3 650 703 1964 was the peak year, and 3 425 625 tions, . 4 050 Discalced Carmelites . 4 050 4016 since then all except one have de- Conventuals 4 650 4 650 4 590 4000 650 4 333 1 659 clined in membership, the one ex- Vincentians 5 966 5 992 5 900 7 623 7 526 6 271 1 352 ception being an Indian Congrega- O.M.I 7 592 Passionists 3 935 4 065 4 204 3 194 871 tion - the Carmelites of Mary Im- White Fathers 4 083 4 120 3 749 3 235 885 maculate. Spiritans 5 200 5 200 5 060 4 081 1 119 Trappists 4 339 4 211 3819 3 179 1 032 What, one may ask, is this tidal S.V.D 5 588 5 746 5 693 5 243 503 wave that has engulfed all the Con- gregations, broken their ascent and condemned them to statistical decline? Calced Carmelites ... -
Sacred Image, Civic Spectacle, and Ritual Space: Tivoli’S Inchinata Procession and Icons in Urban Liturgical Theater in Late Medieval Italy
SACRED IMAGE, CIVIC SPECTACLE, AND RITUAL SPACE: TIVOLI’S INCHINATA PROCESSION AND ICONS IN URBAN LITURGICAL THEATER IN LATE MEDIEVAL ITALY by Rebekah Perry BA, Brigham Young University, 1996 MA, University of Massachusetts Amherst, 2006 Submitted to the Graduate Faculty of the Kenneth P. Dietrich School of Arts & Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburgh 2011 UNIVERSITY OF PITTSBURGH Kenneth P. Dietrich School of Arts & Sciences This dissertation was presented by Rebekah Perry It was defended on October 28, 2011 and approved by Franklin Toker, Professor, History of Art and Architecture Anne Weis, Professor, History of Art and Architecture Bruce Venarde, Professor, History Alison Stones, Professor, History of Art and Architecture ii Copyright © by Rebekah Perry 2011 iii SACRED IMAGE, CIVIC SPECTACLE, AND RITUAL SPACE: TIVOLI’S INCHINATA PROCESSION AND ICONS IN URBAN LITURGICAL THEATER IN LATE MEDIEVAL ITALY Rebekah Perry, PhD University of Pittsburgh, 2011 This dissertation examines the socio-politics of urban performance and ceremonial imagery in the nascent independent communes of late medieval Lazio. It explores the complex manner in which these central Italian cities both emulated and rejected the political and cultural hegemony of Rome through the ideological and performative reinvention of its cult icons. In the twelfth century the powerful urban center of Tivoli adopted Rome’s grandest annual public event, the nocturnal Assumption procession of August 14-15, and transformed it into a potent civic expression that incorporated all sectors of the social fabric. Tivoli’s cult of the Trittico del Salvatore and the Inchinata procession in which the icon of the enthroned Christ was carried at the feast of the Assumption and made to perform in symbolic liturgical ceremonies were both modeled on Roman, papal exemplars. -
TOWARDS a NEW IDENTITY the Vocation and Mission of Lay Brother in the Order Rome 2002
Order of the Discalced Brothers of the Most Blessed Virgin Mary of Mount Carmel P. Camilo Maccise TOWARDS A NEW IDENTITY The vocation and mission of Lay Brother in the Order Rome 2002 INTRODUCTION A present day topic 1. For some years now I have wanted to propose to the Order a reflection on the vocation and mission of the brothers in our religious family. Various circumstances obliged me to delay its preparation, especially the expectation for the last seven years of the publication of a document from the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life on the topic, which was requested by the Synod on consecrated life(1). Since my second sexennium as Superior General is coming to a close I decided to turn this desire into reality. In effect, I consider it urgent and topical to offer some considerations on the theme in the light of history, present-day challenges and future prospects for this form of vocation within the Teresian Carmel. Even though it is true we are juridically a clerical Institute(2), at Carmel's beginnings there was no distinction between cleric and lay members. All were simply "Brothers"(3). As late as 1253, the Prior General of the Order was a lay brother. The Order came to know, like other religious families, the phenomenon of clericalization, which became a char- acteristic of religious life in the West. Our senior members know how much the distinction be- tween “Brothers” and "Fathers" had its effect on mentalities, customs and ways of living. 2. -
How to Address Priests and Religious: Titles and Signs of Respect
How to Address Priests and Religious: Titles and Signs of Respect Marian Therese Horvat, Ph.D. Before me are several interesting questions on how we should address priests and religious men and women sent to my desk recently by a lady. I will answer them today on the TIA website, since I think that my correspondent is not the only one with similar queries. In times past every Catholic used to know some of the simple rules that have been set aside from disuse. The general protocol was taught by sisters in grade school, but more often was learned as in osmosis from everyday practice. No one dreamed of calling Father O’Reilly by the nickname “Bill,” or, addressing Sister Margaret Mary as “Maggie.” Everyone knew you rose as a sign of respect when a priest or religious entered the room. Speaking before a gathering that included clergy or religious, a Catholic speaker as habit addressed them solemnly first. The dignified sisters inspired respect. Above, a sister teaches protocol in a pre-Vatican II Catholic classroom. But then came the tumultuous and leveling aftermath of Vatican II that spelled a death to formalities in the religious sphere. Priests, monks and sisters began to adopt the ways of a world that were becoming increasingly vulgar and egalitarian. Distinguishing titles and marks of respect were considered alienating and only for old- fashioned “establishment” people who were afraid to embrace the “signs of the times.” In the spirit of adaptation to the world, the cassock and habit were abandoned, along with the formal signs of respect paid to the persons who wore them. -
Carmel: the Construction of a Discalced Identity in John of the Cross Thomas J
Florida State University Libraries Electronic Theses, Treatises and Dissertations The Graduate School 2008 Return to Carmel: The Construction of a Discalced Identity in John of the Cross Thomas J. Neal Follow this and additional works at the FSU Digital Library. For more information, please contact [email protected] FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES RETURN TO CARMEL: THE CONSTRUCTION OF A DISCALCED IDENTITY IN JOHN OF THE CROSS By THOMAS NEAL A Dissertation submitted to the Department of Religion in partial fulfillment of the requirement for the degree of Doctor of Philosophy Degree Awarded: Fall Semester, 2008 Copyright © 2009 Thomas Neal All Rights Reserved The members of the Committee approve the Dissertation of Thomas Neal defended on December 12, 2008. _______________________________ John Corrigan Professor Directing Dissertation _______________________________ Nancy Warren Outside Committee Member _______________________________ Amanda Porterfield Committee Member _______________________________ John Kelsay Committee Member The Office of Graduate Studies has verified and approved the above named committee members. ii ACKNOWLEDGEMENTS John Donne once wrote, “No man is an Island, entire of itself; every man is a piece of the Continent, a part of the main.” The journey toward a Ph.D uniquely evidences this fact, and the cloud of humanity that has carried me to the successful completion of this dissertation project is truly a vast and lovely cloud. So I begin with the disclaimer that the procession of names I list here in no way reflects the entirety of those to whom justice demands my offerings of gratitude. First, to the man Juan de Yepes, later known in religion as Juan de la Cruz, I gratefully acknowledge the numberless acts of wonder his life and writings awakened in me. -
The Premonstratensian Project
Chapter 7 The Premonstratensian Project Carol Neel 1 Introduction The order of Prémontré, in the hundred years after the foundation of its first religious community in 1120, instantiated the vibrant religious enthusiasm of the long twelfth century. Like other religious orders originating in the medieval reformation of Catholic Christianity, the Premonstratensians looked to the early church for their inspiration, but to the rule of Augustine rather than to the rule of Benedict whose reinterpretation defined the still more numerous and influential Cistercians.1 The Premonstratensian framers, in the first in- stance their founder Norbert of Xanten (d. 1134), understood the Augustinian rule to have been composed by the ancient bishop for his own community of priests in Hippo, hence believed it the most ancient and venerable of constitu- tions for intentional religious life in the Latin-speaking West.2 As Regular Can- ons ordained to priesthood and living together in community under the rule of Augustine rather than monks according to a reformed Benedictine model, the Premonstratensians were then both primitivist and innovative. While the or- der of Prémontré embraced the novelty of its own project in interpreting the Augustinian ideal for a Europe reshaped by Gregorian Reform, burgeoning lay piety, and a Crusader spirit, at the same time it homed to an ancient paradigm of a priesthood informed and inspired by the sharing of poverty and prayer. Among numerous contemporaneous reform movements and religious com- munities claiming return to apostolic values, the medieval Premonstratensians thus maintained a vivid consciousness of the distinctiveness of their charism as a mixed apostolate bringing together contemplative retreat and active en- gagement in the secular world.