Mission and Evangelization

L'article traite de littérature de voyage et plus particulièrement de récits de               
missionnaires italiens de l'ordre des Capucins, ayant œuvré à l'évangélisation du           
Royaume du Congo vers la fin du XVII e siècle. Giovanni Antonio Cavazzi da Mon-tecuccolo, Girolamo Merolla da Sorrento et Antonio Zucchelli da Gradisca ont un point commun, celui d'avoir reporté dans leurs livres respectifs, des manifestations d'apriorismes, de violences à l'encontre des us et coutumes congolais. L'étude en offre les détails littéraires traduisant ces répressions et leurs surgissements. Sur le fond, elle marque une distinction entre une narration découlant d'une violence réelle, celle de spectacles punitifs, et une autre, imagologico-morale , exprimée en châtiments exemplaires.
The objective of this research is to investigate about travel literature, particularly on the travel accounts written by the Capuchin missionaries Giovanni Antonio Cavazzi da Montecuccolo, Girolamo Merolla da Sorrento and Antonio Zucchelli da Gradisca, who participated in the Evangelization of the Kingdom of Congo in the late seventeenth century. Their texts are characterized by the recurrence to apriorisms and the use of violence toward Congolese traditions and customs. This study examines precisely the literary motifs that represents the above mentioned characteristics and, simultaneously, establishes the causes of their origin, through the distinction between narrative as a result of the real violence represented in the punitive spectacles and a imagological-moral violence, expressed through exemplary punishments.

The 19th century is the heroic age of Christian missions. More than any other period in history, Christians devoted their time and efforts for the accomplishment of Christ’s Great Commission. It is striking that this worldwide campaign of missionism was not led by old, experienced pastors, church leaders, or revivalists - as one might expect - but rather by young, inexperienced college students. To some degree, however, this is not a new phenomenon. Digging in recent history, we discover that most of the revolts that shook Christendom from lethargy (more-commonly known as “revivals”) have had their primary enkindling on the college campus. British missionary David Howard (1911-1994) once remarked,
“God’s concern is worldwide. How the church has responded to that mandate is also clear in the light of history. All too frequently the Church has fallen into lethargy in relation to its world-wide obligations. But God does not leave Himself without a witness. Whether it be a Nicolas Von Zinzendorf, a Samuel Mills, a C. T. Studd, a Robert Wilder, a John Mott, a Jim Elliot or a hundred others who could be named, God singles out a man to prophesy to His church. And with remarkable frequency that man has been a student.”
The trend of student-led spiritual uprisings that could be traced back several centuries ago finds its culmination in the Student Volunteer Movement, a mighty student-led initiative that - due to various political, social, and economic configurations vouchsafed by modernity - was instrumental in the generation of spiritual revitalization in North America and the rise of global evangelistic missionization at the turn of the 20th century, eventually ushering in the largest single missionary outpouring in church history.
The first part of this paper provides a brief historical survey of student-led revivals and evangelistic activity leading up to the Student Volunteer Movement. The second part scrutinizes the movement, attempting to
uncover its methodologies as well as the causes and factors for its unprecedented achievements. In my research I have relied both on secondary historical accounts as well as on primary sources, mostly archives of recorded SVM convention addresses.

Abstract: Christianity is a religion of witness, and in our contemporary world Christian witness is faced with secularist and postmodernist societies that do not accept religious claims as valid and normative. Hence, the purpose of this article
is to analyze how and in what way the exclusivist claims of Christian religion can and should be proclaimed in the societies that reject the ultimate truth and consider more relevant concepts as relativism, pluralism and others. The article compares some aspects of the New Testament concept of witness, which has the message and the messenger at its centre, with the approach defined as a socio-theological one, which puts the recipients of the witness at its centre. Based on this comparison the article concludes that although Christian
witness must be offered in the form of a contemporary and respectful dialogue, the radicalism of Christian message cannot be avoided if we want our witness to remain orthodox.
Key words: Christian witness, socio-theological approach, dialogue, pluralism, rationalism, kingdom of God, lordship of Jesus Chris

In the history of sainthood, cult and devotion, images play a role just as important as that played by relics. Being a representation of the saint that is portrayed, the holy image is an active presence, and the cult of the saint feeds on pictures whose creation comes from the need for the materialization of the sacred. Throughout the canonization process of Benedict the Moor (1594-1807) images were produced  and listed, together with hagiographies, as an expression of the devotion for the 'Santo negro'. The production started just after his death in 1589 and the transfer of his body into a wooden coffin, placed at the feet of the altar of Santa Maria di Gesù church in Palermo in 1611. Then it continued throughout the century, following the migration of his cult in Spain and Portugal, and then in the New World, where the cult was influenced by African culture. After a period of slight decline, the production of images flourished after 1743. Benedict's beatification now authorizing a devotion just tolerated by the Church until that time. The production continues today in all the places were the cult of the Saint is still strong (Sicily, Venezuela, Colombia, Brazil,  Mexico, etc.). However it was in the 17th century that the Franciscan Order defined the characters of Benedict's sanctity and, at the same time, the contents and stylistic canons of his artistic representations. Through a close investigation of the images, we will see how Benedict came at first to symbolize the reformation movement of the Franciscan Order and his Terzo Ordine conception of a religious lifestyle for laymen, and then a special vocation for the evangelization of African slaves, therefore showing an 'international' calling and supremacy over different religions.

La cosecha es abundante, nos dice el Evangelio. Los tiempos están maduros para la cosecha. Por oposición al sentimiento de impotencia que existe, tal vez necesitemos cambiar de mirada y adoptar una pastoral que yo llamaría " de la cosecha " : una pastoral que descubre y promueve en la sociedad los valores evangélicos que ya están difundidos en ella, invitando a reconocer en esa sociedad, y en el nombre de Jesucristo, al Reino de Dios que se acercó a nosotros. Para pensar en ello, tomaré como guía un pasaje del Evangelio de Lucas (10, 1-12) 2 que relata el envío de los discípulos a la misión, para encontrar en este texto una inspiración y, al mismo tiempo, una ocasión para aludir a nuestra actualidad.

Con este trabajo pretendo demostrar que la arquitectura desarrollada por los ignacianos en las estancias de la Provincia Jesuítica del Paraguay, fue una labor combinada entre arquitectos jesuitas y constructores africanos y  afrodescendientes, conformando lo que denomino una «arquitectura afro-jesuítica». Destacamos fundamentalmente que estos ámbitos van a responder al uso exclusivo de los esclavizados, levantándose tres tipologías arquitectónicas en el contexto de una arquitectura colonial donde fueron excluidas, como iglesias para el culto cristiano, viviendas colectivas para el hábitat de los mismos usuarios y obrajes como lugares de trabajo. Planteamos la reformulación de una historia no contada, para descubrir y valorizar un patrimonio cultural interracial, entre jesuitas y africanos, que se desarrolló en el territorio de la antigua provincia jesuítica, hoy jurisdicción de Argentina, Uruguay, Paraguay y parte de Bolivia y Brasil.

Abstract
This study will try to show that the apostolic zeal of Cardinal Leo Joseph Suenens for the vision of the Church in a state of mission was anchored in the spirituality of the Legion of Mary before the Second Vatican Council. Thanks to this movement founded by Irish layman Frank Duff, Cardinal Suenens was able to introduce into the Church these three particularly important wishes: the active role of the laity for the apostolate; the complementarity between the hierarchy and the laity; and the Pentecostal understanding of the Church. A positive affirmation conceals certain limits at the same time. These are concerned with the less theological character of Suenens' thinking. The considerable influence of Veronica O'Brien on the engagement and later on the disengagement of Cardinal Suenens in this movement constituted another limit.

Résumé
Cette étude tentera de montrer que le zèle apostolique dont témoigne le cardinal Léo-Joseph Suenens pour la vision de l’Église en état de mission, s’est ancré dans la spiritualité de la Légion de Marie avant le Concile Vatican II. Grâce à ce mouvement fondé par un laïc irlandais Frank Duff, le cardinal Suenens a pu introduire dans l’Église ces trois souhaits particulièrement importants: le rôle actif du laïcat au plan de l’apostolat, la complémentarité entre la hiérarchie et le laïcat, et la compréhension pentecôtale de l’Église. Une affirmation positive cache en même temps certaines limites. En particulier le caractère peu théologique de la réflexion de Suenens. De même l’influence considérable de Veronica O’Brien sur l’engagement du cardinal Suenens dans ce mouvement et plus tard sur son désengagement représente une autre limite.

Volume 2 : Après avoir réalisé dans le volume 1, l’édition critique de la Breve e Succinta Relatione del Viaggio nel Regno di Congo […], ce volume 2 est l’occasion de contextualiser les éléments disparates et flous du récit afin de les mettre en lumière et de les classer par thèmes. De ce travail d’analyse du texte ressortent, après les mises en garde méthodologiques de circonstance, plusieurs points d’intérêts développés à travers six chapitres. La lecture de cet exposé permet de se familiariser avec l’expansion du christianisme en Afrique, avec la Missio Antiqua des Capucins dont Girolamo Merolla da Sorrento faisait partie et la Sacra Congregatio de Propaganda Fide, qui la propulsa. Elle permet également d’appréhender l’empire colonial lusitain, les dynasties du royaume de Kongo et les imbrications qui se mettent en place entre ces deux univers. Puis, est retracé le périple accompli par Merolla, par mer et par terre, depuis Naples en 1682, dans ses œuvres missionnaires en Afrique, jusqu’à son retour dans sa patrie en 1688 et son nouveau départ en mission. Un tel voyage donne lieu à des épisodes racontés de façon singulière et à la description ethnographique de catégories humaines, animalières et environnementales des plus variées. L’argumentaire traite de deux cultures diverses et d’ordres moraux antagonistes, dont la rencontre suscita troubles, incompréhensions et réactions culturocentristes. En dernier lieu est examiné le sombre tableau qui transparaît dans le récit, entre rejet de l’autre, exploitation coloniale des matières premières et traite transatlantique.

Volume 2: After carrying out, in volume 1, the critical edition of Breve e Succinta Relatione del Viaggio nel Regno di Congo […]. This second volume pretends to contextualize the heterogeneous and confused elements within the account. Besides the methodological considerations, this research develops several points of interest through its six chapters. This dissertation introduces important information about the growth of Christianity in Africa by means of the Missio Antiqua of Capuchins, which was promoted by the Sacra Congregatio de Propaganda Fide. Subsequently, it helps to grasp the imbrications set up between the Lusitanian Colonial Empire and the dynasties of the Kingdom of Kongo. Successively, it recounts the journey, by see and by land, carried out by Merolla. The account relates his departure from Naples in 1682, the development of his mission in Africa, his return to his homeland and his second departure to Africa. His journey gave rise to the recounting of astonishing episodes, significant ethnographic descriptions of human categories, as well as explanations on the huge animal variety and environmental diversity. In addition, the reasoning goes toward the encounter of two different cultures and two opposing moral orders will provoke troubles, misunderstandings and culture-centric reactions. Finally, a sombre motif appears within the account: the rejection of the other, accompanied by the colonial exploitation of raw materials and the Atlantic Slave Trade.


http://www.sudoc.abes.fr/xslt/DB=2.1//SRCH?IKT=12&TRM=224505807&COOKIE=U10178,Klecteurweb,I250,B341720009+,SY,NLECTEUR+WEBOPC,D2.1,E6ae54b43-11,A,H,R98.253.148.177,FY

O presente artigo faz uma reflexão acerca dos principais episódios que embasaram a conformação de um conflito entre Portugal e a Santa Sé em torno da atividade missionária nos anos seguintes à Restauração. Tal cenário está intimamente vinculado ao fortalecimento da Sagrada Congregação de Propaganda Fide, criada em 1622, para coordenar a política pontifícia de expansão da Cristandade. A atuação do jesuíta Nuno da Cunha, emissário de D. João IV junto à Santa Sé, mostrou-se crucial para a definição das bases da reação portuguesa a esta nova conjuntura. As décadas de 1640 e 1650 foram determinantes para esse debate, e seus acontecimentos já continham, ainda que de forma embrionária, a gênese dos argumentos e práticas que embasaram a política de evangelização promovida pela Santa Sé, bem como as estratégias e justificativas da Coroa portuguesa em defesa de seu Padroado régio.

As a concept, the 'Modern Areopagi' describes how the world's of science, culture, and media form a contemporary elite.  St. John Paul II's proclamation of the New Evangelization is underpinned by the need to repair fractured relationships within a nexus of faith, reason and culture.  The essayist identifies rampant individualism, widespread agnosticism, and the self-possession of truth as primary foci for the evangelization of culture.

This thesis-project aims to address the ministerial concern of how the integration of digital technology shapes Christian religious education and its ability to promote evangelization at St. Thomas Aquinas High School (STA) in Ft. Lauderdale, FL. Framed by Richard Osmer's four tasks of practical theological interpretation, this project conducted a student survey and a theology faculty focus group to investigate how the integration of digital technology in Christian religious education is inspiring and compelling students to live their pastoral vocation to build the Reign of God. The results from the student survey reported that few students see the importance of using digital technology to make God present to others and that digital technology is having a minimal influence in their religious formation. Similarly, the results of the focus group pointed to how the theology faculty noted four challenges in integrating digital technology into Christian religious education. Additionally, the interpretive and normative tasks raised concerns over how an unreflected integration of digital technology inhibits the efforts of Christian religious education to evangelize. Accordingly, this thesis-project proposes a series of workshops to familiarize the theology faculty with reflective practices and pedagogical methods that formally attend to the integration of digital technology into Christian religious education at STA which promote evangelization.

"Abstract
The article discusses about one of the edges on the subject of the representations of alterity in the early Carolingian Frankish world. It’s considered that this otherness was identified with «the pagans» of northern Germania. We undertake the exploration of what was considered as difference in religious terms, constituted by «the Germanic paganism». We search for the elements or criteria by which the early medieval Christian authors conceived, defined and imagined this otherness. We argue about the existence of substantial differences between the forms of the pagan cult in different regions of Germania (Frisia and Saxony), which allows us to consider the inexistence of a single Germanic pagan religion, but a variety of local pagan cults.
Key Words: Representations – Alterity – Paganism – Germans – Carolingians 
"

This chapter explores the widely-perceived tension between faithfulness to Christian identity and engagement in interfaith dialogue.  It suggests the possibility of reconciling identity and dialogue by basing dialogue in identity: participating in interfaith engagement on the basis of and in obedience to Christ's command to love those most distant from us.  Drawing on Christ's teaching in the Parable of the Samaritan (Luke 10), it argues that an appropriate Christian response to otherness--including and especially religious otherness--is to love the other in such a way as to render them a neighbor (literally, "near one").  This does not necessarily preclude evangelization, but is prior to and distinct from it, requiring humility, a commitment to love-in-action, and faith in God's power to transform lives.

This work analizes the meaning of epikeia in the handbook Itinerario para parrocos de
indios written by the bishop of Quito Alonso de la Peña Montenegro. In the opinion of the
bishop marriage laws, established by Trento’s Council to regulate marriages, can be
interpreted and adapted for the life of Indians. Through epikeia, it is possible to
particularly correct the decree Tametsi, and thus allow the Indian and rural people to
contract marriage. Thus, the contractors can enjoy the rights and benefits that derive from legitimate integration by marriage into Christian society. So the Church extends in the farthest places and, above all, it performs its universal mandate

Nel suo studio di Segretario di Propaganda Fide, affacciato su Piazza di Spagna, Francesco Ingoli riceveva da ogni parte del mondo le relazioni dei missionari, incontrava viaggiatori di ritorno dall'Oriente, monaci ortodossi di passaggio a Roma, religiosi dai quali ascoltava il racconto dei paesi lontani… davanti ai suoi occhi prendevano forma le terre, i mari, i popoli, le culture del mondo allora conosciuto. Dimenticata per secoli in un archivio, la Relazione delle Quattro Parti del Mondo è lo specchio di quegli incontri, di quelle letture. Nelle sue pagine le vicende dei singoli missionari si mescolano alle descrizioni geografiche, alla riflessione sull'adattamento del cristianesimo alle culture extraeuropee, alla ricostruzione storica, in una visione che si può ormai definire geopolitica del contesto internazionale. I temi politici e strategici si intrecciano nella Relazione a lucide analisi delle realtà missionarie, dai "disordini" ed "impedimenti" all'evangelizzazione dei popoli asiatici ed africani, alla necessità di far nascere la chiesa locale superando l'eurocentrismo della fase missionaria. Accanto all'India di un Roberto de Nobili, ritroviamo la Georgia di Pietro della Valle, il Maghreb di Leone Africano, ed ancora il Congo di Pigafetta, l'Etiopia di Francisco Alvares, il Perù delle miniere di Potosì. Immerso nella costruzione della nascente Congregazione "De Propaganda Fide", in un'epoca segnata da profonde tensioni, Francesco Ingoli seppe guardare il mondo di allora con simpatia.

Se analizan dos confesionarios del siglo XVIII; se trata de saber si en el siglo XVIII, todavía se están librando batallas de la guerra espiritual ejercida en contra de la población indígena del noreste, en el caso del confesionario en lengua coahuilteca, o en contra de la población del occidente de México, la del obispado de Guadalajara.

Uma breve reflexão sobre o papel do jesuíta belga Pierre-Jean De Smett nas negociações de paz entre o governo dos Estados Unidos da América e os nativos americanos na segunda metade do século XIX. O artigo toma como fontes documentais as cartas escritas pelo padre sobre uma de suas muitas expedições ao meio oeste entre os anos de 1867 e 1868.

Comunicacion presentada al Tercer Encontre de Ciencies Humanes i Socials dels Paisos Catalans, desarrollado en la Facultad de Filosofia y Letras de la Universidad de las Islas Baleares, entre diciembre de 1978 y enero de 1979. Se trata dellibro más largop tiempo editado en Mallorca.Importante testimoniolingüístico y,sobre todo, muestra de cómo se formaba en la fe cristiana.. Carlos III, el obispo JuanmDíaz de la Guerra, El conde de Romanones, Primo de Rivera y Franco persiguieron su uso por estar en catalán, según mandaba el concilio de Trento.

Communication presented to the Third Encontre de Ciencies Humanes i Socials dels Paisos Catalans, developed at the Faculty of Philosophy and Letters of the University of the Balearic Islands, between December 1978 and January 1979. It is the longest book published in Mallorca. Important Linguistic testimonial and, above all, a sample of how the Christian faith was formed .. Carlos III, Bishop Juan Díaz de la Guerra, The Count of Romanones, Primo de Rivera and Franco pursued its use because it was in Catalan, as ordered by the Council of Trento.