La naissance des Eglises locales en Afrique, disons-le, est sans conteste l’œuvre première de vaillants missionnaires parfois désintéressés. La mise en place des premières structures sociales et chrétiennes est là pour le démontrer. Dans le cas du Gabon, ce privilège revient au Père Jean Rémy Bessieux et à ses nombreux successeurs. A court, moyen ou long terme, le mission chrétienne devait laisser la place à une organisation autochtone. Toutefois, une lecture attentive de ce passage de flambeau nous laisse comprendre que le chemin a été long et difficile. Dans bien des cas, la mise en place de l’Eglise locale au Gabon s’est souvent avérée plus évidente dans les dires que dans les faits. Contrairement à une certaine historiographie édifiante et apologétique habituée à nous présenter la création du clergé local comme une volonté héroïque et sans conditions des missionnaires, les sources nous indiquent plutôt que les indigènes, avec la première génération de prêtres gabonais ont été des agents précieux dans cette entreprise. La splendide croissance de l’Eglise catholique au Gabon dès le milieu du XXè siècle a été couronnée par l’élévation de l’ancien vicariat en diocèse autonome en 1958 et l’ordination de plusieurs évêques nationaux, formant désormais la hiérarchie locale. En quelque temps, l’Eglise catholique connaissait un développement rapide. Cela était un fait remarquable à tous points de vue, même si en réalité des problèmes cruciaux persistent. Si on considère l’épiscopat de certains nationaux comme un fait indéniable de la croissance de l’Eglise, il ne faut cependant pas oublier d’autres faits comme l’augmentation du nombre de circonscriptions ecclésiastiques, la croissance du nombre de membres autochtones du clergé, de séminaristes et de candidats dans les instituts de vie consacrée, sans omettre l’extension progressive du réseau de catéchistes et de laïcs, dont on sait le rôle dans la diffusion de l’évangile parmi les population gabonaises. Certes, les sources nous décrivent une évolution progressive de l’Eglise locale, mais elles nous présentent aussi une Eglise face à un certain nombre de dangers. Dès 1970, on assiste à des problèmes liés aux revendications de plusieurs clercs locaux. Au début des années 80, c’est face à une Eglise parsemée de difficultés diverses que Sa Sainteté Jean Paul II rend visite en 1982. / The birth of the local churches in Africa is unquestionably the first work of brave sometime made lose interest missionaries. The setting of the first social and Christian structures is here to show it. Concerning Gabon, Father Jean Remy Bessieux and his several successors enjoyed this priviledge. In short; average or long term, the christian missions had to leave the place to an autochthonous organization. However, an attentive reading of this passage of torch lets us understand that the road was long and difficult. In many case, the setting of the local church in Gabon often turned out more evident in the statements than in the facts. Contrary to a certain edifying and apologetic historiography which used to show the creation of the local clergy as a heroic will, and without any conditions from the missionaries, sources rather point out that the native have been some very precious factors in this enterprise with the first generation of Gabonese priests. The magnificent growth of the Roman Catholic Church in the Gabon from the middle of the XXth century was crowned by the rise of the former vicariate in autonomous diocese in 1958 and the ordination of several national bishops, forming henceforth the local hierarchy. From all sides, it appeared as a remarkable fact, even if some crucial problems are persisting. If one considers the episcopate of some native as an unmistakable fact of the growth of the church, you should not however forget the other facts as the increase in the number of aboriginal members of clergy, of seminarists and candidates in the institutes of consecrated life. Moreover, one should not omit the progressive expansion of the catechists and laics, of which have knows the role mattering in the broadcasting of the gospel among the Gabonese peoples. Indeed sources are describing a progressive evolution of the local church, but also show a church facing a certain number of dangers. From 1970, we attend problems connected to the demands of several local clerks. In the beginning of the 80s, it is in front of one church strewed with diverses difficulties that his Holiness, Jean Paul II visits in 1982.

The object of this article is to study the mobilization of members of the Society of Jesus, as an example of the connection between different European and American territories in the early modern Spanish monarchy. It also reflects on the relation which might exist, in a Hispano-American world characterized by a situation of colonial domination and the birth of new societies and territories, between the mobility of members of religious orders and their ties to the local population. / El objeto de este artículo es estudiar la movilidad de los miembros de la Compañía de Jesús como uno de los ejemplos de la conexión entre los diferentes territorios europeos y americanos de la monarquía española en la Edad Moderna. Se trata también de reflexionar acerca de la relación que puede existir, en un mundo hispanoamericano caracterizado por una situación de dominación colonial y el nacimiento de nuevas sociedades y territorios, entre la movilidad de los religiosos y su arraigo local.

The present article studies the role of the missionary in the transmission of knowledge between Europe and Asia, particularly China, in the sixteenth century. Thanks to educational institutions established by the Jesuits and other religious orders in various parts of the world, there was an exchange of texts between Europe and the Far East. The result was a first orientalism, with missionaries (Jesuit and otherwise) as its principal agents, which not only translated European texts to China, but also carried knowledge to Europe from the Ming Empire. / El presente artículo estudia el rol del misionero en la transmisión de conocimientos entre Europa y Asia, en particular China, en el siglo XVI. Gracias a las instituciones educativas establecidas por los jesuitas y los miembros de otras órdenes religiosas en distintas partes del mundo, hubo un intercambio de textos entre Europa y el Lejano Oriente. El resultado fue un primer orientalismo, que tuvo como sus principales agentes a misioneros (fueran o no jesuitas), el cual no solo tradujo al chino textos producidos en el Viejo Continente, sino que también trasladó conocimientos a Europa desde el imperio de los Ming.

Les Franciscaines missionnaires de Marie forment un institut religieux fondé en 1877 par Hélène de Chappotin, une française née en 1839. Les 6314 sœurs sont aujourd’hui présentes sur tous les continents dans 75 pays. Notre étude couvre une période qui s’étend de 1938 à 1980 et propose d’étudier l’adaptation et la mutation de cet institut missionnaire. La décolonisation, la naissance du tiers monde la sécularisation des sociétés et la révolution des transports et des communications projettent ces femmes dans un nouveau monde dans lequel elles s’insèrent. Nous essaierons de comprendre comment elles s’engagent dans les réformes du concile Vatican II et quelles sont leurs stratégies déployées pour enrayer la chute des vocations. Nous étudierons l’évolution de leurs relations avec les autorités de l’Église et leur quête d’un charisme originel. / The Franciscan missionaries of Mary form a religious institute founded in 1877 by Hélène de Chappotin, a French woman born in 1839. Today there are 6314 nuns from the Franciscan missionaries of Mary are now present on all continents in 75 countries. Our study covers a period from 1938 to 1980 and proposes to study the adaptation and mutation of this missionary institute. Decolonization, the birth of the third world, the secularization of societies, and the revolution in transport and communications project these women into a new world in which they are embedded. We will try to understand how they engage in the reforms of the Second Vatican Council and what their strategies are to halt the downfall of vocations. We will study the evolution of their relations with the authorities of the Church and their quest for an original charism.

Em 1946, os primeiros Missionários do Sagrado Coração (MSC) italianos chegaram em Pinheiro - MA. Nas décadas de 40 50, o quadro socioeconômico-cultural de Pinheiro era precário: população asfixiada pela pobreza e analfabetismo. Havia dois grupos escolares e algumas escolas isoladas, que ofereciam somente o ensino primário. Em 1947, Dom Afonso Ungarelli fundou o Seminário São José, destinado à formação de sacerdotes nativos para a Congregação, sendo fechado em 1950. Em seguida, os MSC fundaram a Escola Paroquial, com objetivo de instruir e moralizar as crianças pobres. Em 1952, a Escola Paroquial foi equiparada aos grupos escolares, sendo denominada de Grupo Escolar Nossa Senhora do Sagrado Coração, com mais salas de aulas, recursos didáticos e professoras normalistas, e em 1953, foi fundado o Ginásio Pinheirense, estabelecimento de ensino secundário, destinado às classes média e alta do município. Por meio de fontes bibliográficas, jornalísticas, imagéticas e da história oral, objetiva-se neste trabalho analisar a criação e inserção do Ginásio Pinheirense no contexto sociocultural da Baixada e Litoral Ocidental do Maranhão sob as seguintes categorias: representação, materialidade escolar, currículo, público-alvo, professores e trajetórias profissionais de alunos(as) egressos(as) dessa instituição. As fontes foram analisadas com aportes teóricos e metodológicos da História Cultural com destaque para o referencial de Michel de Certeau (2004, 1996,), Justino Ferreira Magalhães (2004, 1996) Roger Chartier (2002) Vidal (2009, 2005, 1990), Oscar Beozzo e Van der Grilf (2008), Dallabrida (2014, 2011, 2009), Souza (2008). Relacionaram-se a criação do Ginásio Pinheirense ao contexto das transformações econômicas, processo de redemocratização do país e de relações amistosas entre a Igreja e o Estado brasileiro. Estas relações amistosas reverberaram em acordos estabelecidos entre os MSC e o grupo político majoritário do estado do Maranhão dos anos 1950, viabilizando as ações estratégicas de reestruturação dos espaços político e religioso da Igreja Católica, por meio da educação escolar. A análise concluiu que a Igreja Católica investiu por meio dos MSC em educação escolar primária e secundária, a fim de reestruturar seu espaço de agência evangelizadora e socializadora de conhecimento, valores espirituais, morais e católicos. Agiu eficazmente no combate às demais expressões religiosas, romanizando o culto e assegurando sua soberania na sociedade brasileira e, mais especificamente, na Baixada e Litoral Ocidental maranhense. / In 1946 the first Italian Sacred Heart Missionaries (SHM) arrived in Pinheiro city, Maranhão. Between the decades of 40 and 50, the socioeconomic and cultural framework of Pinheiro was precarious: poor and illiterate population. There were two school groups and some individual schools, which offered only primary education. In 1947, Dom Afonso Ungarelli founded São José Seminary, for the formation of native priests to the Congregation, which was closed in 1950.Then the SHM founded the parish school in order to instruct and moralize poor children. In 1952, the parish school was equated to school groups, being called Nossa Senhora do Sagrado Coração School Group, it had more classrooms, teaching resources and primary school teachers, and in 1953, they founded the Ginásio Pinheirense, secondary school, for the middle and upper classes from Pinheiro. By means of bibliographic, news, imagery and oral history sources, the aim of this study was to analyze the creation and insertion of the Ginásio Pinheirense in the sociocultural context of lowlands and coastline West of Maranhão based on the following categories: representation, materiality school, curriculum, target audience, teachers and professional trajectories of students from this institution. The sources were analyzed from theoretical and methodological contributions of Cultural History with emphasis on the benchmark of Michel de Certeau (2004, 1996,), Justino Ferreira Magalhães (2004, 1996) Roger Chartier (2002) Vidal (2009, 2005, 1990), Oscar Beozzo e Van der Grilf (2008), Dallabrida (2014, 2011, 2009), Souza (2008). The Ginásio Pinheirenses creation was related to the economic contexto transformation, country\'s democratization process and friendly relationship between the Church and the Brazilian State. These friendly relationship reverberated in agreements between the SHM and the majority political group in the state of Maranhão in 1950, enabling strategic restructuring actions of political and religious area of the Catholic Church, through school education. The analysis concluded that the Catholic Church has invested in primary and secondary school education in order to restructure its evangelizing agency space and socializing knowledge, and also its spiritual, moral and Catholic values. The Catholic Church has acted effectively in combating other religious expressions and romanizing worships and ensuring its sovereignty in Brazilian society and more specifically in Maranhense Western lowlands.

Quando os missionários jesuítas chegaram ao Japão em 1549, não imaginavam o choque cultural que ocorreria a seguir. O Cristianismo possuía signos completamente alheios à cultura japonesa: eles desconheciam a ideia de um Deus único, assim como as noções de pecado e salvação eram totalmente diferentes das do Ocidente. É então que a problemática da tradução de termos religiosos entra em cena. Ora, como introduzir conceitos de uma cultura, sem que estes existam na outra? Este trabalho busca, então, analisar o percurso efetuado pelos jesuítas neste processo de adaptação e tradução de termos religiosos, para o japonês, através da análise dos dois dicionários publicados por eles no período, como fonte expressiva de um léxico não restrito à religião. E, através de uma comparação com as cartas enviadas de 1549 a 1603, data da publicação do segundo dicionário, enxergar como a cultura japonesa era retratada pelos jesuítas e que mudanças essa imagem pode ter sofrido ao longo do período de sua permanência. Surge assim todo um leque de referências ao observarmos os problemas linguísticos o que possibilita um vislumbre não só da religiosidade japonesa em si, mas de todo o processo de mediação cultural que se inicia com a chegada dos primeiros jesuítas ao Japão. / When the Jesuit missionaries arrived in Japan in 1549, they could not imagine the culture shock that would happen next. Christianity had completely unrelated culture signs to Japanese culture: they ignored the idea of one God, and the sin and salvation notions were very different from the West. It is then that the problem of translation of religious terms comes into play. However, how to introduce concepts in a culture if they do not exist in the other? This paper seeks to analyze the route made by the Jesuits in the process of adaptation and translation of religious terms, for the Japanese, through the analysis of the two dictionaries published by them in the period, as a significant source of a not restricted to religion lexicon. Moreover, through a comparison with the letters from 1549 to 1603, the date of publication of the second dictionary, see how the Jesuits portrayed Japanese culture and what changes this image may have suffered over the period of their stay. This leads to a whole range of references to observe the language problems , which allows a glimpse not only of Japanese religiosity itself, but of the whole of cultural mediation process that begins with the arrival of the first Jesuits in Japan.

A conquista e ocupação da Amazônia, no período colonial, foram empreendimentos conduzidos pelo Estado, planejados e executados com prioridade política pelo governo metropolitano, que resultaram na incorporação ao território do Brasil de, aproximadamente, 60% de sua área total atual. Coube a Portugal, ainda durante a vigência da União Ibérica, sob ordens do Rei de Espanha, a expulsão dos franceses de São Luís do Maranhão e a fundação, em 1616, do Forte do Presépio de Santa Maria de Belém. A partir dessa posição, pescadores e comerciantes ingleses e holandeses, que iniciavam sua instalação no baixo Amazonas, foram expulsos pelas forças portuguesas, que passaram então a controlar o acesso à maior bacia hidrográfica do mundo. Com a criação do Estado do Maranhão e Grão-Pará, em 1621 - entidade política autônoma e independente do Estado do Brasil - a administração desses territórios passou a ser diretamente subordinada ao governo de Lisboa, iniciando-se um processo irreversível de exploração e penetração territorial pela vasta rede hidrográfica amazônica. Uma expedição oficial, realizada entre 1637 e 1639, pretendeu estabelecer um limite entre os domínios das duas Coroas ibéricas; foi chefiada por Pedro Teixeira, que lavrou ata de posse para Portugal das terras situadas a oeste da povoação de Franciscana, fundada pelos portugueses em pleno território do Equador atual. Pouco tempo depois, entre 1647 e 1651, o bandeirante Antonio Raposo Tavares realizou uma das maiores expedições geográficas da história, uma viagem de São Paulo a Belém, percorrendo mais de 5.000 km pelos sertões do continente americano. Essa expedição revelou acessos do sul do Brasil para a Amazônia e a importância do Rio Madeira e sua ligação com os altiplanos andinos. Por essa razão, estratégica, a Coroa portuguesa determinou a ocupação do vale do Rio Madeira pelos missionários religiosos, agentes imprescindíveis de conversão e conquista que, em pouco menos de um século depois da construção de Belém, haviam irradiado a ocupação por meio de dezenas de missões fundadas nos mais diversos pontos do território amazônico. Lisboa determinou também: o enfrentamento das incursões francesas no norte do Amazonas; a conquista dos Rios Negro e Branco; a expulsão dos jesuítas a serviço de Espanha do Rio Solimões; e a expedição ao Rio Madeira para conter a presença espanhola a oeste do Rio Guaporé. Todas as ações fizeram parte da estratégia para garantir a posse da Amazônia e tinham por objetivo preservar as conquistas territoriais empreendidas pelas expedições oficiais, pelos missionários, entradistas e bandeirantes. Principalmente a partir do reinado de Dom João V, de 1706 a 1750, Portugal passou a priorizar a definição de suas fronteiras coloniais com o propósito de revisar os acordos anteriores de limites e abolir o Tratado de Tordesilhas, firmado em 1494. A aproximação das Coroas ibéricas e a extraordinária atuação de Alexandre de Gusmão nas negociações de fronteiras resultaram na assinatura, em 1750, do Tratado de Madri: legalizava-se, pelo argumento de posse da terra - uti possidetis - e pela busca das fronteiras naturais, a ocupação da Amazônia e do Centro-Oeste do Brasil. Na Amazônia, Lisboa decidira tomar para si o controle das missões religiosas, realizando um programa de profunda reorganização política, econômica, social, administrativa, judicial e religiosa. Essa política propunha-se, sobretudo, a promover o povoamento do território e a garantir sua defesa e sua posse. Vilas foram fundadas; missões, erguidas à categoria de vilas; e, sobretudo, uma linha defensiva de fortificações portuguesas, construídas para guarnecer os limites exteriores da região: São José de Marabitanas e São Gabriel da Cachoeira, no Rio Negro; São Francisco Xavier de Tabatinga, no Rio Solimões; São Joaquim, no Rio Branco; Santo Antônio do Içá, na desembocadura do Rio Içá com o Solimões; São José de Macapá, na foz do Rio Amazonas; e Real Príncipe da Beira, no Rio Guaporé. Essas fortificações permitiram a ocupação definitiva do território e demonstram o propósito de Lisboa em defender e consolidar o espaço amazônico conquistado. Embora tivesse sido revogado logo após sua assinatura, o Tratado de Madri estabeleceu o princípio doutrinário que acabaria por prevalecer na demarcação definitiva das fronteiras do Brasil. Deve-se à penetração dos sertões pelos expedicionários, missionários, entradistas e bandeirantes a realização física da expansão colonial portuguesa na América; e ao Tratado de Madri, a inteligência e a prioridade política para a manutenção dessa conquista territorial tão singular. Com base nesse acordo, o Brasil independente teria sua área total mais que triplicada e logo trataria de oficializar suas fronteiras com as nações sul-americanas recém-formadas; processo que não ocorreu no restante da América hispânica e nem mesmo na América do Norte, em que as grandes alterações de fronteiras se deram depois da independência. A Amazônia, a despeito de todas as dificuldades para sua colonização, permaneceu brasileira graças ao esforço e ao empenho político empreendidos por Portugal para manter essa vasta região como parte de seu império colonial ultramarino / The conquest and settling of the Amazon region during the colonization period were state-conducted enterprises, planned and executed with political priority by the metropolitan government, which resulted in the incorporation to the Brazilian territory of approximately 60% of its total present area. It was Portugal\'s duty, still under the Iberic Union, under the King of Spain\'s orders, the expulsion of the French from São Luís do Maranhão and the foundation, in 1616, of the Forte do Presépio de Santa Maria de Belém (Fort of the Nativity of Saint Mary of Bethlehem). As from that position, both fishermen and English and Dutch tradesmen, who were beginning to settle in the lower Amazon River, were expelled by the Portuguese forces, who then started to control access to the world\'s largest hydrographic basin. After the foundation of the states of Maranhão and Grão-Pará in 1621 - autonomous and independent political entity of the State of Brazil - the administration of these territories became directly subordinate to Lisbon\'s government, thus triggering an irreversible process of territorial penetration and exploitation throughout the vast Amazon hydrographic network. An official expedition, carried out between 1637 and 1639 had the aim of establishing a limit between the domains of both Iberic Crowns; it was led by Pedro Teixeira, who wrote the possession registration document for Portugal of the land located west of the Franciscan settlement, founded by the Portuguese, where the current Equatorian territory lies. Shortly afterwards, between 1647 and 1651, explorer Antonio Raposo Tavares led one of the greatest geographic expeditions in history, a voyage from São Paulo to Belém, crossing over 5,000 kilometers through the American continent\'s wilderness. This expedition revealed both accesses from southern Brazil to the Amazon and the importance of the Madeira River and its connection with the Andean highland. For this strategic reason, the Portuguese Crown demanded the settling of the Madeira River valley by religious missionaries, invaluable agents of conversion and conquest, who less than a century after the construction of Belém had irradiated the settling by means of tens of missions founded in several points of the Amazon territory. Lisbon also demanded: fighting against the French incursions north of the Amazon River; the conquest of both the Negro and Branco Rivers; the expulsion of the Jesuits in service for Spain from the Solimões River; and the expedition to the Madeira River to hold back the Spanish presence west of the Guaporé River. All actions were part of the strategy to guarantee possession of the Amazon region and aimed at keeping the territorial conquests performed by the official expeditions, by the missionaries and by both official and unofficial explorers. As from the ruling of Dom João V, especially, from 1706 to 1750, Portugal started to prioritize the definition of its colonial borders with the aim of revising previous border agreements and cancel the Treaty of Tordesilla, signed in 1494. The union of the Iberic Crowns and Alexandre de Gusmão\'s extraordinary performance in the border negotiations resulted in the signature of the Treaty of Madrid in 1750: the settling of Brazil\'s Amazon and the Midwest regions were legitimated by the uti possidetis argument through land ownership and the search of natural borders. In the Amazon region, Lisbon had decided to take control over the religious settlements, conducting a deep political, economic, social, administrative, judicial and religious reorganization in order to foster the territory\'s population, guarantee its defense and ownership. Villages were set up; missions were upgraded to the categories of villages and, above all, a string of Portuguese fortifications was built to back the outer limits of the region: São José de Marabitanas and São Gabriel da Cachoeira, at the Negro River; São Francisco Xavier de Tabatinga, at the Solimões River; São Joaquim, at the Branco River; Santo Antônio do Içá, at the delta of the Içá and Solimões Rivers; São José de Macapá, at the Amazonas River estuary; and Real Príncipe da Beira, at the Guaporé River. These fortifications allowed the definitive settling of the territory and reveal Lisbon\'s purpose in both defending and consolidating the conquered Amazon area. Although it had been revoked shortly after it was signed, the Treaty of Madrid established the doctrinal principle which would end up prevailing in Brazil\'s final border layout. The Portuguese colonial expansion in America occurred thanks to the incursions into the wilderness by official and unofficial explorers and missionaries; and the Treaty of Madrid the intelligence and political priority for the maintenance of such singular territorial conquest. Based on this agreement, independent Brazil would see its overall area more than tripled and would soon have to formalize its borders with the newly-formed south American nations; a process that did not take place in the remaining Hispanic America or even in North America, where major border changes occurred after independence. The Amazon region, despite all difficulties for its colonization, remained Brazilian thanks to the effort and political engagement employed by Portugal to maintain all this vast region as part of its overseas colonial empire

A list of Moravian missionaries active in Ghana (1737-68), South Africa (1737-44, 1792-c. 1960) and Tanzania (1891-c. 1970), with a bibliography and an index of place-names.

No description available.

This thesis is a set of materials in colloquial Aymara, an indigenous language spoken by nearly one million people on the "altiplano" of Bolivia and southeastern Peru. It is designed for use by missionaries of the Church of Jesus Christ of Latter-day Saints assigned to the Bolivia Mission. It was prepared on the assumption that missionaries will have completed approximately three weeks of intensive Spanish language training prior to beginning this course.Each lesson has a pre-class module which previews the vocabulary, grammar, and memorization assignments found in the in-class module, and increases the student's listening comprehension. The in-class module is divided into cycles, each of which begins with a microwave model and subsequent explanation of the grammar point under consideration. The repetition drills are followed by response drills, where answers must correspond to the truth value established in the preceding repetition drill. Controlled conversations, personalized questions and activities follow which are designed to lead the student step by step toward practical and meaningful communication.