Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Catholic Church after the Reformation
What is the devastation of the indies
Catholic Church after the Reformation
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Catholic Church after the Reformation
Bartolomé de Las Casas was a sixteenth century Dominican friar, who was best known for his detailed accounts on the initial stages of colonization of the West Indies by the Spanish Empire. His most famous work, entitled A Short Account of the Destruction of the Indies, outlined the numerous atrocities committed against the native population by Spanish colonizers. Las Casas’s letter was written to King Charles I of Spain with the purpose of informing him of these wrong doings. Additionally, Las Casas hoped that Charles I would remedy the situation before Spain fell victim to God’s wrath. The Catholic Reformation of the sixteenth century, also called the Counter Reformation, was the Catholic Church response to the Protestant Reformation. It’s primary mission was to purify, revitalize, and expand Christianity. Many new religious orders and sects began to form in the wake of the reformation. The most prominent of these new orders was Society of Jesus, which was founded in 1540 and was led by Ignatius Loyola. Jesuits took vows of obedience, poverty, and chastity. They are also well known for their loyalty to the Pope and some Jesuits elected to devote themselves to God as missionaries at the Pope’s request. Francis Xavier, who was a founding member of the Society of Jesus, was one of the first Jesuit missionaries to travel to Asia and he was particularly renowned for his missionary accomplishments in Japan. In 1552, Saint Francis Xavier wrote a letter entitled Missionaries in Japan, wherein he described the cultural norms of Japanese society and the daily lives of the Jesuit missionaries. His writings provided insight into how Roman Catholicism was spread throughout Asia as well as the difficulties these missionaries faced. These acc...
... middle of paper ...
...aw, natural law, and therefore Spanish law as well. Xavier on the other hand was equally as influential because of his personal commitment to spread Christianity and the successes of his missions. Perhaps the most profound impact of Xavier was not his letter, or his ability to adapt Christian constructs, but rather his ability to be a religious trailblazer in a far off land. His faith in God was unrivalled and he is still used by the church to teach missionaries the value of their work. During his lifetime he converted thousands of people with his words and actions. Today, his letter remains just as instructive and important to Christianity as it serves as a symbol of self-sacrifice and guidance for modern-day missionaries. These two authors used different strategies to promote the spread of Christianity and they helped to foster the Christian emphasis on morality.
The source of the first passage that I read was History of the Indies written by Bartolome de Las Casas written in 1528. Bartolome was a 16th century Spanish historian, social reformer and Dominican friar/priest, who condemned the treatment of Indians in the Spanish empire. Bartolome widely disseminated History of the Indies and helped to establish the Black Legend of Spanish cruelty (Give Me Liberty, 28). The source of the second passage that I read was the “Declaration of Josephe” which was created by Josephe on December 19, 1681, and Josephe was a Spanish-speaking Indian questioned by a royal attorney in Mexico City investigating the Pueblo Revolt, which is the revolt of the indian population, in 1680, which temporarily drove Spanish settlers out of present day New Mexico
Question #1: In chapter one, does Zinn portray Bartolome de las Casas as an adversary of Indians?
Bartolome de Las Casas was a Christian Priest that accompanied the Spaniards on their conquest of the Indies, and is a witness to the crimes and massacres committed against the natives. De Las Casas documented specific events where the Spaniards wronged the natives but makes it clear that there were far more incidents than the ones he reports. His audience is the Christian community in Castile (modern day Spain), and the Monarch. His aim in this documentation was to inform the formerly mentioned groups who are ignorant of the accounts and are financing the Spaniards expeditions to possibly put a stop to the Spaniards reign of terror. That’s also the reason why De Las Casas didn’t express contempt for the Roman Catholic Church or the Monarch; they were unaware of what was happening.
Bartolome de las casas had hoped to prevent further harm to Indians, and clarify that they were not barbarians. Of the text named Bartolome de las casas: In Defense of the Indians(c.1550) it covers what is to be the Spanish Conquistadores, and talks of the natives to which at the time seen by many are barbaric, ignorant, incapable of learning, just another group of people to be conquered. But to the Catholic missionaries, they see the Natives as new people to influence and enlighten. But if at any time the person drops the belief in Christianity, they would use deadly force against the person or family. Adding to that, Hernán comments that their cities are “ worth of admiration because of their buildings, which are like those of Venice”(Poole 4).
The discovery and conquest of American Indians inspired efforts to develop an ideology that could justify why they needed to enslave the Indians. The Spanish monarch wanted an ideal empire. "A universal empire, of which all their subjects were but servants. Charles V remained for them the dominus mundi, the legitimate and God-ordained lord of the world." (Weckmann, The Transit of Civilization, 23) Gold and religious conversion was the two most important inspirations for conquistadors in conquering America. Father Bartolome De Las Casas was a Dominican priest who came to the New World to convert the Indians to become Christians. He spent forty years on Hispanolia and nearby islands, and saw how the Spaniards brutally treated the Indians and sympathized with them. The Devastation of the Indies was an actual eyewitness account of the genocide by Las Casas, and his group of Dominican friars in which he demonizes the Spanish colonists and praises the Indians. Father Las Casas returned to Seville, where he published his book that caused an on going debate on whether the suppression of the Indians corrupted the Spaniards' values. What Las Casas was trying to achieve was the notion of human rights, that human beings are free and cogent by nature without the interference of others.
During the sixteenth and seventeenth centuries, Europeans began their colonization and settling into America. France and Spain both began exploring the New World to find gold and to spread Catholicism. What differed between them were their priorities in colonization. During the 16th century Protestant Reformation, Martin Luther posted the Ninety Five Theses, accusing the Church of corruption. Because of that, he ended up dividing the Catholic Church, which led to the rise of Protestant Churches in Europe. Spain, as a representative of Orthodox Catholicism, wanted to spread Catholicism further. They then established colonies in America, to convert the Indians to Catholicism and to stop Protestantism. France had entered the New World in search
In A Short Account of the Destruction of the Indies, Bartolomé de Las Casas vividly describes the brutality wrought on the natives in the Americas by the Europeans primarily for the purpose of proclaiming and spreading the Christian faith. Las Casas originally intended this account to reach the royal administration of Spain; however, it soon found its way into the hands of many international readers, especially after translation. Bartolomé de Las Casas illustrates an extremely graphic and grim reality to his readers using literary methods such as characterization, imagery, amplification, authorial intrusion and the invocation of providence while trying to appeal to the sympathies of his audience about such atrocities.
In the late 16th and early 17th century, Jesuit missionaries went to Japan in order to spread their Christian faith. In the beginning these missions went well, with nearly 300k converting to Christianity. However, over time their presence was frowned upon, as they were seen as outsiders interested in changing Japan’s culture. As a result, Christian missionaries began to sneak back into Japan. This led to the systematic elimination of many Japanese Christians, and Jesuit missionaries. In the novel Silence, Shusaku Endo illustrates the discrimination, and suffering many Christians endured in Japan during this period.
Gonzales did a remarkable job in providing his readers with a view of the various challenges that the church encountered such as the political, economic and social pressures that resulted in the formation of the church. Gonzalez also covers life before and after the reformation which he demonstrates with maps and pictures. I found “The Story of Christianity” to be very easy to read and understand. It is a valuable tool for anyone who is interested in learning about the history of Christianity.
The Society of Jesus began his exploration with him devoting his life to it and they sent him on missions. The Society of Jesus was a scholarly religious congregation of the Catholic Church; the members were called Jesuits. His first many requests for a missionary assignment were turned down, Kino and a German companion were finally accepted for a mission. Once he got accepted for a mission his first exploration was to
Japan has been a home for Shinto and Buddhist religions for centuries. The Christian missionaries during the 16th, 19th and 20th centuries worked hard to evangelize the Japanese nation but could not get desired success. There efforts in past failed partly due to sanctions imposed by the local rulers. The Jesuits missionaries traveled with Spanish and Portuguese traders to many areas of America and Asia-Pacific and established their churches and religious missions. They were funded, sponsored and trained by their respective governments in order to spread Christianity. At several places they preached the Christian faith by force but the aboriginal population did not accept it wholeheartedly. Initially the Jesuits targeted the elite class of the country and a large number was converted. The rulers also forced their subject to embrace the same faith. About 300,000 Japanese were converted in the first phase. Later on, Christianity was prohibited as the rulers started seeing them as a threat to their authority. Following a change of regime, the ban was lifted and missionaries were again allowed to enter Japan. Like many Native American tribes, the Japanese also resisted the new religion. As a result, presently Christians form only 1% of the total population in Japan. This paper is focused on how the Christian religion was introduced in Japan, the evolution of evangelism, establishment of churches, the restrictions and hurdles faced by the missionaries and priest of the new religion and the response of Japanese nation towards an alien faith. All these queries are answered in detail given as follows.
In the mid-1800s, Panama, which was originally part of Colombia, seceded from the nation and Colombia took on a new title, The Republic of Colombia. Immediately, the Catholic church came to intervene. Working with the King, Spaniards came to Colombia to bring religious progress to the country, but sadly, they ended up being more of a hindrance than a help. The real religious progress came through the Dominicans, Franciscans, Jesuits, and other missionary groups. They spread their religion among the Colombian forests and grasslands and helped establish the church in Colombia. Though they were looked down on by colonists and government officials, these individuals pushed through, eventually creating the Society of Jesus. This society was known for establishing the city of Cartagena and founding the first collegiate institution during the colonial period.
Shusaku Endo’s novel Silence is truly a magnificent work of art. The author does a fantastic job of describing the plight of Catholic missionaries during the Japanese oppression of Catholics. During this time period the Japanese were insensitive to God, sin, and death. During the 1600s both Catholic Missionaries and Japanese converts were heavily persecuted by Japan. In addition after the recent Shimabara Rebellion (led by Christians), the Japanese government became even more hostile towards priests in Japan.The novel starts out by describing how extremely closed off Japanese society was in this time period. At the same time Endo describes how Japanese Christians kept the faith alive through secret organizations. Silence tells the long journey and story of Sebastion Rodrigues, a Jesuit priest. In 1637, he leaves for Japan alongside two other priests. They plan to go to Japan to do missionary work and to find out the truth about their teacher, Christovao
The first Catholic priests came to South America with the conquistadors and through social and political force superimposed 16th century Catholicism upon conquered peoples and in subsequent generations upon slaves arriving in the New World. Catholicism has, likewise, frequently absorbed, rather than confronted, popular folk religious beliefs. The resulting religion is often overtly Catholic but covertly pagan. Behind the Catholic facade, the foundations and building structure reflect varying folk religious traditions. (2)
Leer la poesía de Julia de Burgos es abrirse paso a un mundo de emociones, luchas y temas múltiples. En sus tres poemarios, la poeta inaugura un estilo y unas temáticas que en ocasiones coinciden y en otras se apartan de los poetas entre los que convivió (López Jiménez, "Julia de Burgos” 141). Julia buscó abrirse paso hacia nuevas formas de escritura y trazar rutas alternas a los cánones establecidos, tanto por sus contemporáneos como por la tradición literaria. Poema en veinte surcos, su primer libro publicado en 1938, representa ese anhelo de trazar múltiples rutas mediante las cuales pueda realizar una búsqueda de nuevas voces, perspectivas y temáticas. Precisamente, en la poesía de Julia, sobre todo la de su primer poemario, se advierte un deseo de definirse y afirmar sus principios poéticos y políticos. Según Ivette López Jiménez, muchos poemas de su primer libro se destacan porque “se alejan de las fórmulas de la poesía criollista” y porque en ellos “la voz se afirma como una ‘rama desprendida’ o como ‘brote de todos los suelos de la tierra... de todos los hombres y de todas las épocas” (“Julia de Burgos” 143). Hay pues, un intento por alejarse de los discursos autorizados, lo que la lleva a identificarse con los espacios y los sujetos marginados. Desde esta perspectiva, Julia de Burgos pasa a ocupar el rol de “poeta cívico” y su discurso a ser uno de denuncia y protesta. Por ello, propone una reconsideración de los espacios marginales, del “otro” con el objetivo de traerlos a primer plano. Con esto, establece una “actitud a la avanzada del pensamiento y de las costumbres, sobre todo lo relacionado con los cambios necesarios en la sociedad”, en palabras de Manuel de la Puebla (16).