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Pilgerwege ins “Heilige Land”: Beiträge zur Religionsgeografie der Alten Kirche ed. by Ulrich Fellmeth, Ulrich Mell (review) 朝圣之路:评论古教会艾德·希里希·费尔米什的宗教地貌,乌尔里希·米尔
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2016-10-01 DOI: 10.1353/cat.2016.0215
Jan Willem Drijvers
injunctions, and (often patrician) ancient attitudes toward work and religious entrepreneurs—perhaps inevitably, somewhat peripatetic in their chronological and geographical contexts—store up rich rewards for the later chapters (which constitute the real heart of the book). Its signal merit is to open up new vistas: not least, in its tantalizing pan-Eurasian coda (pp. 114–18), which leaves the reader with a sense that Brown—and no doubt many others—will continue to worry about the “poor” in late antiquity for some time to come.
禁令,以及(通常是贵族的)对工作和宗教企业家的古老态度——也许不可避免地,在他们的时间和地理环境中有些流浪——为后面的章节(这构成了本书的真正核心)储存了丰富的回报。它的显著优点是开辟了新的前景:尤其是在其诱人的泛欧亚结尾部分(第114-18页),这让读者感到布朗——毫无疑问还有许多其他人——将在未来一段时间内继续担心古代晚期的“穷人”。
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引用次数: 0
The Guaraní and Their Missions: A Socioeconomic History by Julia J. S. Sarreal (review) Guaraní及其使命:Julia J. S. Sarreal的社会经济史(评论)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2016-05-01 DOI: 10.1353/cat.2016.0012
Gary Van Valen
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引用次数: 0
The Lawyer of the Church: Bishop Clemente de Jesús Munguía and the Clerical Response to the Mexican Liberal Reforma by Pablo Mijangos y González (review) 《教会的律师:克莱门特主教Jesús Munguía和牧师对墨西哥自由改革的回应》,作者:巴勃罗·米汉格斯,González(评论)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2016-05-01 DOI: 10.1353/cat.2016.0024
K. van Oosterhout
nearby independent Indians. The post-Jesuit economy was a hybrid of market and communal structures, and mission leaders struggled (ultimately unsuccessfully) to profit enough from the market to fund the communal redistribution of goods that provided a safety net for the less fortunate and an incentive to remain in the missions. Sarreal describes in depth how two missions, particularly rich in cattle, tried to profit from a booming Atlantic market in hides, yet lost most of the profits to Spanish employees and administrators. Whereas previous studies argued that mission decline was primarily the result of corruption and overexploitation by Spanish administrators, Sarreal insists convincingly that the story was much more complicated. In the end, no one could find a way to make the post-Jesuit missions break even economically.
附近的独立印第安人后耶稣会经济是市场和社区结构的混合体,传教领袖努力(最终没有成功)从市场中获得足够的利润,为社区的物品再分配提供资金,为不幸的人提供安全网,并激励他们继续传教。Sarreal深入地描述了两个使团,尤其是拥有大量牛的使团,是如何试图从繁荣的大西洋兽皮市场中获利的,然而大部分利润都被西班牙雇员和管理人员损失了。先前的研究认为传教活动的减少主要是由于西班牙政府的腐败和过度开发造成的,但萨里尔令人信服地坚持认为,事情要复杂得多。最后,没有人能找到一种方法,使后耶稣会的传教活动在经济上收支平衡。
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引用次数: 0
American Christian Support for Israel: Standing with the Chosen People, 1948-1975 美国基督徒对以色列的支持:与选民站在一起,1948-1975
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2015-10-01 DOI: 10.5860/choice.189041
E. Fisher
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引用次数: 0
The Bishop’s Utopia: Envisioning Improvement in Colonial Peru by Emily Berquist Soule (review) 《主教的乌托邦:展望秘鲁殖民地的改善》艾米丽·伯奎斯特·索莱著(书评)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2015-10-01 DOI: 10.1353/cat.2015.0235
David T. Garrett
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引用次数: 0
For God and Revolution: Priest, Peasant, and Agrarian Socialism in the Mexican Huasteca by Mark Saad Saka (review) 《为了上帝与革命:墨西哥华斯特卡的牧师、农民和农业社会主义》马克·萨阿德·萨卡著(书评)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2015-07-01 DOI: 10.1353/CAT.2015.0127
G. Thomson
For God and Revolution: Priest, Peasant, and Agrarian Socialism in the Mexican Huasteca. By Mark Saad Saka. (Albuquerque: University of New Mexico Press. 2013. Pp. xxi, 186. $50.00. ISBN 978-0-8263-5338-2.)Over the past thirty years, major regional studies, mainly of Mexico's southeastern states, have explored the way in which nineteenth-century civil and foreign wars drew rural communities into politics as indigenous peasants took to arms in support of regional and national causes in exchange for promises of constitutional guarantees. For God and Revolution is a welcome contribution to this literature. Well suited for undergraduates, this short book provides a fascinating case study of the popular roots of Mexican liberalism, Catholicism, and republicanism.Mark Saad Saka's region is the Huasteca, encompassing the vast Panuco river basin that includes segments of five states and serves as a natural boundary between east-central and north-eastern Mexico. The first five chapters chart 400 years of resistance of the region's Maya-speaking Teenecks to Aztec, Spanish, and republican rule. The final two chapters explore the principal focus of the book: a peasant rebellion between 1877 and 1883 led by indigenous leader Juan Santiago under the banner of "death to all those who wear pants!"Hard to reach from Mexico's highland centers of power, even from its own provincial capital of San Luis Potosi, the Huasteca provided sanctuary and a strategic reserve for forces opposed to colonial rule and later to foreign invasions. Saad Saka traces a pattern of peasant guerrilla forces embracing national causes, manifesting first in the insurgency in 1811; continuing through the federalist movement of the 1830s, the Mexican-American War of 1846-48, and the European Intervention of 1862-67; and culminating in Diaz's rebellions against Juarez's centralizing liberalism during the 1870s. Santiago's rebellion is explained as a response to secular changes facing much of rural Mexico during the final decades of the century: the privatization of church land and town lands, the use of forced labor for constructing of roads and railways, the growth of large estates, mounting insecurity of land tenure and worsening terms of sharecropping, the introduction of sugar with its accompanying abuse of labor, and so forth. Particularly interesting is the involvement of radical priest Mauricio Zavala who, after first promoting education and social reform in the state capital, moved in 1873 to Ciudad del Maiz and promoted primary schooling throughout the region, paying close attention to the needs of indigenous-language speakers, women, and field workers. …
为了上帝与革命:墨西哥华斯特卡的牧师、农民和土地社会主义。马克·萨阿德·萨卡著。阿尔伯克基:新墨西哥大学出版社,2013。第21页,第186页。50.00美元。ISBN 978-0-8263-5338-2。)在过去的三十年里,主要的区域研究,主要是在墨西哥东南部各州,探索了19世纪的内战和对外战争是如何把农村社区卷入政治的,因为土著农民拿起武器支持地区和国家的事业,以换取宪法保障的承诺。《上帝与革命》是对这一文学的一个受欢迎的贡献。这本简短的书非常适合本科生阅读,提供了墨西哥自由主义、天主教和共和主义流行根源的引人入胜的案例研究。Mark Saad Saka的地区是Huasteca,包括广阔的Panuco河流域,包括五个州的部分,是墨西哥中东部和东北部之间的自然边界。前五章描绘了说玛雅语的特纳克人400年来对阿兹特克人、西班牙人以及共和统治的抵抗。最后两章探讨了本书的主要焦点:1877年至1883年间由土著领袖胡安·圣地亚哥领导的农民叛乱,他们打着“让所有穿裤子的人去死!”从墨西哥的高地权力中心,甚至从它自己的省会圣路易斯波托西,都很难到达Huasteca,它为反对殖民统治和后来的外国入侵的力量提供了避难所和战略储备。萨阿德·萨卡(Saad Saka)追溯了农民游击队拥抱国家事业的模式,首先体现在1811年的叛乱中;继续经历了19世纪30年代的联邦主义运动,1846-48年的美墨战争,以及1862-67年的欧洲干预;并在19世纪70年代迪亚兹对华雷斯中央集权的自由主义的反抗中达到高潮。圣地亚哥的叛乱被解释为对20世纪最后几十年墨西哥农村面临的世俗变化的回应:教会土地和城镇土地的私有化,使用强迫劳动来建设公路和铁路,大庄园的增长,土地使用权的不安全感增加,分成制条件的恶化,糖的引入以及随之而来的对劳工的虐待,等等。尤其有趣的是激进的牧师Mauricio Zavala的参与,他在州首府首次推动教育和社会改革后,于1873年搬到Ciudad del Maiz,并在整个地区推广小学教育,密切关注土著语言使用者,妇女和实地工作者的需求。...
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引用次数: 0
Hopes for Better Spouses: Protestant Marriage and Church Renewal in Early Modern Europe, India, and North America by A. G. Roeber (review) 对更好配偶的希望:近代早期欧洲、印度和北美的新教婚姻和教会复兴
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2015-03-02 DOI: 10.1353/cat.2015.0039
Joel F. Harrington
Nelson H. Minnich, and Gianluca Pilara) focuses on the Lateran Council and Rome in that time. Tanner provides an overall framework for the council. Minnich provides an extensive discussion of the council’s attempted reforms, including the efforts of Giles and the Dominican Master General Tommaso de Vio Cajetan to defend the mendicant orders against attacks by the bishops, an effort in which they were partially successful. The other studies focus more on the city than on the council.
纳尔逊·h·明尼奇(Nelson H. Minnich)和吉安卢卡·皮拉拉(Gianluca Pilara))专注于当时的拉特兰会议和罗马。坦纳为委员会提供了一个整体框架。明尼奇对议会的改革尝试进行了广泛的讨论,包括贾尔斯和多明尼加总主教托马索·德维奥·卡捷坦为保护讨道会免受主教们的攻击所做的努力,他们的努力取得了部分成功。其他的研究更多地关注城市而不是议会。
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引用次数: 2
Hindiyya, Mystic and Criminal, 1720–1798: A Political and Religious Crisis in Lebanon by Bernard Heyberger (review) 欣迪亚,神秘主义者和罪犯,1720-1798:黎巴嫩的政治和宗教危机
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2014-07-17 DOI: 10.1353/cat.2014.0196
R. van Leeuwen
isfaction in writing for themselves. Bottoni raises an important question that, unfortunately, she does not attempt to answer: how, at least in the beginning, could a young woman obey her director’s command if she were completely illiterate or possessed only minimal skill in putting quill to paper? The author dutifully cites most of the scholarship on early-modern female literacy but does not put it to use. Nor does she make more than superficial observations about the handwriting samples reproduced in the book. Unsurprisingly, Boccherini, educanda in and then professed member of a Third Order Franciscan house, wrote in a fluent cursive hand. Among the three who had received little or no education, Colle and perhaps Brondi (many of whose writings survive only in copies made by others) wrote in print, without joining the letters in words. Biondi remains a mystery. Despite the author’s dismissive remarks to the contrary, she mastered a sophisticated cursive hand. She must have had help. Who provided it? Was it her inflexible first director, the Oratorian Antonio Gaetano Buti, or someone else? The answer may not be certain, but at least Bottoni might have speculated.
满足于为自己写作。波托尼提出了一个重要的问题,不幸的是,她并没有试图回答这个问题:如果一个年轻的女人完全不识字,或者只会用羽毛笔在纸上写字,她怎么能服从导演的命令,至少在一开始是这样?作者尽职尽责地引用了大部分关于早期现代女性读写能力的学术研究,但没有加以运用。对于书中再现的笔迹样本,她也只是做了一些肤浅的观察。波切里尼是一名教育工作者,后来又自称是方济各会第三修会的成员,毫不奇怪,他用流畅的草书书写。在这三个几乎没有受过教育的人当中,科勒或许还有布朗迪(他们的许多作品只在别人抄写的副本中流传下来)都是用印刷体写的,而不是用单词把字母连在一起。比昂迪仍然是个谜。尽管作者对此不屑一顾,但她掌握了精湛的草书技巧。她一定有帮手。谁提供的?是她那固执的第一任导演,奥拉托利教徒安东尼奥·加埃塔诺·布蒂,还是别的什么人?答案可能不确定,但至少波托尼可能已经推测过了。
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引用次数: 7
The Spanish Bishops and Nazism during the Spanish Civil War 西班牙内战期间的西班牙主教与纳粹主义
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2013-09-13 DOI: 10.1353/cat.2013.0171
Santiago Martínez Sánchez
The anticommunist position of the Spanish bishops was unanimous during the Spanish Civil War. Their attitude toward Nazism, however, underwent a gradual evolution, from indifference (1936-37) to concern (1938-39). This change was due, in part, to the sympathy for Germany exhibited by the Spanish Falange and, above all, to the warnings of the Holy See. It did not, however, result in a unanimous and open criticism of the Nazis. The opposition of the bishops was primarily in response to papal documents and warnings from German bishops critical of Nazism's stance against Christianity, leading the bishops to question the compatibility of totalitarian ideas and Catholicism to create the new state that Francisco Franco wanted to build in Spain.
在西班牙内战期间,西班牙主教的反共立场是一致的。然而,他们对纳粹主义的态度经历了从漠不关心(1936-37)到关注(1938-39)的逐渐演变。这一变化部分是由于西班牙长枪队对德国的同情,最重要的是罗马教廷的警告。然而,它并没有导致对纳粹的一致和公开的批评。主教们的反对主要是为了回应教皇的文件和德国主教对纳粹主义反对基督教立场的警告,导致主教们质疑极权主义思想与天主教的兼容性,以创建弗朗西斯科·佛朗哥(Francisco Franco)想要在西班牙建立的新国家。
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引用次数: 1
Leocadio Lobo: The Spanish Civil War as Viewed by a Priest Exiled in the United States of America 莱奥卡迪奥·洛博:一位流亡美国的牧师眼中的西班牙内战
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2012-12-06 DOI: 10.1353/cat.2012.0279
J. L. González Gullón
The Catholic priest Leocadio Lobo (1887–1959) is an icon of the Spanish Civil War, but his life has never been submitted to rigorous study. His exile in the United States from 1939 to 1959 is essential to an understanding of his life. His Republican ideology, contrary to that of the regime of General Francisco Franco, was the reason for his exile. Lobo believed that it was possible to be Catholic without supporting the Franco regime, but he was unable to offer an adequate response to the religious persecution that occurred in the Republican zone during the Civil War. In the United States, he underwent rehabilitation as a Catholic priest and developed an extraordinary pastoral ministry in New York City, primarily to the Hispanic community.
天主教神父莱奥卡迪奥·洛博(1887-1959)是西班牙内战的象征,但他的一生从未被严格研究过。他从1939年到1959年在美国的流亡生活对于理解他的生活至关重要。他的共和思想,与佛朗哥将军的政权相反,是他流亡的原因。洛博认为,不支持佛朗哥政权也可以成为天主教徒,但他无法对内战期间发生在共和党地区的宗教迫害做出适当的回应。在美国,他恢复了天主教牧师的身份,并在纽约市发展了一个非凡的牧区,主要针对西班牙裔社区。
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引用次数: 3
期刊
CATHOLIC HISTORICAL REVIEW
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