2
30
36
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Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vincentian Missionaries in Seventeenth-century Europe and Africa
Description
An account of the resource
An annotated collection of primary sources tracing the activities of the Congregation of the Mission in Europe and Africa. The documents listed here are drawn from the Vatican and Propaganda Fide archives and illustrate the missionary activities of the Congregation from its inception (1625) to the last decades of the seventeenth century. They underscore a rich and complex relationship with the Roman Curia and highlight the role of the papacy in shaping early modern religious, cultural and political frontiers in the context of the Catholic Reformation.
Document
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
872
Source
A related resource from which the described resource is derived
APF SC Africa, 36v-42v
Title
A name given to the resource
Report on the mission of Madagascar, 1669-05, CM
Date
A point or period of time associated with an event in the lifecycle of the resource
1669-05
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Origin:
Destination: Rome
Type
The nature or genre of the resource
Report
Format
The file format, physical medium, or dimensions of the resource
unsigned
Language
A language of the resource
Italian
Subject
The topic of the resource
Madagascar
Conversion
Jesuits
Description
An account of the resource
Report on the Madagascar mission made by CM and given to PF in March 1669. This short report on the Madagascar mission is based on the letters written at various times by CM priests in Madagascar, with the authority of PF. The island of Madagascar is also called Saint Lawrence because it was discovered on the day dedicated to the memory of this martyr. By the French it was renamed Isola Delfina. It is located south of the Tropic of Capricorn, and is not far from the African continent; from 'Promontorio' in Mozambique it is around 70 miles. In length it reaches from around the eighth degree from the Equator for approximately 600 miles, the width of the island is at some points 200, and at others 400 miles. Because of its location the temperatures are very high but not intolerable. The island is divided in many regions by high mountains. Those who are most informed about the island believe that there are 400,000 people, and in every province there is a patron. There are around 300 or 400 vassals of these kings. They do not really deserve the title of king, first of all because they are not king of all the people, and secondly because they live so poorly; they have around 3,000 or 4,000 oxen, and around one third harvest rice and carrots. There is no-one in France with a title who does not live more splendidly than the greatest man in Madagascar, where such a title is not hereditary. Under the king there are other men, less rich than the first. All the grand men practice carpeting for pleasure. In Madagascar there are two kinds of inhabitants, black people with curly hair, who are the original people. The others are white, have long hair, and travelled from Persia 500 years ago. In some provinces they are the patrons of the blacks, in others they are subjected. For their origins, they refer to a certain 'Ramini' who has been created by the foam of the sea, and was a friend of Mohammed. In all parts of the island most villages are found at the foot of the mountains, from where an abundance of water flows, that ends in the sea nearby. There are no cities or fortresses. All houses are made of wood and covered with leaves and are very low, which makes it very hard to enter and leave. The kitchen and fire are made without a chimney. They do not have a bed or chair, but instead do everything on the wooden floor. People usually eat rice, oxen and goats. There is no wheat or wine, instead they drink a beverage made of apples. There are many roots, beans, watermelons, and lemons but there are no animals to hunt, except some boars. None of the inhabitants wear any headwear, they have naked feet, and use oil in their hair. Everybody wears the same long clothes, but they differ in quality. Children upto the age of seven or eight are completely naked. They all have a hole in their ear filled with a piece of wood, on which they put some gold or a shell.
They live really long lives, and some say they are so old that they cannot count the years anymore. There is not a real religion among the people on the islands, and there is no temple or priest anywhere. There are however a few ceremonies and superstitions that were introduced 500 years ago, by the whites who are 'Cafri' from the coasts of Persia. They found the original inhabitants of the island simple and without law or religion. They easily turned to the superstitions of Mohammed. They confess that they is a Lord of the universe that they call 'Zenharé' but they keep him in the sky where he is a king in his own realm. Among them there is a sect of men called ‘Ombassi’ which means writers, and they lead the ceremonies, the traditions, and the superstitions of the country. They carry books which do not have a lot of text, but only some sentences or saying's from the Koran, which have been brought by the men coming from Persia. The usage of circumcision is found all over the island. The whites have some kind of fasting of two months in which they cannot eat from sunrise to sunset. They do not eat oxen and do not drink wine. The superstition that is the most opposed to the honor of God is the use of 'Olys.' The Ombiassi make them out of wood or hollow root and sell them. These idols are made in the shape of a man or an animal. They fill them with oil mixed with dust, and think them to be alive. The people bring these idols everywhere they go, and believe that they help them with all kinds of things. When they have to cross a river they ask their Olys to help them. In the case that someone gets eaten, people use to say that his Olys were not good. They have the cruel tradition to throw away children on Sunday, that are born in the night on Saturday. The first Europeans to come to the island were the Portuguese and the Dutch. They had some posts on the island, and brought with them some Jesuits. Eventually the Portuguese left the island. When the French Indian Company heard about the island, they sent a group of men, all of whom were Catholics, except for around 10 heretics. They also brought some priests with them to help them in their spiritual needs. When CM priests arrived on the island they found one of the priests, who had not made a lot of progress because of the heretic's captain, who allowed the heretic sermon to be held in his house. For this reason the population of the island was confused and did not convert. The French Indian Company eventually sent back the heretic captain, and refused to allow any other heretic to travel there. A Catholic captain was sent to the island, along with two CM priests. They were staying in a place close to the Tropic of Capricorn, that was called ‘Hittolangar’ by the natives. There was also a castle called the Castle Dauphin. When the CM priests arrived, there were only five baptized children on the island. The priests tried to learn the language of the island, in order to explain the mysteries of the faith. The blacks were easier to instruct than the whites. They told the blacks, after they listened with attention, that they should not curse, not work on Sundays, and not steal. The rulers of the island did not want their slaves to be instructed in the service of God, as they were afraid they would discover their wickedness. The disposition of the island towards the Christian faith becomes clear, from a letter of one of the missionaries who wrote to CM superior general [Vincent De Paul]. He informs them that he wants the natives first to know how to pray to God, before they are baptized. They told the missionary that they are afraid to get baptized, since they fear that the French would not stay for a long time on the island, and that afterwards the whites might kill them. The missionary also informs Vincent De Paul that some of the greatest men of the island have sent their children away to be instructed, and that these have already thrown away their Olys. One of these families converted as a whole. The firstborn of another king called Dian Masso (who himself has been baptized), prays to God daily, and promised to instruct his wife and children. In the house of the missionary lives two children of the rulers of the island, and also their slaves who want to be baptized. The next year he was warned that three of the most important men on the island were about to die. He went to visit them, and eventually they begged him to be baptized, and to be buried after they died. After many other things the missionary ends his letter by saying that from his writing, one can see the great disposition of the people towards the Holy Faith. Its noted that 600 people already have converted, and one can hope that all of the 400,000 souls will eventually accept the faith. This letter was written in 1657, and the missionary died a few months later, leaving the people without a priest. Afterwards the French gave themselves to a sinful life, and started to fight the natives. From time to time they sent new missionaries to the island, but the majority never even arrived. The next missionaries to reach the island only arrived in 1663, and because the whole island was at war, they could not do a lot. The natives who converted risked their lives since the French were very hated. When the prefect of the mission went to instruct one of the leaders of the island (who wanted to convert or pretended to do so), he and his companion were killed. The last who travelled to the island were four priests, and some brothers. However as they were all sick, they could not really invest time in converting the infidels; in their last letter dated September 1668, its noted that they have all improved, and can continue to work for the religion and conversion of the infidels.
Additional comments
Conversion
Destination: Rome
Jesuits
Madagascar
Origin:
Report
-
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vincentian Missionaries in Seventeenth-century Europe and Africa
Description
An account of the resource
An annotated collection of primary sources tracing the activities of the Congregation of the Mission in Europe and Africa. The documents listed here are drawn from the Vatican and Propaganda Fide archives and illustrate the missionary activities of the Congregation from its inception (1625) to the last decades of the seventeenth century. They underscore a rich and complex relationship with the Roman Curia and highlight the role of the papacy in shaping early modern religious, cultural and political frontiers in the context of the Catholic Reformation.
Document
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
812
Source
A related resource from which the described resource is derived
APF CP 23, 222r-225r
Title
A name given to the resource
Report on the Scottish mission, 1674-07-21, [Rome]
Date
A point or period of time associated with an event in the lifecycle of the resource
1674-07-23
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Origin:[Rome]
Type
The nature or genre of the resource
Report
Format
The file format, physical medium, or dimensions of the resource
original; unsigned
Language
A language of the resource
Latin
Subject
The topic of the resource
Capuchins
Conversion
Jesuits
Scotland
Visitation
Description
An account of the resource
Since it had been decided that everything discussed in the Congregazione Particulare (CP) also has to be reported to the Congregazione Generale, they have made a list of everything that was decided during the meeting of 21 July 1674, on Scotland.
a) someone has to visit the four Scottish Colleges, and the first to be visited should be the College in Paris, which is administered by the Carthusians. They received an answer saying that they should speak with the prior general of the Carthusians in order to choose a visitor of this order, and they also wrote the nuncio to France about the matter. For the College in Douai, which is administered by the Jesuits, they should write to the internuncio and discuss the matter with the father general of the Jesuits. For the College in Madrid, they should write the nuncio to Spain, and also to Cardinal Borromeo. For the College in Rome, they should write to the most imminent protector; b) it was decided that students who want to become secular priests had to be selected for the Colleges. They received an answer that the Jesuits should choose students for the College of Rome, which are then approved by the prefect of the mission; c) it was decided that to increase the number of secular priests, it should be made clear that the congregation wants to use their services. Therefore a declaration should be made; d) it was decided that Irish missionaries should be sent into the mountains. They received the reply that this would be done; e) there is a big need for sacred furnishings. The proposal was accepted, and it was decided to discuss with the prior of the mission the amount of furnishings needed; f) there was also a big need for books. They responded that when it was made clear what books were needed, they would provide them; g) it was decided that the provisions should be paid earlier to the missionaries, and this was approved; h) it should be made clear on what day the missionaries begin receiving the provision. This issue was approved; i) they should use the revenues from the College in Madrid for the mission itself, since there are not any Scottish students there anyway. They received an answer stating that the nuncio should be written to about the way in which the goods ought to be sold, and they should wait for his report; j) sometimes it might be necessary to limit the faculties of the missionaries, or to remove them from the mission. The issue about the faculties was approved; k) it was said that the prefect should stay in Edinburgh. They have decided that it should be left to the prefect to decide; l) it was decided that the missionaries should be spread equally over the dioceses. They received the answer that the superiors of the religious orders should be instructed to do this; m) there should be some missionaries present at the Universities to convert talented students. It was decided that the father general of the Jesuits should be written to about this; n) as there is no-one to administer the sacrament of confirmation, an Irish bishop should be sent on certain occasions into Scotland. They received the answer that the internuncio should be written to regarding his matter, in order to know from what diocese this would be the easiest; o) there should be youths deemed suitable, selected for the Colleges. They were instructed to speak with the superiors, and for the College of Rome, it was already decided that they should ask the approval of the prefect; p) the prefects should have the faculty to recall missionaries that are absent. They received the answer, saying that the prefect should have this faculty in order to force the missionaries to keep their oath; q) it was decided that the Colleges should not receive Scottish students without the approval of the prefect of the mission. This was approved; r) it was decided that students should be taught within their own country. They received the answer that they should discuss this with the father general of the Jesuits; s) it should be forbidden for Catholics to attend heretic schools. They received the answer that the missionaries should be instructed to prohibit Catholics from going to the schools of the heretics; t) it was said that the provision of the schoolmasters should be raised. It was decided that the provision should be raised to 50 scudi, and it was prohibited to take money from the students (or their parents), under the penalty of excommunication; u) it was suggested that the schoolmasters should only be secular priests. This was approved; v) it was said that the prefect should have the faculty to consecrate chalices and portable altars. They responded that this had already been approved; w) it was said that they needed a hospital for retired missionaries in either Dieppe, Caen, or in Normandy. It was decided that the funds necessary for such a house should be assigned to the project; x) it was said that the prefect should have the faculties to give dimissorial letters. They received the answer saying that the faculties had been conceded to the prefect by the rectors of the pontifical Colleges, for 12 years.
y) It was said that in the college of Rome they should especially host students from the mountain areas. They received an answer saying that they should wait for the report of the most eminent protectors; z) it was said that there should be a visitation to the mission. They received an answer stating that they should ask the nuncio to France for a suitable person; aa) It was suggested that there should be a superior for the whole mission, both secular and regular. They received an answer saying that they wrote the nuncio to France and the internuncio to Belgium, requesting information for a suitable candidate for superior; ab) It was said that they should elect a vice-prefect. They received an answer saying that the current situation should be maintained; ac) it was said that the Prefect should have the authority to give faculties to those who have not been declared missionaries by PF. They received an answer saying that they wanted to maintain the old situation; ad) it was said that the mission should receive some kind of grant, as Pope Urban did when he gave 4,000 scudi for the foundation of a Scottish convent in Avignon, and as Pope Alexander did for the mission of the Cevenne in the Linguadoc; ae) it should be made clear whether the students of the Colleges need to receive absolution for irregularity, as they usually have been heretics, or are the children of heretics; af) there are some books that should be translated, especially the one by 'Spondano' [Henri de Sponde]. This request is accepted; ag) they will also pay for the translation of 'Baronio' in English, which could be done by 'Valcherio' [John Walker]; and ah) other points of doubt were also discussed. They received an answer saying that this should be done by someone else.
Date discussed: 1674-07-21
Additional comments
This is made on a meeting of CP, the Congregazione Particolare on Scotland, made for the General meeting of PF, GP, the Congregazione Generale.
Creator
An entity primarily responsible for making the resource
PF
Contributor
An entity responsible for making contributions to the resource
[Adressed to PF]
Relation
A related resource
These points have first been adressed in the a CP report on the mission in Scotland, see: APF CP 23, 176r-196v (database item 809).
CP has taken notes about the issues adressed before, but these seem to be in an earlier stage, see: APF CP 23, 201r-202v (database item 811).
Capuchins
Conversion
Jesuits
Origin:[Rome]
PF
Report
Scotland
Visitation
-
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vincentian Missionaries in Seventeenth-century Europe and Africa
Description
An account of the resource
An annotated collection of primary sources tracing the activities of the Congregation of the Mission in Europe and Africa. The documents listed here are drawn from the Vatican and Propaganda Fide archives and illustrate the missionary activities of the Congregation from its inception (1625) to the last decades of the seventeenth century. They underscore a rich and complex relationship with the Roman Curia and highlight the role of the papacy in shaping early modern religious, cultural and political frontiers in the context of the Catholic Reformation.
Document
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
809
Source
A related resource from which the described resource is derived
APF CP 23, 176r-196v
Title
A name given to the resource
Report on the Scottish mission, 1674-07-21, [Rome]
Date
A point or period of time associated with an event in the lifecycle of the resource
1674-07-21
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Origin: [Rome]
Type
The nature or genre of the resource
Report
Format
The file format, physical medium, or dimensions of the resource
Original
Language
A language of the resource
Italian
Latin
Subject
The topic of the resource
Barbary (unspecified or several locations)
Capuchins
Conversion
Jesuits
Scottish Catholics abroad
Tripoli
Description
An account of the resource
Report on the Scottish mission. In 1668, PF received a report on the Scottish mission from the prefect Alesandro Winstero [Alexander Winster]. This report was discussed during PF meeting of 27 September 1669. After this meeting, the affairs of the Scottish mission were referred to this particular congregation.
In the report the following subjects are being discussed: a) the size and location of Scotland; b) the rule and language of Scotland; c) the location of the mission in Scotland; d) the amount of people; e) Catholicism, errors and abuse; f) the goods of the church; and g) the many obstacles the Holy Faith faces in Scotland. According to the law it is prohibited to say or listen to mass. Priests face the death penalty, and the lay people face the penalty of having their goods confiscated. The heretics also force the Catholics to go to their University, where they run the risk of conversion. Catholics are not allowed to take public office in Scotland, because they cannot take the required oath, and the number of missionaries in the area is insufficient; the solution to the last issue is better administration of the Scottish Colleges overseas. To achieve this, they propose the following solutions: 1) that all Colleges should receive a visitation that makes sure that the foundations of the Colleges are respected. The Scottish College in Paris claims that it was not founded to produce missionaries, but to house Scottish students who want to study at the university. After finishing their studies they were free to choose a career to their liking. Now however, new houses have been bought and there are 10 students (not including the superior, prefect and servants), who are all willing to return to Scotland. The missionaries in Scotland also select the students on their willingness to return. The procurator of the mission proposes that since the Nuncio will not be able to make the proposed visitation, they will ask Cardinal De Bouillon [Card'le di Buglione] to visit instead; both he and his uncle (marshal Turenne), are very affectionate to the Scottish nation. The second College is in Douai, and whilst the prefect is not sure with what intention the College was founded, it is believed that it always created its own revenue; there used to be around 30 students residing at the College. Nowadays, the Jesuits (who are the superiors of the College), state that the College has hardly any money, and that the original donation was not made to the College itself, but to their mission; there are also few students still living at the College. The secretary informs PF that on 8 February 1667 it was decided to let S'r Intern'o di Fiandra make the visitation. At that time however, the city was conquered by the French and he could not enter; 2) the third College is in Madrid, and according to the Prefect [Paluzio Altieri] it was founded by a Scottish nobleman, colonnello Sempelio [colonel Sempill]. Its noted that there have been very few students at the College, and it is administered by the Jesuits. The secretary [Francesco Ravizza] states that in 1668 Cardinal Borromeo [Federico Borromeo] had the instructions to visit the College (he was nuncio at the time), but he does not seem to have done this. The procurator will ask the current nuncio to make the visitation. The fourth College is in Rome. The procurator believes that cardinal Barbarini had visited this college often over the past few years. In general, the procurator states that the Colleges give little assistance to the mission. The College of Rome, which had the best chances of creating missionaries, has been limited to just four students. This is caused either by the Jesuits who do not chose capable students, or by the superiors and ministers of the College, who do not educate the youth with prudence and kindness. For the other Colleges, (except Paris, where the youths do not have any obligation to become missionaries), there does not seem to be of much use for the mission, at least for the secular clergy. This leaves the mission only protected by PF, who proposes that regular visits are made, in order to make the youth serve the nation. The prefect also asks the visitors of the Colleges to substitute any students that are not suitable for the mission. The prefect asks the visitors to instruct them in particular in Christian virtues, controversies, cases of conscience, in administering the sacraments, rites, ceremonial practices, and preaching, and they should also all visit conferences during their studies. The procurator of the mission adds that in the College of Rome they no longer carry out these expectations. For this reason, the students are forced to stay for some time in Paris, before going to the mission. The prefect proposes that when the students are not instructed in the Colleges, the rectors of these Colleges should be forced to send the students (at the expense of the Colleges) to a seminary. When the students are sent back to their countries without any experience as missionaries, they are of little use. The secretary states that during PF meeting of 4 February 1664, it was proposed that the students of the Scottish College in Rome would be used for some time to take care of the city's souls, in order to send them to the mission fully prepared; 3) the prefect believes that it would be better if the election of students for the College of Rome would be done by the prefect and the missionaries. They should find a person zealous to his country and the mission, and should check if the Colleges actually followed the instructions previously listed; the procurator says that without this last issue, all the others would be neglected or not be enforced at all; 4) due to the number of missionaries being very small, in comparison to the needs of the country (every day the number of Catholics is increasing), the prefect deems it necessary to increase the amount of missionaries. These should not only come from the College of Rome, but also the other Colleges. Right now there are eight missionaries divided over five dioceses, and the others do not currently have any missionaries; 5) it is not right that the only Irish missionary is Fran'co Bianchi [Francis White], who has worked for many fruitful years for the mission. According to White they could easily find more Irish missionaries with help from his brother. The prefect already asks to reserve 20 scudi as travel money for three or four persons. It is hoped that PF deems these people suitable, as one of the two Irish Franciscans of the mission has already died. The procurator says that in the Highlands and on the islands people are more inclined to the Holy faith, and that there is a smaller risk of persecution. The procurator proposes that they will focus their efforts on these areas, because he believes that the conversion of the Lowlands depends of those in the Highlands. The Irish Franciscans who went to the Highlands spoke the local language, but now they all left. If PF decides to use regular priests they should make sure that they understand that they are subjected to the prefect of the mission, from whom they receive faculties and provisions; 6) because all the requisites have been used, PF is asked to give the nuncio to France the money to buy portable altars. The procurator says that there is a big need for chasubles and chalices. All the priests should have their own, as they live very far away from each other. It should be made clear however, that these items belong to the mission and not to the missionaries themselves; 7) there should be money reserved to buy books on controversies and devotion, as they will be useful for not just the Catholics, but also among the heretics; 8) the immediate time after their arrival is always very hard for the missionaries. They have used all their traveling money, and have to wait an entire year before receiving their next provisions. The prefect asks PF to send the provision for the missionaries to the prefect, so that the missionaries can start working directly after they arrived. If someone is unable to go to the mission, it is up to the prefect to get the money back. The secretary states that this problem was recently resolved, when it was decided that the missionaries of Scotland would be paid one semester in advance; 9) the prefect asks to set a date for when the provisions begin, so that the missionaries know how much time they have before being paid. According to the secretary, this is the day that they start to work for the mission. In the case of illness, its noted that PF may continue to support the missionaries; 10) because PF has always been very zealous towards the Scottish mission, they want to find a way in which the missionaries can live honorable lives. The English missionaries own patrimonial goods, or are supported by noble houses where they serve as chaplains; regular priests might be supported by their superiors. The Scottish Catholics that own patrimonial goods, are layman or part of an order, and only very few become secular priests. At this moment none of the secular priests have any patrimonial goods. There are very few Catholics in Scotland, and they live very far away from each other. The missionaries first stay at one house for a few days and then travel further to another one. Even though they are staying with Catholics, they use their provision to pay for their living, and often live among heretics. It is common that they are very lonely, start to get bored and become very silent. At mass, they hardly ever receive money from the Catholics. The Catholics are usually very poor, as they are excluded from public office and forced to pay the protestant priests. The life of the missionaries is very insecure and full of fear, and they are afraid to leave without the license of PF. After receiving their license they either have to retreat for a while to recover from illness, or they are too old or tired to be of any use for the mission; they are forced to live the rest of their lives in poverty. The Jesuits for example have always received a subsidy and always stayed in Scotland, even during the most dangerous times. Some pious people from Paris sent Irish missionaries to the Highlands, and paid them 100 scudi for travel and living expenses. As these priests did not receive any alms, they were not able to pay for their living. The situation in Scotland is not the same as in England, and the mission needs a stable base. They ask PF to help the mission, because without any help this church cannot exist much longer, and the students will abandon the mission; 11) they propose to use the revenue of one of the Scottish Colleges for the mission itself. They suggest the College in Madrid as hardly any Scottish students went there, so it is of little value to the mission. It also would not be against the wishes of the founder, because he simply wanted to help his Fatherland, which is better served with the mission itself than with the College; 12) though the missionaries behave themselves, they could (because of their isolated position), ignore their duty if they are not controlled by the prefect. They ask that in the case of missionaries who have received multiple warnings, to give the prefect (together with two missionaries), permission to limit or revoke the faculties of these missionaries; 13) they ask PF to permit the prefect (or someone nominated by PF), to stay in Edinburgh. The council is located in Edinburgh, and it is also where the Catholics have to go for the courts; 14) the procurator says that if regular priests would work for the Scottish mission, they should be spread over the dioceses. This is applied to the secular priests, and they should not be allowed to just stay in comfortable areas, and the houses of Catholics; 15) there are three universities in Scotland, one in Glasgow, Aberdeen and St. Andrew, as well as a College in Edinburgh. It is suggested therefore that there should also be somewhere for the care of missionaries. They suggest that this be assigned to the Jesuits; 16) because there is no bishop is Scotland to administer the sacrament of confirmation, PF suggests that on occasion, a bishop from Ireland should visit; 17) there are many potential students for the Colleges of Rome, Madrid and Douai, and the Jesuits should make their decision, without any bias; 18) there are many Scots outside Scotland that have sworn to become missionaries but never did. Therefore they should be forced to return to the mission or send a substitute in their place; 19) the rectors of the Colleges should not receive any students without permission from the prefect of the mission, or at least from the missionaries themselves; 20) the Jesuits should be forced to teach the students in Scotland; 21) the Catholics are forced to send their children to the schools of the heretics, where they run the risk of being converted. PF asks thats all missionaries to do something about this, and to either make sure that the children have Catholic schoolmasters, or to send them to the school of the mission; 22) because the schoolmasters cannot live on the 30 scudi given to them, they have to ask for a provision from the students. They propose to forbid the schoolmasters from taking anything from the children, and instead raise their income to 60 scudi. This was already decided during PF meeting of 4 February 1664, however the prefect was satisfied with 30 scudi, and money being taken from the students; it was this reason however, why many students were not able to go to the schools; 23) since the two schoolmasters are secular they should become missionaries, and two other priests should be found in their place; 24) the prefect should be given the faculties to consecrate chalices and portable altars, as there is no bishop in Scotland. Its noted that the prefects in Asia work in the same way; 25) the house in Dieppe (which has already been approved by PF), depends completely on PF for money, and for other problems which have yet to be explained by Card’l Antonio b. [Antonio Barberini Jr.]. PF should provide the money for at least one house in Dieppe or Cacen [Caen?]. In this way the Scots will be more eager to work for the mission. PF does the same thing for the Franciscan mission in Albania, the mission in Cairo, Egypt, in Tripolo for the missions on the coast of Africa, the missions in India by the Theatines in Lisbon and Goa, and the Capuchins in Lisbon who work for the mission in the Congo; 26) they propose to give the nuncio’s to Flanders and to France the authority to give dimissorial letters to young Scots. This will make the Scots more eager to become part of the clergy, and does not force them to travel far away. This will also make them more loyal towards their own Fatherland; 27) at the College of PF, the students learn way more about ecclesiastical matters, which they do not learn with the Jesuits. Therefore they ask PF to receive someone from the Scottish Highlands, so that in time this person can work as schoolmaster; 28) PF has already been asked on several occassions to send a visitor to the mission, but it has never materialized since they have not been able to find a suitable person. They propose to choose a Scottish or Irish priest, in order to not to create any suspicion; 29) PF decided to have a superior general in Scotland, but this did not happen as the Jesuits opposed the plan. This would have allowed one person to oversee everything; the secular priests never gave any information on the regular priests, therefore PF never knows what they are doing. The secretary found a few relevant decrees on this matter, one from 9 July 1630, and the other from 5 August 1630. Both are on the office of superior for the Scottish mission; and 30) its requested by the faculty to the prefect, permission to nominate a vice-prefect who would substitute him in the case of absence or death; this happens in Asia and other remote places. In the case of death, all faculties should be given to the oldest missionary until PF appoints a new prefect. The secretary found a decree about this on the missions in Asia which is being cited. (A longer summary in English is available in the transcription file.)
Date discussed: 1674-07-21
Additional comments
Gio' Brenano is named as 'hora Vescouo/ Vaterfordien.' This must refer to the bishopric of Waterford and Lismore, who is indentified as John Brenan.
Creator
An entity primarily responsible for making the resource
PF
Relation
A related resource
For thoughts on the doubts adressed at the end of this report, see: APF CP 23, 197r-200r (database item 810) and APF CP 23, 232r-v (database item 813).
For further discussions on the other issues adressed in this document, see: APF CP 23, 201r-202v (database item 811) and APF CP 23, 222r-225r (database item 812).
Barbary (unspecified or several locations)
Capuchins
Conversion
Jesuits
Origin: [Rome]
PF
Report
Scottish Catholics abroad
Tripoli
-
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vincentian Missionaries in Seventeenth-century Europe and Africa
Description
An account of the resource
An annotated collection of primary sources tracing the activities of the Congregation of the Mission in Europe and Africa. The documents listed here are drawn from the Vatican and Propaganda Fide archives and illustrate the missionary activities of the Congregation from its inception (1625) to the last decades of the seventeenth century. They underscore a rich and complex relationship with the Roman Curia and highlight the role of the papacy in shaping early modern religious, cultural and political frontiers in the context of the Catholic Reformation.
Document
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
66
Source
A related resource from which the described resource is derived
APF SOCG 199, 333r-v, 338v
Title
A name given to the resource
Report sent to PF [1639], Paris
Date
A point or period of time associated with an event in the lifecycle of the resource
[1639]
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Origin: Paris
Destination: Rome
Type
The nature or genre of the resource
Report
Format
The file format, physical medium, or dimensions of the resource
Original; not signed
Language
A language of the resource
Latin
Subject
The topic of the resource
Other religious orders
Capuchins
France (missions in)
Description
An account of the resource
Report on the "state of missions in the Province of Paris," with no particulars given (seems to refer to the Capuchins). Classification of types of missions. Folded inside the first folio there is another folio (same paper, same handwriting) on the mission in Canada, to which Father Hyacinth was appointed as superior; then a paragraph on the mission in England. A paragraph at the end says that the approval for the mission in the Province [of Paris?] expires this July and needs extending for another ten years. A separate folio with names of missionaries and other details is mentioned, but that folio is missing.
Date discussed 1639-07-18
Additional comments
In the middle there is a folded folio with a map of the Mediterranean basin and its surroundings, showing centers "taken" by the Province of Paris and the Province of Touraine, especially in the Middle East. The map (or at least the explanatory note accompanying it) seems unfinished.
Creator
An entity primarily responsible for making the resource
Contributor
An entity responsible for making contributions to the resource
Addressed to PF
Capuchins
Destination: Rome
France (missions in)
Origin: Paris
Other religious orders
Report
-
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vincentian Missionaries in Seventeenth-century Europe and Africa
Description
An account of the resource
An annotated collection of primary sources tracing the activities of the Congregation of the Mission in Europe and Africa. The documents listed here are drawn from the Vatican and Propaganda Fide archives and illustrate the missionary activities of the Congregation from its inception (1625) to the last decades of the seventeenth century. They underscore a rich and complex relationship with the Roman Curia and highlight the role of the papacy in shaping early modern religious, cultural and political frontiers in the context of the Catholic Reformation.
Document
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
69
Source
A related resource from which the described resource is derived
APF SRC Francia I, 81r-86v, 87r-90v
Title
A name given to the resource
Reports from Christophe Authier to PF, 1642
Date
A point or period of time associated with an event in the lifecycle of the resource
1642
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Origin: unknown
Destination: Rome
Type
The nature or genre of the resource
Report
Format
The file format, physical medium, or dimensions of the resource
Original; signed; Latin with Italian summaries in the margins and Italian summary on the back of last page
Language
A language of the resource
Latin
Italian
Subject
The topic of the resource
Christophe Authier
Mission reports
Description
An account of the resource
Reports from two of Authier's missions in 1642.
Date discussed 1642-11-24
Additional comments
Creator
An entity primarily responsible for making the resource
Christophe Authier
Contributor
An entity responsible for making contributions to the resource
Addressed to PF
Christophe Authier
Destination: Rome
Mission reports
Origin: unknown
Report
-
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vincentian Missionaries in Seventeenth-century Europe and Africa
Description
An account of the resource
An annotated collection of primary sources tracing the activities of the Congregation of the Mission in Europe and Africa. The documents listed here are drawn from the Vatican and Propaganda Fide archives and illustrate the missionary activities of the Congregation from its inception (1625) to the last decades of the seventeenth century. They underscore a rich and complex relationship with the Roman Curia and highlight the role of the papacy in shaping early modern religious, cultural and political frontiers in the context of the Catholic Reformation.
Document
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
62
Source
A related resource from which the described resource is derived
APF SOCG 199, 96r-110v
Title
A name given to the resource
Two reports from CEC to PF, 1635-03-02, 1635-03-20, Paris
Date
A point or period of time associated with an event in the lifecycle of the resource
1635-03-02, 1635-03-20
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Origin: Paris
Destination: Rome
Type
The nature or genre of the resource
Report
Format
The file format, physical medium, or dimensions of the resource
Original; Latin
Language
A language of the resource
Latin
Subject
The topic of the resource
CEC
Conversion
France (missions in)
Description
An account of the resource
Two reports on the activities of CEC, most likely written by Father Hyacinth. The first report lists 30 cases of conversion and is dated 2 March 1635; the second gives additional examples of CEC activities and results thereof, and is dated 20 March.
Date discussed 1635-05-28
Additional comments
Creator
An entity primarily responsible for making the resource
CEC
Contributor
An entity responsible for making contributions to the resource
Addressed to PF
CEC
Conversion
Destination: Rome
France (missions in)
Origin: Paris
Report