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L’Afrique noire, perçue comme une terre sans propriétaire, fait l’objet de balkanisation à la Conférence de Berlin entre 1884 et 1885. Dans la foulée, Jules Ferry annonce le droit absolu des races dites "supérieures" (blanches) sur les races dites "inférieures" (noires). La puissance colonisatrice imposait alors sa vision du monde comme la seule valable, et l’assimilation comme seul moyen de progrès. Bref, de départir les autochtones d’une grande partie de leurs croyances, notamment islamiques, qui, dans la vision coloniale, devaient être remplacées par d’autres venues d’Europe. Pour ce faire, le thème de l’évangélisation des peuples indigènes devait être mis en avant, en Afrique subsaharienne, par des missionnaires catholiques européens sous l’égide de l’administration coloniale et, bien entendu, à ses ordres. Le missionnaire et le colonialiste étaient alors, et sans aucun doute, très complices. Tous deux, chacun à sa manière, étaient au service d’une idéologie qui s’évertuait à faire accepter une "supériorité" de l’homme blanc sur l’homme non blanc. Dans cette optique, ils ont été amenés à se liguer pour combattre l’Islam et sa civilisation.

It is a glaring fact that the environment has constantly been subjected to deforestation, air and atmospheric pollution, and many other related factors that threaten both human and animal life. Individuals, governments, churches, etc. have long identified the pressure on the ecology and have addressed it from different perspectives. This paper thus sought to address this environmental problem from a religious or Christian point of view. Since the paper involved the analysis of a text (Mark 16:15), text critical method was applied. This method studies and compares ancient manuscripts of texts like biblical passages to find out which texts were originally written by the author and can thus be proved authentic. It was found out in the analysis that though Mark 16:15 was not written by the original author of Mark’s gospel, the text laid bare the fact that Christians especially, must have a strong sense of responsibility towards nature. Enshrined in Jesus’s mandate to his disciples in Mark 16:15 is the Christian responsibility to care for created things. It appears, however, that in their evangelisation plans, Christians concentrate more on the salvation of human beings than the survival of the ecology which suffers from the handiworks of humans. Christians are, therefore, encouraged to value nature and take necessary measures to ensure its survival. This paper contributes to the debate on how sacred texts can positively influence humanity’s attitudes towards the ecosystem. It creates the awareness that nature is God’s greatest gift to humanity and must be properly cared for.

It is a glaring fact that the environment has constantly been subjected to deforestation, air and atmospheric pollution, and many other related factors that threaten both human and animal life. Individuals, governments, churches, etc. have long identified the pressure on the ecology and have addressed it from different perspectives. This paper thus sought to address this environmental problem from a religious or Christian point of view. Since the paper involved the analysis of a text (Mark 16:15), text critical method was applied. This method studies and compares ancient manuscripts of texts like biblical passages to find out which texts were originally written by the author and can thus be proved authentic. It was found out in the analysis that though Mark 16:15 was not written by the original author of Mark's gospel, the text laid bare the fact that Christians especially, must have a strong sense of responsibility towards nature. Enshrined in Jesus's mandate to his disciples in Mark 16:15 is the Christian responsibility to care for created things. It appears, however, that in their evangelisation plans, Christians concentrate more on the salvation of human beings than the survival of the ecology which suffers from the handiworks of humans. Christians are, therefore, encouraged to value nature and take necessary measures to ensure its survival. This paper contributes to the debate on how sacred texts can positively influence humanity's attitudes towards the ecosystem. It creates the awareness that nature is God's greatest gift to humanity and must be properly cared for. [ABSTRACT FROM AUTHOR]

The article presents selected examples of the synthesis of the Gospel and life, which is the goal of contemporary evangelization. In implementing the prophetic purpose, it was emphasized that the proclamation of the Word of God is to illuminate and transform human existence. In implementing the priestly function, the focus was on celebrating the Eucharist, revealing it as a source of human strength and energy, a school of sacramental perception of life and appreciation of matter, as well as a space for forming a new man. In the implementation of the priestly function, however, attention was paid to the presence of the Church in the world and the Christian lifestyle, which is closely related to the promotion of man and the quality of his life. The study emphasizes that the existential orientation of evangelization establishes the proper relationship of the Church with the world. It involves accepting the world, dialogue with it, and transforming it in the spirit of the Gospel.

The present study analyzes fifty years of theological reflection in Uruguay, specifically at the Faculty of Theology of Uruguay "Mons. Mariano Soler" and its predecessor, the Theological Institute of Uruguay. These periodic publications demonstrate the research and production work in the area of theological thought in the country. Over time, different research topics have emerged, addressed from the different specialties of theological knowledge and ecclesiastical sciences in general. The progress of the Theological Institute of Uruguay has contributed to giving more importance to research and being more demanding in publications. The article presents the emergence of academic publications in Uruguay in the 1970s, as part of the Latin American theological movement following the Second Vatican Council. These publications, which include an Annual Book and a series of Notebooks, seek to be theological and pastoral contributions in service to the Church. The text talks about the publications of the Theological Institute of Uruguay and their evolution over the years. Initially, five issues of the magazine "Puntos de Apoyo" were published in 1983 and 1984, addressing specific topics related to theology. Then, for three years, there were no new publications. Starting in 1995, the magazine "Soleriana" began to be published, replacing the Annual Book and being published semi-annually. This new stage coincides with the creation of the degree in theology of evangelization and seeks to promote theological reflection in the service of evangelization in a context of secularization and social challenges. Soleriana magazine presents itself as a resource for the evangelization of Uruguayan culture, promoting interdisciplinary dialogue from theological thought. In 2000, the creation of the Faculty of Theology of Uruguay "Mons. Mariano Soler" is announced and the magazine becomes the faculty's magazine. The article presents a summary of the issues of Soleriana magazine published between 2001 and 2015. The topics addressed in each issue are mentioned, such as hope, the Virgin Mary, religiosity, and the evangelization of culture. It is highlighted that the magazine has experienced a crisis and decline in recent years, with a decrease in the number of issues published. The importance of research and academic production in the theological field is emphasized. Soleriana magazine has gone through different stages over the years. In the first stage, it focused on the history of the Church in Uruguay and had the participation of faculty students. In the second stage, the magazine faced difficulties and stopped having previous sections. In the third stage, the magazine was revitalized and began to be published semi-annually, with new sections and a focus on research. Style guidelines have been introduced and blind peer review has been implemented. The article presents the history of theological production at the Faculty of Theology of Uruguay "Mons. Mariano Soler" through its publications. The importance of Soleriana magazine is highlighted, which has adopted a style manual for article submission and has established formal requirements. The magazine has exclusively relied on research papers from authors, mostly faculty members. Additionally, the creation of its own research lines and the exchange with other academic publications are mentioned. On the other hand, the existence of books edited by the institution is mentioned, mainly by faculty professors. In conclusion, the contribution of these publications to Uruguayan theological production and their objective of contributing to the Church and national culture is highlighted. The article presents the work of the Theological Institute in Uruguay over the past 50 years. Although proposals for liberation theology emerged in the country, the institute did not embrace them. [Extracted from the article]

Le christianisme africain on le sait, est intimement lié à la situation coloniale et souffre de l’ambiguïté de celle-ci. L’évangélisation de l’Afrique s’est faite dans un contexte de violence. Les missionnaires européens n’ont pas pu renoncer à la politique de la « tabula rasa » et considère l’homme africain avec ses aspirations fondamentales, avec sa vision particulière du monde, de l’homme et de Dieu. C’est une thèse chère à la société africaine que dans tous les rapports qui se sont établis entre l’Afrique et l’Europe. La conversion à l’église supposait l’adhésion à des valeurs occidentales touchant le fondement même de la société africaine.

ENGLISH ABSTRACT: In a Danish context, Filipino migrants are often positioned as working class laborers from the global South. Yet this political positioning of work migrants does not catch the complex processes of individual social positioning within a transnational space. This article shows how social class is shaped by 1) political mobilization, 2) positions of employment and social status, 3) processes of gendered intimacy, and 4) performances of embodiment. Throughout every aspect, individual and institutional religiosity creates alternative spaces where the established social classes become less important. The interviewed Filipino Christians apply individual narratives of religious endeavour to complement their social situation in Denmark. DANSK RESUMÉ: Filippinske migranter bliver i en dansk kontekst ofte positioneret som ufaglært arbejdskraft fra det globale syd. Men den politiske positionering tager ikke højde for den ofte komplekse individuelle placering i et transnationalt socialt rum. Artiklen viser, hvordan social klasse er formet af 1) politisk mobilisering, 2) erhvervsmæssig placering og social status, 3) kønnede processer i intimsfæren, og 4) kropsliggørelse. I alle aspekter skaber både individuel og institutionel religiøsitet alternative rum, hvor de etablerede sociale klasser bliver mindre vigtige. De interviewede filippinske kristne kultiverer religiøse modnarrativer, der giver andre perspektiver på deres sociale situation i Danmark.

This paper focuses on the period of colonisation of Tierra del Fuego at the end of the 19th century and focuses on the actions of Thomas Bridges, an Anglican missionary, and Lucas Bridges, his son, a rancher with a good relationship with the native population. It analyses the continuity between them of certain conceptions of evangelisation – and its counterpart, civilisation – coming from the missionary milieus in which the father had been trained and acted, as well as the mutations and re-elaborations of some of its components in the son's actions.

The deployment of digital technologies continues to lead us to a real upheaval in our ways of thinking, communicating, forming, transmit[1]ting the faith and evangelising. It is a kind of “digital ecosystem” that they establish. Catechesis is not exempt from this. The contribution considers seven main challenges that a “holistic e-catechesis” (in sense of digitised catechesis) seeks to address in the age of “digital ecologies”, due to changes in our relationships with knowledge, truth, temporality, authority, spiritual experience, pedagogy of initiation and community. We are urged to develop hybrid forms of combination between face-to-face and online catechesis, because given the law of “synesthetic” incarnation at the heart of the Christian faith, the all-digital approach remains an illusion.

Pope Francis, in his Apostolic Exhortation Gaudete et Exsultate on the call to holiness in today's world presents again, as his predecessors did, a nuclear and constitutive theme of Christian life: the universal call to holiness in the Church (Lumen Gentium V). As we can perceive in many other places in his magisterium, his intention is pastoral, so that he provides elements to permeate the Church's mission in its different fields, as a way of fullness for the person and the community, but also as the specific contribution of believers in the social context they are called to care for and transform. With this article we want to offer a brief spiritual theology of holiness that provides a biblical, historical and dogmatic foundation that nourishes and deepens the ministry practice. To achieve this goal, we have delved into the sources of spiritual theology: (1) The data revealed from the selection, analysis and synthesis of the texts of Sacred Scripture. (2) The synthesis of wider research into the teaching contained in Tradition and the Magisterium. (3) What the Human Sciences can help us to understand of spiritual experience and the capacities that make it possible. (4) The vocation to holiness realized in the lives of so many believers throughout history and in our own day. It is necessary to offer the face of holiness in the Church by the example of canonized saints and those "next door", and to provide teaching that renews the "spiritual ardour" and "apostolic vigour" of all those who have encountered Christ and wish to share his life and mission in community of believers, responding to the one call to holiness that unfolds in different states of life. [ABSTRACT FROM AUTHOR]

The deployment of digital technologies continues to lead us to a real upheaval in our ways of thinking, communicating, forming, transmitting the faith and evangelising. It is a kind of “digital ecosystem” that they establish. Catechesis is not exempt from this. The contribution considers seven main challenges that a “holistic e-catechesis” seeks to address in the age of “digital ecologies”, due to changes in our relationships with knowledge, truth, temporality, authority, spiritual experience, pedagogy of initiation and community. We are urged to develop hybrid forms of combination between face-to-face and online catechesis, because given the law of “synesthetic” incarnation at the heart of the Christian faith, the all-digital approach remains an illusion. [ABSTRACT FROM AUTHOR]

The deployment of digital technologies continues to lead us to a real upheaval in our ways of thinking, communicating, forming, transmitting the faith and evangelising. It is a kind of “digital ecosystem” that they establish. Catechesis is not exempt from this. The contribution considers seven main challenges that a “holistic e-catechesis” (in sense of digitised catechesis) seeks to address in the age of “digital ecologies”, due to changes in our relationships with knowledge, truth, temporality, authority, spiritual experience, pedagogy of initiation and community. We are urged to develop hybrid forms of combination between face-to-face and online catechesis, because given the law of “synesthetic” incarnation at the heart of the Christian faith, the all-digital approach remains an illusion. [ABSTRACT FROM AUTHOR]

Copyright of CECIL Cahiers d'etudes des cultures ibériques et latino-américaines is the property of Revue Cahiers d'etudes des cultures iberiques et latino-americaines (CECIL) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

L’histoire du Japon s’est tout d’abord définie comme isolée, un pays aux portes fermées par des chaînes (sakoku). Il aurait existé un corps insulaire et même un caractère national déterminé par un espace physique spécifique, ce qui aurait induit des mentalités et des perceptions originales. Ce « corps japonais » selon le mot de Marc Kober serait marqué par le regard européen et une curiosité condescendante. Il se condense en certains traits jugés typiques et cette stéréotypie identifie une culture à un corps. La confrontation physique directe ou imaginaire fit naître des représentations tout au long du XVIe siècle. À travers les sources et commentaires sur les premiers contacts entre Portugais et Japonais, de 1543, l’ouvrage fondamental de Fróis sur Européens et Japonais. Traité sur les contradictions et différences de mœurs (1585), les écrits de François Xavier et les lettres jésuites, nous tenterons de comprendre et d’analyser les mœurs et coutumes japonaises au prisme du regard européen face à cette nouvelle altérité.

As a traditional media, film is still attractive, especially among the youth, even after hundred and twenty years since it was invented. Its role is extremely important among adolescents who are going through the process of forming their own identity, because it mirrors but also forms culture, society, values, and moral attitudes. Apart from that, films serve as models of identification and projection, they can have influence on the development of empathy, creativity, memory, etc. In this article, the authors discuss the valuation of film art in the Catholic environment and thematise film as a theological place of discourse on God, as well as its upbringing-educational role in catechisation. On the basis of results of film preferences of Croatian adolescents, discerned through a study carried out among Croatian secondary school pupils in 2020, the article analyses these preferences in order to point out some upbringing-educational and evangelisation challenges. The authors also point out that opting for film for the purpose of religious-pedagogical and catechetical practice is an important issue of catechetical methodology and represents a practical application of results of the aforementioned study and their elaboration. At the end of the article, some concrete methodicaldidactic recommendations for selecting and analysing film are offered. [ABSTRACT FROM AUTHOR]

In the past eight years, since the election of Francis as the first Latin American pontiff in history, the Church has experienced new manners of being and acting. Even though she has also been in a constant state of aggiornamento, Francis' vision has contributed greatly to this concept of being a perfect image of the ideal Church of Christ (cf. Ecclesiam Suam 10) and a better servant of humanity. The objective of this study is to present an outline of Francis' main ecclesiological concepts, in the awareness that this endeavour can never be completely exhaustive. For this reason, the article is divided into two main sections. In this first one, the bedrocks of his ecclesiological thoughts are studied. These include his Jesuit vocation, the CELAM conferences and vision, and the Argentine theology of the people. In the second section, his main ecclesiological themes are analysed: the people of God, a poor Church for the poor, ecumenism, reform, and an ecological Church. [ABSTRACT FROM AUTHOR]

In 2012, publishing house “Betsaida” was founded to render service to the new evangelisation in the Netherlands and in the Dutch speaking part of Belgium. This article tries to explain the success of this initiative from the perspective of recent Church history.

Copyright of Studia Warmińskie is the property of University of Warmia & Mazury in Olsztyn and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

oday’s Christians in the age of secularism and other kinds of ideologies struggle to make their impacts felt as they assiduously labour to plant the gospel in the hearts and minds of many. Amid their struggles and worries, they are often confronted with other challenges both from within and outside. The aim of this research was to assess the Roman Catholic Church and her struggle in the midst of other Churches often tagged ‘Pentecostals’ in the areas of fundamentalism and religious freedom in Africa and most especially in Nigeria. Pentecostal theology was aligned with Evangelism in their emphasis on the reliability of the Bible and the great need for the spiritual transformation of the individual’s life with faith in Jesus Christ. They emphasise personal experience and work of the Holy Spirit and therefore see themselves as a selected few, who are holy, spiritual and better than others. Some of them even claim to have the monopoly of the Holy Spirit. This researcher was one scholar who holds the view that there was no church more Pentecostal than the Catholic Church which has survived for more than 2000 years under the influence and direction of the Holy Spirit. But for the sake of this research, there was the categorisation of the Church into Catholicism and Pentecostalism. Here, the researcher focused on the challenges to faith witness and evangelisation posed by the rise of Pentecostalism in Africa and particularly in Nigeria. This research adopts a combination of socio-historical and narrative approaches. The data gathering technique was the main source made up of books, unpublished materials, journal articles and Internet materials. Intradisciplinary and/or interdisciplinary implications: The research has relevance to Church History, Dogmatic Theology and Practical Theology. While from the interdisciplinary perspective, the work has relevance in Psychology and other fields in the Social Sciences. The research does not call for a change in traditional discourse, but rather to build on the existing status quo.

The presence of the contemporary human being in virtual space of digital media and social networks necessarily also implies active inclusion of the Church in the»digital world«as an area of new proclamation. Starting from that fact, in this article the authors analyse some postulates of so-called digital anthropology, discuss characteristics of the proclamation of faith, and compare them with characteristics of the digital environment, while reflecting on possibilities of communication in the virtual environment. Given the fact that dynamics of proclamation in the»digital world«has characteristics of missionary activity of the Church, the question of inculturation is raised - possibility of forming a new culture - as well as ways in which it might be possible to transmit existing contents on the digital platform. Since - as Pope Francis writes - the revolution that is taking place in information-communication technologies»represents a great and exciting challenge that demands fresh energies and new imagination in transmitting the beauty of God to others«, the article also points out the importance of media literacy as a key skill for finding one's way in the digital environment. This skill is equally necessary for pastoral workers and the faithful. [ABSTRACT FROM AUTHOR]

The thought from the apostolic exhortation of Pope Francis, Evangelii gaudium, that the Church»evangelises and is itself being evangelised by the beauty of liturgy«reminds us of the need to reflect on the fundamental relation between liturgy as an act of faith (actus fidei) and evangelisation that has its source in the celebration of faith. Liturgy is sacramental in its»proclamatory«part (verbum in celebratione fit sacramentum) as much as it is proclamatory in sacramental memory-act of the Mystery of Christ. Therefore, this article will try to cast light on the intrinsic relation between Verbum and Sacramentum and reflect on the Beauty that is, as an event of salvation, gracefully mediated in the celebration of faith. These issues are always current in the home of the Church, as the source of and meeting point with the mystery of faith; the place where faith is gracefully gifted, enlightened, renewed, and gracefully shared with brothers in faith. Although evangelisation is not its primary goal, liturgy as a place of graceful gifting of faith is always proclamatory and, through that, it has impact on evangelisation. [ABSTRACT FROM AUTHOR]

This article wants to reflect on possible evangelisation as inculturation in the context of postmodern culture by starting with two important documents that touch upon that issue: the pastoral constitution of the Second Vatican Council, Gaudium et spes, and the apostolic exhortation of Paul VI on evangelisation in the contemporary world, Evangelii nuntiandi. Apart from a more general determination of culture as an overall and specific agent in a society, the article poses the question of a real possibility of Christian inculturation into the so-called contemporary postmodern culture, insofar as it is marked by the aggravating difference in relation to, for instance, traditional cultures that somewhat allowed the missionary inculturation (accommodation) at the beginning of the 17th century, as it has been done by missionaries Robert de Nobili and Matteo Ricci. If the so-called postmodern culture could be characterised as non-culture, due to its criteria plurality and its unclear self-evaluation of something possibly (and culturally) true, good, and beautiful, that does not have to be authentically reflected in the reality (in fact, quite the opposite), the author argues that there are difficulties of evangelisation in finding links of true inculturation in the postmodern context. This is why the contribution of pope Francis is precious. In his exhortation, Evangelii gaudium, he emphasises, despite the contemporary aggravating situation, the importance of dedicated authentic -evangelisational, personal, and concrete activity towards the world that, even in the postmodern atmosphere of dynamic -variable social reality, can bring out who knows what kind of new links to which the Christian message might be attached in the sense of inculturation. [ABSTRACT FROM AUTHOR]

Today's Christians in the age of secularism and other kinds of ideologies struggle to make their impacts felt as they assiduously labour to plant the gospel in the hearts and minds of many. Amid their struggles and worries, they are often confronted with other challenges both from within and outside. The aim of this research was to assess the Roman Catholic Church and her struggle in the midst of other Churches often tagged 'Pentecostals' in the areas of fundamentalism and religious freedom in Africa and most especially in Nigeria. Pentecostal theology was aligned with Evangelism in their emphasis on the reliability of the Bible and the great need for the spiritual transformation of the individual's life with faith in Jesus Christ. They emphasise personal experience and work of the Holy Spirit and therefore see themselves as a selected few, who are holy, spiritual and better than others. Some of them even claim to have the monopoly of the Holy Spirit. This researcher was one scholar who holds the view that there was no church more Pentecostal than the Catholic Church which has survived for more than 2000 years under the influence and direction of the Holy Spirit. But for the sake of this research, there was the categorisation of the Church into Catholicism and Pentecostalism. Here, the researcher focused on the challenges to faith witness and evangelisation posed by the rise of Pentecostalism in Africa and particularly in Nigeria. This research adopts a combination of socio-historical and narrative approaches. The data gathering technique was the main source made up of books, unpublished materials, journal articles and Internet materials. Intradisciplinary and/or interdisciplinary implications: The research has relevance to Church History, Dogmatic Theology and Practical Theology. While from the interdisciplinary perspective, the work has relevance in Psychology and other fields in the Social Sciences. The research does not call for a change in traditional discourse, but rather to build on the existing status quo. [ABSTRACT FROM AUTHOR]

For the past few years, on Sundays during the Easter period, groups of Catholics fill city squares (parks, shopping centres and the like) and celebrate the liturgy giving a testimony to Christian life. Very often these places are crossroads of trade, leisure, entertainment and commute trails, hence the celebrations raise actual bewilderment in busy passers-by. Suddenly, by imposing sacral references on the spaces of the profanum, they become symbolic places, the embodiment of a living Church on the move. The article attempts to read these specific meetings in the context of cultural phenomena: a theatre play, a live performance act, flash mobs, and others. The article also contemplates the construction of meaning of such space interpreted anew through the prism of these forms of evangelisation. [ABSTRACT FROM AUTHOR]

This paper is the first part of a cycle comprising five texts on the marketing use of social media by nationwide opinion-forming Catholic weeklies in Poland. Considering the state of the research so far, it is not completely clear how to classify Catholic media profiles on social networking sites. On the one hand, the media activity of the Church is typically evangelistic in nature, but on the other hand it takes place in typically secular conditions. The evangelising role of the Catholic media cannot be separated from the opinion-forming function. The main objective of the project is, firstly, to assess the marketing potential of social media used by the aforementioned weeklies and secondly, to complement the previously described online presence of religious entities in the context of the mediatization of religions. This paper—as the theoretical background of the research—presents the detailed interdisciplinary literature review on the issues crucial for the project, as well as the methodological introduction to our study.

The article covers the problems related to modern missionary practices of Protestant churches in the Russian Federation (1990s – 2010s). Preaching of repentance is the core of their evangelisation (missionary) work. Curren repentance practices in Protestant churches are outlined on the basis of interviews ith pastors. The author also analyses the interrelation between these practices and evangelisation.

This article is part of a history of the expression «language» in general. It purports to clarify its European origins, its various meanings and usages, and the different concepts to which it was opposed, the chief being that of a mother tongue. In obedience to the principle of economy of means —consisting in the use of the smallest possible number of tongues to evangelise the greatest possible number of people— the notion of a lingua franca prevailed in America when in Europe that notion as applied to Latin or to Latin-derived languages that acquired the status of national tongues, was disappearing. In the colonial world linguae francae came to be such through varying processes: some, like Nahuatl, served that purpose without bearing the label; others, like Quechua, were in fact the common term for language. Finally, we draw attention to the aspects that influenced the transformation of the uses and characteristics of these tongues (catechism, dictionaries and grammars, writing and printing).

It is amusing to observe that the misappropriation of images, which has become so obvious and omnipresent in our daily lives, has a long history; it may be found from early twentieth century when one takes a look at the publications of the French illustrated press recounting the narratives of an explorer of New Guinea. It is the story of Marquis de Cacqueray de Lorme, a bourgeois heir, who set off in 1895 to find the few French Catholic missionaries in New Guinea, the vast island largely unknown to Westerners.

Le substantif qui s’impose aujourd’hui en Amérique pour présenter des pratiques collectives singulières, exclusives et habituelles, est celui de cultura – « culture ». Il s’agit toutefois d’un phénomène récent dont l’échelle temporelle ne dépasse guère quelques décennies. En Amérique latine hispanophone (par contraste avec la lusophone) un autre terme a été longtemps en vigueur, qui préfigure cultura tout en s’en distinguant : celui de costumbre – « coutume ». Ce terme sert aussi à désigner des pratiques collectives singulières mais avec pour caractéristique d’être susceptibles de jugement de valeur. Alors qu’il n’y a ni bonne ni mauvaise culture, il y a de bonnes et de mauvaises coutumes. On comparera ici deux exemples issus de contextes très distincts, l’un mésoaméricain et l’autre amazonien qui témoignent de l’épaisseur axiologique de ce terme. On y mettra en lumière le rôle clé de l’évangélisation dans son appropriation indigène, qu’il s’agisse de faire la part entre le « paganisme » et le « christianisme » (cas nahua) ou entre la « barbarie » et la « civilisation » (cas yurakaré). L’enracinement du terme costumbre dans des rapports sociaux d’ancien régime, montrera ainsi, par contraste, combien celui de cultura est corrélatif à l’universalisation du modèle de l’état démocratique pluraliste et des politiques de gouvernance multiculturelle latino-américaines.

Radio is a very powerful mass communication medium. In radio broadcasting, one can hear the echo of Christ’s words to his apostles in the missionary discourse: “You received without charge, give without charge...What you hear in whispers, proclaim from the house tops” (Mt 10,8b.27). Although the Church uses radio as a means to transmit the Good News of salvation, and we as human beings receive radio transmissions as a part of our daily life, we barely stop to think and reflect upon the underlying aspects of radio as a means of communication. In this paper, the Author endeavours to give a historical overview of what makes radio an important medium for evangelisation according to four key documents of the Church, while also studying the underlying theological positions found in these documents. These documents enable us to study radio as a broadcasting medium, highlighting the possible reactions of the Church to radio and how the Church changed its stance on radio over the years. The reason for focussing specifically on radio is for two particular reasons: from the very beginning, the Church has considered radio as a means for evangelising the masses. Notwithstanding this, what is going to be discussing in the paper can be equally applied to Television as a mass communication medium. Secondly, the Church took an active role in radio broadcasting by asking Guglielmo Marconi himself to construct the Vatican Radio in 1931. The documents of the Church also offer us a theology of radio as a mass communication medium, with unity, progress and evangelisation being the fundamental aspects. Church documents posit that not everything should be broadcasted over radio but only messages which bring about peace and unity.

This article aims at studying the participation of the Mission School of Chillán in the spiritual conquest of the indigenous communities of the sourthern border of the Kingdom of Chile towards the end of the Colony. Its purpose is to analyze the role accomplished by Seraphic friars in this time and place. Archival sources examined were mission reports, royal orders, travel diaries, letters, certiications and account books in the National Archive of Santiago de Chile. This information enabled us to determine the role played by the Santa Barbara hospice and the School of Naturals in the strategies of evangelization and westernization of indigenous communities. The hypothesis proposed is that until the second half of the XVIII century, in the sourthern border of the Kingdom of Chile, the missionaries of the School of Chillán developed not only a spiritual, but also a political role. Even though this role did not harvest the expected results for the Spanish Crown, it succeeded in generating spaces of communication between the hispanic-criollo authorities and indigenous groups at the border. [ABSTRACT FROM AUTHOR]

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The article shows and analyses the vision of the Church of Pope Francis in four steps. The first step encompasses the first week of assuming the pontifical office during which almost all essential points of his view of the Church already came to the fore initially. The second step is related to the Apostolic exhortation Evangelii gaudium (2013) in which Pope Francis presents his view of the Church in a longer, peculiar, personal, and almost colloquial way and in a pastoral-kerigmatic style. The third step consists of the two Synods of Bishops (the Extraordinary one in 2014 and the Ordinary one in 2015), i.e. of the synodal journey on which Pope Francis summoned the Church to reflect on the call and mission of family in the Church and in the contemporary world and that found its resume in the Post-synodal exhortation on love in the family, Amoris laetitia (2016). Finally, the fourth step is the Extraordinary Jubilee of Mercy, announced in the papal bull Misericordiae vultus (2015). There are not exactly four successive steps, but only conditionally discernable four phases that, in various ways and in various occasions, emphasise, repeat, and intertwine the same or similar topics, messages, images, and models from the Gospel. These are pointing to and summoning the need for pastoral and missionary transformation that would make the work of evangelisation in the contemporary world more efficient, faithful, and entirely closer to God's plan of mercy revealed in Jesus Christ and that would make the Church the Father's home that is always open and where there is room for everyone with their burdens of life. [ABSTRACT FROM AUTHOR]

This article presents actual missionary involvement of the diocese of Tarnów in the context of the 225th anniversary of its existence. For 38 years, Catholic missionaries from the diocese of Tarnow have been traveling the globe educating other cultures about the Christian faith as well as organising everything needed for the improvement of people’s spiritual and physical lives. So, missionary activities have two dimensions – spiritual and material. The bishop’s role, as the ruler and centre of unity in the diocesan apostolate, is to promote missionary activity, to direct it and to coordinate it, but always in such a way that the zeal and spontaneity of those who share in the work may be preserved and fostered. The missionary activities in the diocese of Tarnow have been strongly supported by the bishops: Jerzy Ablewicz, Józef Życiński and Wiktor Skworc, who have sent 118 priests to the three continents. The Tarnow missionary work is a great contribution to the evangelization of the countries in Africa, South America and, more recently, in Asia (mostly Kazakhstan). This commitment has been marked by the seal of martyrdom by one of the priest – Fr. Jan Czuba who was murdered in the Republic of Congo in 1998. Currently, the Diocesan Missionary Agency has sent 46 priests as missionaries: 14 to Africa, 27 to Latin America and 5 to Kazakhstan. Apostolic activity is organized not only by priests, but also by lay missionaries: one in Cameroon, two in the Central African Republic and additionally two volunteers.

In 1674, Father Diego de Rosales completed his manuscript entitled Historia General del Reino de Chile, Flandes Indiano. For almost half a century, he had been the actor and witness of the Arauco war and evangelizing of the natives. Though it was cut in its final chapters, the chronicle came up us despite trials and tribulations.

Sancho de Melgar is known to us thanks to his Arte de la Lengua General del Ynga Llamada Qquechhua, published in Lima in 1691. In the National Library of Bogota is to be found an unpublished manuscript of the same author, La Luçerna Yndyca, which contains a study of the spelling of the Lengua General, a copious Castellano-Quechua lexicon (in fact, a systematization of González Holguín’s dictionary) as well as translations of the Gospels. However its principal interest is that of being a testimony to how a 17th century professor of the University of San Marcos taught the Lengua General. The manuscript is written in a baroque mixture of Latin and Spanish and is full of erudite digressions.

In New Spain the Franciscans realize very soon that if they want to convert the Indian masses, they must have a common language. Therefore, they learn the native tongues in order to practice their ministry. The Mexican councils of 1555 and 1556 turn this into a main goal. Quite a few clerics in charge of Indians can speak a native tongue by 1570. Nevertheless, their register in that language is very varied and, they don’t always know the language of the population they are dealing with : a fact which explains the permanence of translators. The evaluation of the number of speakers enables to determine more accurately the conditions and the impact of evangelization.