By Karen Melvin
This ebook tracks New Spain's mendicant orders earlier their so-called golden age of missions into the consequent centuries and demonstrates they'd both the most important roles in what Melvin phrases the "spiritual consolidation" of towns. starting within the overdue 16th century, towns turned domestic to nearly all of friars and to the orders' wealthiest homes, and mendicants grew to become deeply embedded in city social and cultural lifestyles. Friars ministered to city citizens of all races and social standings and engaged in conventional mendicant actions, serving as preachers, confessors, non secular administrators, alms creditors, educators, students, and sponsors of charitable works. each one order delivered to this paintings a special identification that proficient people's ideals and formed adaptations within the perform of Catholicism. opposite to triumphing perspectives, mendicant orders flourished throughout the 17th and early eighteenth centuries, or even the eighteenth-century reforms that ended this period weren't as devastating as has been assumed.Even within the face of latest institutional demanding situations, the call for for his or her providers persisted during the finish of the colonial interval, demonstrating the ongoing power of baroque piety.
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Additional info for Building Colonial Cities of God: Mendicant Orders and Urban Culture in New Spain
Within these general patterns, not all orders fared equally, and how well an order’s purposes fit the state’s current interests affected its institutional well-being. Through the vicissitudes of two long centuries, and despite the challenges of the late eighteenth century, the orders were, on the whole, larger, stronger, and more deeply entrenched urban institutions in 1800 than they were in 1570. Chapter 2 turns to the nature of individual orders, introducing them as corporate entities. It demonstrates how they described themselves and their institutes as well as how they presented themselves as families governed by patriarchs, supported by Mary, and linked across time and space through their genealogies.
Recent works have defined one of its chief characteristics as its expansion outside Europe, especially with the founding of the Jesuits and the Congregation for the Propagation of the Faith. Although studies of missions to places like Africa, China, and Brazil have demonstrated Catholicism’s dissemination around the world, places like New Spain, where the church established strong institutions of its own, suggest that the globalization of Catholicism should not be equated with missions. Mendicants and their institutes offer another model for understanding the nature of this transcontinental institution and how it maintained connections and retained coherency across great distances.
25 The novice, under the direction of the master of novices, would be expected to put away his old identity, giving up clothes for the order’s habit. He should learn how to follow the rules and observances of the order, participating in the cycle of prayers and imitating the virtues of model friars. He would also be subject to a deeper investigation of his background. If his superiors found his heritage and behavior acceptable, the novice would make his profession into the order. In a ceremony that family and friends would often attend, he would have his head shaved into a tonsure, don a new habit, and swear solemn vows (irrevocable vows that incurred mortal sin if broken) of poverty, chastity, and obedience.