Difference Between The Jesuits In The 16th Century And The Missionariess

One of the major and more difficult goals for the Spaniards was to convert the indigenous people to Christianity. The Indigenous religion was so strange to the Spaniards that they believed the indigenous were not as evolved or progressed as they were. When Cortes was writing back to the Spanish crown he dramatized the indigenous people as savages who needed to be converted to Christianity in order to be saved. In the book Religions of Mesoamerica David Carrasco explains how, “These beliefs and missionary efforts reflected the primary attitude of the Catholic Church that the native peoples were “souls to be saved” in a global process of conversion” (Carrasco 21). To achieve their goal or religious conversion the Spanish started missionaries where Franciscans

One of the main reasons Europeans sought to explore the world was to spread Christianity. As far as they knew, the New World had never heard of Christianity, and the Spanish Cardinal Trinlini said that this made them “heathens [who] live a barbarous life”. His motivation for exploring these new lands was to save the natives from their ignorance

Japan has been a home for Shinto and Buddhist religions for centuries. The Christian missionaries during the 16th, 19th and 20th centuries worked hard to evangelize the Japanese nation but could not get desired success. There efforts in past failed partly due to sanctions imposed by the local rulers. The Jesuits missionaries traveled with Spanish and Portuguese traders to many areas of America and Asia-Pacific and established their churches and religious missions. They were funded, sponsored and trained by their respective governments in order to spread Christianity. At several places they preached the Christian faith by force but the aboriginal population did not accept it wholeheartedly. Initially the Jesuits

British colonies began with less interest in natives altogether than their European rivals. The British preferred to focus on their own settlements and goals without regard for the natives that had lived on their land before them. There was a centralized focus on establishing a permanent settlement; therefore, the British, like the Dutch, did not attempt to convert many natives to Christianity as it was a lesser concern. From the very start of Spanish and French colonization, one could see that religious conversion is a pressing goal for both empires, beginning with Columbus’s initial assessment of the natives’ ability to be converted to Christianity. Columbus wrote, “...in order that they may conceive affection, and furthermore be made Christian; for they are inclined to the love and service of their Highnesses...” (Columbus 6). He emphasizes that they are easily convertible and that they already hold affection for the Spanish. This is similar to the French colonization method in theory but not in practice. Both France and Spain had large mission systems, France through close-proximity Jesuit missions and Spain through

Religion in this period began to be forced on South Americans during the time of the Jesuits (Society of Jesus) came in to this region, but failed in converting many people to the monotheistic religion of Christianity. Before the Jesuits, South Americans believed in a polytheistic faith, such of that of the Inca “Sun God” and “Thunder God”. Jesuits, originating in French Canada or Spain, worked hard to convert those to Christianity by mastering native languages, along with creating boarding schools for young boys and girls, along with setting up model agricultural communities for converted Americans. They established churches throughout the region such as in in Huron and Algonquin territories. While the culture never really adapted to that of the Christian faith but instead continued to have faith in their deity’s. Due to the lack of acceptance, the church in the end redirected its missions and resources to different countries such as French settlements, founding schools, hospitals and churches.

One of the biggest missions for Spanish settlers in the 1500s was to convert the indigenous people to Catholicism. In Document 1, Alvar Nuñez Cabeza de Vaca talks about how the indigenous people came to the Spaniards for religious guidance and healing. This was positive for the Europeans in their contacts with the natives because they were able to convert large amounts of natives to Catholicism. The intended audience of Mr. Cabeza de Vaca’s autobiography probably was Spanish Catholics because he wanted to show them how the missionary process was working in the Americas. {Intended Audience} It also may have been slightly biased because he wanted to show that the natives were partaking in European religions, even if they might not have.

This resulted in the conquistadors to give the Natives a choice-convert to the Catholic religion or die. But, unlike the Spanish, the French did not go to equivalent lengths. In contrast to the Spanish, the French missionaries (Jesuits) assembled colonies first, while having religion as the second reason for settlement. Because conversion was the second option for settlement, the French establish colonies and built Christian churches afterwards. As stated previously, conversion was a second option for the French.

Through Gates of Splendor, by Abe C. Van Der Puy, is a Christian classic. It is about five daring missionaries who were willing to risk their lives just to spread the gospel to the isolated Aucas. They even financed this mission from their own pockets. They knew that their lives will be in danger, and they still have their families, but they trusted God and still continued their strong desire in life to spread the gospel to the Aucas. It is clearly evident that their lives were not wasted. Many college students volunteered to enter the foreign–mission field, and more Indians came to church in Shandai.

The first Catholic missionaries, also know as Jesuits, came to New France in 1634 to spread Christianity and European values. In 1639, the Jesuits established Sainte-Marie-aux-Hurons by the St. Lawrence River, creating a central base for all missionary work. By 1672, there had been over 16,000 baptisms of the native population in New France. Father Jean de Brébeuf wrote about the Huron confederacy extensively. These writings included his thoughts on how to convert the Huron according to their traits and virtues, and how both groups found common ground within both of their different spiritualities. This paper will examine how the Jesuits' feelings of superiority over the Huron people led to conversion

In The Memory Palace of Matteo Ricci it details the effects that European contact had on the political, economic, social, and religious aspects of Asia. The Jesuit priest, Matteo Ricci set out from Italy and went to Asia to encourage Christianity in the late fifteenth century. The biggest impact Ricci had on Asia would be the religious aspects that were influenced because of the mixing between Confusion ideas and Christianity. European influences also impacted the area of the New France colonies. This is area is now known to us as Canada. The Jesuits had come into contact with the New France colonies in the early sixteenth century. The Jesuits at this time were led by the same idea as Matteo Ricci; to spread the western thought and also try to convert the colonies to Christianity.

The founding of religion gave birth to quite a few contentions between separate groups, raising moral dialectics. These moral bickers from religion fueled groups to spread their specific beliefs or ideals. For example, in the year 1769 Spanish Missionaries, led by Junipero Serra, attempted to christianize those Native Americans who habited California. The missionaries accumulated thousands of semi-nomadic Indians to strong missions which taught ideas like horticulture. Missionaries fiercely shoved the idea of christianity down the throats of the natives, yet they did so with retaliation. It was common for the natives to violently rebel against the religious influences pushing into their private, peaceful lives. Also, French-Catholic Missionaries called Jesuits, attempted to "save" Native Americans and convert them into Christianity. Jesuits went as far as to try and convert Native Americans even though they were rebellious to the point of violence, like the Native Americans in California. A majority of the Jesuits' attempts failed because copious amounts of the conversions were not permanent. In the small world of politics and religion, philosopher John Locke emphasized the separation

In the first chapter of “Christianity Rediscovered” by Vincent J. Donovan he is introducing us to the idea that missionaries now have a poor reputation due to their history. He says “History has offered the opportunity to deflect and distort the meaning of missionary work in every age”. For a long time a missionary was a person spreading the word of God and after years of doing so we have diminished many different beliefs, practices, cultures and history. At the time it was thought to be the right thing, to spread out and share the gospel to help people find meaning and acceptance. In today’s age a missionary is a lot of different things, in many cases it is more focused on the health and physical wellbeing of the people. Many people still share the gospel through missionary work, but in other cases it is more of a material aid. Donovan introduces the book as a voyage of discovery he wants us to put our normal beliefs aside to see his perspective of living a missionaries life and struggling with the fact of if you are helping or hurting.

The order was different in that the priests did not wear a habit, they did not pray the Office (daily prayers said by priests and monks), there was no hierarchical structure, and they did the work that the pope ordered them to do (Cunningham 205). The order believed that the problems of the Church were more of a people’s problem than a doctrine problem (Lindberg 335). They thought that if a believer masters his will and follows God freely, then there would be no need for reform (Lindberg 335). According to the Jesuits, “Catholics had fallen away from pure faith by not participating in pure obedience to the hierarchical Church,” (Holder 197). The priests went all over the world, spreading the word of God in places like India, South America, and China (Holder 198). The order also established many colleges as well to teach their ways (Holder 199). They practised an untraditional type of prayer called “interior prayer” (Holder 197). It was a “form of silent prayer that sought out God in the inner recesses of the believer’s soul” (Holder 197). Loyola wrote a book called the Spiritual Exercises which “was to be used as a handbook designed to help somebody guide another through a program of reflections and meditations that would lead to a deeper sense of purpose in life and to a deeper commitment to the ideal of Jesus” (qtd. in Holder 199). The idea of this order is similar to another order in Spain, who saw that self-reform, and not conflict, was the

Jesuits, also known as the Society of Jesus, was a religious order founded by Ignatius of Loyola (a Spaniard and Roman Catholic theologian). The Jesuits resisted the spread of protestantism by being active “soldiers” for the Counter-Reformation (1530s movement to reform the church from the success of protestantism to catholicism). The biggest flaw of the Protestant theology that the Jesuits used as their largest ground (evidence) for supporting the Counter-Reformation was predestination. Predestination, a theory by John Calvin, is the theory that God has ordained either salvation or damnation to everyone in His plan for them before the creation of time hence no matter what ones does in their life can change His plan for them. Jesuits challenged

a powerful weapon, and that was the weapon of being inferior to a race that had