Mucho de esto va encontra de las ensenanzas de La Iglesia Catolica.
Facor de leer este sitio de internet, www.fisheaters.com asi aprender sobre la fe Catolica. :)
Tuesday, December 6, 2011
Tuesday, April 5, 2011
He's got chutzpah !
This particular blog entry has been a long time coming. I kept telling myself that I would compose it when I had time, but never found the time to do so. I am a procrastinator by choice and profession XD. Nevertheless, it is a real pity that I had not gotten to this entry sooner.
In my now defunct association with Tradville (I'm not even sure I would technically be classified as a Traditionalist, per se.), I saw a GREAT deal of affectation present amongst many of my fellow co-religionists. Not the healthy form of affectation that each of us clings to to maintain our sanity in this world. But rather the kind that feeds into a vicious cycle of mental masturbation of rose tinted remembrances of repast, some of which weren't there to begin with and others which are just corrosive and damaging to a person's faith. By the latter I am referring to the various hangups that many utilize Traditionalism as a smoke screen for. But alas, I cannot say that this is true of ALL Roman Ritual Traditionalists (Thank GOD for that !) as many are indeed sincere individuals solely seeking to live out their faith in a Traditional manner and pray The Church (at least as regards to The ROMAN Rite. I am a VEHEMENT defender of Byzantine and Eastern Christian Rituals and Liturgy. I am NO fan of Latinizations/Romanizations, but am open to cross pollination between Ritual Churches.)will likewise follow suit (As do I !).
The above being said, I would like to take this opportunity to extend an introduction to my readers, to the blog of a dear friend of mine. I believe their blog encompasses some of the undercurrents present in Traditionalist Roman Ritual Catholicism that are usually suffocated or diverge from the brand of Traditionalism being sold (AKA: Back in my day...).
My friend (whom I will refer to by his name "A Sinner") took upon the endeavour of creating a blog that would expose those elements present within Traditionalist circles that do more damage to the cause than aid in its advancement. Lets be honest, there are indeed MANY things that have absolutely NOTHING to do with Liturgy, doctrine or dogma that SOME Traditionalists insist upon entertaining for selfish reasons. Reasons which many times have to do with "preserving" The TRM (Traditional Roman Mass (I find TLM vague given the fact that there are OTHER Latin Rituals within The Western Church that aren't being advocated for in Traditionalist circles.)) for themselves and other like minded individuals. In other words, some have taken the "cause" of Traditionalism, turned it on its head and transformed it into a pseudo gnostic cult that is the sole proprietorship of the initiated (AKA a niche group). As I mentioned previously, this is NOT true of ALL Traditionalists, but it indeed DOES exist and usually amongst those who are the most vocal (That said, the same can be said of those who are EXTREMELY Liberal in their approach to Liturgy, doctrine and dogma. However, for all intents and purposes, the liberal ISN'T fooling anyone with any facades or smokescreens.).
But I digress and return to the initial point of this entry. Namely "A Sinner's" blog (Who are we kidding, we're ALL sinners.) explores the ins and outs of not only his personal experiences within Traditionalist Catholic circles, but that of many of his readers. As such, it attempts rather well to give a voice to anyone and everyone who identifies (or would be labeled as) a Traditionalist, but have become disenchanted with many of its manifestations in their personal experience. It is no surprise why the blog itself is titled Renegade Trads .
HOWEVER, before anyone feels the need to accuse me of "scandalizing" them, please realize that my recommendation of the blog leaves you free to disagree, agree and everything else in between that may be gleaned from the blog. My own blog DEFINITELY speaks to a level of affectation on my part and as such, that would apply to EVERY layman out there. Recommendations do not imply complete endorsements of ALL content relayed therein, but rather that the content is valuable in that it creates a DIALOGUE between fellow like minded individuals united towards a cause. Perhaps ins some things we're wrong, and in others we're right, but through dialoguing in said manner, we are able to initiate a catalyst for change and edification.
Of particular interest to me, are those entries on "A Sinner"'s blog, related to The Catholicism of The People. Not only in the testimonials submitted by his readers, but those entries that deal with those scantly mentioned issues. Issues pertaining to the socio-cultural/political narratives that many dare not address, because doing so would make one a "liberal". But I ask, what pray tell does being concerned with the ill that effects us all (SIN !), have to do with being a supposed "liberal" ? Is it perhaps that we have become so accustomed to our sole lived eclessiology that we respond as Cain (Am I my brother's keeeper ?), have we truly come that far ? I'll leave that for my readers to ponder.
Likewise, many of the entries related to the sociological and anthropological developments of Liturgy (and the cultures built around them) across Rituals have proven most beneficial to me as both and anthropologist and a Catholic. It allows me to better appreciate and approach my faith as a man of both faith and reason. For this I am sincerely grateful as well as "A Sinner"'s patience with my own spiritual struggles.
So I welcome you all to take a chance, whether you agree or disagree with every claim made therein, but at least make the attempt to engage the blog for what it is. Namely a fellow sinner's attempt to sort through life as a Traditional Catholic one blog entry at a time.
In my now defunct association with Tradville (I'm not even sure I would technically be classified as a Traditionalist, per se.), I saw a GREAT deal of affectation present amongst many of my fellow co-religionists. Not the healthy form of affectation that each of us clings to to maintain our sanity in this world. But rather the kind that feeds into a vicious cycle of mental masturbation of rose tinted remembrances of repast, some of which weren't there to begin with and others which are just corrosive and damaging to a person's faith. By the latter I am referring to the various hangups that many utilize Traditionalism as a smoke screen for. But alas, I cannot say that this is true of ALL Roman Ritual Traditionalists (Thank GOD for that !) as many are indeed sincere individuals solely seeking to live out their faith in a Traditional manner and pray The Church (at least as regards to The ROMAN Rite. I am a VEHEMENT defender of Byzantine and Eastern Christian Rituals and Liturgy. I am NO fan of Latinizations/Romanizations, but am open to cross pollination between Ritual Churches.)will likewise follow suit (As do I !).
The above being said, I would like to take this opportunity to extend an introduction to my readers, to the blog of a dear friend of mine. I believe their blog encompasses some of the undercurrents present in Traditionalist Roman Ritual Catholicism that are usually suffocated or diverge from the brand of Traditionalism being sold (AKA: Back in my day...).
My friend (whom I will refer to by his name "A Sinner") took upon the endeavour of creating a blog that would expose those elements present within Traditionalist circles that do more damage to the cause than aid in its advancement. Lets be honest, there are indeed MANY things that have absolutely NOTHING to do with Liturgy, doctrine or dogma that SOME Traditionalists insist upon entertaining for selfish reasons. Reasons which many times have to do with "preserving" The TRM (Traditional Roman Mass (I find TLM vague given the fact that there are OTHER Latin Rituals within The Western Church that aren't being advocated for in Traditionalist circles.)) for themselves and other like minded individuals. In other words, some have taken the "cause" of Traditionalism, turned it on its head and transformed it into a pseudo gnostic cult that is the sole proprietorship of the initiated (AKA a niche group). As I mentioned previously, this is NOT true of ALL Traditionalists, but it indeed DOES exist and usually amongst those who are the most vocal (That said, the same can be said of those who are EXTREMELY Liberal in their approach to Liturgy, doctrine and dogma. However, for all intents and purposes, the liberal ISN'T fooling anyone with any facades or smokescreens.).
But I digress and return to the initial point of this entry. Namely "A Sinner's" blog (Who are we kidding, we're ALL sinners.) explores the ins and outs of not only his personal experiences within Traditionalist Catholic circles, but that of many of his readers. As such, it attempts rather well to give a voice to anyone and everyone who identifies (or would be labeled as) a Traditionalist, but have become disenchanted with many of its manifestations in their personal experience. It is no surprise why the blog itself is titled Renegade Trads .
HOWEVER, before anyone feels the need to accuse me of "scandalizing" them, please realize that my recommendation of the blog leaves you free to disagree, agree and everything else in between that may be gleaned from the blog. My own blog DEFINITELY speaks to a level of affectation on my part and as such, that would apply to EVERY layman out there. Recommendations do not imply complete endorsements of ALL content relayed therein, but rather that the content is valuable in that it creates a DIALOGUE between fellow like minded individuals united towards a cause. Perhaps ins some things we're wrong, and in others we're right, but through dialoguing in said manner, we are able to initiate a catalyst for change and edification.
Of particular interest to me, are those entries on "A Sinner"'s blog, related to The Catholicism of The People. Not only in the testimonials submitted by his readers, but those entries that deal with those scantly mentioned issues. Issues pertaining to the socio-cultural/political narratives that many dare not address, because doing so would make one a "liberal". But I ask, what pray tell does being concerned with the ill that effects us all (SIN !), have to do with being a supposed "liberal" ? Is it perhaps that we have become so accustomed to our sole lived eclessiology that we respond as Cain (Am I my brother's keeeper ?), have we truly come that far ? I'll leave that for my readers to ponder.
Likewise, many of the entries related to the sociological and anthropological developments of Liturgy (and the cultures built around them) across Rituals have proven most beneficial to me as both and anthropologist and a Catholic. It allows me to better appreciate and approach my faith as a man of both faith and reason. For this I am sincerely grateful as well as "A Sinner"'s patience with my own spiritual struggles.
So I welcome you all to take a chance, whether you agree or disagree with every claim made therein, but at least make the attempt to engage the blog for what it is. Namely a fellow sinner's attempt to sort through life as a Traditional Catholic one blog entry at a time.
Colloquium 'Music of the Jesuit Missions of the Chiquitos,' April 14, 2011 and my musings on inculturation of the Liturgy
As many of you may recall, the focus of most if not ALL of my earlier entries dealt with the subject of First Nation (American Indian, Meso American etc.) Catholicism (Some of you may even remember my Ning network with that VERY title.). As such, my interests in the field have not wavered, but have only momentarily been placed on hold as I sort through my own liturgical stability (More on that to come in a future blog entry. Yeah, I REALLY need to start updating these entries. :P).
As many of you may recall from my previous entry on The Mission there is a general lack of knowledge or plainly apathy towards the subject of Native American Christianity. This however has not ALWAYS been the case as the historical and anthropological record inform us. Regrettably for better or for worse, the work of the various Missionaries amongst The Indigenous of The Americas was either suppressed or contained to remote regions and groups. However, not all is lost (THANK GOD !), for a new generation of Catholics seeking to know precisely where we've been as a Church have reignited the zeal of those many times under appreciated Missionaries. Each seeking to redeem those elements of pagan cultures and baptize them for The Church. This has met with a GREAT deal of hostility both historically and in the modern era. For many, The Faith MUST remain true to its Greco Roman roots. However, a peripheral view of what compromises much of hellenistic thought, reveals that foreign influences were ALWAYS the norm as cultures cross pollinated between themselves. Why then favour some and disavow others ?
A very dear friend of mine (Which reminds me, I REALLY need to post an entry here about his blog :P), blogged this particular entry which I believe succinctly expresses my own views on the matter: Traditionalism NOT merely an Alternate Globalism . For many the mere proposal of an alternate approach of evangelization to the various groups of the world in a way that is BOTH organically Traditional AND culturally relevant is seen as "anathema". But I then ask, pray tell, what precisely is so abominable of presenting The Gospel in a contextualized manner WITHOUT compromising the message ? I find it MORE offensive that people are either a) expected to be culturally castrated and adopt a foreign mode of thought or b)have parodied representations of their culture as defined by an outsider in the context of Liturgy. I'm offended by BOTH forms and believe that a middle way is both necessary and prudent. As such, I've ranted for far too long and as such present a venue for your pleasure on the very theme discussed herein. I am pasting some excerpts from an e-mail forwarded to me by a friend of mine (I hope the author of the original e-mail does not mind.):
"Please consider attending a fascinating colloquium here at Loyola University Chicago on April 14 entitled 'Music of the Jesuit Missions of the Chiquitos'. This great day will involve a lecture, a film, a panel, and a musical performance focused on Dr. Gustavo Leone's remarkable work recovering long-lost musical scores from the 18th century Jesuit missions in Bolivia. The music from the mission that will be performed at Madonna will be heard for the first time in 200 years!
... People interested in music, history (esp. the history of the Society of Jesus), theology, and Latin American Studies should find the colloquium very rich.
Also, listen to WFMT at 2:00pm on Sunday April 10 for a one hour interview and performance by Dr. Gustavo Leone on "Music of the Jesuit Missions of the Chiquitos".
Please see the attached flyer for the April 14 event. Print and display, if you can. The event is free of charge and feel free to come to any or all of the programs."
Here is a link to the PDF flier for the event: Colloquium 'Music of the Jesuit Missions of the Chiquitos
As many of you may recall from my previous entry on The Mission there is a general lack of knowledge or plainly apathy towards the subject of Native American Christianity. This however has not ALWAYS been the case as the historical and anthropological record inform us. Regrettably for better or for worse, the work of the various Missionaries amongst The Indigenous of The Americas was either suppressed or contained to remote regions and groups. However, not all is lost (THANK GOD !), for a new generation of Catholics seeking to know precisely where we've been as a Church have reignited the zeal of those many times under appreciated Missionaries. Each seeking to redeem those elements of pagan cultures and baptize them for The Church. This has met with a GREAT deal of hostility both historically and in the modern era. For many, The Faith MUST remain true to its Greco Roman roots. However, a peripheral view of what compromises much of hellenistic thought, reveals that foreign influences were ALWAYS the norm as cultures cross pollinated between themselves. Why then favour some and disavow others ?
A very dear friend of mine (Which reminds me, I REALLY need to post an entry here about his blog :P), blogged this particular entry which I believe succinctly expresses my own views on the matter: Traditionalism NOT merely an Alternate Globalism . For many the mere proposal of an alternate approach of evangelization to the various groups of the world in a way that is BOTH organically Traditional AND culturally relevant is seen as "anathema". But I then ask, pray tell, what precisely is so abominable of presenting The Gospel in a contextualized manner WITHOUT compromising the message ? I find it MORE offensive that people are either a) expected to be culturally castrated and adopt a foreign mode of thought or b)have parodied representations of their culture as defined by an outsider in the context of Liturgy. I'm offended by BOTH forms and believe that a middle way is both necessary and prudent. As such, I've ranted for far too long and as such present a venue for your pleasure on the very theme discussed herein. I am pasting some excerpts from an e-mail forwarded to me by a friend of mine (I hope the author of the original e-mail does not mind.):
"Please consider attending a fascinating colloquium here at Loyola University Chicago on April 14 entitled 'Music of the Jesuit Missions of the Chiquitos'. This great day will involve a lecture, a film, a panel, and a musical performance focused on Dr. Gustavo Leone's remarkable work recovering long-lost musical scores from the 18th century Jesuit missions in Bolivia. The music from the mission that will be performed at Madonna will be heard for the first time in 200 years!
... People interested in music, history (esp. the history of the Society of Jesus), theology, and Latin American Studies should find the colloquium very rich.
Also, listen to WFMT at 2:00pm on Sunday April 10 for a one hour interview and performance by Dr. Gustavo Leone on "Music of the Jesuit Missions of the Chiquitos".
Please see the attached flyer for the April 14 event. Print and display, if you can. The event is free of charge and feel free to come to any or all of the programs."
Here is a link to the PDF flier for the event: Colloquium 'Music of the Jesuit Missions of the Chiquitos
Friday, March 4, 2011
Wednesday, July 28, 2010
Our Lady of Regla
As promised, here is my translation (The article was originally in Spanish, so I decided to translate it.) of the history of the image of Our Lady of Regla. When I have a chance, I will discuss the difference in the iconography of the original image and later images. I should mention that this particular image of Our Lady is one if not my favourite depiction of The Theotokos , but I will explain why in a later entry. I should also mention I have great devotion to Black Madonnas (another theme I will explore in that later entry).
Please be advised that all the scholarship for the article should be attributed to the original site. I merely translated what was written.
Original source article can be found here (Spanish): Our Lady of Regla/La Virgen de Regla
The origin of Our Lady of Regla goes back to the fourth century, a tale combining both history and legend.
According to the “Historia Sacra” written by the Friar Father Diego de Carmona Bohórquez, the statue of The Virgin of Regla, was commissioned by St. Augustine, Doctor of The Church, while Bishop in Hippo (North Africa). It is said that St.Augustine kept the statue in his oratory.
Thirteen years after the death of St. Augustine (443), Hippo was attacked by the Vandals, for this reason St.Cyprian and the other monks of the Augustinian Order were forced to flee to Spain. On arrival they placed the image upon the beach. From there devotion to this image of Our Lady grew, and the first monastery dedicated to Our Lady of Regla was erected.
The image of Our Lady of Regla is believed to have always been black. It serves to remind us of Solomon's Canticle Of Canticles: I am black but beautiful.
In the eighth century the monks were forced to flee due to the invasion of the Moors and they concealed the statue of Our Lady of Regla near the monastery. In the thirteenth century, after the victory of Alfonso el Sabio, the Blessed Virgin appeared in a vision to a regular canon of The Cathedral of León, where she showed him where her image was buried and asked him to dig out the statue and return it to the old monastery. The canon obeyed, and when he arrived at the place indicated to him in the vision, he grew tired and rested under a fig tree, where he heard an angelic voice calling to him from the center of the earth saying:
"This is my place," repeated the voice which renewed the hopes of the canon that he might find the image of Our Lady during his pilgrimage to the site indicated to him in the vision.Work with enthusiasm and faith at this site, "! Oh wonder!" (Exclaims in his narration Friar Thomas Harrera), the canon finds the deposit and within it he finds a lit sacred lamp, along with a preserved chalice which were buried with Our Lady and Mother.
Our Lady is then restored to her rightful temple, and a small chapel is built upon the site of where her image was found. To this day at the site of this wonderful occurrence now known as Humilladero, the fig tree and cistern are still present. From that time on, the sanctuary of Our Lady of Regla has been sought by all seeking her aid. She has become well admired for the many graces and requests which have been granted to her devotees through her intercessory prayers. Many who have been relieved of their maladies.
Some say that the title of "Regla" (Regla = Rule) is due to her patronage of the rule of the Augustinian friars. This is not surprising considering that the very St. Augustine was a great devotee of the Virgin Mary. It is also known that Don Alonso Perez de Guzman erected in Chipiona the castle of Regla.
From its beautiful oceanfront sanctuary in Chipiona (Spain), Our Lady of Regla, is brought forth in a magnificent procession every September 8, which brings together thousands of her devotees.
From Spain, her devotees, mainly Augustinian friars spread devotion to this particular image of Our Lady to many parts of the world. This devotion reached its apex in the eighteenth century. Today she is venerated in Spain, Cuba, Miami (USA), Mexico, Dominican Republic, Philippines and the Netherlands.
Cuba: La Regla, a small neighbouring town of Havana is named after this Marian devotion, nonetheless Our Lady of Regla is known and revered throughout the island. Despite Communist oppression and lack of religious training, there are always those who go on pilgrimage to The Church of Our Lady of Regla.
Unfortunately Santeria, the syncretic religion forged by uncatechized African slaves, blends elements of Catholicism with tradition Yoruban religious practices. This has caused many Cubans (and practicioners of this and other related faiths) to confuse the Our Lady of Regla with the “goddess” (Orisha) Yemaya, “goddess” of maternity or Olokun, “god”/“goddess” of the deep. Fortunately, not all have fallen into these errors. The large processions done in honor of Our Lady of Regla, especially the one celebrated on September 8th, clearly shows the continuing victory of The Church’s evangelization as well as the love and devotion this nation (Cuba) holds for The Mother of GOD.
Miami (USA): Cuban exiles in Miami took with them the devotion to Our Lady of Regla. Akin to the issues raised with Our Lady of Regla’s use in Santeria. Several schismatic churches (separated from the Catholic church) in Miami are named for the Virgin Rule. These are the so called Orthodox churches, but within the Orthodox church there exists no such devotion to Our Lady of Regla .
Please be advised that all the scholarship for the article should be attributed to the original site. I merely translated what was written.
Original source article can be found here (Spanish): Our Lady of Regla/La Virgen de Regla
The origin of Our Lady of Regla goes back to the fourth century, a tale combining both history and legend.
According to the “Historia Sacra” written by the Friar Father Diego de Carmona Bohórquez, the statue of The Virgin of Regla, was commissioned by St. Augustine, Doctor of The Church, while Bishop in Hippo (North Africa). It is said that St.Augustine kept the statue in his oratory.
Thirteen years after the death of St. Augustine (443), Hippo was attacked by the Vandals, for this reason St.Cyprian and the other monks of the Augustinian Order were forced to flee to Spain. On arrival they placed the image upon the beach. From there devotion to this image of Our Lady grew, and the first monastery dedicated to Our Lady of Regla was erected.
The image of Our Lady of Regla is believed to have always been black. It serves to remind us of Solomon's Canticle Of Canticles: I am black but beautiful.
In the eighth century the monks were forced to flee due to the invasion of the Moors and they concealed the statue of Our Lady of Regla near the monastery. In the thirteenth century, after the victory of Alfonso el Sabio, the Blessed Virgin appeared in a vision to a regular canon of The Cathedral of León, where she showed him where her image was buried and asked him to dig out the statue and return it to the old monastery. The canon obeyed, and when he arrived at the place indicated to him in the vision, he grew tired and rested under a fig tree, where he heard an angelic voice calling to him from the center of the earth saying:
"This is my place," repeated the voice which renewed the hopes of the canon that he might find the image of Our Lady during his pilgrimage to the site indicated to him in the vision.Work with enthusiasm and faith at this site, "! Oh wonder!" (Exclaims in his narration Friar Thomas Harrera), the canon finds the deposit and within it he finds a lit sacred lamp, along with a preserved chalice which were buried with Our Lady and Mother.
Our Lady is then restored to her rightful temple, and a small chapel is built upon the site of where her image was found. To this day at the site of this wonderful occurrence now known as Humilladero, the fig tree and cistern are still present. From that time on, the sanctuary of Our Lady of Regla has been sought by all seeking her aid. She has become well admired for the many graces and requests which have been granted to her devotees through her intercessory prayers. Many who have been relieved of their maladies.
Some say that the title of "Regla" (Regla = Rule) is due to her patronage of the rule of the Augustinian friars. This is not surprising considering that the very St. Augustine was a great devotee of the Virgin Mary. It is also known that Don Alonso Perez de Guzman erected in Chipiona the castle of Regla.
From its beautiful oceanfront sanctuary in Chipiona (Spain), Our Lady of Regla, is brought forth in a magnificent procession every September 8, which brings together thousands of her devotees.
From Spain, her devotees, mainly Augustinian friars spread devotion to this particular image of Our Lady to many parts of the world. This devotion reached its apex in the eighteenth century. Today she is venerated in Spain, Cuba, Miami (USA), Mexico, Dominican Republic, Philippines and the Netherlands.
Cuba: La Regla, a small neighbouring town of Havana is named after this Marian devotion, nonetheless Our Lady of Regla is known and revered throughout the island. Despite Communist oppression and lack of religious training, there are always those who go on pilgrimage to The Church of Our Lady of Regla.
Unfortunately Santeria, the syncretic religion forged by uncatechized African slaves, blends elements of Catholicism with tradition Yoruban religious practices. This has caused many Cubans (and practicioners of this and other related faiths) to confuse the Our Lady of Regla with the “goddess” (Orisha) Yemaya, “goddess” of maternity or Olokun, “god”/“goddess” of the deep. Fortunately, not all have fallen into these errors. The large processions done in honor of Our Lady of Regla, especially the one celebrated on September 8th, clearly shows the continuing victory of The Church’s evangelization as well as the love and devotion this nation (Cuba) holds for The Mother of GOD.
Miami (USA): Cuban exiles in Miami took with them the devotion to Our Lady of Regla. Akin to the issues raised with Our Lady of Regla’s use in Santeria. Several schismatic churches (separated from the Catholic church) in Miami are named for the Virgin Rule. These are the so called Orthodox churches, but within the Orthodox church there exists no such devotion to Our Lady of Regla .
Tuesday, July 20, 2010
The Mission
Words cannot describe how much I enjoyed this particular film. Finally a film which legitimately depicts an attempt to create a unique Indigenous Catholic Culture.Sadly as was the case with many of these attempts, government,cultural as well as some ecclesial pressures ultimately lead to the abandoning of such endeavors.
In reflecting on this notion, I believe now is the time to reignite those very flames and continue with the task of creating a unique First Nation Catholic Culture. Sure this will take some time (using Native Philosophies, Architecture etc.), but it is not without precedent and thus is possible. As with all things, nothing is impossible to GOD Almighty. Amen (or in Taino, Han Han Catu or in Yoruba, To ).
Below is a brief summary of the movie. I ask that all members if they can, either purchase or rent this film.Watch it with your families or friends and reflect on the wisdom contained within it.
As taken from: http://www.missionchrist21st.com/webboard/board.php?sk=read&bid=general13&no=31
The Mission is a 1986 British film about the experiences of a Jesuit missionary in eighteenth century South America. The film was written by Robert Bolt and directed by Roland Joffé.
The film is set during the Jesuit Reductions, a program by which Jesuit missionaries set up missions independent of the Spanish state to teach Christianity to the natives. It tells the story of a Spanish Jesuit priest, Father Gabriel (Jeremy Irons), who enters the South American jungle to build a mission and convert a community of Guaraní Indians to Christianity.
He is later joined by a reformed Portuguese mercenary, Rodrigo Mendoza (Robert De Niro), who sees the Jesuit mission as a sanctuary and a place of forgiveness for the murder of his brother.
Mendoza and Gabriel try to defend the community against the cruelty of Portuguese colonials (who are trying to enslave the Guaraní under the new powers granted by the Treaty of Madrid), Gabriel by nonviolent means and Mendoza by means of his military training. The mission, which was once under Spanish protection, has been handed over to the Portuguese while the Vatican (represented by Papal emissary Altamirano) has ordered the Jesuits to withdraw from the territory above the falls.
Eventually, a combined Spanish and Portuguese force attacks the mission and, failing to see the simple life of the Guarani as anything but threatening (contrary to Father Gabriel and Mendoza), kill many of them as well as all the priests. Father Gabriel is presiding over Benediction with the Guaraní women and children when he and several of the Guaranís are shot down, while Father Fielding (Liam Neeson), who helps lead an attack on the enemy's boats, is shot dead. Mendoza dies after abandoning an opportunity to spring a trap on the attackers to save Guaraní children on a bridge. This presumably provides the redemption he had been searching for.
Cabeza and Hontar, the Spanish and Portuguese authorities behind the attack, try to convince the Cardinal that the massacre was justified; the Cardinal feels otherwise. After cutting to a scene of surviving Guaraní children salvaging supplies from the burned mission and a broken violin from the river sailing away on a canoe, the film ends with the Cardinal simply staring determinedly at the camera.
Historical basis
The Mission is based on events surrounding the Treaty of Madrid in 1750, in which Spain ceded part of Jesuit Paraguay to Portugal. The movie's narrator, "Altamirano", speaking in hindsight in 1758, corresponds to the actual Andalusian Jesuit Father Luis Altamirano, who had been sent by Jesuit Superior General Ignacio Visconti to Paraguay in 1752 to transfer territory from Spain to Portugal. He oversaw the transfer of seven missions south and east of the Río Uruguay, that had been settled by Guaranis and Jesuits in the 1600s. As compensation, Spain had promised each mission 4,000 pesos, or fewer than 1 peso for each of the circa 30,000 Guaranis of the seven missions, while the cultivated lands, livestock, and buildings were estimated to be worth 7-16 million pesos. The movie's climax is the Guarani War of 1754-1756, during which historical Guaranis defended their homes against Spanish-Portuguese forces implementing the Treaty of Madrid. For the movie, a re-creation was made of one of the seven missions, São Miguel das Missões.[1]
The waterfall setting of the movie suggests the combination of these events with the story of older missions, founded between 1610-1630 on the Río Paranapanemá above the Guairá Falls, from which Paulista slave raids forced Guaranis and Jesuits to flee in 1631. The battle at the end of the movie evokes the 8-day battle of Mboboré in 1641, a battle fought on land as well as in boats on rivers, in which the Jesuit-organized, firearm-equipped Guarani forces stopped the Paulista raiders.[2]
Awards and nominations
Academy Awards
Best Picture – Fernando Ghia and David Puttnam (nominated)
Best Director – Roland Joffé (nominated)
Best Art Direction – Stuart Craig and Jack Stephens (nominated)
Best Cinematography – Chris Menges (won)
Best Costume Design – Enrico Sabbatini (nominated)
Best Film Editing – Jim Clark (nominated)
Best Original Score – Ennio Morricone (nominated)
In reflecting on this notion, I believe now is the time to reignite those very flames and continue with the task of creating a unique First Nation Catholic Culture. Sure this will take some time (using Native Philosophies, Architecture etc.), but it is not without precedent and thus is possible. As with all things, nothing is impossible to GOD Almighty. Amen (or in Taino, Han Han Catu or in Yoruba, To ).
Below is a brief summary of the movie. I ask that all members if they can, either purchase or rent this film.Watch it with your families or friends and reflect on the wisdom contained within it.
As taken from: http://www.missionchrist21st.com/webboard/board.php?sk=read&bid=general13&no=31
The Mission is a 1986 British film about the experiences of a Jesuit missionary in eighteenth century South America. The film was written by Robert Bolt and directed by Roland Joffé.
The film is set during the Jesuit Reductions, a program by which Jesuit missionaries set up missions independent of the Spanish state to teach Christianity to the natives. It tells the story of a Spanish Jesuit priest, Father Gabriel (Jeremy Irons), who enters the South American jungle to build a mission and convert a community of Guaraní Indians to Christianity.
He is later joined by a reformed Portuguese mercenary, Rodrigo Mendoza (Robert De Niro), who sees the Jesuit mission as a sanctuary and a place of forgiveness for the murder of his brother.
Mendoza and Gabriel try to defend the community against the cruelty of Portuguese colonials (who are trying to enslave the Guaraní under the new powers granted by the Treaty of Madrid), Gabriel by nonviolent means and Mendoza by means of his military training. The mission, which was once under Spanish protection, has been handed over to the Portuguese while the Vatican (represented by Papal emissary Altamirano) has ordered the Jesuits to withdraw from the territory above the falls.
Eventually, a combined Spanish and Portuguese force attacks the mission and, failing to see the simple life of the Guarani as anything but threatening (contrary to Father Gabriel and Mendoza), kill many of them as well as all the priests. Father Gabriel is presiding over Benediction with the Guaraní women and children when he and several of the Guaranís are shot down, while Father Fielding (Liam Neeson), who helps lead an attack on the enemy's boats, is shot dead. Mendoza dies after abandoning an opportunity to spring a trap on the attackers to save Guaraní children on a bridge. This presumably provides the redemption he had been searching for.
Cabeza and Hontar, the Spanish and Portuguese authorities behind the attack, try to convince the Cardinal that the massacre was justified; the Cardinal feels otherwise. After cutting to a scene of surviving Guaraní children salvaging supplies from the burned mission and a broken violin from the river sailing away on a canoe, the film ends with the Cardinal simply staring determinedly at the camera.
Historical basis
The Mission is based on events surrounding the Treaty of Madrid in 1750, in which Spain ceded part of Jesuit Paraguay to Portugal. The movie's narrator, "Altamirano", speaking in hindsight in 1758, corresponds to the actual Andalusian Jesuit Father Luis Altamirano, who had been sent by Jesuit Superior General Ignacio Visconti to Paraguay in 1752 to transfer territory from Spain to Portugal. He oversaw the transfer of seven missions south and east of the Río Uruguay, that had been settled by Guaranis and Jesuits in the 1600s. As compensation, Spain had promised each mission 4,000 pesos, or fewer than 1 peso for each of the circa 30,000 Guaranis of the seven missions, while the cultivated lands, livestock, and buildings were estimated to be worth 7-16 million pesos. The movie's climax is the Guarani War of 1754-1756, during which historical Guaranis defended their homes against Spanish-Portuguese forces implementing the Treaty of Madrid. For the movie, a re-creation was made of one of the seven missions, São Miguel das Missões.[1]
The waterfall setting of the movie suggests the combination of these events with the story of older missions, founded between 1610-1630 on the Río Paranapanemá above the Guairá Falls, from which Paulista slave raids forced Guaranis and Jesuits to flee in 1631. The battle at the end of the movie evokes the 8-day battle of Mboboré in 1641, a battle fought on land as well as in boats on rivers, in which the Jesuit-organized, firearm-equipped Guarani forces stopped the Paulista raiders.[2]
Awards and nominations
Academy Awards
Best Picture – Fernando Ghia and David Puttnam (nominated)
Best Director – Roland Joffé (nominated)
Best Art Direction – Stuart Craig and Jack Stephens (nominated)
Best Cinematography – Chris Menges (won)
Best Costume Design – Enrico Sabbatini (nominated)
Best Film Editing – Jim Clark (nominated)
Best Original Score – Ennio Morricone (nominated)
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