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By Timothy G. Pearson

ISBN-10: 0773544186

ISBN-13: 9780773544185

Recent years have witnessed a revival of curiosity in holy figures in Canada. From the reputations of popes John Paul II and Benedict XVI as prolific saint-makers to the canonization of 2 figures linked to Canada - Brother André Bessette in 2010 and Kateri Tekakwitha in 2012 - saints are by surprise within the information and a subject matter of dialog. In changing into Holy in Early Canada, Timothy Pearson explores the roots of sanctity in Canada to find why reputations for holiness built within the early colonial interval and the way saints have been made within the neighborhood and fast contexts of daily life. Pearson weaves jointly the histories of recognized figures corresponding to Marie de l'Incarnation with these of mostly forgotten neighborhood saints corresponding to lay brother and wood worker Didace Pelletier and the Algonquin martyr Joseph Onaharé. Adopting an technique that attracts on functionality conception, ritual experiences, and lived faith, he unravels the expectancies, interactions, and negotiations that constituted holy performances. simply because holy reputations constructed over the process members' lifetimes and in after-death relationships with neighborhood religion groups via trust in miracles, holy lives are top learn as neighborhood, embedded, and contextualized histories. putting colonial holy figures among the poles of neighborhood expectation and the common Catholic theology of sanctity, changing into Holy in Early Canada indicates how reputations built and participants turned neighborhood saints lengthy ahead of they got here to the eye of the church in Rome.

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In response, reforming popes such as Innocent III (1160–1216) began to revise and reform the doctrine of sanctity and reserve to the Holy See the right to name saints. 8 Even so, local traditions and hagiographic texts such as the Golden Legend (Legenda Aurea), published for the first time in 1275, kept the image and practice of sanctity before the faithful. The martyrs may have died long ago in ancient Rome, but images in texts and frescoes on Church walls, grottos and holy wells, and new hagiographic interpretations of long-past lives, kept the sufferings and virtues of the holy before the eyes and minds of believers.

9 Protestants objected to the Catholic doctrine of sanctity on the grounds that it was akin to the worship of human idols. Protestant leaders charged that the theology of sainthood was an abuse that had crept into the faith in the fourth and fifth centuries and threatened the monotheism of Christianity. In rejecting the cult of the saints, Protestants argued that they were returning to the original faith of the apostles, of the Gospels, and of Christ, and to the original meaning of the word “saint,” which had denoted all those who believed in Christ and were saved, and not only those authenticated by Church functionaries.

Overall, I trace a rough chronology of a typical or generic “saint’s life” from early expressions of religious enthusiasm, conversion experiences, and evangelism, through demonstrations of the shaping of the personal will through charity and asceticism, to the holy death and after-death favours that the faithful expected to receive from their departed patrons, and finally to the crafting and shaping of memories in hagiographic text. Saints’ Lives feature prominently among the stories that pre-­ modern European societies told about themselves, helping to forge (and explain) relationships with place, community, others, and the divine.

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Becoming Holy in Early Canada by Timothy G. Pearson


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