French Missionaries In Acadia Nova Scotia 1654 1755

This book investigates and assesses how and to what extent the French Catholic missionaries carried out their evangelical activity amid the natives of Acadia/Nova Scotia from the mid-seventeenth century until 1755, the year of the Great Deportation of the Acadians. It provides a new understanding of the role played by the French missionaries in the most peripheral and less populated area of Canada during the colonial period. The decision to focus on this period is dictated by the need to investigate how and to which extent the French missionaries sought to carry out their activity within a contested territory which was exposed to the pressures coming out of both French and British imperial interests. Matteo Binasco is Adjunct Professor at the Foreigners' University of Siena, Italy. He is also principal investigator in the project 'I+D+I en el marco del Programa Operativo FEDER Andalucía 2014-2020' at the Universidad Pablo de Olavide, Seville. His previous monograph with Palgrave Macmillan, Making, Breaking and Remaking the Irish Missionary Network: Ireland, Rome and the West Indies in the Seventeenth Century, was published in 2020. .

This book investigates and assesses how and to what extent the French Catholic missionaries carried out their evangelical activity amid the natives of Acadia/Nova Scotia from the mid-seventeenth century until 1755, the year of the Great Deportation of the Acadians. It provides a new understanding of the role played by the French missionaries in the most peripheral and less populated area of Canada during the colonial period. The decision to focus on this period is dictated by the need to investigate how and to which extent the French missionaries sought to carry out their activity within a contested territory which was exposed to the pressures coming out of both French and British imperial interests.

Themelios is an international, evangelical, peer-reviewed theological journal that expounds and defends the historic Christian faith. Themelios is published three times a year online at The Gospel Coalition (http://thegospelcoalition.org/themelios/) and in print by Wipf and Stock. Its primary audience is theological students and pastors, though scholars read it as well. Themelios began in 1975 and was operated by RTSF/UCCF in the UK, and it became a digital journal operated by The Gospel Coalition in 2008. The editorial team draws participants from across the globe as editors, essayists, and reviewers. General Editor: Brian Tabb, Bethlehem College and Seminary Contributing Editor: D. A. Carson, Trinity Evangelical Divinity School Consulting Editor: Michael J. Ovey, Oak Hill Theological College Administrator: Andrew David Naselli, Bethlehem College and Seminary Book Review Editors: Jerry Hwang, Singapore Bible College; Alan Thompson, Sydney Missionary & Bible College; Nathan A. Finn, Southeastern Baptist Theological Seminary; Hans Madueme, Covenant College; Dane Ortlund, Crossway; Jason Sexton, Golden Gate Baptist Seminary Editorial Board: Gerald Bray, Beeson Divinity School Lee Gatiss, Wales Evangelical School of Theology Paul Helseth, University of Northwestern, St. Paul Paul House, Beeson Divinity School Ken Magnuson, The Southern Baptist Theological Seminary Jonathan Pennington, The Southern Baptist Theological Seminary James Robson, Wycliffe Hall Mark D. Thompson, Moore Theological College Paul Williamson, Moore Theological College Stephen Witmer, Pepperell Christian Fellowship Robert Yarbrough, Covenant Seminary

"In recent years, it has become fashionable to judge people and events from the past on the basis of the values of the present. Accordingly, in reviewing the history of Nova Scotia, no person has been maligned to the extent to which the Founder of Halifax, Governor Edward Cornwallis, has been villainized. There is no question, Cornwallis was a tough - some would say, ruthless - individual; ask any Scot who survived the Battle of Culloden or the Jacobite 'pacification' that followed. But, was Cornwallis, in fact, as much of a villain within this region that he has been portrayed in recent years, especially by modern writers and columnists? Through Treaties signed in Utrecht during 1713-1714, France and England agreed that the territory now known as the Maritime Provinces of Canada, with the exception of the islands in the great Gulf of St. Lawrence, were yielded by France to England. At that time, to the extent that there was European settlement in what is now the mainland of Nova Scotia, it was both French and Roman Catholic, know as Acadié. This, of course, as was the European standard of the times, gave no consideration to the people who had populated these areas for several thousands of years, the people of the Mi'kmaq Nation. Consideration was given, by the English to the Roman Catholicism of the predominantly French-speaking settlers who were there, and, indeed, in most cases, had been there for several generations going back into the 17th century. So, the British agreed that French Roman Catholic priests would be licensed to reside within the territory, which they renamed, Nova Scotia, on behalf of their Scottish king, provided that they administered solely to the spiritual needs of the European residents of their newly achieved territory. The capital, and virtually the only substantive settlement, Port-Royale, was re-named, Annapolis Royal. But, for several decades, the British did little to take control of this new territory by introducing their own settlers, who, if not English, were at least Protestant. After a time, the French kind of decided that maybe they had made a mistake in giving up Nova Scotia, the gateway, as it were, to the St. Lawrence River, and the lucrative fur trade. So, they encouraged their 'missionaries', not only to befriend the Mi'kmaq people, but to seek to convince them that the British were their enemies, who simply wanted to eliminate them and take their land. It so happened that in 1737, the French sent out a young priest/missionary, a man with no love for the English. He soon developed a close relationship with Mi'kmaq leaders, and ultimately became the guerilla strategist who gave essential advice and direction to Mi'kmaq leaders in making life difficult for the English - to say the least. In 1745, a force from New England captured Louisbourg, which was meant to be the French fortress that would protect the route up the St. Lawrence River to Quebec, and the lucrative fur trade. However, it was returned to the French in 1748. By that time, Le Loutre had his spurs, and quietly, from behind the scenes, dispensed advice and direction to the Mi'kmaq leaders in carrying out devastating raids, involving brutal deaths, including scalping (a scare tactic as well as proof of payment) to keep the English from really gaining control of Nova Scotia. Indeed, the French government funded him to buy scalps. In consequence, in 1749, the English determined that they had to build a fortress of their own, from which they could take control of the Nova Scotia that they felt was theirs. And to make this happen, they sent out a tough experienced military leader of their own, Col. Edward Cornwallis, with a mandate to take control and to settle Nova Scotia. He soon realized that to do so meant taking on the clandestine guerilla leader, Le Loutre. not of the Acadians, so much as the Mi'kmaq warriors, the man whom he called 'a good for nothing scoundrel as ever lived. Cornwallis, in turn, issued two scalping proclamations of his own, both rescinded when he left in 1752. In modern times, this conflict has resurfaced, with the statue of Cornwallis being removed from the south-end park, at least temporarily, by the City of Halifax. 1. GENIUS OR SCOUNDREL: READ THIS BOOK AND DECIDE FOR YOURSELF!"--

"The third edition ..., first published in 1940 and last revised in 1976, has been updated completely ... the editors have revised 448 articles, replaced 1,360 articles, and added 841 new entries. Gender, race, and social-history perspectives have been added to many entries ... In another departure from the earlier editions, the editors have added maps and illustrations throughout the text ..."--... American Libraries, May 2003.

From Eusebio Kino to Daniel Berrigan, and from colonial New England to contemporary Seattle, Jesuits have built and disrupted institutions in ways that have fundamentally shaped the Catholic Church and American society. As Catherine O’Donnell demonstrates, Jesuits in French, Spanish, and British colonies were both evangelists and agents of empire. John Carroll envisioned an American church integrated with Protestant neighbors during the early years of the republic; nineteenth-century Jesuits, many of them immigrants, rejected Carroll’s ethos and created a distinct Catholic infrastructure of schools, colleges, and allegiances. The twentieth century involved Jesuits first in American war efforts and papal critiques of modernity, and then (in accord with the leadership of John Courtney Murray and Pedro Arrupe) in a rethinking of their relationship to modernity, to other faiths, and to earthly injustice. O’Donnell’s narrative concludes with a brief discussion of Jesuits’ declining numbers, as well as their response to their slaveholding past and involvement in clerical sexual abuse.