71-565: San Estévan del Rey Mission Church is a Spanish mission church in the Roman Catholic Diocese of Gallup on the Acoma Pueblo Reservation in western New Mexico . Built between 1629 and 1641, it is one of the finest extant examples of hybrid Spanish Colonial and Puebloan architectural styles. It was named for Saint Stephen I of Hungary . The church was declared a National Historic Landmark in 1970, and
142-470: A biographical dictionary . San Marino [Calif.] Huntington Library . Retrieved 18 February 2024 . ^ Stagg, Albert L. (1 June 1976). The First Bishop of Sonora: Antonio de los Reyes, O.F.M . University of Arizona Press. ISBN 978-0-8165-0549-4 . ^ Marie, Joseph (1948). The Role of
213-478: A chapel, often atop the destroyed temple for the indigenous spirituality. This chapel played a role in bringing the rest of the people of the town to the Church. The Franciscans in particular wanted an indigenous priesthood, and built schools to teach indigenous elite about humanistic studies. The clergy were most interested in converting the souls of the indigenous, by any means possible. Therefore, in many instances,
284-411: A husband bring his many wives to the church, and had each state her reasons for being the one true wife. The friars then decided who was the wife, and performed the sacrament. In addition to religious changes, Spanish missionaries also brought about secular changes. With each generation of natives, there was a gradual shift in what they ate, wore and how the economy within the missions worked. Therefore,
355-430: A midwife. Many missionaries even allowed for natives to keep some aspects of their original ritual in place, like giving the child or newborn a small arrowhead or broom to represent their future roles in society, as long as it complied with Catholic beliefs. Other sacraments, like Matrimony , were fairly different from native practices. Many natives were polygamous. To perform the sacrament of marriage, Franciscan friars had
426-407: A missionary, saw the need for a change in faith. He decided the best approach was to adapt to their way of life. He learned their language and participated in their conversations and games. Despite having a stutter, he was a successful translator of Nahuatl and Spanish. Additionally, Pedro de Gante was a big advocate of education of the youth, where he established schools throughout Mexico to cater to
497-653: A pivotal role in dismantling the practice of "encomenderos", with the establishment of the New Laws in 1542 . These laws were intended to prevent the exploitation and mistreatment of the indigenous peoples of the Americas by the encomenderos , by strictly limiting their power and dominion over groups of natives. To promote conversions, the Catholic Missionaries in the Americas received Royal approval to create provinces, or parishes. These parishes echoed
568-523: A way of establishing a common language. They translated hymns, prayers, and religious texts into Nahuatl to make Catholicism more widely spread and understood. The clergy in Peru used Quechua and Aymara in similar ways. Early into the existence of the community, the European clergy formed a cofradía, which is a lay brotherhood meant to raise funds to construct and support the parish church, provide aid to
639-425: Is a large adobe structure, built in a wall and beam construction style. Its main walls are thick at the base, one measuring 7 feet (2.1 m) in thickness, and rise to a height of 35 feet (11 m) and a thickness of over 2 feet (0.61 m). The roof masonry, about six inches of adobe weighing several tons, is supported by large ponderosa pine vigas over which roughly-hewn wooden planks are laid. The interior
710-12871: Is a list of these missionaries to New Spain. [REDACTED] This list is incomplete ; you can help by adding missing items . ( February 2024 ) Augustinians [ edit ] Diego de Chávez y Alvarado Felipe Medrano Guillermo de Santa María José Francisco de Landa Lucas Cabeza de Vaca Dominicans [ edit ] Bartolomé de las Casas (1484–1566) Caietano Pallás Crisótomo Gómez Domingo Betanzos Francisco Galisteo Joaquin Valero José Estéves José Ibar José Loriente Juan Crióstomo Gómez Luis Sales Manuel García Miguel Hidalgo Vicente Mora Franciscans [ edit ] Agustín Merino (b. 1769) Alonso Anselmo de Alcántara Alonso de Benavides Alonso de Posada Andrés Crespo Andrés Dulanto (1774–1808) Andrés Quintana (1777–1812) Ángel Fernández Somera y Balbuena (b. 1741) Antonio Aguilar Antonio Beneyte Antonio Canals Antonio Catarino Rodríguez (1777–1824) Antonio Cruzado (1724–1804) Antonio Dantí (b. 1760) Antonio de Aranda Antonio de Ibargaray Antonio de la Concepción Horra (b. 1767) Antonio de la Concepción Suárez del Real (1804–1850) Antonio de los Reyes Antonio García Antonio Jayme (1757–1829) Antonio Jimeno (d. 1876) António Margil de Jesús (1657–1726) Antonio Paterna (1721–1793) Antonio Peyrí (b. 1769) Antonio Ripoll (b. 1785) Augustin de Santa Maria Baldomero López (b. 1761) Baltasar Carnicer (b. 1770) Bartolomé Gilí (b. 1759) Bartolomé Socies Benito Catalán (b. 1766) Benito de la Natividad Benito de la Sierra (1729–1778) Blas Ordaz (1792–1850) Buenaventura Fortuny (1774–1840) Buenaventura Sitjar (1739–1808) Cristóbal de Quiros Cristóbal Oramas (b. 1759) Damián Massanet Diego Bringas Diego de Landa Diego García (b. 1744) Diego Noboa (b. 1742) Diego Vidal Domingo Carranza (b. 1770) Domingo Juncosa (b. 1740) Domingo Santiago Iturrate (1770–c. 1815) Enrique Echaso Estéban de Perea Esteban Salazar Esteban Tápis (1756–1825) Faustino Solá (1760–1820) Felipe Arroyo de la Cuesta (1780–1842) Fermín de Lasuén (1736–1803) Fernando Madueno Fernando Martín (1770–1838) Fernando Parrón (b. 1728) Francesco Antonio Farnesio (b. 1746) Francisco Antonio Barbastro Francisco Atanasio Domínguez (1740-1803) Francisco Caballero Francisco Casañas de Jesús María Francisco Cuculla Francisco de Ayeta Francisco de Paula Rivas Francisco de Salazar Francisco Garcés (1738–1781) Francisco García Diego y Moreno (1785–1846) Francisco Gómez (1729–1784) Francisco González (b. 1774) Francisco González de Ibarra (1782–1842) Francisco José Arróita (1762–1821) Francisco Jurado Francisco Moyano Francisco Palóu (1723–1789) Francisco Pareja (1570–1628) Francisco Pujol (1762–1801) Francisco Roch Francisco Roldán Francisco Romero Francisco Sánchez (1813–1884) Francisco Suñer (1764–1831) Francisco Xavier de la Concepción Uría (1770–1834) Francisco Yturralde García de San Francisco Gaspar Guillo Gaspar José de Solís Gerónimo Boscana (1775–1831) Gerónimo de Mendieta Gonzalo de Tapia Gregório Amúrrio (b. 1744) Gregorio Fernández Hernando de Covarrubias Hilario Torrent (1740–1799) Ignacio Ciprián Isidro Alonso Salazar (b. 1758) Isidro Barcenilla (b. 1766) Isidro Félix de Espinosa (1679-1755) Jacinto López (b. 1769) Jayme Escudé (b. 1779) Jerónimo de Zárati Salmerón Jesús María Martínez Jesús María Vázquez del Mercado (b. 1808) Joaquín Pascual Nuez (1785–1821) José Almada José Altimira (b. 1787) José Antonio Anzar ( c. 1792–1874) José Antonio Calzada (1760–1814) José Antonio Caxa José Antonio Uría (1769–1815) José Antonio Urrestí (1775–1812) José Barona (1764–1831) José Bernardino de Jesús Pérez (d. 1873) José Bernardo Sánchez (1778–1833) José Cavaller (1740–1789) José de Espeleta José de la Cruz Espí de Valencia (1763–1838) José de Miguel (1761–1813) José del Río José de Trujillo José Faura (b. 1773) José Francisco de Paula Señán (1760–1823) José García José González Rubio José Lorenzo de la Concepción Quijas José Manuel Martiarena (b. 1754) José María del Refugio Suárez del Real (b. 1804) José María de Zalvidea José María Fernández (b. 1770) José María Gutiérrez (1801–1850) José Martinez José Mora José Moreno (d. 1781) José Murguía (1715–1784) José Nocedal (1746–1778) José Panella (b. 1761) José Pedro Panto (1778–1812) José Ramón Abella (1764–1842) José Redondo José Soler José Viader (b. 1765) José Viñals (b. 1759) Joseph de Figueroa Joseph Matías Moreno (1744–1781) Joseph Pérez Juan Antonio Barreneche (1749–1781) Juan Antonio García Riobó (b. 1740) Juan Amorós (1773–1832) Juan Barreneche (d. 1781) Juan Bautista Dosal Juan Bautista Estelric Juan Bautista de Cevallos Juan Bautista Llorens Juan Bautista Sancho (1772–1830) Juan Bautista Torralba Juan Cabal Juan Crespí (1721–1782) Juan Crisóstomo Gil de Bernabé Juan de Prada Juan de Salas Juan de San Joseph Juan de Vidania Juan Díaz (1736–1781) Juan Felipe Martínez Juan Figuer (c. 1742–1784) Juan González Vizcaíno (b. 1728) Juan José Agorreta Juan Lope Cortés (b. 1772) Juan Mariner (1743–1800) Juan Martín (1770–1824) Juan Moreno (1799–1845) Juan Pérez Juan Prestamero (b. 1736) Juan Ramírez Juan Ruíz Torresnuevas Juan Sainz de Lucio (b. 1771) Juan Sarobe Juan Suárez Juan Vañó Juan Vicente Cabot (1781–c. 1856) Julián López (1761–1797) Junípero Serra (1713–1784) Laureano de Rivas Lorenzo Merela (1756–1801) Lorenzo Simó Luís Antonio Martínez (1771–1832) Luís Gil y Taboada (1773–1833) Luis Jayme (1740–1775) Magín Matías Catalá (1761–1830) Manuel de las Cruces Manuel Fernández Manuel Marín Manuel Orduña Marcelino Ciprés (1769–1810) Marcelino Marquínez (b. 1779) Marcos Amestoy (b. 1778) Marcos Antonio Saizar de Vitoria y Odriozola (1760–1836) Mariano Antonio de Buena y Alcalde Mariano Payeras (1769–1823) Mariano Sosa Mariano Rubí (b. 1756) Martín de Valencia Martín Pérez Matías de Santa Catalina Noriega (b. 1736) Miguel de la Concepción Campa y Cos (1719–1792) Miguel de Tobar Miguel Francisco Sánchez (1738–1803) Miguel Giribet (1756–1804) Miguel Muro (1790–1848) Miguel Pieras (1741–1795) Miguel Sacristán Matías de Santa Catalina Noriega (1736–1798) Narciso Durán (1776–1846) Narciso Gutiérrez (d. 1820) Nicolás de Chávez Nicolás de Freitas Nicolás Lázaro (d. 1807) Norberto de Santiago (c. 1760–1810) Pablo Joseph Mugártegui (b. 1736) Pascual Martínez de Arenaza (1762–1799) Pedro Adriano Martínez (b. 1770) Pedro Benito Cambón (b. 1738) Pedro Cabot (1777–1836) Pedro de la Cueva (b. 1776) Pedro de San José Estevan (b. 1751) Pedro Font (1738–1781) Pedro Martínez Pedro Muñoz (1773–1818) Rafael Chávez Rafael de Jesús Moreno (1795–1839) Ramón Liberós Ramón Olbés (b. 1786) Ramón Usón (b. 1737) Román Francisco Fernández de Ulibarri (1773–1821) Romualdo Gutiérrez (1782–1845) Roque Monares Salvador de Guerra Sebastián Flores (d. 1784) Silvestre Vélez de Escalante (1750-1780) Tomas de Alvarado Tomás de la Peña Saravia (1743–1806) Tomás de San Diego Tomás Eleuterio Esténaga (1790–1847) Tomás Manso Vicente de Santa Maria (1742–1806) Vicente Francisco de Sarría (1767–1835) Vicente Fustér (1742–1800) Vicente Gómez Vicente Pascual Oliva (1780–1848) Jesuits [ edit ] Adam Guilg Agustín de Campos [ es ] (1669–1737) Alejandro Romano (1664–1724) Alexandro Rapicani (1702–1768) Alonso de Arrivillaga Alonso Ignacio Benito Espinosa (1720–1786) Andrés Pérez de Ribas (1576–1655) Andrés Tutino Andrés Xavier García (b. 1686) Antonio Arras Antonio Basilio Antonio Leal Baltazar Carrillo Bartolomé Castaño [ es ] (1601–1672) Benno Ducrue Bernard Middendorff Bernardo Pardo (1619– c. 1685) Carlos de Roxas Cornelius Beudin Cristóbal de Cañas (1680–1740) Cristóbal de Vallalta Cristóbal García Custodio Ximeno Daniel Angelo Marras (d. 1689) Daniel Januske Diego de Acevedo Diego de Almonacir Diego Ortíz de Faronda Diego Vandersnipe Egidio Montefrío Enrique Ruhen Eusebio Kino Felipe Esgrecho Fernando Consag Francis Bennon Ducrue Francisco Gonzalvo (d. 1702) Francisco Hlava Francisco María Píccolo Francisco Paris Francisco Xavier Door Francisco Xavier Pauer Francisco Javier Saeta [ es ] (d. 1695) Francisco Xavier Villarroya Franz Hermann Glandorf Gaspar Stiger Gerónimo de la Canal Gerónimo de Moranta Gonzalo de Tapia [ es ] (1561–1594) Guillermo Maluenda Hernando de Cabrero Hernando de Santarén (d. 1616) Hernando de Tovar Ignacio de Arzeo Ignacio Lizasoin Ignacio Molarja Ignacio Xavier Keller Ignaz Pfefferkorn Ildefonso de la Peña Jacob Baegert Jacobo Sedelmayr Jaime Mateu Jerónimo Minutuli José Fora José María Genovese José Neve José Osorio José Toral (d. 1763) Joseph Barba Joseph de Aguilar Joseph de Arjó Joseph de Torres Perea Joseph Garrucho Joseph Neumann Joseph Och Joseph Felix Pallares Juan Antonio de Oviedo (1670–1757) Juan Bautista Barli Juan Bautista de Velasco Juan Bautista Grazhoffer Juan de Almonacir Juan de Avendaño Juan de Castillejo Juan de Guendulain Juan de la Plaza Juan de San Martín Juan de Ugarte Juan Fernandez Cavera Juan Fonte (d. 1616) Juan Muñoz de Burgos Juan Nentuig Juan Ortiz de Zapata Juan Maria Salvatierra Julio Pascual (d. 1632) Lambert Hostell Lorenzo Carranco (d. 1734) Lorenzo de Cárdenas Luis Lucas Alvarez Luis Mancuso Luís María Gallardi Luís María Marciano Luis María Pineli Luis Xavier Velarde Manuel Aguirre Manuel de Benavides Manuel Gonzáles Manuel Martinez (d. 1632) Manuel Sánchez Marcos Antonio Kappus Marcos Burriel Marcos de Loyola Marcos de Somoza Marcos del Río Martín Burgencio Martín Peláez Martín Pérez Melchor Bartíromo Miguel Gerstner Nicolás de Anaya Nicolás de Oro Nicolás de Perera Nicolás Hidalgo Nicolás Tamaral (d. 1734) Pedro Antonio Díaz Pedro Bueno Pedro de Barcelón Pedro de Hortigosa Pedro de Sandoval Pedro Martinez (d. 1566) Pedro Matías Goni Pedro Mendez Pedro Pantoja Pedro Ruiz de Contreras Philipp Segesser Rodrigo de Cabredo Sigismundo Taraval Tomás Altamirano Tomás Basilio Tomás Tello (d. 1751) Mercedarians [ edit ] Francisco de Cuevas References [ edit ] ^ Jackson, Robert H. (6 January 2017). Pames, Jonaces, and Franciscans in
781-692: Is estimated that every 20 years or so, a new epidemic wiped out the adult population of natives in many missions, giving no chance for recovery. It is imperative, at this moment, to illustrate the loss of life in the Native population by using the example of the small province known as Jemez in New Mexico. Scientists say that upon the arrival of the Spanish missionaries in 1541, approximately 5,000 to 8,000 natives lived in Jemez. Through examination of plants within
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#1732780656922852-427: Is finished in gypsum, with an original native painting on the back wall of the sanctuary. Adjacent to the church is a small single-story convento , which served as the domicile for the priest. The mission also had other buildings, but these are in ruins. Adjacent to the church is a cemetery surrounded by a low wall with openings facing west, providing an opportunity for ancestors to return to find rest. The maintenance of
923-543: Is listed on the National Register of Historic Places . It remains a mission church and is part of the parish of San José de la Laguna in Laguna, New Mexico . The San Estévan del Rey Mission Church stands at the northern end of the large plaza that takes up the southern end of the mesa top that houses Sky City, the traditional Acoma pueblo settlement that has been continuously occupied since prehistoric times. It
994-667: The Catholic missionaries and beholden to the Crown but independent of secular colonial authorities. Missionaries usually followed a strategy of creating reductions to concentrate indigenous people into Spanish-style settlements in which they were instructed in Christianity and Spanish customs. In general and over centuries, the reductions succeeded in achieving the widespread adoption by indigenous people of Christianity and Spanish customs. Spanish authorities and missionaries forced
1065-625: The St. Augustine area at Gracia Real de Santa Teresa de Mose (Fort Mose), the first settlement of former slaves in North America . Spain also settled the California region with a number of African and mulatto Catholics, including at least ten of the recently re-discovered Los Pobladores , the founders of Los Angeles in 1781. Catholic missions were installed throughout the Americas in an effort to integrate native populations as part of
1136-649: The United States and Mexico to Argentina and Chile . The relationship between Spanish colonization and the Canonicalization of the Americas is inextricable. The conversion of the Indigenous people of the Americas was viewed as crucial for colonization. The missions created by members of the Catholic orders were often located on the outermost borders of the colonies. The missions facilitated
1207-536: The Americas The Spanish missions in the Americas were Catholic missions established by the Spanish Empire during the 16th to 19th centuries in the period of the Spanish colonization of the Americas. Many hundreds of missions , durable and ephemeral, created by numerous Catholic religious orders were scattered throughout the entirety of the Spanish colonies, which extended southward from
1278-501: The Americas afforded the Crown an increasing income from the levied taxes and control over tithe income. That economic interest—along with the Crown’s control over the Church’s educational and charitable institutions, which directly interacted with and deeply influenced a large swath of the indigenous populations they were colonizing—provided an argument for the Crown’s interest in incorporating
1349-667: The Americas, to ensure their adherence to the Patronato Real. It determined the founding of churches, convents, hospitals, and schools, as well as the appointment and payment of secular clergy. It is clear that the Patronato Real provided the Spanish Crown with an unprecedented level of authority over the Catholic Church. It demonstrates the intricate relationship the political expansion of the colonies had with Catholicism. The expansion of Catholic missions around
1420-592: The Borderlands of New Spain . Fordham University Press. ISBN 978-0-8232-9421-3 . ^ New Mexico Historical Review . Historical Society of New Mexico and Department of History, School of American Research. 1928 . Retrieved 11 February 2024 . ^ Brenneman, Dale S. (2014). "Learning the Landscape: The O'odham Acclimation of Father Agustín de Campos" . Journal of
1491-563: The Catholic Church into their colonization of the Americas. Franciscan missionaries were the first to arrive in New Spain, in 1523, following the Cortes expeditions in Mexico, and soon after began establishing missions across the continents. The Franciscan missionaries were split evenly and sent to Mexico, Texcoco, and Tlaxcala. In addition to their primary goal of spreading Christianity,
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#17327806569221562-476: The Christian faith to his native brothers and sisters. During this time, the mentality of the Spanish people proscribed empowering the indigenous people with knowledge, because they believed that would motivate them to retaliate against the Spanish rulers. Nevertheless, Pedro de Gante saw the ritualistic practices of the indigenous, which traditionally involved human sacrifices (specially from enemy tribes), and as
1633-708: The Church and the Folk in the Development of the Early Drama in New Mexico . University of Pennsylvania. p. 75. ^ Scholes, France (1 April 1937). "Troublous Times in New Mexico, 1659–1670" . New Mexico Historical Review . 12 (2): 134–174. ISSN 0028-6206 . Retrieved 27 April 2024 . ^ Bringas y Encinas, Diego Miguel (1977). Friar Bringas reports to
1704-476: The Crown and the Church to be legal minors, so much of the motivation for this paternalism comes from the desire of the Church to protect their “children” from the harsh and corrupt Europeans. In converting natives, missionaries had to find various ways of implementing sacramental practices among them. Some sacraments , like Baptism , were already similar to the Nahuatl rituals during birth, usually performed by
1775-413: The Crown with the exclusive task of exploiting indigenous labor. The Catholic orders profited tremendously from the expansion of the parishes and from the conversion of the indigenous peoples, along with the exploitation of their labor. The Jesuits , among other orders, became extremely wealthy as a result. The Jesuits gained landholdings in the 17th century, becoming prominent property owners throughout
1846-462: The Dominicans, Augustinians, and Jesuits followed. These orders are discussed in more detail previously in this article. To begin the process of constructing a new parish, the priests entered an indigenous village and first converted the leaders and nobles, called caciques . These conversions were often public. Once the caciques were converted, the clergy collaborated with the elites to construct
1917-1258: The Hopi: An Historiographic Study of Documented Oral Tradition concerning the Coming of the Spanish" . Ethnohistory . 29 (3): 181–199. doi : 10.2307/481183 . ISSN 0014-1801 . JSTOR 481183 . Retrieved 27 April 2024 . ^ Hackel, Steven W. (2005). Children of coyote, missionaries of Saint Francis: Indian-Spanish relations in colonial California, 1769 - 1850 . Chapel Hill, N.C: University of North Carolina Press. p. 54. ISBN 978-0-8078-5654-3 . ^ Eckhart, George B. (1960). "The Seri Indian Missions" . Kiva . 25 (3): 37–43. ISSN 0023-1940 . JSTOR 30246977 . Retrieved 22 February 2024 . ^ Scholes, France (1 January 1937). "Church and State in New Mexico, 1610–1650" . New Mexico Historical Review . 12 (1). ISSN 0028-6206 . Retrieved 28 April 2024 . ^ Greenleaf, Richard E. (October 1965). "The Inquisition and
1988-625: The Indians of New Spain: A Study in Jurisdictional Confusion" . The Americas . 22 (2): 138–166. doi : 10.2307/979238 . ISSN 0003-1615 . JSTOR 979238 . Retrieved 27 April 2024 . ^ Herbermann, Charles, ed. (1913). "Fray Francisco de Ayeta" . Catholic Encyclopedia . New York: Robert Appleton Company. ^ Kessell, John L. (1976). Friars, soldiers, and reformers : Hispanic Arizona and
2059-533: The Jesuit missions of northwestern New Spain . Tucson : University of Arizona Press. ISBN 978-0-8165-0551-7 . ^ "Alonso Ignacio Benito Espinosa" . www.nps.gov . U.S. National Park Service . Retrieved 3 May 2024 . ^ Bayne, Brandon (26 October 2021). Missions Begin with Blood: Suffering and Salvation in
2130-516: The King to fund missions. Having friars taking money was controversial within the church. In addition, the colonial government claimed missionaries were mistreating indigenous people working on the missions. On the other hand, the Franciscan missionaries claimed that the Spanish government enslaved and mistreated indigenous people. Present day efforts are to show where Franciscan missionaries protected
2201-565: The King ;: methods of indoctrination on the frontier of New Spain, 1796-97 . Tucson : University of Arizona Press. ISBN 978-0-8165-0599-9 . Retrieved 28 April 2024 . ^ Panich, Lee; Schneider, Tsim (17 April 2014). Indigenous Landscapes and Spanish Missions: New Perspectives from Archaeology and Ethnohistory . University of Arizona Press. ISBN 978-0-8165-3051-9 . ^ Wiget, Andrew O. (1982). "Truth and
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2272-1069: The Pacific States of North America: North American states. 1883 . A.L. Bancroft . Retrieved 6 May 2024 . ^ Yetman, David (1 November 2012). Conflict in Colonial Sonora: Indians, Priests, and Settlers . UNM Press. ISBN 978-0-8263-5222-4 . ^ Gutierrez, Ramon A. (1 January 1991). When Jesus Came, the Corn Mothers Went Away: Marriage, Sexuality, and Power in New Mexico, 1500-1846 (1st ed.). Stanford University Press. p. 114. ISBN 978-0-8047-1832-5 . ^ Dunne, Peter Masten (15 November 2023). Pioneer Jesuits in Northern Mexico . Univ of California Press. ISBN 978-0-520-34840-0 . ^ Taylor, Bruce (1 October 2021). Structures of Reform: The Mercedarian Order in
2343-1491: The Sierra Gorda: Mecos and Missionaries . Cambridge Scholars Publishing. ISBN 978-1-4438-6488-6 . ^ Jones, Cameron D. (2018). In Service of Two Masters: The Missionaries of Ocopa, Indigenous Resistance, and Spanish Governance in Bourbon Peru . Stanford University Press. p. 15. ISBN 978-1-5036-0431-5 . ^ Engelhardt, Zephyrin (1908). Lower California . James H. Barry . Retrieved 19 February 2024 . ^ Herbermann, Charles, ed. (1913). "Fray Domingo Betanzos" . Catholic Encyclopedia . New York: Robert Appleton Company. ^ Geiger, Maynard J. (1969). Franciscan missionaries in Hispanic California, 1769-1848;
2414-1182: The Sonora mission frontier, 1767-1856 . Tucson : University of Arizona Press. ISBN 978-0-8165-0547-0 . Retrieved 19 February 2024 . ^ Sheridan, Thomas E. (26 May 2016). Landscapes of Fraud: Mission Tumacácori, the Baca Float, and the Betrayal of the O'odham . University of Arizona Press. ISBN 978-0-8165-3441-8 . ^ Chapman, Charles Edward (1916). The Founding of Spanish California: The Northwestward Expansion of New Spain, 1687-1783 . Macmillan. p. 43. ISBN 978-1-4047-6338-8 . Retrieved 29 April 2024 . ^ Hammond, George (1 July 1929). "Pimería Alta after Kino's Time" . New Mexico Historical Review . 4 (3): 222. ISSN 0028-6206 . Retrieved 27 April 2024 . ^ Polzer, Charles W. (1976). Rules and precepts of
2485-675: The Southwest . 56 (2): 269–291. ISSN 0894-8410 . JSTOR 24394917 . Retrieved 27 April 2024 . ^ Officer, James E. (1993). "Kino and Agriculture in the Pimeria Alta" . The Journal of Arizona History . 34 (3): 287–306. ISSN 0021-9053 . JSTOR 41696025 . Retrieved 27 April 2024 . ^ Herbermann, Charles, ed. (1913). "Francis Bennon Ducrue" . Catholic Encyclopedia . New York: Robert Appleton Company. ^ Kessell, John L. (27 February 2013). Spain in
2556-582: The Southwest: A Narrative History of Colonial New Mexico, Arizona, Texas, and California . University of Oklahoma Press. p. 215. ISBN 978-0-8061-8944-4 . ^ Zambrano, Padre Francisco (1961). "Diccionario bio-bibliográfico de la Compañía de Jesús en México" (in Spanish). EDITORIAL JUS, S. A. MEXICO . Retrieved 9 July 2016 . ^ Donohue, J. Augustine (1960). "The Unlucky Jesuit Mission of Bac, 1732-1767" . Arizona and
2627-676: The Spanish Golden Age . BRILL. p. 88. ISBN 978-90-04-47373-7 . Retrieved from " https://en.wikipedia.org/w/index.php?title=List_of_missionaries_to_New_Spain&oldid=1247813321 " Categories : Roman Catholic missionaries in New Spain Lists of people associated with religion Hidden categories: Articles incorporating a citation from the 1913 Catholic Encyclopedia with Wikisource reference CS1 Spanish-language sources (es) Articles with short description Short description
2698-548: The Spanish culture; from the point of view of the Monarchy, naturals of America were seen as Crown subjects in need of care, instruction and protection from the military and settlers, many of which were in the pursuit of wealth, land and nobility titles. The missionaries goal was to convert natives to Christianity, because diffusion of Christianity was deemed to be a requirement of the religion. Spanish Vice-royalties in America had
2769-538: The Spanish language, often morphing it with Nahuatl and other native languages. List of missionaries to New Spain From Misplaced Pages, the 💕 During the Spanish colonization of the Americas from the 16th to 19th centuries, the Spanish Empire established many hundreds of Catholic missions throughout their colonies in the Americas . These missions were founded and staffed by numerous Catholic religious orders of regular clergy . The following
2840-404: The Spanish wanted. This caused strain between colonial governments and Franciscan friars, which eventually led to several friars fleeing to present day western Mexico and the dissolution of Franciscan parishes. Other issues also contributed to the dissolution of Franciscan parishes, including the vow of poverty and accusations from colonial governments. However, Spanish missions often used money from
2911-782: The United States primarily came under the Spanish flag. Esteban , an African Catholic enslaved by Spaniards, was among the first European group to enter the region in 1528, via what would become Florida . He would go on to serve on various other North American expeditions. As early as the 17th century, Spanish Florida acted as a haven for fugitive slaves from the Southern colonies . The Spanish colonial authorities in Florida freed slaves who reached their territory if they converted to Roman Catholicism. Most such freedmen settled in
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2982-624: The West . 2 (2): 127–139. ISSN 0004-1408 . JSTOR 40167016 . Retrieved 3 May 2024 . ^ Polzer, Charles W. (1991). The Jesuit Missions of Northern Mexico . Taylor & Francis. ISBN 978-0-8240-2096-5 . ^ "Mission 2000 Database" . www.nps.gov . National Park Service . Retrieved 8 May 2024 . ^ Lister, Florence Cline (1966). Chihuahua; storehouse of storms . Albuquerque: University of New Mexico Press . Retrieved 8 May 2024 . ^ Bancroft, Hubert Howe (1883). History of
3053-510: The adults in European methods of construction, manufacturing, and, to a certain extent, agriculture. By 1732, there were thirty villages populated by approximately 140,000 Indians located from Northern Mexico down to Paraguay. Spanish settlers were prohibited from living or working in reductions. This led to a strained relationship between Jesuit missionaries and the Spanish because in surrounding Spanish settlements people were not guaranteed food, shelter, and clothing. Another major Jesuit effort
3124-474: The church traditionally falls to the Gaugashti, Acoma men designated “the church caretakers”, along with Pueblo of Acoma Historic Preservation Office. Spanish colonial explorers came to Acoma in 1540. Spanish colonial authorities took authority over Acoma by force of arms in the 1599 Acoma massacre , making it part of the province of Santa Fe de Nuevo México . In 1629 Father Juan Ramírez began construction of
3195-465: The clergy used indigenous religions to gain trust and legitimacy. In fact, many members of the clergy learned indigenous languages so they could be more accessible and understandable to those wanted to convert. They even selected indigenous languages to be used as lingua franca in areas that had linguistic diversity. In New Spain, which is modern-day Mexico and Central America, the friars taught Nahuatl to indigenous Americans who had not spoken it prior, as
3266-464: The colonies. Unlike other methods used for property accumulation, like land seizure or royal grant, the Jesuits gained property from purchase and donation. The Jesuits also amassed wealth from tithes and clerical fees, as well as from profits made from the production of agricultural and other commercial products. The Jesuits, along with the other religious orders, fully participated in and profited off of
3337-485: The conflict, the Spanish abandoned their policy of "peace by purchase (tribute)" in favor of "war of fire and blood." With resistance and revolts, the native population dropped drastically with the introduction of Spanish missions. However, the main factor for the overwhelming losses were due to epidemics in the missions. Despite being affected before the introduction of missions, the buildings allowed rodents to infiltrate living areas and spread disease more rapidly. Some of
3408-434: The corrupt encomenderos and other European settlers. The Church and its clergy were meant to be advocates for the interests of the indigenous, as well as to provide them with social services. To do this, the indigenous parishes had different laws, different economies, different government styles, all with the intention of keeping them separate, and protected from the European society. The indigenous Americans were considered by
3479-535: The expansion of the Spanish empire through the religious conversion of the indigenous peoples occupying those areas. While the Spanish Crown dominated the political, economic, and social realms of the Americas and people indigenous to the region, the Catholic Church dominated the religious and spiritual realm. In some regions, missionaries attempted to create settlements of indigenous people ruled by
3550-465: The implementation of Encomienda systems by the Vice-royal authorities, which forced native labor onto land granted to Europeans by the Spanish Crown and led to oppression. Much of the expressed goals of the spread of Catholicism was to bring salvation to the souls of the indigenous peoples. The Church and the Crown alike viewed the role and presence of the Church in the Americas as a buffer against
3621-416: The indigenous Americans to Catholicism, as well as total authority over the Church, educational, and charitable institutions. It authorized the Crown’s control over the Church’s tithe income, the tax levied on agricultural production and livestock, and the sustenance of the ecclesiastical hierarchies, physical facilities, and activities. It provided the Crown with the right to approve or veto Papal dispatches to
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#17327806569223692-517: The indigenous communities. His influence spanned so wide, others like him followed by example. Of the future missionaries to come to America, at least three of his compatriots came. By 1532, approximately 5,000 native children were educated by the Franciscan missionaries in newly built monasteries spread throughout central Mexico. Many of these children resided in cities such as Cholula, Tlalmanalco, Texcoco, Huejotzingo, Tepeaca, Cuautitlán, Tula, Cuernavaca, Coyoacán, Tlaxcala and Acapistla. Pedro De Gante
3763-539: The indigenous people from Spanish cruelties and supported empowering the native peoples. The Jesuits had a wide-spread impact from their arrival in the New World about 1570 until their expulsion in 1767. The Jesuits, especially in the southeastern part of South America, followed a widespread Spanish practice of creating settlements called " reductions " to concentrate the widespread native populations in order to better rule, Christianize, exploit their labor, and protect
3834-447: The indigenous people to live in the reductions. Resistance to and revolts against the missionaries were frequent. The missionaries helped, with varying success, to protect indigenous people from slave raiders and Spanish colonists wishing to exploit indigenous labor. However, the concentration of the indigenous people into reductions facilitated the spread of Old World diseases such as smallpox . Epidemics were frequent and often reduced
3905-536: The internal trade economy of the Americas. In addition to the encomienda system, the aggressive implementation of missions and their forcible establishment of reductions and congregations led to resistance and sometimes revolt in the native populations being colonized. Many natives agreed to join the reductions and congregations out of fear, but many were initially still allowed to quietly continue some of their religious practices. However, as treatment of natives grew worse and suppression of native customs increased, so did
3976-461: The mission population by more than one-half. The Patronato Real , or Royal Patronage, was a series of papal bulls constructed in the 15th and early 16th Century that set the secular relationship between the Spanish Crown and the Catholic Church, effectively pronouncing the Spanish King’s control over the Church in the Americas. It clarified the Crown’s responsibility to promote the conversion of
4047-568: The mission, using enslaved Acoma and craftsmen. Materials for the construction were hauled up the steep trails on the sides of the mesa, and the viga beams were transported some 40 miles (64 km) from Mount Taylor , the nearest source for such timbers. During the 1680 Pueblo Revolt , the Acoma killed the local priest, but the church survived the uprising, and the Spanish return to power in 1692. The church has undergone relatively minor repairs, in 1799–1800, 1903, and 1924. Spanish missions in
4118-554: The missionaries studied the native languages, taught children to read and write, and taught adults trades such as carpentry and ceramics. Pedro de Gante was a Flemish Franciscan missionary who desired assimilation of Native American communities to further educational discourse amongst indigenous communities. He was so influential in his work, he became known as "The first teacher of the Americas". Originally, Peeter Van der Moere, Pedro de Gante, came to New Spain , in 1523 also known as Mexico. A missionary, Pedro de Gante, wanted to spread
4189-401: The most common diseases were typhus, measles and smallpox. Many natives were living in cramped spaces with poor hygiene and poor nutrition. This led not only to high mortality rate, but to low fertility rates as well. In specific areas where natives were dispersed in various regions, friars created new villages to divide the natives from Europeans and simultaneously systemize their teachings. It
4260-485: The native populace. The Jesuit Reductions were socialist societies in which each family had a house and field, and individuals were clothed and fed in return for work. Additionally, the communities included schools, churches, and hospitals, and native leaders and governing councils overseen by two Jesuit missionaries in each reduction. Like the Franciscans, the Jesuit missionaries learned the local languages and trained
4331-403: The poor, aged, or infirmed and to widows and orphans, and to organize religious processions and festivals for Catholic holidays. That said, the creation of the parish also depended on the labor of the recently converted indigenous people to build schools, offices, houses, and other infrastructure for economic production. This need for labor led to conflict with the encomenderos, who were charged by
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#17327806569224402-604: The resistance of the natives. An example of rebellion against colonization and missionaries is the Pueblo Revolt in 1680, in which the Zuni , Hopi , as well as Tiwa , Tewa , Towa , Tano , and Keres -speaking Pueblos took control of Santa Fe and drove the Spanish colonists of New Mexico with heavy casualties on the Spanish side, including the killing of 21 of the 33 Franciscan missionaries in New Mexico. The region remained independent under native control until 1692 when it
4473-723: The same structure as the Vice-Royalties in Spanish provinces. The Catholic church depended on the Kings administratively, but in doctrine was subjected, as always, to Rome. Spain had a long battle with the Moors, and Catholicism was an important factor unifying the Spaniards against the Muslims. Further, the religious practices of American natives alarmed the Spanish, so they banned and prosecuted those practices. The role of missionaries
4544-432: The structures of European towns—created with the explicit intention of converting the indigenous peoples who constructed and lived in them. These territories were separate from the jurisdictions of the Crown, with separate laws and structures. The papacy sent multiple religious orders to set up towns in areas along the borderlands to prevent a single order from becoming too powerful. First the Franciscans set up parishes, then
4615-500: The village, scientists were able to determine the age gap of plant life to better understand the loss of human interaction with vegetation. By 1680, scientists concluded that the Jemez village was populated by approximately 850 natives. This 87% decrease in population size illustrates the tragic effects of diseases of the time, combined with the introduction of a new culture influenced by the Spanish missionaries. The first African Catholic slaves that arrived in what would eventually become
4686-534: The younger generation of natives were the most imperative in the eyes of the Spanish mission. The missionaries began educating the native youth by separating the children from their families and placing them in Christian-based schooling systems. To reach their audience, the Spanish missionaries devoted much time to learning the native culture. This cultural shift can best be seen in the very first trilingual dictionary dating back to 1540 in Mexico. This book that
4757-470: Was primarily to replace indigenous religions with Christianity, which facilitated integration of the native populations into the Spanish colonial societies. One symbolic example of this was the practice of constructing churches and cathedrals, such as Santa Domingo and Cathedral Basilica of Our Lady of the Assumption , on top of demolished native temples. Establishment of missions was often followed by
4828-522: Was reconquered by the Spanish whose regime thereafter became less oppressive. The Tepehuan Revolt from 1616 to 1620 was likewise stirred by hostilities against the missionaries, which arose due to the concurrent and explosive rise in disease that accompanied their arrival. The Tepehuan associated the rise in death directly with these missionaries and their reductions, which spread disease and facilitated exploitative labor to encomanderos and miners. The revolt caused heavy casualties on both sides. During
4899-482: Was recorded to have the largest class of approximately 600 natives in Mexico City. The first missionaries to arrive in the New World were Franciscan friars from the observant faction, which believed in a strict and limited practice of religion. Because the friars believed teaching and practicing can only be done through "meditation and contemplation," Franciscans were not able to convert as many people as quickly as
4970-598: Was that of Eusebio Kino S.J. , in the region then known as the Pimería Alta – modern-day Sonora in Mexico and southern Arizona in the United States . The Dominicans were centralized in the Caribbean and Mexico and, despite a much smaller representation in the Americas, had one of the most notable histories of native rights activism. Bartolomé de las Casas was the first Dominican bishop in Mexico and played
5041-731: Was uncovered took the printed version of author Antonio Nebrija’s dictionary titled Grammar and Dictionary (focused on spanish and Latin translations), and added handwritten translations of Nahuatl language within the document. Although the author of these edits is unknown, it is a tangible example of how Spanish missionaries began the process of catholic transformation in Native territories. Missionaries introduced adobe style houses for nomadic natives and domesticated animals for meat rather than wild game. The Spanish colonists also brought more foods and plants from Europe and South American to regions that initially had no contact with nations there. Natives began to dress in European-style clothing and adopted
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