By Timothy G. Pearson
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Extra resources for Becoming Holy in Early Canada
I have chosen to use historical terms deployed in settler texts, terms such as “Iroquois” (rather than “Haudenosaunee”), because historical and modern names of groups and nations frequently describe incommensurable realities. My choice rests on a desire to avoid confusion while acknowledging the importance of naming and its difficulty in colonial histories. indd 15 2014-06-03 13:13:45 1 The Cult of the Saints and Early Canada For two thousand years the cult of the saints has proven extraordinarily adaptable.
Henry himself had had to convert to Catholicism in order to take the throne. 31 When De Monts ultimately lost his monopoly in 1607, he was replaced by Jean de Biencourt de Poutrincourt, a former member of the Catholic League who had fought against Henry in the civil wars. After Henry’s conversion, however, he became the king’s loyal supporter. Poutrincourt was interested in establishing an agricultural settlement in Acadia, and as a Catholic he also hoped to open missions. It was Poutrincourt who brought the first Catholic missionary, Jessé Fléché, to Acadia in 1610.
7 By the High Middle Ages, this unchecked expansion of sainthood was becoming a problem for the Church; it was impossible to verify the histories of thousands of holy figures. 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.