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By Timothy G. Pearson

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 an issue of dialog. In turning into Holy in Early Canada, Timothy Pearson explores the roots of sanctity in Canada to find why reputations for holiness constructed within the early colonial interval and the way saints have been made within the neighborhood and rapid contexts of lifestyle. Pearson weaves jointly the histories of recognized figures comparable to Marie de l'Incarnation with these of mostly forgotten neighborhood saints equivalent to lay brother and chippie Didace Pelletier and the Algonquin martyr Joseph Onaharé. Adopting an technique that attracts on functionality concept, ritual experiences, and lived faith, he unravels the expectancies, interactions, and negotiations that constituted holy performances. simply because holy reputations built over the process participants' lifetimes and in after-death relationships with neighborhood religion groups via trust in miracles, holy lives are most sensible 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 exhibits how reputations built and contributors turned neighborhood saints lengthy sooner than they got here to the eye of the church in Rome.

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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.

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